Guest guest Posted August 16, 2009 Report Share Posted August 16, 2009 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_bhattacharjya@> wrote: > > Shri Harimallaji, >  > 1) >  > Quote >  > When we try to be too historic we also make more mistakes.We like to change the dates to suit our own fanciful ideas. >  > Unquote >  > 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 leave 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 Suka went to Mithila to learn under King Janaka, who was the father-in-law of Lord Rama. Can you please give the reference? >  > 2) >  > Quote >  > About shri Krishna being a gyani, is not shown by his life style. >  > Unquote >  > 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. 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. >  > Sincerely. >  > S.K.Bhattacharjya >  > > --- On Thu, 8/13/09, harimalla@ <harimalla@> wrote: > > > harimalla@ <harimalla@> > Re: [uSBrahmins] SANATANA DHARMA AND BUDDHA AVATHARA: > " Sunil Bhattacharjya " <sunil_bhattacharjya@> > 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 is the word of the gyani, who tries to know the ultimate reality.To describe nirakar, they 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 in 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 is like saying the experimentor of the truth is the son of the north star. You should understand that Uttara is the pole star or 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_bhattacharjya@> wrote: > > > > Dear Harimallaji, > >  > > Namaste, > >  > > Yes, I wish to emphasise on the importance of the " Historicity " , wherever needed 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? > >  > > 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, will appear later. In fact some people believe that Adi Sankaracharya truly fits in the role of Maitreya Buddha. > >  > > Regards, > >  > > Sunil K. Bhattacharjya > >  > >  > >  > >  > > > > > > --- 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 > > > > > >  > > > > > > > > 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 > > 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, > > >  > > > Quote > > >  > > > But this did not happen. > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.  They introduced the concepts of Anitya, Anaatma etc.,   They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).   The negative doctrines widened the gap between the two religions. > > >  > > > unquote > > >  > > > 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 he taught the four noble truths and the eight-fold path to the people as that is the basic requirement for all people to understand and follow as that alone can remove the miseries. This is akin to how Brihaspati gave lessons on morality to the Charvakas. It is necessary at that level to 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. > > >  > > > Twenty two years after his first promulgation Lord Buddha taught the Mahayana doctrine to his disciples 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 Bodhakaya as well as 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 Nihilism little realising that Lord Vishnu has the name Shunya (see Vishnu Sahasranama) .. Lord Shiva has also been called Shunya.  Etymologically also both Shunya and Brahman mean the same. > > >  > > > Regards, > > >  > > > Sunil K. Bhattacharjya > > >  > > > > > > > > > --- 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 > > > > > > > > >  > > > > > > > > > > > > > > > > > > SANATANA DHARMA AND BUDDHA AVATHARA: > > > > > > > > > K.N.SHIVASHANKARA RAO, Chief Engineer (retd), Bangalore. > > > > > >  > > > The history of Sanatana dharma practically begins with the Rigveda.   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).  In this progress we see the trail of broken idols, overthrown divinities and abandoned faiths.  Gods shaded away giving place to others.    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).  The Universe itself was supposed to be a result of a Yajna by Gods (Purusha sookata).  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.  Sacrificial religion of a mechanical and soulless kind started prevailing.  It is in this period that the concepts of Deva-Pitr-Rishi runas, varnaashrama dharma, swarga and naraka etc., developed.  Priests became very powerful. > > > After this period of decadence, the renaissance represented by the Upanishads came up.  All later thoughts are the result of these Upanishads.   Bhagavadgita is the essence of these Upanishads and Brahma sootras is a thread which binds together all the upanishadic flowers.    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.  Priests were subordinated and Yajnaas were looked down upon.   Dyaana (contemplation) took the place of worship.  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.  The teachings of the Upanishads were ignored and orthodoxy of the priests became more stringent.    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.   There was a mere bael of tongues and it was an age of speculative chaos.  True religion, morality etc., were lost and meaningless rites, superstitions etc., took roots. > > > It was in this period that the Buddhaavataara took place.   Buddhism can be considered as a continuation of the deepest intuitions of the Upanishadic Rishis.   It retained the ethical ideals of the religion, but repudiated the authority of the Vedas and ascendance of the priests.   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 " .   " 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.  Let us see the similarities between the teachings of Buddha and those of the Upanishads. > > > 1.     Both do not accept the authority of any text (Vedas) and insist on personal experience. > > > 2.     Both have contempt for ritualism and sacrifices. > > > 3.     Both say that the absolute reality (called Brahman by sanatanis and Dhrma by Buddhists) cannot be comprehended by the intellect. > > > 4.     Both agree that Moksha or Nirvana, the state of changeless reality alone peace for the mind of man. > > > 5.     Both agree that this reality can be reached only through renunciation, meditation and realization of the oneness of all life. > > > 6.     Both consider the world and the individual self as impermanent. > > > 7.     Both believe in the law of rebirth and Karma. > > > Buddha's teaching was restricted to the four truths- there is suffering in the world,  there is a cause for it, it can be removed and there is a way for that end.   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.   These lead to Nirvaana. > > > Buddha was more interested in providing remedy for the ills of life than in discussing metaphysical questions.   His terminology has great similarity with that of the Upanishads.  He discouraged putting questions which had no bearing on the practical life.  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.    If what Buddha tought was retained in its pristime glory, Buddhism would have remained a supplement to the mystical teachings of the Upanishads.    It would be absorbed completely by the Vedic tradition.   But this did not happen. > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.  They introduced the concepts of Anitya, Anaatma etc.,   They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).   The negative doctrines widened the gap between the two religions. > > > Thus Sanatana dharma was never eclipsed by either the Buddhism or Jainism.shivashanka rarao > > > > > > > > > Date India’s Teen Diva. Find out if you hit it off with her or are her fiery opposite. Drag n’ drop > > > > > > --- End forwarded message --- Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 17, 2009 Report Share Posted August 17, 2009 Shri Harimallaji,  Swami Vivakananda did not say like this.  As regards your other wild imaginations, I leave it to the other learned group memebers to reply to you, if they wish to.  BTW, I 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 of shifting of the thread from the other groups to the Jyotish group, unless of course there is any specific reason for doing so. Mr. Hattangadi may please correct me if I have misunderstood him.  Sincerely,  SKB --- On Sun, 8/16/09, harimalla <harimalla wrote: harimalla <harimalla Fwd: Sanatana dharma and Buddha Avatar Sunday, August 16, 2009, 8:57 AM  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: > > Shri Harimallaji, >  > 1) >  > Quote >  > When we try to be too historic we also make more mistakes.We like to change the dates to suit our own fanciful ideas. >  > Unquote >  > 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 leave 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 Suka went to Mithila to learn under King Janaka, who was the father-in-law of Lord Rama. Can you please give the reference? >  > 2) >  > Quote >  > About shri Krishna being a gyani, is not shown by his life style. >  > Unquote >  > 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. 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. >  > Sincerely. >  > S.K.Bhattacharjya >  > > --- 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 is the word of the gyani, who tries to know the ultimate reality.To describe nirakar, they 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 in 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 is like saying the experimentor of the truth is the son of the north star. You should understand that Uttara is the pole star or 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, > >  > > Namaste, > >  > > Yes, I wish to emphasise on the importance of the " Historicity " , wherever needed 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? > >  > > 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, will appear later. In fact some people believe that Adi Sankaracharya truly fits in the role of Maitreya Buddha. > >  > > Regards, > >  > > Sunil K. Bhattacharjya > >  > >  > >  > >  > > > > > > --- 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 > > > > > >  > > > > > > > > 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 > > 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, > > >  > > > Quote > > >  > > > But this did not happen. > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.  They introduced the concepts of Anitya, Anaatma etc.,   They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).   The negative doctrines widened the gap between the two religions. > > >  > > > unquote > > >  > > > 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 he taught the four noble truths and the eight-fold path to the people as that is the basic requirement for all people to understand and follow as that alone can remove the miseries. This is akin to how Brihaspati gave lessons on morality to the Charvakas. It is necessary at that level to 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. > > >  > > > Twenty two years after his first promulgation Lord Buddha taught the Mahayana doctrine to his disciples 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 Bodhakaya as well as 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 Nihilism little realising that Lord Vishnu has the name Shunya (see Vishnu Sahasranama) . Lord Shiva has also been called Shunya.  Etymologically also both Shunya and Brahman mean the same. > > >  > > > Regards, > > >  > > > Sunil K. Bhattacharjya > > >  > > > > > > > > > --- 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 > > > > > > > > >  > > > > > > > > > > > > > > > > > > SANATANA DHARMA AND BUDDHA AVATHARA: > > > > > > > > > K.N.SHIVASHANKARA RAO, Chief Engineer (retd), Bangalore. > > > > > >  > > > The history of Sanatana dharma practically begins with the Rigveda.   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).  In this progress we see the trail of broken idols, overthrown divinities and abandoned faiths.  Gods shaded away giving place to others.    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).  The Universe itself was supposed to be a result of a Yajna by Gods (Purusha sookata).  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.  Sacrificial religion of a mechanical and soulless kind started prevailing.  It is in this period that the concepts of Deva-Pitr-Rishi runas, varnaashrama dharma, swarga and naraka etc., developed.  Priests became very powerful. > > > After this period of decadence, the renaissance represented by the Upanishads came up.  All later thoughts are the result of these Upanishads.   Bhagavadgita is the essence of these Upanishads and Brahma sootras is a thread which binds together all the upanishadic flowers.    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.  Priests were subordinated and Yajnaas were looked down upon.   Dyaana (contemplation) took the place of worship.  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.  The teachings of the Upanishads were ignored and orthodoxy of the priests became more stringent.    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.   There was a mere bael of tongues and it was an age of speculative chaos.  True religion, morality etc., were lost and meaningless rites, superstitions etc., took roots. > > > It was in this period that the Buddhaavataara took place.   Buddhism can be considered as a continuation of the deepest intuitions of the Upanishadic Rishis.   It retained the ethical ideals of the religion, but repudiated the authority of the Vedas and ascendance of the priests.   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 " .   " 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.  Let us see the similarities between the teachings of Buddha and those of the Upanishads. > > > 1.     Both do not accept the authority of any text (Vedas) and insist on personal experience. > > > 2.     Both have contempt for ritualism and sacrifices. > > > 3.     Both say that the absolute reality (called Brahman by sanatanis and Dhrma by Buddhists) cannot be comprehended by the intellect. > > > 4.     Both agree that Moksha or Nirvana, the state of changeless reality alone peace for the mind of man. > > > 5.     Both agree that this reality can be reached only through renunciation, meditation and realization of the oneness of all life. > > > 6.     Both consider the world and the individual self as impermanent. > > > 7.     Both believe in the law of rebirth and Karma. > > > Buddha's teaching was restricted to the four truths- there is suffering in the world,  there is a cause for it, it can be removed and there is a way for that end.   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.   These lead to Nirvaana. > > > Buddha was more interested in providing remedy for the ills of life than in discussing metaphysical questions.   His terminology has great similarity with that of the Upanishads.  He discouraged putting questions which had no bearing on the practical life.  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.    If what Buddha tought was retained in its pristime glory, Buddhism would have remained a supplement to the mystical teachings of the Upanishads.    It would be absorbed completely by the Vedic tradition.   But this did not happen. > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.  They introduced the concepts of Anitya, Anaatma etc.,   They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).   The negative doctrines widened the gap between the two religions. > > > Thus Sanatana dharma was never eclipsed by either the Buddhism or Jainism.shivashanka rarao > > > > > > > > > Date India’s Teen Diva. Find out if you hit it off with her or are her fiery opposite. Drag n’ drop > > > > > > --- End forwarded message --- Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 17, 2009 Report Share Posted August 17, 2009 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_bhattacharjya wrote: > > Shri Harimallaji, >  > Swami Vivakananda did not say like this. >  > As regards your other wild imaginations, I leave it to the other learned group memebers to reply to you, if they wish to. >  > BTW, I 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 of shifting of the thread from the other groups to the Jyotish group, unless of course there is any specific reason for doing so. Mr. Hattangadi may please correct me if I have misunderstood him. >  > Sincerely, >  > SKB > > --- On Sun, 8/16/09, harimalla <harimalla wrote: > > > harimalla <harimalla > Fwd: Sanatana dharma and Buddha Avatar > > Sunday, August 16, 2009, 8:57 AM > > >  > > > > 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: > > > > Shri Harimallaji, > >  > > 1) > >  > > Quote > >  > > When we try to be too historic we also make more mistakes.We like to change the dates to suit our own fanciful ideas. > >  > > Unquote > >  > > 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 leave 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 Suka went to Mithila to learn under King Janaka, who was the father-in-law of Lord Rama. Can you please give the reference? > >  > > 2) > >  > > Quote > >  > > About shri Krishna being a gyani, is not shown by his life style. > >  > > Unquote > >  > > 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. 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. > >  > > Sincerely. > >  > > S.K.Bhattacharjya > >  > > > > --- 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 is the word of the gyani, who tries to know the ultimate reality.To describe nirakar, they 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 in 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 is like saying the experimentor of the truth is the son of the north star. You should understand that Uttara is the pole star or 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, > > >  > > > Namaste, > > >  > > > Yes, I wish to emphasise on the importance of the " Historicity " , wherever needed 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? > > >  > > > 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, will appear later. In fact some people believe that Adi Sankaracharya truly fits in the role of Maitreya Buddha. > > >  > > > Regards, > > >  > > > Sunil K. Bhattacharjya > > >  > > >  > > >  > > >  > > > > > > > > > --- 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 > > > > > > > > >  > > > > > > > > > > > > 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 > > > 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'‚ > > > > Quote > > > > ÃÆ'‚ > > > > But this did not happen. > > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.ÃÆ'‚ ÃÆ'‚ They introduced the concepts of Anitya, Anaatma etc.,ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ The negative doctrines widened the gap between the two religions. > > > > ÃÆ'‚ > > > > unquote > > > > ÃÆ'‚ > > > > 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'‚ taughtÃÆ'‚ the four noble truths and the eight-fold path to the people as that is the basic requirement for all people toÃÆ'‚ understand and followÃÆ'‚ as that alone can remove the miseries. This isÃÆ'‚ akin toÃÆ'‚ how Brihaspati gave lessons on morality toÃÆ'‚ the Charvakas. It is necessary at that level toÃÆ'‚ 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'‚ > > > > Twenty two years after his first promulgationÃÆ'‚ Lord BuddhaÃÆ'‚ taught the Mahayana doctrine to hisÃÆ'‚ disciplesÃÆ'‚ 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'‚ as well asÃÆ'‚ 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'‚ little realisingÃÆ'‚ that Lord Vishnu has the name Shunya (see Vishnu Sahasranama) . Lord Shiva has also been called Shunya.ÃÆ'‚ ÃÆ'‚ Etymologically also both Shunya and Brahman mean the same. > > > > ÃÆ'‚ > > > > Regards, > > > > ÃÆ'‚ > > > > Sunil K. Bhattacharjya > > > > ÃÆ'‚ > > > > > > > > > > > > --- 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'‚ > > > > > > > > > > > > > > > > > > > > > > > > SANATANA DHARMA AND BUDDHA AVATHARA: > > > > > > > > > > > > K.N.SHIVASHANKARA RAO, Chief Engineer (retd), Bangalore. > > > > > > > > ÃÆ'‚ > > > > The history of Sanatana dharma practically begins with the Rigveda.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ In this progress we see the trail of broken idols, overthrown divinities and abandoned faiths.ÃÆ'‚ ÃÆ'‚ Gods shaded away giving place to others.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ The Universe itself was supposed to be a result of a Yajna by Gods (Purusha sookata).ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ Sacrificial religion of a mechanical and soulless kind started prevailing.ÃÆ'‚ ÃÆ'‚ It is in this period that the concepts of Deva-Pitr-Rishi runas, varnaashrama dharma, swarga and naraka etc., developed.ÃÆ'‚ ÃÆ'‚ Priests became very powerful. > > > > After this period of decadence, the renaissance represented by the Upanishads came up.ÃÆ'‚ ÃÆ'‚ All later thoughts are the result of these Upanishads.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Bhagavadgita is the essence of these Upanishads and Brahma sootras is a thread which binds together all the upanishadic flowers.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ Priests were subordinated and Yajnaas were looked down upon.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Dyaana (contemplation) took the place of worship.ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ The teachings of the Upanishads were ignored and orthodoxy of the priests became more stringent. ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ ÃÆ'‚ There was a mere bael of tongues and it was an age of speculative chaos.ÃÆ'‚ ÃÆ'‚ True religion, morality etc., were lost and meaningless rites, superstitions etc., took roots. > > > > It was in this period that the Buddhaavataara took place.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Buddhism can be considered as a continuation of the deepest intuitions of the Upanishadic Rishis.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ It retained the ethical ideals of the religion, but repudiated the authority of the Vedas and ascendance of the priests.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ ÃÆ'‚ " 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'‚ ÃÆ'‚ Let us see the similarities between the teachings of Buddha and those of the Upanishads. > > > > 1.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Both do not accept the authority of any text (Vedas) and insist on personal experience. > > > > 2.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Both have contempt for ritualism and sacrifices. > > > > 3.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Both say that the absolute reality (called Brahman by sanatanis and Dhrma by Buddhists) cannot be comprehended by the intellect. > > > > 4.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Both agree that Moksha or Nirvana, the state of changeless reality alone peace for the mind of man. > > > > 5.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Both agree that this reality can be reached only through renunciation, meditation and realization of the oneness of all life. > > > > 6.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Both consider the world and the individual self as impermanent. > > > > 7.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ 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'‚ there is a cause for it, it can be removed and there is a way for that end.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ ÃÆ'‚ These lead to Nirvaana. > > > > Buddha was more interested in providing remedy for the ills of life than in discussing metaphysical questions.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ His terminology has great similarity with that of the Upanishads. ÃÆ'‚ He discouraged putting questions which had no bearing on the practical life.ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ If what Buddha tought was retained in its pristime glory, Buddhism would have remained a supplement to the mystical teachings of the Upanishads.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ It would be absorbed completely by the Vedic tradition.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ But this did not happen. > > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.ÃÆ'‚ ÃÆ'‚ They introduced the concepts of Anitya, Anaatma etc.,ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ The negative doctrines widened the gap between the two religions. > > > > Thus Sanatana dharma was never eclipsed by either the Buddhism or Jainism.shivashanka rarao > > > > > > > > > > > > Date IndiaÃÆ'¢â‚¬â„¢s Teen Diva. Find out if you hit it off with her or are her fiery opposite. Drag nÃÆ'¢â‚¬â„¢ drop > > > > > > > > > > > --- End forwarded message --- > > > > > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 17, 2009 Report Share Posted August 17, 2009 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, >  > Swami Vivakananda did not say like this. >  > As regards your other wild imaginations, I leave it to the other learned group memebers to reply to you, if they wish to. >  > BTW, I 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 of shifting of the thread from the other groups to the Jyotish group, unless of course there is any specific reason for doing so. Mr. Hattangadi may please correct me if I have misunderstood him. >  > Sincerely, >  > SKB > > --- On Sun, 8/16/09, harimalla@.. . <harimalla@. ..> wrote: > > > harimalla@.. . <harimalla@. ..> > Fwd: Sanatana dharma and Buddha Avatar > > Sunday, August 16, 2009, 8:57 AM > > >  > > > > 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: > > > > Shri Harimallaji, > >  > > 1) > >  > > Quote > >  > > When we try to be too historic we also make more mistakes.We like to change the dates to suit our own fanciful ideas. > >  > > Unquote > >  > > 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 leave 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 Suka went to Mithila to learn under King Janaka, who was the father-in-law of Lord Rama. Can you please give the reference? > >  > > 2) > >  > > Quote > >  > > About shri Krishna being a gyani, is not shown by his life style. > >  > > Unquote > >  > > 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. 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. > >  > > Sincerely. > >  > > S.K.Bhattacharjya > >  > > > > --- 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 is the word of the gyani, who tries to know the ultimate reality.To describe nirakar, they 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 in 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 is like saying the experimentor of the truth is the son of the north star. You should understand that Uttara is the pole star or 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, > > >  > > > Namaste, > > >  > > > Yes, I wish to emphasise on the importance of the " Historicity " , wherever needed 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? > > >  > > > 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, will appear later. In fact some people believe that Adi Sankaracharya truly fits in the role of Maitreya Buddha. > > >  > > > Regards, > > >  > > > Sunil K. Bhattacharjya > > >  > > >  > > >  > > >  > > > > > > > > > --- 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 > > > > > > > > >  > > > > > > > > > > > > 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 > > > 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'‚ > > > > Quote > > > > ÃÆ'‚ > > > > But this did not happen. > > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.ÃÆ'‚ ÃÆ'‚ They introduced the concepts of Anitya, Anaatma etc.,ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ The negative doctrines widened the gap between the two religions. > > > > ÃÆ'‚ > > > > unquote > > > > ÃÆ'‚ > > > > 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'‚ taughtÃÆ'‚ the four noble truths and the eight-fold path to the people as that is the basic requirement for all people toÃÆ'‚ understand and followÃÆ'‚ as that alone can remove the miseries. This isÃÆ'‚ akin toÃÆ'‚ how Brihaspati gave lessons on morality toÃÆ'‚ the Charvakas. It is necessary at that level toÃÆ'‚ 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'‚ > > > > Twenty two years after his first promulgationÃÆ'‚ Lord BuddhaÃÆ'‚ taught the Mahayana doctrine to hisÃÆ'‚ disciplesÃÆ'‚ 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'‚ as well asÃÆ'‚ 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'‚ little realisingÃÆ'‚ that Lord Vishnu has the name Shunya (see Vishnu Sahasranama) . Lord Shiva has also been called Shunya.ÃÆ'‚ ÃÆ'‚ Etymologically also both Shunya and Brahman mean the same. > > > > ÃÆ'‚ > > > > Regards, > > > > ÃÆ'‚ > > > > Sunil K. Bhattacharjya > > > > ÃÆ'‚ > > > > > > > > > > > > --- 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'‚ > > > > > > > > > > > > > > > > > > > > > > > > SANATANA DHARMA AND BUDDHA AVATHARA: > > > > > > > > > > > > K.N.SHIVASHANKARA RAO, Chief Engineer (retd), Bangalore. > > > > > > > > ÃÆ'‚ > > > > The history of Sanatana dharma practically begins with the Rigveda.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ In this progress we see the trail of broken idols, overthrown divinities and abandoned faiths.ÃÆ'‚ ÃÆ'‚ Gods shaded away giving place to others.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ The Universe itself was supposed to be a result of a Yajna by Gods (Purusha sookata).ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ Sacrificial religion of a mechanical and soulless kind started prevailing.ÃÆ'‚ ÃÆ'‚ It is in this period that the concepts of Deva-Pitr-Rishi runas, varnaashrama dharma, swarga and naraka etc., developed.ÃÆ'‚ ÃÆ'‚ Priests became very powerful. > > > > After this period of decadence, the renaissance represented by the Upanishads came up.ÃÆ'‚ ÃÆ'‚ All later thoughts are the result of these Upanishads.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Bhagavadgita is the essence of these Upanishads and Brahma sootras is a thread which binds together all the upanishadic flowers.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ Priests were subordinated and Yajnaas were looked down upon.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Dyaana (contemplation) took the place of worship.ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ The teachings of the Upanishads were ignored and orthodoxy of the priests became more stringent. ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ ÃÆ'‚ There was a mere bael of tongues and it was an age of speculative chaos.ÃÆ'‚ ÃÆ'‚ True religion, morality etc., were lost and meaningless rites, superstitions etc., took roots. > > > > It was in this period that the Buddhaavataara took place.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Buddhism can be considered as a continuation of the deepest intuitions of the Upanishadic Rishis.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ It retained the ethical ideals of the religion, but repudiated the authority of the Vedas and ascendance of the priests.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ ÃÆ'‚ " 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'‚ ÃÆ'‚ Let us see the similarities between the teachings of Buddha and those of the Upanishads. > > > > 1.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Both do not accept the authority of any text (Vedas) and insist on personal experience. > > > > 2.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Both have contempt for ritualism and sacrifices. > > > > 3.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Both say that the absolute reality (called Brahman by sanatanis and Dhrma by Buddhists) cannot be comprehended by the intellect. > > > > 4.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Both agree that Moksha or Nirvana, the state of changeless reality alone peace for the mind of man. > > > > 5.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Both agree that this reality can be reached only through renunciation, meditation and realization of the oneness of all life. > > > > 6.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ Both consider the world and the individual self as impermanent. > > > > 7.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ 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'‚ there is a cause for it, it can be removed and there is a way for that end.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ ÃÆ'‚ These lead to Nirvaana. > > > > Buddha was more interested in providing remedy for the ills of life than in discussing metaphysical questions.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ His terminology has great similarity with that of the Upanishads. ÃÆ'‚ He discouraged putting questions which had no bearing on the practical life.ÃÆ'‚ ÃÆ'‚ 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'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ If what Buddha tought was retained in its pristime glory, Buddhism would have remained a supplement to the mystical teachings of the Upanishads.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ It would be absorbed completely by the Vedic tradition.ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ But this did not happen. > > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.ÃÆ'‚ ÃÆ'‚ They introduced the concepts of Anitya, Anaatma etc.,ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'‚ ÃÆ'‚ ÃÆ'‚ The negative doctrines widened the gap between the two religions. > > > > Thus Sanatana dharma was never eclipsed by either the Buddhism or Jainism.shivashanka rarao > > > > > > > > > > > > Date IndiaÃÆ'¢â‚¬â„Ãâ€\ šÃ‚¢s Teen Diva. Find out if you hit it off with her or are her fiery opposite. Drag nÃÆ'¢â‚¬â„ÂÂÂ\ ¢ drop > > > > > > > > > > > --- End forwarded message --- > > > > > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 17, 2009 Report Share Posted August 17, 2009 Dear Bhattacharjyaji, Namaskar!Vivekananda 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_bhattacharjya 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, > >  > > Swami Vivakananda did not say like this. > >  > > As regards your other wild imaginations, I leave it to the other learned group memebers to reply to you, if they wish to. > >  > > BTW, I 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 of shifting of the thread from the other groups to the Jyotish group, unless of course there is any specific reason for doing so. Mr. Hattangadi may please correct me if I have misunderstood him. > >  > > Sincerely, > >  > > SKB > > > > --- On Sun, 8/16/09, harimalla@ . <harimalla@ ..> wrote: > > > > > > harimalla@ . <harimalla@ ..> > > Fwd: Sanatana dharma and Buddha Avatar > > > > Sunday, August 16, 2009, 8:57 AM > > > > > >  > > > > > > > > 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: > > > > > > Shri Harimallaji, > > >  > > > 1) > > >  > > > Quote > > >  > > > When we try to be too historic we also make more mistakes.We like to change the dates to suit our own fanciful ideas. > > >  > > > Unquote > > >  > > > 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 leave 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 Suka went to Mithila to learn under King Janaka, who was the father-in-law of Lord Rama. Can you please give the reference? > > >  > > > 2) > > >  > > > Quote > > >  > > > About shri Krishna being a gyani, is not shown by his life style. > > >  > > > Unquote > > >  > > > 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. 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. > > >  > > > Sincerely. > > >  > > > S.K.Bhattacharjya > > >  > > > > > > --- 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 is the word of the gyani, who tries to know the ultimate reality.To describe nirakar, they 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 in 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 is like saying the experimentor of the truth is the son of the north star. You should understand that Uttara is the pole star or 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'‚ > > > > Namaste, > > > > ÃÆ'‚ > > > > Yes, I wish to emphasise on the importance of the " Historicity " , wherever neededÃÆ'‚ 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'‚ > > > > 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'‚ appear later. In fact some people believe that Adi Sankaracharya truly fits in the role of Maitreya Buddha. > > > > ÃÆ'‚ > > > > Regards, > > > > ÃÆ'‚ > > > > Sunil K. Bhattacharjya > > > > ÃÆ'‚ > > > > ÃÆ'‚ > > > > ÃÆ'‚ > > > > ÃÆ'‚ > > > > > > > > > > > > --- 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'‚ > > > > > > > > > > > > > > > > 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 > > > > 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'‚ÃÆ'‚ > > > > > Quote > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > But this did not happen. > > > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ They introduced the concepts of Anitya, Anaatma etc.,ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ The negative doctrines widened the gap between the two religions. > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > unquote > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > 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'‚ÃÆ'‚ taughtÃÆ'Æ'‚ÃÆ'‚ the four noble truths and the eight-fold path to the people as that is the basic requirement for all people toÃÆ'Æ'‚ÃÆ'‚ understand and followÃÆ'Æ'‚ÃÆ'‚ as that alone can remove the miseries. This isÃÆ'Æ'‚ÃÆ'‚ akin toÃÆ'Æ'‚ÃÆ'‚ how Brihaspati gave lessons on morality toÃÆ'Æ'‚ÃÆ'‚ the Charvakas. It is necessary at that level toÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ > > > > > Twenty two years after his first promulgationÃÆ'Æ'‚ÃÆ'‚ Lord BuddhaÃÆ'Æ'‚ÃÆ'‚ taught the Mahayana doctrine to hisÃÆ'Æ'‚ÃÆ'‚ disciplesÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ as well asÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ little realisingÃÆ'Æ'‚ÃÆ'‚ that Lord Vishnu has the name Shunya (see Vishnu Sahasranama) . Lord Shiva has also been called > Shunya.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Etymologically also both Shunya and Brahman mean the same. > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > Regards, > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > Sunil K. Bhattacharjya > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > > > > > > > > > > --- 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'‚ÃÆ'‚ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > SANATANA DHARMA AND BUDDHA AVATHARA: > > > > > > > > > > > > > > > K.N.SHIVASHANKARA RAO, Chief Engineer (retd), Bangalore. > > > > > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > The history of Sanatana dharma practically begins with the Rigveda.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ In this progress we see the trail of broken idols, overthrown divinities and abandoned faiths.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Gods shaded away giving place to others.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ The Universe itself was supposed to be a result of a Yajna by Gods (Purusha sookata).ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Sacrificial religion of a mechanical and soulless kind started prevailing.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ It is in this period that the concepts of Deva-Pitr-Rishi runas, varnaashrama dharma, swarga and naraka etc., developed.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Priests became very powerful. > > > > > After this period of decadence, the renaissance represented by the Upanishads came up.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ All later thoughts are the result of these Upanishads.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Bhagavadgita is the essence of these Upanishads and Brahma sootras is a thread which binds together all the upanishadic flowers.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Priests were subordinated and Yajnaas were looked down upon.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Dyaana (contemplation) took the place of worship.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ The teachings of the Upanishads were ignored and orthodoxy of the priests became more stringent. ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ There was a mere bael of tongues and it was an age of speculative chaos.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Buddhism can be considered as a continuation of the deepest intuitions of the Upanishadic Rishis.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ It retained the ethical ideals of the religion, but repudiated the authority of the Vedas and ascendance of the priests.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ " 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'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Let us see the similarities between the teachings of Buddha and those of the Upanishads. > > > > > 1.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Both do not accept the authority of any text (Vedas) and insist on personal experience. > > > > > 2.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Both have contempt for ritualism and sacrifices. > > > > > 3.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Both say that the absolute reality (called Brahman by sanatanis and Dhrma by Buddhists) cannot be comprehended by the intellect. > > > > > 4.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Both agree that Moksha or Nirvana, the state of changeless reality alone peace for the mind of man. > > > > > 5.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Both agree that this reality can be reached only through renunciation, meditation and realization of the oneness of all life. > > > > > 6.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Both consider the world and the individual self as impermanent. > > > > > 7.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ there is a cause for it, it can be removed and there is a way for that end.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ These lead to Nirvaana. > > > > > Buddha was more interested in providing remedy for the ills of life than in discussing metaphysical questions.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ His terminology has great similarity with that of the Upanishads. ÃÆ'Æ'‚ÃÆ'‚ He discouraged putting questions which had no bearing on the practical life.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ It would be absorbed completely by the Vedic tradition.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ But this did not happen. > > > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ They introduced the concepts of Anitya, Anaatma etc.,ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ The negative doctrines widened the gap between the two religions. > > > > > Thus Sanatana dharma was never eclipsed by either the Buddhism or Jainism.shivashanka rarao > > > > > > > > > > > > > > > Date IndiaÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'¢â€žÃâ€\ šÃ‚¢s Teen Diva. Find out if you hit it off with her or are her fiery opposite. Drag nÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'¢â€žÂÂÂ\ ¢ drop > > > > > > > > > > > > > > > > --- End forwarded message --- > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 18, 2009 Report Share Posted August 18, 2009 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, > >  > > Swami Vivakananda did not say like this. > >  > > As regards your other wild imaginations, I leave it to the other learned group memebers to reply to you, if they wish to. > >  > > BTW, I 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 of shifting of the thread from the other groups to the Jyotish group, unless of course there is any specific reason for doing so. Mr. Hattangadi may please correct me if I have misunderstood him. > >  > > Sincerely, > >  > > SKB > > > > --- On Sun, 8/16/09, harimalla@ . <harimalla@ ..> wrote: > > > > > > harimalla@ . <harimalla@ ..> > > Fwd: Sanatana dharma and Buddha Avatar > > > > Sunday, August 16, 2009, 8:57 AM > > > > > >  > > > > > > > > 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: > > > > > > Shri Harimallaji, > > >  > > > 1) > > >  > > > Quote > > >  > > > When we try to be too historic we also make more mistakes.We like to change the dates to suit our own fanciful ideas. > > >  > > > Unquote > > >  > > > 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 leave 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 Suka went to Mithila to learn under King Janaka, who was the father-in-law of Lord Rama. Can you please give the reference? > > >  > > > 2) > > >  > > > Quote > > >  > > > About shri Krishna being a gyani, is not shown by his life style. > > >  > > > Unquote > > >  > > > 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. 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. > > >  > > > Sincerely. > > >  > > > S.K.Bhattacharjya > > >  > > > > > > --- 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 is the word of the gyani, who tries to know the ultimate reality.To describe nirakar, they 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 in 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 is like saying the experimentor of the truth is the son of the north star. You should understand that Uttara is the pole star or 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'‚ > > > > Namaste, > > > > ÃÆ'‚ > > > > Yes, I wish to emphasise on the importance of the " Historicity " , wherever neededÃÆ'‚ 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'‚ > > > > 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'‚ appear later. In fact some people believe that Adi Sankaracharya truly fits in the role of Maitreya Buddha. > > > > ÃÆ'‚ > > > > Regards, > > > > ÃÆ'‚ > > > > Sunil K. Bhattacharjya > > > > ÃÆ'‚ > > > > ÃÆ'‚ > > > > ÃÆ'‚ > > > > ÃÆ'‚ > > > > > > > > > > > > --- 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'‚ > > > > > > > > > > > > > > > > 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 > > > > 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'‚ÃÆ'‚ > > > > > Quote > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > But this did not happen. > > > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.ÃÆ'Æ'‚ÃÆ'‚ÃÆ\ ’‚ ÃÆ'Æ'‚ÃÆ'‚ They introduced the concepts of Anitya, Anaatma etc.,ÃÆ'Æ'‚ÃÆ'‚Ãââ‚\ ¬Å¡ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'Æ'‚ÃÆ'‚ÃÃ\ ¢â‚¬Å¡ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ The negative doctrines widened the gap between the two religions. > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > unquote > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > 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'‚ÃÆ'‚ taughtÃÆ'Æ'‚ÃÆ'‚Ãââ\ ‚¬Å¡ the four noble truths and the eight-fold path to the people as that is the basic requirement for all people toÃÆ'Æ'‚ÃÆ'‚ understand and followÃÆ'Æ'‚ÃÆ'‚Ãââ\ ‚¬Å¡ as that alone can remove the miseries. This isÃÆ'Æ'‚ÃÆ'‚ akin toÃÆ'Æ'‚ÃÆ'‚ how Brihaspati gave lessons on morality toÃÆ'Æ'‚ÃÆ'‚ the Charvakas. It is necessary at that level toÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ > > > > > Twenty two years after his first promulgationÃÆ'Æ'‚ÃÆ'‚Ã\ ƒÆ’‚ Lord BuddhaÃÆ'Æ'‚ÃÆ'‚Ãââ\ ‚¬Å¡ taught the Mahayana doctrine to hisÃÆ'Æ'‚ÃÆ'‚Ãâ€Å\ ¡ disciplesÃÆ'Æ'‚ÃÆ'‚Ã\ ‚ 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'‚ÃÆ'‚Ã\ ‚ as well asÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ÃÃ\ ¢â‚¬Å¡ little realisingÃÆ'Æ'‚ÃÆ'‚Ã\ ‚ that Lord Vishnu has the name Shunya (see Vishnu Sahasranama) . Lord Shiva has also been called > Shunya.ÃÆ'Æ'‚ÃÆ'‚Ãâ\ €š ÃÆ'Æ'‚ÃÆ'‚ Etymologically also both Shunya and Brahman mean the same. > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > Regards, > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > Sunil K. Bhattacharjya > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > > > > > > > > > > --- 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'‚ÃÆ'‚ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > SANATANA DHARMA AND BUDDHA AVATHARA: > > > > > > > > > > > > > > > K.N.SHIVASHANKARA RAO, Chief Engineer (retd), Bangalore. > > > > > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > The history of Sanatana dharma practically begins with the Rigveda.ÃÆ'Æ'‚ÃÆ'‚ÃÃ\ ¢â‚¬Å¡ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ÃÆ\ ’‚ ÃÆ'Æ'‚ÃÆ'‚ In this progress we see the trail of broken idols, overthrown divinities and abandoned faiths.ÃÆ'Æ'‚ÃÆ'‚Ãâ\ €š ÃÆ'Æ'‚ÃÆ'‚ Gods shaded away giving place to others.ÃÆ'Æ'‚ÃÆ'‚Ãâ\ €š ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ÃÃ\ ¢â‚¬Å¡ ÃÆ'Æ'‚ÃÆ'‚ The Universe itself was supposed to be a result of a Yajna by Gods (Purusha sookata).ÃÆ'Æ'‚ÃÆ'‚Ã\ ‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ÃÆ\ ’‚ ÃÆ'Æ'‚ÃÆ'‚ Sacrificial religion of a mechanical and soulless kind started prevailing.ÃÆ'Æ'‚ÃÆ'‚Ã\ ƒâ€š ÃÆ'Æ'‚ÃÆ'‚ It is in this period that the concepts of Deva-Pitr-Rishi runas, varnaashrama dharma, swarga and naraka etc., developed.ÃÆ'Æ'‚ÃÆ'‚ÃÆ\ ’‚ ÃÆ'Æ'‚ÃÆ'‚ Priests became very powerful. > > > > > After this period of decadence, the renaissance represented by the Upanishads came up.ÃÆ'Æ'‚ÃÆ'‚Ãâ€Å\ ¡ ÃÆ'Æ'‚ÃÆ'‚ All later thoughts are the result of these Upanishads.ÃÆ'Æ'‚ÃÆ'‚Ã\ ƒâ€š ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Bhagavadgita is the essence of these Upanishads and Brahma sootras is a thread which binds together all the upanishadic flowers.ÃÆ'Æ'‚ÃÆ'‚ÃÃ\ ¢â‚¬Å¡ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚Ã\ ƒâ€š ÃÆ'Æ'‚ÃÆ'‚ Priests were subordinated and Yajnaas were looked down upon.ÃÆ'Æ'‚ÃÆ'‚Ãââ‚\ ¬Å¡ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Dyaana (contemplation) took the place of worship.ÃÆ'Æ'‚ÃÆ'‚ÃÃ\ ¢â‚¬Å¡ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ÃÃ\ ¢â‚¬Å¡ ÃÆ'Æ'‚ÃÆ'‚ The teachings of the Upanishads were ignored and orthodoxy of the priests became more stringent. ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚Ãâ\ €š ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ There was a mere bael of tongues and it was an age of speculative chaos.ÃÆ'Æ'‚ÃÆ'‚Ãââ\ ‚¬Å¡ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚Ãââ\ ‚¬Å¡ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Buddhism can be considered as a continuation of the deepest intuitions of the Upanishadic Rishis.ÃÆ'Æ'‚ÃÆ'‚Ãâ\ €š ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ It retained the ethical ideals of the religion, but repudiated the authority of the Vedas and ascendance of the priests.ÃÆ'Æ'‚ÃÆ'‚ÃÃ\ ¢â‚¬Å¡ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚Ãâ\ €š ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ " 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'‚ÃÆ'‚Ã\ ‚ ÃÆ'Æ'‚ÃÆ'‚ Let us see the similarities between the teachings of Buddha and those of the Upanishads. > > > > > 1.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Both do not accept the authority of any text (Vedas) and insist on personal experience. > > > > > 2.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Both have contempt for ritualism and sacrifices. > > > > > 3.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Both say that the absolute reality (called Brahman by sanatanis and Dhrma by Buddhists) cannot be comprehended by the intellect. > > > > > 4.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Both agree that Moksha or Nirvana, the state of changeless reality alone peace for the mind of man. > > > > > 5.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Both agree that this reality can be reached only through renunciation, meditation and realization of the oneness of all life. > > > > > 6.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ Both consider the world and the individual self as impermanent. > > > > > 7.ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ there is a cause for it, it can be removed and there is a way for that end.ÃÆ'Æ'‚ÃÆ'‚Ãâ€\ Å¡ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'â€ÅÂ\ ¡ÃƒÆ’‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ These lead to Nirvaana. > > > > > Buddha was more interested in providing remedy for the ills of life than in discussing metaphysical questions.ÃÆ'Æ'‚ÃÆ'‚ÃÆ\ ’‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ His terminology has great similarity with that of the Upanishads. ÃÆ'Æ'‚ÃÆ'‚ He discouraged putting questions which had no bearing on the practical life.ÃÆ'Æ'‚ÃÆ'‚Ãââ‚\ ¬Å¡ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚Ãââ\ ‚¬Å¡ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚Ã\ ƒâ€š ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ It would be absorbed completely by the Vedic tradition.ÃÆ'Æ'‚ÃÆ'‚ÃÆ\ ’‚ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ But this did not happen. > > > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.ÃÆ'Æ'‚ÃÆ'‚ÃÆ\ ’‚ ÃÆ'Æ'‚ÃÆ'‚ They introduced the concepts of Anitya, Anaatma etc.,ÃÆ'Æ'‚ÃÆ'‚Ãââ‚\ ¬Å¡ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'Æ'‚ÃÆ'‚ÃÃ\ ¢â‚¬Å¡ ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'‚ÃÆ'‚ The negative doctrines widened the gap between the two religions. > > > > > Thus Sanatana dharma was never eclipsed by either the Buddhism or Jainism.shivashanka rarao > > > > > > > > > > > > > > > Date IndiaÃÆ'Æ'¢ÃÆ'¢â€Ãâ\ €¦Ã‚¡Ãƒâ€šÃ‚¬ÃÆ'¢â€žÃâ\ €šÃ‚¢s Teen Diva. Find out if you hit it off with her or are her fiery opposite. Drag nÃÆ'Æ'¢ÃÆ'¢â€ÅÂ\ ¡Ãƒâ€šÃ‚¬ÃÆ'¢â€žÃâ€Å\ ¡Ãƒâ€šÃ‚¢ drop > > > > > > > > > > > > > > > > --- End forwarded message --- > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 18, 2009 Report Share Posted August 18, 2009 Dear Bhattacharjyaji, Namaskar! No I would not mind to waste hours to substantiate the point provided you will, after that accept, that Mahabharat is a spirtual allegory rather than human history.Can I expect this time you will not put more conditions to prove that mahabharat is only spiritual story? If so I will take the pains.Please confirm. thanks, Hari Malla , Sunil Bhattacharjya <sunil_bhattacharjya 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, > > > >  > > > > Swami Vivakananda did not say like this. > > > >  > > > > As regards your other wild imaginations, I leave it to the other learned group memebers to reply to you, if they wish to. > > > >  > > > > BTW, I 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 of shifting of the thread from the other groups to the Jyotish group, unless of course there is any specific reason for doing so. Mr. Hattangadi may please correct me if I have misunderstood him. > > > >  > > > > Sincerely, > > > >  > > > > SKB > > > > > > > > --- On Sun, 8/16/09, harimalla@ . <harimalla@ ..> wrote: > > > > > > > > > > > > harimalla@ . <harimalla@ ..> > > > > Fwd: Sanatana dharma and Buddha Avatar > > > > > > > > Sunday, August 16, 2009, 8:57 AM > > > > > > > > > > > >  > > > > > > > > > > > > > > > > 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'‚ Harimallaji, > > > > > ÃÆ'‚ > > > > > 1) > > > > > ÃÆ'‚ > > > > > Quote > > > > > ÃÆ'‚ > > > > > 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'‚ > > > > > Unquote > > > > > ÃÆ'‚ > > > > > 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'‚ 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'‚ went to MithilaÃÆ'‚ toÃÆ'‚ learn under King Janaka, who was the father-in-law of Lord Rama. Can you please give the reference?ÃÆ'‚ > > > > > ÃÆ'‚ > > > > > 2) > > > > > ÃÆ'‚ > > > > > Quote > > > > > ÃÆ'‚ > > > > > About shri Krishna being a gyani, is not shown by his life style. > > > > > ÃÆ'‚ > > > > > Unquote > > > > > ÃÆ'‚ > > > > > 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'‚ 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'‚ > > > > > Sincerely. > > > > > ÃÆ'‚ > > > > > S.K.Bhattacharjya > > > > > ÃÆ'‚ > > > > > > > > > > --- 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'‚ the word of the gyani, who tries to know the ultimate reality.To describe nirakar, theyÃÆ'‚ 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'‚ 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'‚ like saying the experimentor of the truth is the son of the north star. You should understand that Uttara is the pole star orÃÆ'‚ 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'‚ÃÆ'‚ > > > > > > Namaste, > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > Yes, I wish to emphasise on the importance of the " Historicity " , wherever neededÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ > > > > > > 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'‚ÃÆ'‚ appear later. In fact some people believe that Adi Sankaracharya truly fits in the role of Maitreya Buddha. > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > Regards, > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > Sunil K. Bhattacharjya > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > > > > > > > > > > > > > --- 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'‚ÃÆ'‚ > > > > > > > > > > > > > > > > > > > > > > > > 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'‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ > > > > > > > Quote > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ > > > > > > > But this did not happen. > > > > > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ\ '‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ They introduced the concepts of Anitya, Anaatma etc.,ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'ââ‚\ ¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'Ã\ ¢â‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ The negative doctrines widened the gap between the two religions. > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ > > > > > > > unquote > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ > > > > > > > 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ taughtÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ understand and followÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'ââ\ ‚¬Å¡ as that alone can remove the miseries. This isÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ akin toÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ how Brihaspati gave lessons on morality toÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ the Charvakas. > It is necessary at that level toÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ > > > > > > > Twenty two years after his first promulgationÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚Ã\ ƒÆ'‚ Lord BuddhaÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'ââ\ ‚¬Å¡ taught the Mahayana doctrine to hisÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'â€Å\ ¡ disciplesÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'\ ‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'\ ‚ as well asÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'Ã\ ¢â‚¬Å¡ little realisingÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'\ ‚ that Lord Vishnu has the name Shunya (see Vishnu Sahasranama) . Lord Shiva has also been called > > > Shunya.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'â\ €š ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ Etymologically also both Shunya and Brahman mean the same. > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ > > > > > > > Regards, > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ > > > > > > > Sunil K. Bhattacharjya > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ > > > > > > > > > > > > > > > > > > > > > --- 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > SANATANA DHARMA AND BUDDHA AVATHARA: > > > > > > > > > > > > > > > > > > > > > K.N.SHIVASHANKARA RAO, Chief Engineer (retd), Bangalore. > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ > > > > > > > The history of Sanatana dharma practically begins with the Rigveda.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'Ã\ ¢â‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ\ '‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ In this progress we see the trail of broken idols, overthrown divinities and abandoned faiths.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'â\ €š ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ Gods shaded away giving place to > others.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'â\ €š ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'Ã\ ¢â‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ The Universe itself was supposed to be a result of a Yajna by Gods (Purusha sookata).ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'\ ‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ\ '‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ Sacrificial religion of a mechanical and soulless kind started prevailing.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚Ã\ Æ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ It is in this period that the concepts of Deva-Pitr-Rishi runas, varnaashrama dharma, swarga and naraka etc., developed.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ\ '‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ Priests became very powerful. > > > > > > > After this period of decadence, the renaissance represented by the Upanishads came up.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'â€Å\ ¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ All later thoughts are the result of these Upanishads.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚Ã\ Æ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ Bhagavadgita is the essence of these Upanishads and Brahma sootras is a thread which binds together all the upanishadic flowers.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'Ã\ ¢â‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚Ã\ Æ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ Priests were subordinated and Yajnaas were looked down upon.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'ââ‚\ ¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ Dyaana (contemplation) took the place of worship.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'Ã\ ¢â‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'Ã\ ¢â‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ The teachings of the Upanishads were ignored and orthodoxy of the priests became more stringent. ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'â\ €š ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ There was a mere bael of tongues and it was an age of speculative chaos.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'ââ\ ‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'ââ\ ‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ Buddhism can be considered as a continuation of the deepest intuitions of the Upanishadic Rishis.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'â\ €š ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ It retained the ethical ideals of the religion, but repudiated the authority of the Vedas and ascendance of the priests.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'Ã\ ¢â‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'â\ €š ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ " 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'\ ‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ Let us see the similarities between the teachings of Buddha and those of the Upanishads. > > > > > > > 1.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ Both do not accept the authority of any text (Vedas) and insist on personal experience. > > > > > > > 2.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ Both have contempt for ritualism and sacrifices. > > > > > > > 3.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ Both agree that Moksha or Nirvana, the state of changeless reality alone peace for the mind of man. > > > > > > > 5.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ Both consider the world and the individual self as impermanent. > > > > > > > 7.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ there is a cause for it, it can be removed and there is a way for that end.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Å¡ÃÆ'Æ'â€ÅÂ\ ¡ÃƒÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ\ '‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ His terminology has great similarity with that of the Upanishads. ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ He discouraged putting questions which had no bearing on the practical life.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'ââ‚\ ¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'ââ\ ‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Å¡ÃÆ'Æ'‚Ã\ Æ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ It would be absorbed completely by the Vedic > tradition.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ\ '‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ But this did not happen. > > > > > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ\ '‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ They introduced the concepts of Anitya, Anaatma etc.,ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'ââ‚\ ¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'Ã\ ¢â‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'‚ The negative doctrines widened the gap between the two religions. > > > > > > > Thus Sanatana dharma was never eclipsed by either the Buddhism or Jainism.shivashanka rarao > > > > > > > > > > > > > > > > > > > > > Date IndiaÃÆ'Æ'Æ'ÃÆ'‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Ãâ\ €¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¾ÃÆ'â\ €šÃ‚¢s Teen Diva. Find out if you hit it off with her or are her fiery opposite. Drag nÃÆ'Æ'Æ'ÃÆ'‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬ÅÂ\ ¡ÃÆ'‚¬ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¾ÃÆ'â€Å\ ¡Ãƒâ€šÃ‚¢ drop > > > > > > > > > > > > > > > > > > > > > > > > > > --- End forwarded message --- > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 18, 2009 Report Share Posted August 18, 2009 If you don't want to substantiate i don't lose anything. --- On Mon, 8/17/09, harimalla <harimalla wrote: harimalla <harimalla Re: Fwd: Sanatana dharma and Buddha Avatar Monday, August 17, 2009, 8:01 PM  Dear Bhattacharjyaji, Namaskar! No I would not mind to waste hours to substantiate the point provided you will, after that accept, that Mahabharat is a spirtual allegory rather than human history.Can I expect this time you will not put more conditions to prove that mahabharat is only spiritual story? If so I will take the pains.Please confirm. thanks, Hari Malla , 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, > > > >  > > > > Swami Vivakananda did not say like this. > > > >  > > > > As regards your other wild imaginations, I leave it to the other learned group memebers to reply to you, if they wish to. > > > >  > > > > BTW, I 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 of shifting of the thread from the other groups to the Jyotish group, unless of course there is any specific reason for doing so. Mr. Hattangadi may please correct me if I have misunderstood him. > > > >  > > > > Sincerely, > > > >  > > > > SKB > > > > > > > > --- On Sun, 8/16/09, harimalla@ . <harimalla@ ..> wrote: > > > > > > > > > > > > harimalla@ . <harimalla@ ..> > > > > Fwd: Sanatana dharma and Buddha Avatar > > > > > > > > Sunday, August 16, 2009, 8:57 AM > > > > > > > > > > > >  > > > > > > > > > > > > > > > > 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'‚ Harimallaji, > > > > > ÃÆ'‚ > > > > > 1) > > > > > ÃÆ'‚ > > > > > Quote > > > > > ÃÆ'‚ > > > > > 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'‚ > > > > > Unquote > > > > > ÃÆ'‚ > > > > > 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'‚ 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'‚ went to MithilaÃÆ'‚ toÃÆ'‚ learn under King Janaka, who was the father-in-law of Lord Rama. Can you please give the reference?ÃÆ'‚ > > > > > ÃÆ'‚ > > > > > 2) > > > > > ÃÆ'‚ > > > > > Quote > > > > > ÃÆ'‚ > > > > > About shri Krishna being a gyani, is not shown by his life style. > > > > > ÃÆ'‚ > > > > > Unquote > > > > > ÃÆ'‚ > > > > > 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'‚ 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'‚ > > > > > Sincerely. > > > > > ÃÆ'‚ > > > > > S.K.Bhattacharjya > > > > > ÃÆ'‚ > > > > > > > > > > --- 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'‚ the word of the gyani, who tries to know the ultimate reality.To describe nirakar, theyÃÆ'‚ 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'‚ 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'‚ like saying the experimentor of the truth is the son of the north star. You should understand that Uttara is the pole star orÃÆ'‚ 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'‚ÃÆ'‚ > > > > > > Namaste, > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > Yes, I wish to emphasise on the importance of the " Historicity " , wherever neededÃÆ'Æ'‚ÃÆ'‚ 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'‚ÃÆ'‚ > > > > > > 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'‚ÃÆ'‚ appear later. In fact some people believe that Adi Sankaracharya truly fits in the role of Maitreya Buddha. > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > Regards, > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > Sunil K. Bhattacharjya > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > > > > > > > > > > > > > --- 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'‚ÃÆ'‚ > > > > > > > > > > > > > > > > > > > > > > > > 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'‚ 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'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ > > > > > > > Quote > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ > > > > > > > But this did not happen. > > > > > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.ÃÆ'Æ'Æ'ÃÆ'¢â‚ÂÃ\ ‚¬Ãƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'âÃ\ ¢â€šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ They introduced the concepts of Anitya, Anaatma etc.,ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ã\ ƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'ââ‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'Æ'Æ'ÃÆ'¢â‚ÂÂÂ\ ¬ÃƒÆ’…¡ÃÆ'Æ'‚ÃÆ'âââ\ €šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ The negative doctrines widened the gap between the two religions. > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ > > > > > > > unquote > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ > > > > > > > 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'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'â€Å\ ¡ taughtÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ã\ ƒÆ’…¡ÃÆ'Æ'‚ÃÆ'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'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'â€Å\ ¡ understand and followÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ã\ ƒÆ’…¡ÃÆ'Æ'‚ÃÆ'ââ‚\ ¬Å¡ as that alone can remove the miseries. This isÃÆ'Æ'Æ'ÃÆ'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'â€Å\ ¡ akin toÃÆ'Æ'Æ'ÃÆ'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'â€Å\ ¡ how Brihaspati gave lessons on morality toÃÆ'Æ'Æ'ÃÆ'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'â€Å\ ¡ the Charvakas. > It is necessary at that level toÃÆ'Æ'Æ'ÃÆ'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'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'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ > > > > > > > Twenty two years after his first promulgationÃÆ'Æ'Æ'ÃÆ'¢â‚Ãâ€\ šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'ÃÂ\ ¢Ã¢â€šÂ¬Ã…¡ Lord BuddhaÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ã\ ƒÆ’…¡ÃÆ'Æ'‚ÃÆ'ââ‚\ ¬Å¡ taught the Mahayana doctrine to hisÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ã\ …¡ÃÆ'Æ'‚ÃÆ'â€Ã\ …¡ disciplesÃÆ'Æ'Æ'ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'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'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'ââ\ ‚¬Å¡ as well asÃÆ'Æ'Æ'ÃÆ'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'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'¢â‚ÂÂÂ\ ¬ÃƒÆ’…¡ÃÆ'Æ'‚ÃÆ'âââ\ €šÂ¬Ã…¡ little realisingÃÆ'Æ'Æ'ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'ââ\ ‚¬Å¡ that Lord Vishnu has the name Shunya (see Vishnu Sahasranama) . Lord Shiva has also been called > > > Shunya.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ÃÆ'Æ'‚ÃÆ'âââ€\ šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ Etymologically also both Shunya and Brahman mean the same. > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ > > > > > > > Regards, > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ > > > > > > > Sunil K. Bhattacharjya > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ > > > > > > > > > > > > > > > > > > > > > --- 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'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > SANATANA DHARMA AND BUDDHA AVATHARA: > > > > > > > > > > > > > > > > > > > > > K.N.SHIVASHANKARA RAO, Chief Engineer (retd), Bangalore. > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ > > > > > > > The history of Sanatana dharma practically begins with the Rigveda.ÃÆ'Æ'Æ'ÃÆ'¢â‚ÂÂÂ\ ¬ÃƒÆ’…¡ÃÆ'Æ'‚ÃÆ'âââ\ €šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ 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'¢â‚ÂÃ\ ‚¬Ãƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'âÃ\ ¢â€šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ In this progress we see the trail of broken idols, overthrown divinities and abandoned faiths.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ÃÆ'Æ'‚ÃÆ'âââ€\ šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ Gods shaded away giving place to > others.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ÃÆ'Æ'‚ÃÆ'âââ€\ šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ 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'¢â‚ÂÂÂ\ ¬ÃƒÆ’…¡ÃÆ'Æ'‚ÃÆ'âââ\ €šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ The Universe itself was supposed to be a result of a Yajna by Gods (Purusha sookata).ÃÆ'Æ'Æ'ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'ââ\ ‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ 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'¢â‚ÂÃ\ ‚¬Ãƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'âÃ\ ¢â€šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ Sacrificial religion of a mechanical and soulless kind started prevailing.ÃÆ'Æ'Æ'ÃÆ'¢â‚Â\ ¬Ã…¡ÃÆ'Æ'‚ÃÆ'â\ €š ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ It is in this period that the concepts of Deva-Pitr-Rishi runas, varnaashrama dharma, swarga and naraka etc., developed.ÃÆ'Æ'Æ'ÃÆ'¢â‚ÂÃ\ ‚¬Ãƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'âÃ\ ¢â€šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ Priests became very powerful. > > > > > > > After this period of decadence, the renaissance represented by the Upanishads came up.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ã\ …¡ÃÆ'Æ'‚ÃÆ'â€Ã\ …¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ All later thoughts are the result of these Upanishads.ÃÆ'Æ'Æ'ÃÆ'¢â‚Â\ ¬Ã…¡ÃÆ'Æ'‚ÃÆ'â\ €š ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ Bhagavadgita is the essence of these Upanishads and Brahma sootras is a thread which binds together all the upanishadic flowers.ÃÆ'Æ'Æ'ÃÆ'¢â‚ÂÂÂ\ ¬ÃƒÆ’…¡ÃÆ'Æ'‚ÃÆ'âââ\ €šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ 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'¢â‚Â\ ¬Ã…¡ÃÆ'Æ'‚ÃÆ'â\ €š ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ Priests were subordinated and Yajnaas were looked down upon.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ã\ ƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'ââ‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ Dyaana (contemplation) took the place of worship.ÃÆ'Æ'Æ'ÃÆ'¢â‚ÂÂÂ\ ¬ÃƒÆ’…¡ÃÆ'Æ'‚ÃÆ'âââ\ €šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ 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'¢â‚ÂÂÂ\ ¬ÃƒÆ’…¡ÃÆ'Æ'‚ÃÆ'âââ\ €šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ The teachings of the Upanishads were ignored and orthodoxy of the priests became more stringent. ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬\ Å¡ÃÆ'Æ'‚ÃÆ'âââ€\ šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ There was a mere bael of tongues and it was an age of speculative chaos.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ã\ ƒÆ’…¡ÃÆ'Æ'‚ÃÆ'ââ‚\ ¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Ã\ ƒÆ’…¡ÃÆ'Æ'‚ÃÆ'ââ‚\ ¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ Buddhism can be considered as a continuation of the deepest intuitions of the Upanishadic Rishis.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ÃÆ'Æ'‚ÃÆ'âââ€\ šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ It retained the ethical ideals of the religion, but repudiated the authority of the Vedas and ascendance of the priests.ÃÆ'Æ'Æ'ÃÆ'¢â‚ÂÂÂ\ ¬ÃƒÆ’…¡ÃÆ'Æ'‚ÃÆ'âââ\ €šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬\ Å¡ÃÆ'Æ'‚ÃÆ'âââ€\ šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ " 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'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'ââ\ ‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ Let us see the similarities between the teachings of Buddha and those of the Upanishads. > > > > > > > 1.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'â€Å\ ¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ Both do not accept the authority of any text (Vedas) and insist on personal experience. > > > > > > > 2.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'â€Å\ ¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ Both have contempt for ritualism and sacrifices. > > > > > > > 3.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'â€Å\ ¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'â€Å\ ¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ Both agree that Moksha or Nirvana, the state of changeless reality alone peace for the mind of man. > > > > > > > 5.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'â€Å\ ¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'â€Å\ ¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ Both consider the world and the individual self as impermanent. > > > > > > > 7.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'â€Å\ ¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ there is a cause for it, it can be removed and there is a way for that end.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬ÃÆ\ ’…¡ÃÆ'Æ'‚ÃÆ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ 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'¢â‚Ã\ ‚¬Ã…¡ÃÆ'Æ'‚ÃÆ'Ã\ ƒÂ¢Ã¢â€šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ 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'¢â‚ÂÃ\ ‚¬Ãƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'âÃ\ ¢â€šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ His terminology has great similarity with that of the Upanishads. ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ He discouraged putting questions which had no bearing on the practical life.ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ã\ ƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'ââ‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ 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'¢â‚¬Ã\ ƒÆ’…¡ÃÆ'Æ'‚ÃÆ'ââ‚\ ¬Å¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ 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'¢â‚Â\ ¬Ã…¡ÃÆ'Æ'‚ÃÆ'â\ €š ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ It would be absorbed completely by the Vedic > tradition.ÃÆ'Æ'Æ'ÃÆ'¢â‚ÂÃ\ ‚¬Ãƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'âÃ\ ¢â€šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ But this did not happen. > > > > > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.ÃÆ'Æ'Æ'ÃÆ'¢â‚ÂÃ\ ‚¬Ãƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'âÃ\ ¢â€šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ They introduced the concepts of Anitya, Anaatma etc.,ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ã\ ƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'ââ‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'Æ'Æ'ÃÆ'¢â‚ÂÂÂ\ ¬ÃƒÆ’…¡ÃÆ'Æ'‚ÃÆ'âââ\ €šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ÃÆ'‚ The negative doctrines widened the gap between the two religions. > > > > > > > Thus Sanatana dharma was never eclipsed by either the Buddhism or Jainism.shivashanka rarao > > > > > > > > > > > > > > > > > > > > > Date IndiaÃÆ'Æ'Æ'ÃÆ'‚¢ÃÆ'Ã\ ƒâ€ '¢ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'‚¬ÃÆ'Æ'ÂÃ\ ƒâ€šÃ‚¢ÃƒÆ'¢â‚¬Å¾Ã\ Æ'‚¢s Teen Diva. Find out if you hit it off with her or are her fiery opposite. Drag nÃÆ'Æ'Æ'ÃÆ'‚¢ÃÆ'Æ\ '¢ÃÆ'¢â‚¬Å\ ¡ÃÆ'‚¬ÃÆ'Æ'ÂÂ\ ¢ÃÆ'¢â‚¬Å¾ÃÆ'Ã\ ƒÂ¢Ã¢â€šÂ¬Ã…¡Ãƒâ€šÃ‚¢ drop > > > > > > > > > > > > > > > > > > > > > > > > > > --- End forwarded message --- > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 18, 2009 Report Share Posted August 18, 2009 I would substantiate only with a purpose not just to spend my time. No use sowing seeds on barren ground. Hari Malla , Sunil Bhattacharjya <sunil_bhattacharjya wrote: > > If you don't want to substantiate i don't lose anything. > > --- On Mon, 8/17/09, harimalla <harimalla wrote: > > harimalla <harimalla > Re: Fwd: Sanatana dharma and Buddha Avatar > > Monday, August 17, 2009, 8:01 PM  > > > > > > Dear Bhattacharjyaji, > > Namaskar! > > No I would not mind to waste hours to substantiate the point provided you will, after that accept, that Mahabharat is a spirtual allegory rather than human history.Can I expect this time you will not put more conditions to prove that mahabharat is only spiritual story? If so I will take the pains.Please confirm. thanks, > > Hari Malla > > > > , 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\ ‚¬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. > > > > > > > > > > > Thus Sanatana dharma was never eclipsed by either the Buddhism or Jainism.shivashanka rarao > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > Date IndiaÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'‚ÃÆ'‚¢ÃÆ'Æ'Ã\ ƒâ€ 'ÃÆ'‚¢ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'‚ÃÆ'‚¬ÃÆ'Æ'Æ'ÃÆ'‚Ã\ ƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'…¾ÃÆ'\ Æ'‚ÃÆ'‚¢s Teen Diva. Find out if you hit it off with her or are her fiery opposite. Drag nÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'‚ÃÆ'‚¢ÃÆ'Æ'Æ\ 'ÃÆ'‚¢ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'…\ ¡ÃÆ'Æ'‚ÃÆ'‚¬ÃÆ'Æ'Æ'ÃÆ'‚Â\ ¢ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'…¾ÃÆ'Æ'Ã\ ƒÂ¢Ã¢â€šÂ¬Ã…¡ÃÆ'‚¢ drop > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > --- End forwarded message --- > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 18, 2009 Report Share Posted August 18, 2009 So you want to escape. Swami Vivekananda had not said anything like that. You are exposed now. Nobody will be fooled by your tricks, Mr. Harimalla. SKB --- On Mon, 8/17/09, harimalla <harimalla wrote: harimalla <harimalla Re: Fwd: Sanatana dharma and Buddha Avatar Monday, August 17, 2009, 9:29 PM  I would substantiate only with a purpose not just to spend my time. No use sowing seeds on barren ground. Hari Malla , Sunil Bhattacharjya <sunil_bhattacharjy a wrote: > > If you don't want to substantiate i don't lose anything. > > --- On Mon, 8/17/09, harimalla@.. . <harimalla@. ..> wrote: > > harimalla@.. . <harimalla@. ..> > Re: Fwd: Sanatana dharma and Buddha Avatar > > Monday, August 17, 2009, 8:01 PM > > > > > > >  > > > > > > Dear Bhattacharjyaji, > > Namaskar! > > No I would not mind to waste hours to substantiate the point provided you will, after that accept, that Mahabharat is a spirtual allegory rather than human history.Can I expect this time you will not put more conditions to prove that mahabharat is only spiritual story? If so I will take the pains.Please confirm. thanks, > > Hari Malla > > > > , 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‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ > > > > > > > > > > Namaste, > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ > > > > > > > > > > Yes, I wish to emphasise on the importance of the " Historicity " , wherever neededÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ã\ ƒÆ’…¡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‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'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‚¬ÃÆ\ ’…¡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‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ > > > > > > > > > > Regards, > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ > > > > > > > > > > Sunil K. Bhattacharjya > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'Æ'‚ > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'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‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃƒÆ'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'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ > > > > > > > > > > > Quote > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ > > > > > > > > > > > But this did not happen. > > > > > > > > > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'Ãâ€\ šÃ‚¢ÃÆ'¢â€šÂ¬Ã\ ƒÆ’Æ'…¡ÃÆ'Æ'Æ'ÃÆ'ÂÂ\ ¢ÃƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ They introduced the concepts of Anitya, Anaatma etc.,ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃâ\ €šÃ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ\ '…¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÆ\ ’¢â€šÂ¬Ã…¡ÃÆ'Æ'âââ€Å\ ¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ > They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'Â\ ¢ÃÆ'¢â€šÂ¬ÃÆ\ ’Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢\ €šÃÆ'Æ'ââââ\ ‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ The negative doctrines widened the gap between the two religions. > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ > > > > > > > > > > > unquote > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ > > > > > > > > > > > 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'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ‚Â\ ¬Ã…¡ taughtÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃ\ ‚¢ÃÆ'¢â€šÂ¬ÃÃ\ †'…¡ÃÆ'Æ'Æ'ÃÆ'¢Ã\ ƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'âââ€\ šÂ¬Ã…¡ 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'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ‚Â\ ¬Ã…¡ understand and followÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃ\ ‚¢ÃÆ'¢â€šÂ¬ÃÃ\ †'…¡ÃÆ'Æ'Æ'ÃÆ'¢Ã\ ƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'âââ€\ šÂ¬Ã…¡ as that alone can > remove the miseries. This isÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ‚Â\ ¬Ã…¡ akin toÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ‚Â\ ¬Ã…¡ how Brihaspati gave lessons on morality toÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ‚Â\ ¬Ã…¡ the Charvakas. > > > It is necessary at that level toÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ‚Â\ ¬Ã…¡ 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'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ > > > > > > > > > > > Twenty two years after his first promulgationÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'Ãââ\ ‚¬Å¡Ãƒâ€šÃ‚¢ÃƒÆ'¢â€šÂÂÂÂ\ ¬ÃƒÆ’Æ'…¡ÃÆ'Æ'Æ'ÃÆ'Â\ ¢Ã¢â€šÂ¬Ã…¡ÃÆ'Æ'âÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ Lord BuddhaÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃ\ ‚¢ÃÆ'¢â€šÂ¬ÃÃ\ †'…¡ÃÆ'Æ'Æ'ÃÆ'¢Ã\ ƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'âââ€\ šÂ¬Ã…¡ taught the Mahayana doctrine to hisÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂ\ ¢ÃÆ'¢â€šÂ¬ÃÆ'Ã\ ƒÂ¢Ã¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÃ\ ‚¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ‚Ã\ ‚¬Ã…¡ disciplesÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'Ãâ€Å\ ¡Ãƒâ€šÃ‚¢ÃƒÆ'¢â€šÂ¬Ã\ Į'…¡ÃÆ'Æ'Æ'ÃÆ'ÂÂÂ\ ¢ÃƒÆ’¢â€šÂ¬Ã…¡ÃÆ'Æ'âââ\ €šÂ¬Ã…¡ 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'Ãâ€Å\ ¡Ãƒâ€šÃ‚¢ÃƒÆ'¢â€šÂ¬Ã\ Į'…¡ÃÆ'Æ'Æ'ÃÆ'ÂÂÂ\ ¢ÃƒÆ’¢â€šÂ¬Ã…¡ÃÆ'Æ'âââ\ €šÂ¬Ã…¡ as well asÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ‚Â\ ¬Ã…¡ 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'Â\ ¢ÃÆ'¢â€šÂ¬ÃÆ\ ’Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢\ €šÃÆ'Æ'ââââ\ ‚¬Å¡Ã‚¬Ã…¡ little realisingÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'Ãâ€Å\ ¡Ãƒâ€šÃ‚¢ÃƒÆ'¢â€šÂ¬Ã\ Į'…¡ÃÆ'Æ'Æ'ÃÆ'ÂÂÂ\ ¢ÃƒÆ’¢â€šÂ¬Ã…¡ÃÆ'Æ'âââ\ €šÂ¬Ã…¡ that Lord Vishnu has the name Shunya (see Vishnu Sahasranama) .. Lord Shiva has also been called > > > > > > > Shunya.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃ\ ƒâ€šÃ‚¢ÃƒÆ'¢â€šÂ¬Ã\ Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢Ã\ ƒÆ’¢â€šÂ¬Ã…¡ÃÆ'Æ'ââââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ Etymologically also both Shunya and Brahman mean the same. > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ > > > > > > > > > > > Regards, > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ > > > > > > > > > > > Sunil K. Bhattacharjya > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > --- 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'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > SANATANA DHARMA AND BUDDHA AVATHARA: > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > K.N.SHIVASHANKARA RAO, Chief Engineer (retd), Bangalore. > > > > > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ > > > > > > > > > > > The history of Sanatana dharma practically begins with the Rigveda.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'Â\ ¢ÃÆ'¢â€šÂ¬ÃÆ\ ’Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢\ €šÃÆ'Æ'ââââ\ ‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'Ãâ€\ šÃ‚¢ÃÆ'¢â€šÂ¬Ã\ ƒÆ’Æ'…¡ÃÆ'Æ'Æ'ÃÆ'ÂÂ\ ¢ÃƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ In this progress we see the trail of broken idols, overthrown divinities and abandoned faiths.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃ\ ƒâ€šÃ‚¢ÃƒÆ'¢â€šÂ¬Ã\ Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢Ã\ ƒÆ’¢â€šÂ¬Ã…¡ÃÆ'Æ'ââââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ Gods shaded away giving place to > > > others.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃ\ ƒâ€šÃ‚¢ÃƒÆ'¢â€šÂ¬Ã\ Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢Ã\ ƒÆ’¢â€šÂ¬Ã…¡ÃÆ'Æ'ââââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'Â\ ¢ÃÆ'¢â€šÂ¬ÃÆ\ ’Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢\ €šÃÆ'Æ'ââââ\ ‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ The Universe itself was supposed to be a result of a Yajna by Gods (Purusha sookata).ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'Ãâ€Å\ ¡Ãƒâ€šÃ‚¢ÃƒÆ'¢â€šÂ¬Ã\ Į'…¡ÃÆ'Æ'Æ'ÃÆ'ÂÂÂ\ ¢ÃƒÆ’¢â€šÂ¬Ã…¡ÃÆ'Æ'âââ\ €šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'Ãâ€\ šÃ‚¢ÃÆ'¢â€šÂ¬Ã\ ƒÆ’Æ'…¡ÃÆ'Æ'Æ'ÃÆ'ÂÂ\ ¢ÃƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ Sacrificial religion of a mechanical and soulless kind started prevailing.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'Ãââ‚\ ¬Å¡Ãƒâ€šÃ‚¢ÃƒÆ'¢â€šÂ¬\ ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'ÂÃ\ ‚¢ÃƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ\ ‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'Ãâ€\ šÃ‚¢ÃÆ'¢â€šÂ¬Ã\ ƒÆ’Æ'…¡ÃÆ'Æ'Æ'ÃÆ'ÂÂ\ ¢ÃƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ Priests became very powerful. > > > > > > > > > > > After this period of decadence, the renaissance represented by the Upanishads came up.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂ\ ¢ÃÆ'¢â€šÂ¬ÃÆ'Ã\ ƒÂ¢Ã¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÃ\ ‚¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ‚Ã\ ‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ All later thoughts are the result of these Upanishads.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'Ãââ‚\ ¬Å¡Ãƒâ€šÃ‚¢ÃƒÆ'¢â€šÂ¬\ ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'ÂÃ\ ‚¢ÃƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ\ ‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ > 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'Â\ ¢ÃÆ'¢â€šÂ¬ÃÆ\ ’Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢\ €šÃÆ'Æ'ââââ\ ‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'Ãââ‚\ ¬Å¡Ãƒâ€šÃ‚¢ÃƒÆ'¢â€šÂ¬\ ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'ÂÃ\ ‚¢ÃƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ\ ‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ Priests were subordinated and Yajnaas were looked down upon.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃâ\ €šÃ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ\ '…¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÆ\ ’¢â€šÂ¬Ã…¡ÃÆ'Æ'âââ€Å\ ¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ Dyaana (contemplation) took the place of worship.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'Â\ ¢ÃÆ'¢â€šÂ¬ÃÆ\ ’Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢\ €šÃÆ'Æ'ââââ\ ‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'Â\ ¢ÃÆ'¢â€šÂ¬ÃÆ\ ’Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢\ €šÃÆ'Æ'ââââ\ ‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ The teachings of the Upanishads were ignored and orthodoxy of the priests became more stringent. ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'ÂÃ\ ƒâ€šÃ‚¢ÃƒÆ'¢â€šÂ¬Ã\ Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢Ã\ ƒÆ’¢â€šÂ¬Ã…¡ÃÆ'Æ'ââââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ There was a mere bael of tongues and it was an age of speculative chaos.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃ\ ‚¢ÃÆ'¢â€šÂ¬ÃÃ\ †'…¡ÃÆ'Æ'Æ'ÃÆ'¢Ã\ ƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'âââ€\ šÂ¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'ÂÃ\ ‚¢ÃÆ'¢â€šÂ¬ÃÃ\ †'…¡ÃÆ'Æ'Æ'ÃÆ'¢Ã\ ƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'âââ€\ šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ Buddhism can be considered as a continuation of the deepest intuitions of the Upanishadic Rishis.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃ\ ƒâ€šÃ‚¢ÃƒÆ'¢â€šÂ¬Ã\ Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢Ã\ ƒÆ’¢â€šÂ¬Ã…¡ÃÆ'Æ'ââââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'Â\ ¢ÃÆ'¢â€šÂ¬ÃÆ\ ’Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢\ €šÃÆ'Æ'ââââ\ ‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'ÂÃ\ ƒâ€šÃ‚¢ÃƒÆ'¢â€šÂ¬Ã\ Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢Ã\ ƒÆ’¢â€šÂ¬Ã…¡ÃÆ'Æ'ââââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ " 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'Ãâ€Å\ ¡Ãƒâ€šÃ‚¢ÃƒÆ'¢â€šÂ¬Ã\ Į'…¡ÃÆ'Æ'Æ'ÃÆ'ÂÂÂ\ ¢ÃƒÆ’¢â€šÂ¬Ã…¡ÃÆ'Æ'âââ\ €šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ Let us see the similarities between the teachings of Buddha and those of the Upanishads. > > > > > > > > > > > 1.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ Both do not accept the authority of any text (Vedas) and insist on personal experience. > > > > > > > > > > > 2.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ Both have contempt for ritualism and sacrifices. > > > > > > > > > > > 3.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ Both consider the world and the individual self as impermanent. > > > > > > > > > > > 7.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ there is a cause for it, it can be removed and there is a way for that end.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃâ€\ šÃ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'\ …¡ÃÆ'Æ'Æ'ÃÆ'¢Ã\ ¢â€šÂ¬Ã…¡ÃÆ'Æ'ââ‚\ ¬Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'ÃÃ\ ¢â‚¬Å¡Ãƒâ€šÃ‚¢ÃƒÆ'¢â€šÂÂÃ\ ‚¬ÃƒÆ'…¡ÃÆ'Æ'Æ'ÃÆ'Ãâ\ €šÃ‚¢ÃƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'âÃ\ ƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'Ãâ€\ šÃ‚¢ÃÆ'¢â€šÂ¬Ã\ ƒÆ’Æ'…¡ÃÆ'Æ'Æ'ÃÆ'ÂÂ\ ¢ÃƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ His terminology has great similarity with that of the Upanishads. ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ He discouraged putting questions which had no bearing on the practical > life.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃâ\ €šÃ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ\ '…¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÆ\ ’¢â€šÂ¬Ã…¡ÃÆ'Æ'âââ€Å\ ¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'ÂÃ\ ‚¢ÃÆ'¢â€šÂ¬ÃÃ\ †'…¡ÃÆ'Æ'Æ'ÃÆ'¢Ã\ ƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'âââ€\ šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ 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'Ãââ‚\ ¬Å¡Ãƒâ€šÃ‚¢ÃƒÆ'¢â€šÂ¬\ ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'ÂÃ\ ‚¢ÃƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ\ ‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ It would be absorbed completely by the Vedic > > > tradition.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'Ãâ€\ šÃ‚¢ÃÆ'¢â€šÂ¬Ã\ ƒÆ’Æ'…¡ÃÆ'Æ'Æ'ÃÆ'ÂÂ\ ¢ÃƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ But this did not happen. > > > > > > > > > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'Ãâ€\ šÃ‚¢ÃÆ'¢â€šÂ¬Ã\ ƒÆ’Æ'…¡ÃÆ'Æ'Æ'ÃÆ'ÂÂ\ ¢ÃƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ They introduced the concepts of Anitya, Anaatma etc.,ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃâ\ €šÃ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ\ '…¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÆ\ ’¢â€šÂ¬Ã…¡ÃÆ'Æ'âââ€Å\ ¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ > They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'Â\ ¢ÃÆ'¢â€šÂ¬ÃÆ\ ’Æ'…¡ÃÆ'Æ'Æ'ÃÆ'¢\ €šÃÆ'Æ'ââââ\ ‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ÃÆ'Æ'â€\ Å¡ The negative doctrines widened the gap between the two religions. > > > > > > > > > > > Thus Sanatana dharma was never eclipsed by either the Buddhism or Jainism.shivashanka rarao > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > Date IndiaÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âââ\ €šÂ¬Ã…¡ÃÆ'‚¢ÃÆ'Æ'Ãââ\ ‚¬Â 'ÃÆ'‚¢ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'âÃ\ ¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'‚ÃÃ\ †'‚¬ÃÆ'Æ'Æ'ÃÆ'â€\ šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢ÃÂÂ\ ¢ÃƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡Ã‚¬ÃÆ'…ÂÃ\ ‚¾ÃÆ'Æ'‚ÃÆ'‚Ãâ\ €šÃ‚¢s Teen Diva. Find out if you hit it off with her or are her fiery opposite. Drag nÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âââ€Å\ ¡Ã‚¬Ã…¡ÃÆ'‚¢ÃÆ'Æ'Æ\ 'ÃÆ'‚¢ÃÆ'Æ'¢Ã\ Æ'¢â€šÂ¬ÃÆ'ââ‚\ ¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'‚ÃÆ'Ã\ ¢â‚¬Å¡Ãƒâ€šÃ‚¬ÃÆ'Æ'Æ'ÃÆ'‚\ ¢ÃÆ'Æ'¢ÃÆ'¢âÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡Ã‚¬ÃÆ'…ÂÂÃ\ ‚¾ÃƒÆ'Æ'‚ÃÆ'‚Ãâ€Å\ ¡Ãƒâ€šÃ‚¢ drop > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > --- End forwarded message --- > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 18, 2009 Report Share Posted August 18, 2009 No tricks, just wisdom, no use sowing seeds on barren land! sorry, Regards, Hari Malla , Sunil Bhattacharjya <sunil_bhattacharjya wrote: > > So you want to escape. Swami Vivekananda had not said anything like that. You are exposed now. Nobody will be fooled by your tricks, Mr. Harimalla. > > SKB > > --- On Mon, 8/17/09, harimalla <harimalla wrote: > > harimalla <harimalla > Re: Fwd: Sanatana dharma and Buddha Avatar > > Monday, August 17, 2009, 9:29 PM  > > > > > > I would substantiate only with a purpose not just to spend my time. > > No use sowing seeds on barren ground. > > Hari Malla > > > > , Sunil Bhattacharjya <sunil_bhattacharjy a wrote: > > > > > > If you don't want to substantiate i don't lose anything. > > > > > > --- On Mon, 8/17/09, harimalla@ . <harimalla@ ..> wrote: > > > > > > harimalla@ . <harimalla@ ..> > > > Re: Fwd: Sanatana dharma and Buddha Avatar > > > > > > Monday, August 17, 2009, 8:01 PM > > > > > > > > > > > > > > > > > > > > >  > > > > > > > > > > > > > > > > > > Dear Bhattacharjyaji, > > > > > > Namaskar! > > > > > > No I would not mind to waste hours to substantiate the point provided you will, after that accept, that Mahabharat is a spirtual allegory rather than human history.Can I expect this time you will not put more conditions to prove that mahabharat is only spiritual story? If so I will take the pains.Please confirm. thanks, > > > > > > Hari Malla > > > > > > > > > > > > , 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, > > > > > > > > > > > > > > > ÃÆ'‚ > > > > > > > > > > > > > > > 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.ÃÆ'‚ Have some shame Mr. Harimalla. Everytime I expose your untrue tallÃÆ'‚ claims.ÃÆ'‚ ÃÆ'‚ 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 membersÃÆ'‚ 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. > > > > > > > > > > > > > > > ÃÆ'‚ > > > > > > > > > > > > > > > Why are you talking about Shivaraj Acharya's editionÃÆ'‚ in this group now ÃÆ'‚ when you refused to upload those relevant pagesÃÆ'‚ from that book here (in this group)? You have uploadad that in your group so confine your discussions to that group.ÃÆ'‚ I was replying to Mr. Kaul, who uploaded the relevant pages in the VRI group as well as in his groupÃÆ'‚ and my mails were primarily addressed to that group.ÃÆ'‚ First upload those relevantÃÆ'‚ pages from Shivaraj Acharya's book here so that the group members can seeÃÆ'‚ what you are talking about. Kuppanna Sastry had said that he found the verse giving the Rashi in seven manuscriptÃÆ'‚ but he considers the verseÃÆ'‚ to beÃÆ'‚ interpolated as according to himÃÆ'‚ the Indians learnt Rashi from the Greeks in the 1st century > CE.ÃÆ'‚ ÃÆ'‚ Shivaraj Acahrya must have assigned reason for dropping that Rashi verse.ÃÆ'‚ ÃÆ'‚ > > > > > > > > > > > > > > > ÃÆ'‚ > > > > > > > > > > > > > > > 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.ÃÆ'‚ Of course the editors will have to accept the paper for publication.ÃÆ'‚ Or write a book on it.ÃÆ'‚ Don't just throw your wild ideas here and there. > > > > > > > > > > > > > > > ÃÆ'‚ > > > > > > > > > > > > > > > Sincerely, > > > > > > > > > > > > > > > ÃÆ'‚ > > > > > > > > > > > > > > > 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 > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > ÃÆ'‚ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > 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'Æ'‚ÃÆ'‚ > > > > > > > > > > > > > > > > Swami Vivakananda did not say like this. > > > > > > > > > > > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > > > > > > > > > > > As regardsÃÆ'Æ'‚ÃÆ'‚ your other wild imaginations, I leave it to theÃÆ'Æ'‚ÃÆ'‚ other learned group memebers to reply to you, if they wish to. > > > > > > > > > > > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > > > > > > > > > > > BTW, IÃÆ'Æ'‚ÃÆ'‚ 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'Æ'‚ÃÆ'‚ shifting of theÃÆ'Æ'‚ÃÆ'‚ thread from the other groups to the Jyotish group, unless of course there is anyÃÆ'Æ'‚ÃÆ'‚ specific reason for doing so. Mr. Hattangadi may please correct me if I have misunderstood him. > > > > > > > > > > > > > > > > ÃÆ'Æ'‚ÃÆ'‚ > > > > > > > > > > > > > > > > Sincerely, > > > > > > > > > > > > > > > > ÃÆ'Æ'‚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'Æ'‚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'Æ'ÃÆ'¢â‚¬Å¡ Harimallaji, > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > 1) > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > Quote > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > 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'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > Unquote > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > 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'Æ'ÃÆ'¢â‚¬Å¡ 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'Æ'ÃÆ'¢â‚¬Å¡ went to MithilaÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ toÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ learn under King Janaka, who was the father-in-law of Lord > Rama. Can you please give the reference?ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > 2) > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > Quote > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > About shri Krishna being a gyani, is not shown by his life style. > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > Unquote > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > 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'Æ'ÃÆ'¢â‚¬Å¡ 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'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > Sincerely. > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > S.K.Bhattacharjya > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > --- 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'Æ'ÃÆ'¢â‚¬Å¡ the word of the gyani, who tries to know the ultimate reality.To describe nirakar, theyÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ 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'Æ'ÃÆ'¢â‚¬Å¡ 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'Æ'ÃÆ'¢â‚¬Å¡ 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'Æ'ÃÆ'¢â‚¬Å¡ 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'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > > Namaste, > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > > Yes, I wish to emphasise on the importance of the " Historicity " , wherever neededÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬Ã\ ƒÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ 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'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > > 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'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ\ '…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ appear later. In fact some people believe that Adi Sankaracharya truly fits in the role of Maitreya Buddha. > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > > Regards, > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > > 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'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > --- 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'†'ÃÆ'Æ'¢ÃÆ'¢â€šÂ¬ÃÆ'ââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > 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'Æ'ÃÆ'¢â‚¬Å¡ 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'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > > > > > > > > > > > > > > > > > > > Quote > > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > > > > > > > > > > > > > > > > > > > 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'Æ'Æ'ÃÆ'â€\ šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬Ã\ ƒÆ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂ\ ¢ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ They introduced the concepts of Anitya, Anaatma > etc.,ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚Ãâ\ €šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ\ '…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢ââ€Å\ ¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > > > They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚\ ¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ\ 'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âââ\ ‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ The negative doctrines widened the gap between the two religions. > > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > > > > > > > > > > > > > > > > > > > unquote > > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > > > > > > > > > > > > > > > > > > > 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'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Â\ ¢Ã¢â‚¬Å¡Ã‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚Â\ ¬Ã…¡ taughtÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚Ã\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Ã\ †'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ Æ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢ââ€\ šÂ¬Ã…¡ 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'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Â\ ¢Ã¢â‚¬Å¡Ã‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚Â\ ¬Ã…¡ understand and followÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚Ã\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Ã\ †'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ Æ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢ââ€\ šÂ¬Ã…¡ as that alone can > > > remove the miseries. This isÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Â\ ¢Ã¢â‚¬Å¡Ã‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚Â\ ¬Ã…¡ akin toÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Â\ ¢Ã¢â‚¬Å¡Ã‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚Â\ ¬Ã…¡ how Brihaspati gave lessons on morality > toÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Â\ ¢Ã¢â‚¬Å¡Ã‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚Â\ ¬Ã…¡ the Charvakas. > > > > > > > It is necessary at that level toÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Â\ ¢Ã¢â‚¬Å¡Ã‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚Â\ ¬Ã…¡ 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'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > > > > > > > > > > > > > > > > > > > Twenty two years after his first promulgationÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'ââ\ ‚¬Å¡Ãƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚ÂÂÂ\ ¬ÃƒÆ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'Â\ ¢ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ Lord BuddhaÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚Ã\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Ã\ †'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ Æ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢ââ€\ šÂ¬Ã…¡ taught the Mahayana doctrine to > hisÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚Â\ ¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ƒÂ¢Ã¢â€šÂ¬Ã‚¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ‚¢Ã¢â‚¬Å¡Ã‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚Ã\ ‚¬Ã…¡ disciplesÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'â€Å\ ¡Ãƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬Ã\ Æ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂ\ ¢ÃƒÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢ââ\ €šÂ¬Ã…¡ 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'Æ'Æ'ÃÆ'â€Å\ ¡Ãƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬Ã\ Æ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂ\ ¢ÃƒÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢ââ\ €šÂ¬Ã…¡ as well asÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Â\ ¢Ã¢â‚¬Å¡Ã‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚Â\ ¬Ã…¡ 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'Æ'Æ'ÃÆ'‚\ ¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ\ 'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âââ\ ‚¬Å¡Ã‚¬Ã…¡ little realisingÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'â€Å\ ¡Ãƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬Ã\ Æ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂ\ ¢ÃƒÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢ââ\ €šÂ¬Ã…¡ that Lord Vishnu has the name Shunya (see Vishnu Sahasranama) .. Lord Shiva has also been called > > > > > > > > > > > > > > > Shunya.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚Ã\ ƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'\ Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ ƒÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ Etymologically also both Shunya and Brahman mean the same. > > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > > > > > > > > > > > > > > > > > > > Regards, > > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > > > > > > > > > > > > > > > > > > > Sunil K. Bhattacharjya > > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > --- 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'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > SANATANA DHARMA AND BUDDHA AVATHARA: > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > K.N.SHIVASHANKARA RAO, Chief Engineer (retd), Bangalore. > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > > > > > > > > > > > > > > > > > > > The history of Sanatana dharma practically begins with the Rigveda.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚\ ¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ\ 'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âââ\ ‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'â€\ šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬Ã\ ƒÆ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂ\ ¢ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ In this progress we see the trail of broken idols, overthrown divinities and abandoned faiths.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚Ã\ ƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'\ Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ ƒÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ Gods shaded away giving place to > > > > > > > others.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚Ã\ ƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'\ Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ ƒÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'‚\ ¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ\ 'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âââ\ ‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ The Universe itself was supposed to be a result of a Yajna by Gods (Purusha > sookata).ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'â€Å\ ¡Ãƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬Ã\ Æ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂ\ ¢ÃƒÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢ââ\ €šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'â€\ šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬Ã\ ƒÆ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂ\ ¢ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ Sacrificial religion of a mechanical and soulless kind started > prevailing.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'ââ‚\ ¬Å¡Ãƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬\ ÃÆ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃ\ ‚¢ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'â€\ šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬Ã\ ƒÆ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂ\ ¢ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ Priests became very powerful. > > > > > > > > > > > > > > > > > > > After this period of decadence, the renaissance represented by the Upanishads came up.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚Â\ ¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ƒÂ¢Ã¢â€šÂ¬Ã‚¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ‚¢Ã¢â‚¬Å¡Ã‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚Ã\ ‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ All later thoughts are the result of these > Upanishads.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'ââ‚\ ¬Å¡Ãƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬\ ÃÆ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃ\ ‚¢ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > > > 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'Æ'Æ'ÃÆ'‚\ ¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ\ 'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âââ\ ‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'ââ‚\ ¬Å¡Ãƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬\ ÃÆ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃ\ ‚¢ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ Priests were subordinated and Yajnaas were looked down > upon.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚Ãâ\ €šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ\ '…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢ââ€Å\ ¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ Dyaana (contemplation) took the place of worship.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚\ ¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ\ 'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âââ\ ‚¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'‚\ ¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ\ 'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âââ\ ‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ The teachings of the Upanishads were ignored and orthodoxy of the priests became more stringent. > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'‚Ã\ ƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'\ Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ ƒÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ There was a mere bael of tongues and it was an age of speculative chaos.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚Ã\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Ã\ †'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ Æ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢ââ€\ šÂ¬Ã…¡ > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'‚Ã\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Ã\ †'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ Æ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢ââ€\ šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ Buddhism can be considered as a continuation of the deepest intuitions of the Upanishadic Rishis.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚Ã\ ƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'\ Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ ƒÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'‚\ ¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ\ 'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âââ\ ‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'‚Ã\ ƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'\ Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ ƒÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ " 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'Æ'Æ'ÃÆ'â€Å\ ¡Ãƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬Ã\ Æ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂ\ ¢ÃƒÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢ââ\ €šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ Let us see the similarities between the teachings of Buddha and those of the Upanishads. > > > > > > > > > > > > > > > > > > > 1.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Â\ ¢Ã¢â‚¬Å¡Ã‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ Both do not accept the authority of any text (Vedas) and insist on personal experience. > > > > > > > > > > > > > > > > > > > 2.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Â\ ¢Ã¢â‚¬Å¡Ã‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ Both have contempt for ritualism and sacrifices. > > > > > > > > > > > > > > > > > > > 3.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Â\ ¢Ã¢â‚¬Å¡Ã‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Â\ ¢Ã¢â‚¬Å¡Ã‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Â\ ¢Ã¢â‚¬Å¡Ã‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Â\ ¢Ã¢â‚¬Å¡Ã‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ Both consider the world and the individual self as impermanent. > > > > > > > > > > > > > > > > > > > 7.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Â\ ¢Ã¢â‚¬Å¡Ã‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚Â\ ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'‚Ãâ€\ šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'\ …ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'\ ¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚\ ¬Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'Ã\ ¢â‚¬Å¡Ãƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚ÂÃ\ ‚¬ÃÆ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'Ãâ\ €šÃ‚¢ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢Ã\ ƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'â€\ šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬Ã\ ƒÆ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂ\ ¢ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ His terminology has great similarity with that of the Upanishads. ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ He discouraged putting questions which had no bearing on the practical > > > life.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚Ãâ\ €šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ\ '…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢ââ€Å\ ¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'‚Ã\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Ã\ †'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ Æ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢ââ€\ šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'ââ‚\ ¬Å¡Ãƒâ€šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬\ ÃÆ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃ\ ‚¢ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ It would be absorbed completely by the Vedic > > > > > > > tradition.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'â€\ šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬Ã\ ƒÆ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂ\ ¢ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ 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'Æ'Æ'ÃÆ'â€\ šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬Ã\ ƒÆ'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂ\ ¢ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ They introduced the concepts of Anitya, Anaatma > etc.,ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚Ãâ\ €šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ\ '…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢ââ€Å\ ¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > > > They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚\ ¢ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ\ 'Æ'…ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢âââ\ ‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂ\ ¢ÃƒÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'â\ €¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'¢\ ‚¬ÃÆ'…¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ The negative doctrines widened the gap between the two religions. > > > > > > > > > > > > > > > > > > > Thus Sanatana dharma was never eclipsed by either the Buddhism or Jainism.shivashanka rarao > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > Date IndiaÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'¢ââ\ €šÂ¬Ã…¡ÃÆ'Æ'‚ÃÆ'‚¢ÃÆ'Æ'Æ'ÃÆ'ââ\ ‚¬Â 'ÃÆ'Æ'‚ÃÆ'‚¢ÃÆ'Æ'Æ'ÃÆ'‚¢\ ÃÆ'Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'âÃ\ ¢â€šÂ¬Ã‚¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Ã\ †'‚ÃÆ'‚¬ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'â€\ Å¡ÃÆ'‚¢ÃÆ'Æ'Æ'ÃÆ'‚¢ÃÆ'Æ'¢ÃÆ'ÂÂ\ ¢ÃƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'‚¬ÃÆ'Æ'…ÃÆ'‚Ã\ ‚¾ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'â\ €šÃ‚¢s Teen Diva. Find out if you hit it off with her or are her fiery opposite. Drag > nÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'†'ÃÆ'Æ'Æ'ÃÆ'¢ââ€Å\ ¡Ã‚¬Ã…¡ÃÆ'Æ'‚ÃÆ'‚¢ÃÆ'Æ'Æ'ÃÆ'†\ 'ÃÆ'Æ'‚ÃÆ'‚¢ÃÆ'Æ'Æ'ÃÆ'‚¢ÃÆ'\ Æ'¢ÃÆ'¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'ââ‚\ ¬Â¦ÃÆ'‚¡ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'Ã\ ¢â‚¬Å¡ÃÆ'‚¬ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'‚\ ÃÆ'‚¢ÃÆ'Æ'Æ'ÃÆ'‚¢ÃÆ'Æ'¢ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'‚¬ÃÆ'Æ'…ÃÆ'‚ÂÃ\ ‚¾ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Å¡ÃÆ'Æ'‚ÃÆ'â€Å\ ¡Ãƒâ€šÃ‚¢ drop > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > --- End forwarded message --- > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 19, 2009 Report Share Posted August 19, 2009 That is your assertion. What else can you do? --- On Tue, 8/18/09, harimalla <harimalla wrote: harimalla <harimalla Re: Fwd: Sanatana dharma and Buddha Avatar Tuesday, August 18, 2009, 4:02 AM  No tricks, just wisdom, no use sowing seeds on barren land! sorry, Regards, Hari Malla , Sunil Bhattacharjya <sunil_bhattacharjy a wrote: > > So you want to escape. Swami Vivekananda had not said anything like that. You are exposed now. Nobody will be fooled by your tricks, Mr. Harimalla. > > SKB > > --- On Mon, 8/17/09, harimalla@.. . <harimalla@. ..> wrote: > > harimalla@.. . <harimalla@. ..> > Re: Fwd: Sanatana dharma and Buddha Avatar > > Monday, August 17, 2009, 9:29 PM  > > > > > > I would substantiate only with a purpose not just to spend my time. > > No use sowing seeds on barren ground. > > Hari Malla > > > > , Sunil Bhattacharjya <sunil_bhattacharjy a wrote: > > > > > > If you don't want to substantiate i don't lose anything. > > > > > > --- On Mon, 8/17/09, harimalla@ . <harimalla@ ..> wrote: > > > > > > harimalla@ . <harimalla@ ..> > > > Re: Fwd: Sanatana dharma and Buddha Avatar > > > > > > Monday, August 17, 2009, 8:01 PM > > > > > > > > > > > > > > > > > > > > >  > > > > > > > > > > > > > > > > > > Dear Bhattacharjyaji, > > > > > > Namaskar! > > > > > > No I would not mind to waste hours to substantiate the point provided you will, after that accept, that Mahabharat is a spirtual allegory rather than human history.Can I expect this time you will not put more conditions to prove that mahabharat is only spiritual story? If so I will take the pains.Please confirm. thanks, > > > > > > Hari Malla > > > > > > > > > > > > , 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, > > > > > > > > > > > > > > > ÃÆ'‚ > > > > > > > > > > > > > > > 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.ÃÆ'‚ Have some shame Mr. Harimalla. Everytime I expose your untrue tallÃÆ'‚ claims.ÃÆ'‚ ÃÆ'‚Ãâ€\ šÃ‚ 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 membersÃÆ'‚ 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. > > > > > > > > > > > > > > > ÃÆ'‚ > > > > > > > > > > > > > > > Why are you talking about Shivaraj Acharya's editionÃÆ'‚ in this group now ÃÆ'‚ when you refused to upload those relevant pagesÃÆ'‚ from that book here (in this group)? You have uploadad that in your group so confine your discussions to that group.ÃÆ'‚ I was replying to Mr. Kaul, who uploaded the relevant pages in the VRI group as well as in his groupÃÆ'‚ and my mails were primarily addressed to that group.ÃÆ'‚ First upload those relevantÃÆ'‚ pages from Shivaraj Acharya's book here so that the group members can seeÃÆ'‚ what you are talking about. Kuppanna Sastry had said that he found the verse giving the Rashi in seven manuscriptÃÆ'‚ but he considers the verseÃÆ'‚ to beÃÆ'‚ interpolated as according to himÃÆ'‚ the Indians learnt Rashi from the Greeks in the 1st century > CE.ÃÆ'‚ ÃÆ'‚ÂÃ\ ‚ Shivaraj Acahrya must have assigned reason for dropping that Rashi verse.ÃÆ'‚ ÃÆ'‚Ãâ€Å\ ¡Ãƒâ€šÃ‚ > > > > > > > > > > > > > > > ÃÆ'‚ > > > > > > > > > > > > > > > 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.ÃÆ'‚ Of course the editors will have to accept the paper for publication.ÃÆ'‚ Or write a book on it.ÃÆ'‚ Don't just throw your wild ideas here and there. > > > > > > > > > > > > > > > ÃÆ'‚ > > > > > > > > > > > > > > > Sincerely, > > > > > > > > > > > > > > > ÃÆ'‚ > > > > > > > > > > > > > > > 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 > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > ÃÆ'‚ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > 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'Æ'‚ÃÆ'‚ÂÃ\ ‚ > > > > > > > > > > > > > > > > Swami Vivakananda did not say like this. > > > > > > > > > > > > > > > > ÃÆ'Æ'‚ÃÆ'‚ÂÃ\ ‚ > > > > > > > > > > > > > > > > As regardsÃÆ'Æ'‚ÃÆ'‚Ãâ\ €šÃ‚ your other wild imaginations, I leave it to theÃÆ'Æ'‚ÃÆ'‚Ãâ€Å\ ¡Ãƒâ€šÃ‚ other learned group memebers to reply to you, if they wish to. > > > > > > > > > > > > > > > > ÃÆ'Æ'‚ÃÆ'‚ÂÃ\ ‚ > > > > > > > > > > > > > > > > BTW, IÃÆ'Æ'‚ÃÆ'‚ÂÃ\ ƒâ€šÃ‚ 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'Æ'‚ÃÆ'‚Â\  shifting of theÃÆ'Æ'‚ÃÆ'‚Ãâ€Å\ ¡Ãƒâ€šÃ‚ thread from the other groups to the Jyotish group, unless of course there is anyÃÆ'Æ'‚ÃÆ'‚Ãâ€Å\ ¡Ãƒâ€šÃ‚ specific reason for doing so. Mr. Hattangadi may please correct me if I have misunderstood him. > > > > > > > > > > > > > > > > ÃÆ'Æ'‚ÃÆ'‚ÂÃ\ ‚ > > > > > > > > > > > > > > > > Sincerely, > > > > > > > > > > > > > > > > ÃÆ'Æ'‚ÃÆ'‚ÂÃ\ ‚ > > > > > > > > > > > > > > > > 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'Æ'‚ÃÆ'‚ÂÃ\ ‚ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > 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'Æ'ÃÆ'¢â‚¬ÃÆ\ ’…¡ Harimallaji, > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ > > > > > > > > > > > > > > > > > 1) > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ > > > > > > > > > > > > > > > > > Quote > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ > > > > > > > > > > > > > > > > > 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'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ > > > > > > > > > > > > > > > > > Unquote > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ > > > > > > > > > > > > > > > > > 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'Æ'ÃÆ'¢â‚¬Ã\ ƒâ€¦Ã‚¡ 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'Æ'ÃÆ'¢â‚¬ÃÆ\ ’…¡ went to MithilaÃÆ'Æ'Æ'ÃÆ'¢â‚¬\ Å¡ toÃÆ'Æ'Æ'ÃÆ'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ learn under King Janaka, who was the father-in-law of Lord > Rama. Can you please give the reference?ÃÆ'Æ'Æ'ÃÆ'¢â‚ÂÃ\ ‚¬Ãƒâ€¦Ã‚¡ > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ > > > > > > > > > > > > > > > > > 2) > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ > > > > > > > > > > > > > > > > > Quote > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ > > > > > > > > > > > > > > > > > About shri Krishna being a gyani, is not shown by his life style. > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ > > > > > > > > > > > > > > > > > Unquote > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ > > > > > > > > > > > > > > > > > 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'Æ'ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ 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'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ > > > > > > > > > > > > > > > > > Sincerely. > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ > > > > > > > > > > > > > > > > > S.K.Bhattacharjya > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'¢â‚¬Ãââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > --- 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'Æ'ÃÆ'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ the word of the gyani, who tries to know the ultimate reality.To describe nirakar, theyÃÆ'Æ'Æ'ÃÆ'¢â‚¬ÃÆ\ ’…¡ 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'Æ'ÃÆ'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ 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'Æ'ÃÆ'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ 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'Æ'ÃÆ'¢â‚¬ÃÃ\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ 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'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ > > > > > > > > > > > > > > > > > > Namaste, > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ > > > > > > > > > > > > > > > > > > Yes, I wish to emphasise on the importance of the " Historicity " , wherever neededÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃ\ ‚¢ÃÆ'¢â€šÂ¬ÃÃ\ †'…¡ÃÆ'Æ'Æ'ÃÆ'¢Ã\ ƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ 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'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ > > > > > > > > > > > > > > > > > > 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'†'ÃÆ'Æ'ÂÃâ€\ šÃ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'\ …¡ÃÆ'Æ'Æ'ÃÆ'¢Ã\ ¢â€šÂ¬Ã…¡ appear later. In fact some people believe that Adi Sankaracharya truly fits in the role of Maitreya Buddha. > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ > > > > > > > > > > > > > > > > > > Regards, > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ > > > > > > > > > > > > > > > > > > Sunil K. Bhattacharjya > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > --- 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'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > 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'Æ'ÃÆ'¢â‚¬Ãâ\ €¦Ã‚¡ 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'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > > > > > > > > > > > > > > > > > Quote > > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > > > > > > > > > > > > > > > > > But this did not happen. > > > > > > > > > > > > > > > > > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âÃ\ ƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Ãâ€\ šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢ââ€Ã\ …¡Ã‚¬Ã…¡ÃÆ'‚¬ÃÆ\ 'Æ'…ÃÆ'‚ÂÂÂÂ\ ¡ÃƒÆ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂ\ ¢ÃƒÆ'¢â€šÂ¬ÃÆ'ÃÂ\ ¢Ã¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂÂ\ ¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ They introduced the concepts of Anitya, Anaatma > etc.,ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âââ\ €šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃâ\ €šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Ã\ ‚¬Ã…¡ÃÆ'‚¬ÃÆ'Ãâ€\ '…ÃÆ'‚¡Ã\ Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ ’Æ'¢â€šÂ¬ÃÆ'âââ€\ šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââ\ €šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Â\ ¢ÃÆ'Æ'¢ÃÆ'¢ââ€ÅÂ\ ¡Ãƒâ€šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Ã\ ƒâ€ '…ÃÆ'‚¡Ã\ ƒÆ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'âÃ\ ¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ The negative doctrines widened the gap between the two religions. > > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > > > > > > > > > > > > > > > > > unquote > > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > > > > > > > > > > > > > > > > > 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'âââ€\ šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÃ\ ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Â\ ¬Ã…¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ƒÆ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'\ Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'â€\ ¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââââ\ €šÂ¬Ã…¡Ã‚¬Ã…¡ taughtÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââÃ\ ¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚Ã\ ƒâ€šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Ãâ\ € '…ÃÆ'‚¡ÃÆ\ ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ Į'¢â€šÂ¬ÃÆ'âââ\ €šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃÂ\ ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ 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'âââ€\ šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÃ\ ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Â\ ¬Ã…¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ƒÆ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'\ Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'â€\ ¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââââ\ €šÂ¬Ã…¡Ã‚¬Ã…¡ understand and followÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââÃ\ ¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚Ã\ ƒâ€šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Ãâ\ € '…ÃÆ'‚¡ÃÆ\ ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ Į'¢â€šÂ¬ÃÆ'âââ\ €šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃÂ\ ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ as that alone can > > > remove the miseries. This isÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âââ€\ šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÃ\ ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Â\ ¬Ã…¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ƒÆ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'\ Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'â€\ ¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââââ\ €šÂ¬Ã…¡Ã‚¬Ã…¡ akin toÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âââ€\ šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÃ\ ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Â\ ¬Ã…¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ƒÆ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'\ Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'â€\ ¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââââ\ €šÂ¬Ã…¡Ã‚¬Ã…¡ how Brihaspati gave lessons on morality > toÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âââ€\ šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÃ\ ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Â\ ¬Ã…¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ƒÆ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'\ Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'â€\ ¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââââ\ €šÂ¬Ã…¡Ã‚¬Ã…¡ the Charvakas. > > > > > > > It is necessary at that level toÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âââ€\ šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÃ\ ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Â\ ¬Ã…¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ƒÆ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'\ Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'â€\ ¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââââ\ €šÂ¬Ã…¡Ã‚¬Ã…¡ 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'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > > > > > > > > > > > > > > > > > Twenty two years after his first promulgationÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÃÂÂ\ ¢ÃƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Ãââ\ ‚¬Å¡Ãƒâ€šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢âââ‚Â\ ¬Ã…¡Ã‚¬Ã…¡ÃÆ'‚¬Ã\ Æ'Æ'…ÃÆ'‚ÂÂÃ\ ‚¡ÃƒÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂ\ ¢ÃÆ'¢â€šÂ¬ÃÆ'Ã\ ƒÂ¢Ã¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÃ\ ‚¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ Lord BuddhaÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââÃ\ ¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚Ã\ ƒâ€šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Ãâ\ € '…ÃÆ'‚¡ÃÆ\ ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ Į'¢â€šÂ¬ÃÆ'âââ\ €šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃÂ\ ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ taught the Mahayana doctrine to > hisÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââââ‚\ ¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂ\ ¢ÃÆ'Æ'¢ÃÆ'¢â‚Ãâ€\ šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'\ …ÃÆ'‚¡ÃÆ\ 'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÃ\ †'¢â€šÂ¬ÃÆ'ââ‚Â\ ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ\ ‚¬Å¡Ã‚¬Ã…¡ disciplesÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âÃ\ ¢â€šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Ãâ€Å\ ¡Ãƒâ€šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢ââ€Å\ ¡Ã‚¬Ã…¡ÃÆ'‚¬ÃÆ'\ Æ'…ÃÆ'‚¡\ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬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'âÃ\ ¢â€šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Ãâ€Å\ ¡Ãƒâ€šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢ââ€Å\ ¡Ã‚¬Ã…¡ÃÆ'‚¬ÃÆ'\ Æ'…ÃÆ'‚¡\ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ as well asÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âââ€\ šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÃ\ ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Â\ ¬Ã…¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ƒÆ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'\ Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'â€\ ¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââââ\ €šÂ¬Ã…¡Ã‚¬Ã…¡ 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'âÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Â\ ¢ÃÆ'Æ'¢ÃÆ'¢ââ€ÅÂ\ ¡Ãƒâ€šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Ã\ ƒâ€ '…ÃÆ'‚¡Ã\ ƒÆ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'âÃ\ ¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ little realisingÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âÃ\ ¢â€šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Ãâ€Å\ ¡Ãƒâ€šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢ââ€Å\ ¡Ã‚¬Ã…¡ÃÆ'‚¬ÃÆ'\ Æ'…ÃÆ'‚¡\ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ that Lord Vishnu has the name Shunya (see Vishnu Sahasranama) . Lord Shiva has also been called > > > > > > > > > > > > > > > Shunya.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ\ ‚¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ƒâ€šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚\ ¬Å¡ÃÆ'‚¬ÃÆ'Ã\ †'…ÃÆ'‚¡Ã\ Į'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ ƒÆ’Æ'¢â€šÂ¬ÃÆ'ââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ Etymologically also both Shunya and Brahman mean the same. > > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > > > > > > > > > > > > > > > > > Regards, > > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > > > > > > > > > > > > > > > > > Sunil K. Bhattacharjya > > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > --- 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'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > SANATANA DHARMA AND BUDDHA AVATHARA: > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > K.N.SHIVASHANKARA RAO, Chief Engineer (retd), Bangalore. > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > > > > > > > > > > > > > > > > > The history of Sanatana dharma practically begins with the Rigveda.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Â\ ¢ÃÆ'Æ'¢ÃÆ'¢ââ€ÅÂ\ ¡Ãƒâ€šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Ã\ ƒâ€ '…ÃÆ'‚¡Ã\ ƒÆ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'âÃ\ ¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'âÃ\ ƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Ãâ€\ šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢ââ€Ã\ …¡Ã‚¬Ã…¡ÃÆ'‚¬ÃÆ\ 'Æ'…ÃÆ'‚ÂÂÂÂ\ ¡ÃƒÆ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂ\ ¢ÃƒÆ'¢â€šÂ¬ÃÆ'ÃÂ\ ¢Ã¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂÂ\ ¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ In this progress we see the trail of broken idols, overthrown divinities and abandoned faiths.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ\ ‚¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ƒâ€šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚\ ¬Å¡ÃÆ'‚¬ÃÆ'Ã\ †'…ÃÆ'‚¡Ã\ Į'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ ƒÆ’Æ'¢â€šÂ¬ÃÆ'ââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ Gods shaded away giving place to > > > > > > > others.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ\ ‚¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ƒâ€šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚\ ¬Å¡ÃÆ'‚¬ÃÆ'Ã\ †'…ÃÆ'‚¡Ã\ Į'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ ƒÆ’Æ'¢â€šÂ¬ÃÆ'ââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'âÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Â\ ¢ÃÆ'Æ'¢ÃÆ'¢ââ€ÅÂ\ ¡Ãƒâ€šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Ã\ ƒâ€ '…ÃÆ'‚¡Ã\ ƒÆ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'âÃ\ ¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ The Universe itself was supposed to be a result of a Yajna by Gods (Purusha > sookata).ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âÃ\ ¢â€šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Ãâ€Å\ ¡Ãƒâ€šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢ââ€Å\ ¡Ã‚¬Ã…¡ÃÆ'‚¬ÃÆ'\ Æ'…ÃÆ'‚¡\ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'âÃ\ ƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Ãâ€\ šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢ââ€Ã\ …¡Ã‚¬Ã…¡ÃÆ'‚¬ÃÆ\ 'Æ'…ÃÆ'‚ÂÂÂÂ\ ¡ÃƒÆ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂ\ ¢ÃƒÆ'¢â€šÂ¬ÃÆ'ÃÂ\ ¢Ã¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂÂ\ ¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ Sacrificial religion of a mechanical and soulless kind started > prevailing.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'â\ € 'ÃÆ'Æ'Æ'ÃÆ'‚Ãââ‚\ ¬Å¡Ãƒâ€šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢ââ€\ šÂ¬Ã…¡ÃÆ'‚¬ÃÃ\ †'Æ'…ÃÆ'‚ÂÂÂ\ ¡ÃƒÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'âÃ\ ƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Ãâ€\ šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢ââ€Ã\ …¡Ã‚¬Ã…¡ÃÆ'‚¬ÃÆ\ 'Æ'…ÃÆ'‚ÂÂÂÂ\ ¡ÃƒÆ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂ\ ¢ÃƒÆ'¢â€šÂ¬ÃÆ'ÃÂ\ ¢Ã¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂÂ\ ¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ Priests became very powerful. > > > > > > > > > > > > > > > > > > > After this period of decadence, the renaissance represented by the Upanishads came up.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââââ‚\ ¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂ\ ¢ÃÆ'Æ'¢ÃÆ'¢â‚Ãâ€\ šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'\ …ÃÆ'‚¡ÃÆ\ 'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÃ\ †'¢â€šÂ¬ÃÆ'ââ‚Â\ ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ\ ‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ All later thoughts are the result of these > Upanishads.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'â\ € 'ÃÆ'Æ'Æ'ÃÆ'‚Ãââ‚\ ¬Å¡Ãƒâ€šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢ââ€\ šÂ¬Ã…¡ÃÆ'‚¬ÃÃ\ †'Æ'…ÃÆ'‚ÂÂÂ\ ¡ÃƒÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > 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'âÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Â\ ¢ÃÆ'Æ'¢ÃÆ'¢ââ€ÅÂ\ ¡Ãƒâ€šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Ã\ ƒâ€ '…ÃÆ'‚¡Ã\ ƒÆ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'âÃ\ ¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'â\ € 'ÃÆ'Æ'Æ'ÃÆ'‚Ãââ‚\ ¬Å¡Ãƒâ€šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢ââ€\ šÂ¬Ã…¡ÃÆ'‚¬ÃÃ\ †'Æ'…ÃÆ'‚ÂÂÂ\ ¡ÃƒÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ Priests were subordinated and Yajnaas were looked down > upon.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âââ\ €šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃâ\ €šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Ã\ ‚¬Ã…¡ÃÆ'‚¬ÃÆ'Ãâ€\ '…ÃÆ'‚¡Ã\ Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ ’Æ'¢â€šÂ¬ÃÆ'âââ€\ šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââ\ €šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ Dyaana (contemplation) took the place of worship.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Â\ ¢ÃÆ'Æ'¢ÃÆ'¢ââ€ÅÂ\ ¡Ãƒâ€šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Ã\ ƒâ€ '…ÃÆ'‚¡Ã\ ƒÆ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'âÃ\ ¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'âÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Â\ ¢ÃÆ'Æ'¢ÃÆ'¢ââ€ÅÂ\ ¡Ãƒâ€šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Ã\ ƒâ€ '…ÃÆ'‚¡Ã\ ƒÆ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'âÃ\ ¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ The teachings of the Upanishads were ignored and orthodoxy of the priests became more stringent. > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'ââ\ ‚¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ƒâ€šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚\ ¬Å¡ÃÆ'‚¬ÃÆ'Ã\ †'…ÃÆ'‚¡Ã\ Į'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ ƒÆ’Æ'¢â€šÂ¬ÃÆ'ââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ There was a mere bael of tongues and it was an age of speculative chaos.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââÃ\ ¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚Ã\ ƒâ€šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Ãâ\ € '…ÃÆ'‚¡ÃÆ\ ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ Į'¢â€šÂ¬ÃÆ'âââ\ €šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃÂ\ ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'ââÃ\ ¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚Ã\ ƒâ€šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Ãâ\ € '…ÃÆ'‚¡ÃÆ\ ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ Į'¢â€šÂ¬ÃÆ'âââ\ €šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃÂ\ ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ Buddhism can be considered as a continuation of the deepest intuitions of the Upanishadic Rishis.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ\ ‚¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ƒâ€šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚\ ¬Å¡ÃÆ'‚¬ÃÆ'Ã\ †'…ÃÆ'‚¡Ã\ Į'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ ƒÆ’Æ'¢â€šÂ¬ÃÆ'ââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'âÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Â\ ¢ÃÆ'Æ'¢ÃÆ'¢ââ€ÅÂ\ ¡Ãƒâ€šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Ã\ ƒâ€ '…ÃÆ'‚¡Ã\ ƒÆ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'âÃ\ ¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > > > > > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'ââ\ ‚¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ƒâ€šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚\ ¬Å¡ÃÆ'‚¬ÃÆ'Ã\ †'…ÃÆ'‚¡Ã\ Į'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ ƒÆ’Æ'¢â€šÂ¬ÃÆ'ââ\ ‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ " 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'âÃ\ ¢â€šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Ãâ€Å\ ¡Ãƒâ€šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢ââ€Å\ ¡Ã‚¬Ã…¡ÃÆ'‚¬ÃÆ'\ Æ'…ÃÆ'‚¡\ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂÂ\ ¢ÃƒÆ’Æ'¢â€šÂ¬ÃÆ'â\ €¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢â\ ‚¬Å¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ Let us see the similarities between the teachings of Buddha and those of the Upanishads. > > > > > > > > > > > > > > > > > > > 1.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âââ€\ šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÃ\ ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Â\ ¬Ã…¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ƒÆ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'\ Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'â€\ ¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââââ\ €šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ Both do not accept the authority of any text (Vedas) and insist on personal experience. > > > > > > > > > > > > > > > > > > > 2.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âââ€\ šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÃ\ ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Â\ ¬Ã…¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ƒÆ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'\ Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'â€\ ¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââââ\ €šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ Both have contempt for ritualism and sacrifices. > > > > > > > > > > > > > > > > > > > 3.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âââ€\ šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÃ\ ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Â\ ¬Ã…¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ƒÆ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'\ Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'â€\ ¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââââ\ €šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'âââ€\ šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÃ\ ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Â\ ¬Ã…¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ƒÆ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'\ Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'â€\ ¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââââ\ €šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'âââ€\ šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÃ\ ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Â\ ¬Ã…¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ƒÆ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'\ Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'â€\ ¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââââ\ €šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'âââ€\ šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÃ\ ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Â\ ¬Ã…¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ƒÆ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'\ Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'â€\ ¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââââ\ €šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ Both consider the world and the individual self as impermanent. > > > > > > > > > > > > > > > > > > > 7.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âââ€\ šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÃ\ ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Â\ ¬Ã…¡ÃÆ'‚¬ÃÆ'Æ'Ã\ ƒÆ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'\ Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ '¢â€šÂ¬ÃÆ'â€\ ¦Ã‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââââ\ €šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ there is a cause for it, it can be removed and there is a way for that end.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââââ\ ‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃâ€\ šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Ãâ\ €šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ\ '…ÃÆ'‚¡ÃÃ\ †'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ Æ'¢â€šÂ¬ÃÆ'ââ‚\ ¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââÃ\ ¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'ÃÃ\ ‚¢Ã¢â€šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÃÃ\ ¢â‚¬Å¡Ãƒâ€šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢ââââ€\ šÂ¬Ã…¡Ã‚¬Ã…¡ÃÆ'‚¬Ã\ Į'Æ'…ÃÆ'‚ÂÃâ€\ šÃ‚¡ÃƒÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÃâ\ €šÃ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ\ '…¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÆ\ ’¢â€šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'âÃ\ ƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Ãâ€\ šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢ââ€Ã\ …¡Ã‚¬Ã…¡ÃÆ'‚¬ÃÆ\ 'Æ'…ÃÆ'‚ÂÂÂÂ\ ¡ÃƒÆ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂ\ ¢ÃƒÆ'¢â€šÂ¬ÃÆ'ÃÂ\ ¢Ã¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂÂ\ ¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ His terminology has great similarity with that of the Upanishads. ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ He discouraged putting questions which had no bearing on the practical > > > life.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âââ\ €šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃâ\ €šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Ã\ ‚¬Ã…¡ÃÆ'‚¬ÃÆ'Ãâ€\ '…ÃÆ'‚¡Ã\ Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ ’Æ'¢â€šÂ¬ÃÆ'âââ€\ šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââ\ €šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'ââÃ\ ¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃ\ ‚¢ÃÆ'Æ'¢ÃÆ'¢â‚Ã\ ƒâ€šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Ãâ\ € '…ÃÆ'‚¡ÃÆ\ ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢Ã\ Į'¢â€šÂ¬ÃÆ'âââ\ €šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃÂ\ ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ 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'â\ € 'ÃÆ'Æ'Æ'ÃÆ'‚Ãââ‚\ ¬Å¡Ãƒâ€šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢ââ€\ šÂ¬Ã…¡ÃÆ'‚¬ÃÃ\ †'Æ'…ÃÆ'‚ÂÂÂ\ ¡ÃƒÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÃ\ ‚¢ÃƒÆ'¢â€šÂ¬ÃÆ'Ã\ ¢â‚¬Â¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ It would be absorbed completely by the Vedic > > > > > > > tradition.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âÃ\ ƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Ãâ€\ šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢ââ€Ã\ …¡Ã‚¬Ã…¡ÃÆ'‚¬ÃÆ\ 'Æ'…ÃÆ'‚ÂÂÂÂ\ ¡ÃƒÆ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂ\ ¢ÃƒÆ'¢â€šÂ¬ÃÆ'ÃÂ\ ¢Ã¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂÂ\ ¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ But this did not happen. > > > > > > > > > > > > > > > > > > > The Buddhists later adopted certain doctrines which were perversions of the Upanishadic teachings.ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âÃ\ ƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Ãâ€\ šÃ‚¢ÃÆ'Æ'¢ÃÆ'¢ââ€Ã\ …¡Ã‚¬Ã…¡ÃÆ'‚¬ÃÆ\ 'Æ'…ÃÆ'‚ÂÂÂÂ\ ¡ÃƒÆ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ÂÂÂ\ ¢ÃƒÆ'¢â€šÂ¬ÃÆ'ÃÂ\ ¢Ã¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ÃÂÂ\ ¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ They introduced the concepts of Anitya, Anaatma > etc.,ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âââ\ €šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÃâ\ €šÃ‚¢ÃƒÆ'Æ'¢ÃÆ'¢â‚Ã\ ‚¬Ã…¡ÃÆ'‚¬ÃÆ'Ãâ€\ '…ÃÆ'‚¡Ã\ Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ\ ’Æ'¢â€šÂ¬ÃÆ'âââ€\ šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢ââ\ €šÂ¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > > > They argued that there is no permanent entity ( like Atma, Paramatma or Brahma).ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âÃÂ\ ¢Ã¢â‚¬Å¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'‚Â\ ¢ÃÆ'Æ'¢ÃÆ'¢ââ€ÅÂ\ ¡Ãƒâ€šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Ã\ ƒâ€ '…ÃÆ'‚¡Ã\ ƒÆ’Æ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'¢\ ÃÆ'¢â€šÂ¬ÃÆ'âÃ\ ¢â€šÂ¬Ã‚¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âÃ\ ƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬Ã…¡ ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ > ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ‚\ ¬Â 'ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'†'ÃÆ'Æ'¢ÃÆ'Ã\ ƒâ€šÃ‚¢ÃƒÂ¢Ã¢â€šÂ¬Ã…¡Ã‚¬ÃÆ'â€Â\ ¦Ãƒâ€šÃ‚¡ÃÆ'Æ'Æ'ÃÆ'¢âââ‚\ ¬Å¡Ã‚¬Ã…¡ The negative doctrines widened the gap between the two religions. > > > > > > > > > > > > > > > > > > > Thus Sanatana dharma was never eclipsed by either the Buddhism or Jainism.shivashanka rarao > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > Date IndiaÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âââ\ €šÂ¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'¢ââ€Ã\ …¡Ã‚¬Ã…¡ÃÆ'Æ'‚ÃÆ\ ’Æ'‚¢ÃÆ'Æ'Æ'ÃÆ'ââ‚\ ¬Â 'ÃÆ'Æ'‚ÃÆ'‚Ãâ\ €šÃ‚¢ÃÆ'Æ'Æ'ÃÆ'‚ÂÂÂÂ\ ¢ÃƒÆ’Æ'Æ'¢ÃÆ'¢â‚ÂÂ\ ¬Ãƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÆ\ ’¢â‚¬Â¦ÃÆ'‚¡ÃÆ'Ã\ †'Æ'ÃÆ'¢â‚¬ÅÂ\ ¡ÃÆ'Æ'‚ÃÆ'‚Ãâ€\ šÃ‚¬ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'â\ ââ €šÂ¬Ã…¡ÃÆ'‚¢ÃÆ'Æ'Ãââ\ ‚¬Â 'ÃÆ'‚¢ÃÆ'Æ'¢\ ÃÆ'¢â‚¬Å¡ÃÆ'âÃ\ ¢â€šÂ¬Ã…¡Ãƒâ€šÃ‚¬ÃÆ'Æ'…ÃÃ\ †'‚¾ÃÆ'Æ'Æ'ÃÆ'¢Ã\ ƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'âââ€\ šÂ¬Ã…¡ÃÆ'‚¢s Teen Diva. Find out if you hit it off with her or are her fiery opposite. Drag > nÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'âââ€Å\ ¡Ã‚¬Ã‚ 'ÃÆ'Æ'Æ'ÃÆ'¢â‚Ã\ ƒâ€šÃ‚¬Ãƒâ€¦Ã‚¡ÃÆ'Æ'‚ÃÆ'\ ‚¢ÃÆ'Æ'Æ'ÃÆ'â€Â\  'ÃÆ'Æ'‚ÃÆ'‚Ãâ€Å\ ¡Ãƒâ€šÃ‚¢ÃƒÆ'Æ'Æ'ÃÆ'‚¢ÃÆ\ ’Æ'Æ'¢ÃÆ'¢â‚¬Ã\ ƒâ€¦Ã‚¡ÃÆ'‚¬ÃÆ'Æ'ÃÂÂ\ ¢ÃƒÂ¢Ã¢â‚¬Å¡Ã‚¬Ã‚¦ÃÆ'‚¡ÃÆ'Æ'\ Æ'ÃÆ'¢â‚¬Å¡\ ÃÆ'Æ'‚ÃÆ'‚ÂÃ\ ‚¬ÃÆ'Æ'Æ'ÃÆ'†'ÃÆ'Æ'ââ\ †šÂ¬Ã…¡ÃÆ'‚¢ÃÆ'Æ'Ãâ€Â\ 'ÃÆ'‚¢ÃÆ'Æ'¢ÃÆ\ ’Æ'¢â‚¬Å¡ÃÆ'âââ€\ šÂ¬Ã…¡Ãƒâ€šÃ‚¬ÃÆ'Æ'…ÃÆ'Ã\ ƒÂ¢Ã¢â€šÂ¬Ã…¡Ãƒâ€šÃ‚¾ÃÆ'Æ'Æ'ÃÆ'¢ÃÃ\ ‚¢Ã¢â‚¬Å¡Ã‚¬Ã…¡ÃÆ'Æ'ââ‚Ã\ ‚¬Ã…¡ÃÆ'‚¢ drop > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > --- End forwarded message --- > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
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