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Posts Tagged ‘Buddhism’

Ganadeviyo, Uppalavanna, Ganesha Vishnu in Buddhism

In Hinduism on July 30, 2014 at 09:01

That Buddhism is a school that rose rebelling against Vedic Karma Kanda is a known fact.

 

Vishnu as Uppalavanna In Buddhism.jpg

Vishnu as Uppalavanna In Buddhism.

 

Kattargama deviyo, Muruga s The Guaring deity of Lanka.jpg

Kattargama deviyo, Muruga s The Guaring deity of Lanka.

 

What is not known is that though Buddhism advocates Idol worship and engages in NireswaraVada, denial of personal  God, Buddhism has declared Buddha and has Idols of Buddha being worshiped.

Not only that.

Buddhism has Hindu Gods being worshiped as Buddhist Gods.

 

I had already posted an article that Skanda is considered as the protector of Chinese Buddhism!

 

Now it seems that some more Hindu Gods, Ganesha Muruga and Vishnu are also included in this list of Hindu Gods being worshiped as Buddhist Gods in Sri Lanka.

 

Ganesha. The elephant-shaped god Ganesha, regarded as the god of wisdom and the remover of obstacles, is also very popular among the Buddhists under the names Ganapati or Gana-deviyo. He is worshipped as the chief of obstacles (Vighnesvara) because it is believed that he is responsible for creating and removing obstracles. He does this through troops of inferior deities or demi-gods considered as attendants of Siva, present almost everywhere, who are under his command. It is in this sense that he is called Gana-pati (chief of hosts), which is the epithet popular among the Buddhists. The devalayas dedicated to him are mostly run by the Hindus. The Buddhists worship him either through his statues, found in many Buddhists temples, or by visiting the Hindu kovils dedicated to him. As the god of wisdom and of learning, he is propitiated at the time a child first reads the alphabet. As the chief of obstacles, as their creator as well as remover, the Hindus begin their devala-ritual by making the first offering to him…

 

Vishnu. The important Hindu god Vishnu has also assumed a special Buddhist significance in the island. He is identified with the god Uppalavanna of the Mahavamsa, to whom Sakka, the king of the gods, is said to have entrusted the guardianship of Sri Lanka at the request of the Buddha before his passing away. This god is said to have arrived in the island to fulfill this mission. The name Uppalavanna means “the color of the blue water-lily.” As Vishnu is of the same color, Uppalavanna became identified with Vishnu, and in the wake of the Mahavamsa tradition, he became, as Vishnu, the protector of the Buddha-sasana in Sri Lanka. The calculated omission of the name Vishnu in the Mahavamsa in this connection may be viewed as an attempt at total localization of the divinity with a view to harmonize him with the cultural fabric of the island. His main shrine is at Devinuwara (Dondra), at the southern tip of the island, where an annual Esala (July-August) festival is held in his honor. If the identification is correct his cult can be traced to the earliest phase of the history of the island and has been popular up to the present day.

Pattini. Goddess Pattini, referred to above (see p.59), is prominent as the most popular female Buddhist divinity; she has her devalayas scattered throughout the country. Her cult goes back at least to the second century A.C. The then ruler, King Gajabahu, is said to have introduced the worship of this divinity into the island from South India.The legend about her life is told in the Tamil poem Silappadikaram. According to the myths current in the island about her, she had seven incarnations, being born seven times from water, the tusk of an elephant, a flower, a rock, a fire (or peak), cloth, and a mango. Hence she is designated as sat-pattini, sat meaning seven.

 

Kataragama. Devalayas dedicated to the different deities are scattered all over the island. God Kataragama (Skanda) in southern Sri Lanka is by far the most popular, as he is considered to be the most powerful deity capable of granting the requests of the worshipper. It is for this reason that he has acquired territorial rights throughout the island. Devalayas dedicated to him are found in many places in the island, some of which are maintained by the Hindus.

It is customary for many Sri Lankan Buddhists to visit a devalaya of one of the deities and make a vow that if the problem at hand (i.e., illness, enemies, etc.) is solved, they will make an offering to the deity concerned. Offerings are made even without such a special request. Whatever the case may be, this practice has become a ritual of propitiation through the kapuralas.

The main duties of the kapuralas are to look after the devalayas in their charge, to perform the prescribed rituals, and to offer in the inner shrine the offerings brought by devotees. The kapuralais given a fee for his services. Once the ritual is over, a part of the offerings is given back to the devotee for him to take home and partake of as having a sacramental value. The offerings normally consist of milk-rice, coconuts, betel, camphor, joss-sticks, fruits, along with flowers, garlands, flags, etc. All these are arranged in an orderly manner in a basket or tray and handed over respectfully to the kapurala, who takes it inside and offers it at the statue of the main deity inside the inner room. The devotees wait outside with clasped hands while the kapurala makes his pleadings on their behalf.

The statement he recites, called yatikava in Sinhala, is a panegyric of the deity concerned and it constitutes a humble and respectful request to bring succour to the devotee in his particular predicament. After this the kapurala emerges from the inner shrine room and blesses the devotees by using his thumb to place on their forehead a mark of a paste made from saffron, sandalwood, and other ingredients. This mark, the symbol of sanctification, is known as the tilaka.

This form of ritualistic propitiation of deities is a clear adaptation of the Hindu system where the very same method is followed, though more elaborately.

 

 

http://ramanan50.wordpress.com/2014/05/20/skanda-the-protector-of-chinese-buddhism-wei-tuo-pu-sa/

http://www.lankalibrary.com/

 

 

Kalki Avatar In Buddhism Vaishaka Dwadasi

In Hinduism on June 11, 2014 at 16:54

Buddhism may lead one to believe that it is anti Sanatana Dharma because of its refusal to accept the Sruthi, Vedas as a tool of knowledge,Pramana.

 

Stone plaque of Kalki from the 18th century.

Stone plaque of Kalki from the 18th century. (Photo credit: Wikipedia)

Stone plaque of Kalki from the 18th century Devanagari कल्कि Sanskrit Transliteration कल्कि Affiliation Avatar of Vishnu Planet Earth Weapon Sword or Astra (Weapon of Parabrahman to destroy evil creatures) Mount Horse.Image Source.Wikipedia.Kalki Avatar

 

It also advocates Nihilism or Sunya Vada which states that there is no Reality.

 

It shuns Rituals as advocated by The Vedas.

 

It disapproves Idol worship.

 

Incidentally Vedas do not advocate Idol worship either.

 

But Buddhist traditions closely follow the Hindu Puranas.

 

Hindu traditions, Puranas describe the Ten Avatars of Vishnu and one among them is the Kalki Avatar, which is yet to manifest in the present Kali Yug.

 

It is equally interesting that the Bhavishya, Garuda and Vishnu Puranas count Buddha as an Avatar of Vishnu.

 

Kalki Avatar is also cited in the Kalachakra tradition of Buddhism with modifications.

 

“In Buddhist Kalachakra tradition, 25 rulers of the Shambhala Kingdom held the title of Kalki, Kulika or Kalki-king.

 

During Vaishakha, the first fortnight in Shukla Paksha is dedicated to fifteen deities, with each day for a different god.

 

In this tradition, the twelfth day is Vaishakha Dwadashi and is dedicated to Madhava, another name for Kalki.”

 

..”The word Kālachakra is usually used to refer to a very complex teaching and practice in Tibetan Buddhism.

 

Although the teaching is very advanced, esoteric, and difficult to comprehend, there is a tradition of offering it to large public audiences.

 

 

Kālachakra refers both to a Tantric deity (Tib. yidam) of Vajrayana Buddhism and to the philosophies and meditation practices contained within the Kālachakra Tantra and its many commentaries.

 

The Kālachakra Tantra is more properly called the Kālachakra Laghutantra, and is said to be an abridged form of an original text, the Kālachakra

 

Mūlatantra which is no longer extant.

 

Some Buddhist masters assert that Kālachakra is the most advanced form of Vajrayana practice; it certainly is one of the most complex systems within tantric Buddhism.

The Kālachakra tradition revolves around the concept of time (kāla) and cycles (chakra): from the cycles of the planets, to the cycles of human

 

breathing, it teaches the practice of working with the most subtle energies within one’s body on the path to enlightenment.

 

The Kālachakra deity represents a Buddha and thus omniscience. Since Kālachakra is time and everything is under the influence of time, Kālachakra knows all.

 

Whereas Kālachakri or Kālichakra, his spiritual consort and complement, is aware of everything that is timeless, untimebound or out of the realm of

 

time.

 

In Yab-yum, they are temporality and atemporality conjoined. Similarly, the wheel is without beginning or end.

 

Literal translation:

शम्भल ग्राम मुख्यस्य ब्राह्मणस्य महात्मनः।
भवने विष्णुयशसः कल्किः प्रादुर्भविष्यति।।
Srimad Bhagavata Maha Purana – 12:2:18

शम्भल ग्राम मुख्यस्य ब्राह्मणस्य महात्मनः।
शम्भु Shambhu (Shiv Shambhu Bhola) + ल or ले (of) + ग्राम Grama (Community/Village) + मुख्यस्य Mukhyasya (Principally) + ब्राह्मणस्य Brahmanasya (of the Brahmins) + महात्मनः Maha Atman (Great Souls) Shiva Durga worshipping community principally of great souls Brahmins.

भवने विष्णुयशसः कल्किः प्रादुर्भविष्यति।।
भवने Bhavanê (At the home of) + विष्णु Vishnu + यशसः Yáśas (Worthy) + कल्क Kalk ( Mud or Sediment) + इ i (to arise from, come from) + प्रादुर् Prādúr (Arise/Born) भविष्यति Bhavishyati (In the future)
In the future at the home of Vishnu worthy, one from the mud/sediment will arise/be born.
This points to a name equivalent to mud or sediment born.

द्वादश्यां शुक्ल-पक्षस्य माधवे मासि माधवम्।
जातं ददृशतुः पुत्रं पितरौ हृष्ट-मानसौ।। (1:2:15 Kalki Purna)

द्वादश्यां – द्वा dvA (two) + दश्यां dashya (tens/10’s) meaning 12 शुक्ल-पक्षस्य – शुक्ल Shukla (bright) + पक्षस्य(pakshaya) parts (the first part of the moon cycle) + माधवे madhva is hindu month of Chaitra (First day of Chaitra is when Lord Brahma created the universe, Hindu new year starts) March/April + मासि masi (month of) + माधवम् Lord Krishna (as Kalki) arrived. जातं ददृशतुः पुत्रं पितरौ हृष्ट-मानसौ।।
जातं jatam (born – brought into existence) + ददृशतुः dadastu (then) + पुत्रं putram (a son) + पितरौ pitarau (parents [were]) + हृष्ट hrshta (thrilling with rapture, rejoiced, pleased, glad, merry) + मानसौ manasau (mental feeling). or
12th of the first part of the moon cycle in the month of Chaitra (March/April, Hindu new year) Lord Krishna (as Kalki) arrived then the father was mentally overwhelmed by the son being born This also points to the sun sign of Aries.

 

In Chaitra month, the fifteen days in Shukla paksha (first fortnight / first half of the month) are dedicated to fifteen gods or deities. Each day of the Chaitra month is dedicated to a different god. The 12th day (Chaitra Dwadashi) is dedicated to Lord Sri Maha Vishnu.

There is a description of his background in other sources of scripture. The Kalachakra tantra, first taught by Buddha to DharmarajaSuchandra of Shambhala, also describes his background:

Lord Kalki will appear in the home of the most eminent brahmana of Shambhala village, the great souls Vishnuyasha and his wife, the pure of thought Sumati.

—Srimad-Bhagavatam Bhag.12.2.18

The Bhagavata Purana states

At the end of Kali Yuga, when there exist no topics on the subject of God, even at the residences of so-called saints and respectable gentlemen, and when the power of government is transferred to the hands of ministers elected from the evil men, and when nothing is known of the techniques of sacrifice, even by word, at that time the Lord will appear as the supreme chastiser.

—Bhagavata Purana, 2.7.38

It goes on to foretell his arrival:

The ascetic prince, Lord Kalki, the Lord of the Universe, will mount His swift white horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulences and eight special qualities of Godhead.

 

Displaying His unequaled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings.

—Bhagavata Purana, 12.2.19-20

The Kalki Purana combines elements of earlier scriptures to describe Kalki. He will have the power to change the course of the stream of time and restore the path of the righteous.

 

The evil demon Kali will spring from the back of Brahma and descend to earth and cause dharma to be forgotten and society to decay.

 

 

When man stops offering yagna,Vishnu will then descend a final time to save the steadfast. He will be reborn as Kalki to a Brahmin family in the city of Shambhala.

 

Followers of Tibetan Buddhism have preserved the Kalachakra Tantra in which “Kalkin” is a title of 25 rulers in the mystical realm of Shambhala. This tantra mirrors a number of prophecies of the Puranas.

 

Kalki Avatar is also mentiones in Sikhism

Citations.

 

http://en.wikipedia.org/wiki/Kalki

 

http://en.wikipedia.org/wiki/Kalachakra

 

 

Shiva Buddha Worshiped As One God Machendranath

In Uncategorized on May 24, 2014 at 21:58

Buddhism, a great Religion of India, started off as a System to overcome the excessive use of Karma Kanda of the Vedas, where he Rituals of the Vedic

 

system.

 

 

Mimamsa was at its apex and it followed the Rituals vigorously with the result that the Yagnas were performed  excessively and sacrifice of animals was

 

at its peak.

 

At the other end were innumerable gods, Goddesses.

 

Seto machendranath.jpg.

Seto machendranath.

 

 

Karma Kanda per se is very complicated and people were fed up.

 

Buddhism filled in the void with its Philosophy of change , its Nireswara vada, denial of Personal God, Idol worship and its denial of Vedic Authority.

 

It is an irony that  Buddha is being worshiped as God.

 

There is a temple in Nepal where Lord Shiva and The Buddha are worshiped in a Temple and in the same Image.

 

This is Rato Machhendranath or Matsyendranath  in the southern part of the Patan Durbar Square ,Nepal.

 

Hindus regard him as the reincarnation of the Lord Shiva, while the Buddhists regard him as the Tantric reincarnation of Avalokiteshvara.

 

The Patan temple, also known as the Rato Machchhindranath Temple, is one of the oldest temple which dates back from 16th century.[2] It is one of the famous temples of the Kathmandu Valley. It lies in the southern part of the Patan Durbar Square. Each of the four well crafted wooden doors of this temple is guarded by two lion figures while the four corners of the temple are guarded by Khyah, a Yeti-like demonic figure.[1] Rato Machchhindranath spends six months of the year in this temple.

The village of Bungamati, regarded as the birthplace of Machchhindranath, is a traditional Newar town located 10 km from downtown Kathmandu.

The temple of Rato Machchhindranath is located in the heart of this village and it is known as his second home.

It is a well crafted shikhara styled temple.After the chariot festival, Rato Machchhindranath spends the next six month in this temple.

Legend od Machendranath.

When Guru Gorakhnath visited Patan, he captured all the rain showering serpents of Patan and started to meditate after he was disappointed by the locals as they did not grant him any alms on his request.

Bunga_dyah_statue.jpg

Bunga dyah statue.

As a result, Patan faced drought for a long time.

The then king of Patan, on the advice of his advisers, invited Machchhindranath, Guru of Gorakhnath, to Patan.

When Gorakhnath learned that his teacher was in Patan he released all the rain showering serpents and went to see him.

As soon as the rain showering serpents were set free, Patan again got plenty of rainfall every year.

After that day, the locals of Patan worshiped Machchhindranath as the god of rain.

Bunga Dyah Jātrā (Devanagari: बुंग द्यः जात्रा) is a chariot procession honoring the Buddhist deity of compassion Avalokiteśvara(Sanskrit: अवलोकितेश्वर) held in LalitpurNepal. It is one of the greatest religious events in the city and the longest chariot festival celebrated in the country.

Bunga Dyah is also known as Raktalokitesvara Karunamaya and Rāto Machhendranāth (रातो मछिन्द्रनाथ), and is revered as the giver of rain.

 

The name Rato Machhendranath means Red Machhendranath in a reference to the color of the deity’s image.

 

The chariot festival is held according to the lunar calendar, so the date is changeable.

 

It begins on the 4th day of the bright fortnight ofBachhalā (बछला), the seventh month in the lunar Nepal Era calendar.

 

The chariot procession was instituted to celebrate the arrival of Bunga Dyah in Nepal and the end of a devastating drought

. It was started when Narendra Deva was the king (640-683 AD).

Preparations for the festival begin with the construction of a 60-foot tall chariot at Pulchok at the western end of Lalitpur.

When the chariot is complete, the image of Bunga Dyah from his temple is installed in it.

Revellers then drag the chariot through the streets of Lalitpur on a tour that lasts a month.

The chariot of Bunga Dyah is accompanied on the journey by a similar but smaller chariot of Chākuwā Dyah (चाकुवा द्यः).

The deity is another Bodhisattva and is also known as Minnāth.

The route of the chariot procession starts at Pulchok and passes through Gabahal, Hakha, Sundhara,

Lagankhel and ends atJawalakhel. As per time-honored tradition, the chariot is pulled exclusively by women on the stretch between the localities of Iti and Thati.

This part of the chariot procession is known as Yākah Misāyā Bhujyā (याकः मिसाया भुज्या).

The parade finishes at the open ground of Jawalakhel which is situated at the western side of Lalitpur.

There, the festivities conclude with the ceremony of Bhoto Jatra, the display of the bhoto, a traditional Nepalese vest.

Bhoto Jatra, which literally means “vest festival”, is the climax of the chariot procession of Bunga Dyah Jatra.

 

After the two chariots arrive in Jawalakhel, astrologers choose an auspicious date to hold the Bhoto Jatra festival.

 

On the appointed day in the presence of the head of state, a government official climbs on to the chariot and holds up a jewel-studded black vest from the four sides of the chariot so that all the people gathered around can have a look at it.

 

 

The display is a re-enactment of an event that happened eons ago.

 

According to legend, a Newar Jyapu farmer lost the vest which he had received as a gift from the serpent god Karkotaka Naga for doing him a favour.

 

One day, the farmer had come to Jawalakhel to watch the chariot pulling festival where he saw someone wearing his missing garment.

 

 

A quarrel ensued over the vest, and since neither party could prove ownership, it was agreed that the undershirt would be kept with Bunga Dyah until the rightful owner comes to claim it with adequate proof.

 

Since then, the vest has been shown to the public annually as a call to potential claimants to step forward.

 

 

The living goddess Kumari of Patan also arrives in Jawalakhel to observe Bhoto Jatra.

 

She watches the ceremony from a special rest house.

 

The auspicious day when the Bhoto Jatra is held is determined by astrologers, so the date is changeable.

 

In 2014, the vest showing will be held on 22 June.

 

After the festival, the chariot is dismantled and the parts are stored until it is time for the procession the next year.

 

RatoMachhendranath is taken to a temple in the nearby village of Bungamati, also known as the second home of the rain god.

 

The deity spends the next six months in that temple.

 

Source:

 

http://en.wikipedia.org/wiki/Rato_Machhendranath_Jatra_(chariot_festival)

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Skanda The Protector Of Chinese Buddhism, Wei Tuo Pú sà

In Hinduism on May 20, 2014 at 17:03

I had earlier posted that Shiva , as Nataraja,is considered one of the Protectors of Buddhism.

 

Skanda is considered as a General who protects and defends the Chinese Buddhism.

 

Lord Subramanya .Image.Jpg.

Lord Subramanya .Image Credit.http://murugan.org/

 

Skanda s BodhiSathva.Image.jpg.

Skanda s BodhiSathva.

 

Muruga as Bodhi Sathva.image.jpg

Muruga as Bodhi Sathva.

 

Skanda, a colored sculpture in the Shuanglin Temple, China.image.jpg.

Skanda, a colored sculpture in the Shuanglin Temple, China

 

Wei Tuo Pú sà  (Bodhisattva Skanda),Baima Monastery .image.jpg.

Wei Tuo Pú sà (Bodhisattva Skanda),Baima Monastery

 

The difference between Buddhism and  Santana Dharma(Vedic Hinduism) is so great that Buddhism is regarded as Nastika    System since Buddhism does not accept the authority of the Vedas as a Pramana, source of Knowledge .

 

However excepting this point  and Sunya Vada,many similar and in some areas identical views concurring with the Vedas are found in the Buddhism.

 

And Buddhism is profoundly influenced by Hindu Purana.

 

Wei Tuo Pú-sà (bodhisattva Skanda)is recognized as one of the eight divine protectors in Chinese Buddhism. Iconographically, he appears as a majestic general in his armor.

Before entering Nirvana, Buddha ordered the general, who remained in this world, to protect the Buddha Dharma. After the death of Buddha, the relics were robbed by evil demons. The bodhisattva Wei Tuo managed to overcome the demons and recovered the relics of Buddha.

Wei Tuo Pú Sà is regarded as a devoted guardian of Buddhist monasteries who guards faithfully the Buddhist treasures and the objects of the Dharma.

Baima (White Horse Monastery in Luoyang, Henan province) is the earliest monastery established in China with a long history of more than 1,000 years. According to legend a white horse carried Buddhist scripture here, and so it got the name.

Followers of Buddhism have always acknowledged Baima Monastery as their ‘ancestral temple’ and the ‘source of Buddhism’ in China. Two life-sized statues of Wei Tuo Pú sà (Bodhisattva Skanda, at left) are also among the deities represented at Baima Monastery.

 

Citation.

Wei Tuo Pú sà 

 

 

 

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Jainism a Part of Hinduism?

In Religion on May 9, 2014 at 13:27

I had, in a Post, while talking about the Systems of Indian philosophy, remarked that Jainism is taken as  a part of Indian Philosophical Systems  as a

 

compliment.

 

A reader sent in his comment ,

 

For your information
Jainism is not part of Hinduismor not evolved from it ..Jainism is much older than Hinduism … If you need info about Jainism Mail me but don’t spread wrong info among people…
So do correct your post….’

 

<img style=

” class /> Jainism Essentials

 

The Post,

 

India is not merely the Home of the Hindus.

Hinduism has given birth to two great Religions,Jainism and Buddhism.

Though these two Religions were initially founded against the Vedic School of Thought, it is a fact that they are included as a part of Hindu tradition.

In fact they are regarded as the nastika sect of Hinduism, meaning one which does not accept the Vedas as the authority.

Most of the essentials of Jainism and Buddhism are from Hinduism.

A separate post follows on this.

It is our responsibility to preserve these monuments and promote them as a part of our heritage.

Jains and Buddhists have contributed a lot to Indian Culture and Literature.

I am providing a list of Jain Temples and historical sites.

The list is not complete.”

I have not stated that Jainism is a part of Hinduism.

However there striking common factors between these two Religions.

1.Both believe in Rebirth or Transmigration of Souls.

While Hinduism believes in the existence of God to act as a sort of Catalyst for the Karmas to bear Fruit.

Jainism declares that Karmas by themselves yield results and Jainism does not believe in the Existence of God.

2.Both Religions in Mind/Spirit and Matter,

Hinduism has One or Dual Realities, depending on whether you are an Advaitin or a Dualist and there shades in between.

Matter in Hinduism is an aspect of the Reality, Brahman and is manifested as the world as a Phenomenon..

Jainism classifies things as Jiva,Soul and Ajiva, Non soul , matter.

Hinduism believes that the Reality is perceived in different times and in different sizes depending on the Perceiver.

Jainism states that the Jiva, Soul can not perceive the Matter per se and is limited  and can not perceive things at the Absolute level.

Shaking off this Limitations  and knowing Knowledge in its Absolute  Form  is Kevala Jnana.

That Karma, to function  does not Ishvara or Personal God is not new to Hinduism.

Mimamsa advocates this.

Adi Shankaracharya demolished this argument.

I shall discuss more points in another post where i shall detail at length the Greatness of Jainism

 

 

Jainism Historical Sites Temples List

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