Buddha-concept and persons

-Arun Kumar Upadhyay, IPS

B-9, CB-9, Cantonment Road, Cuttack-753001
0671-2304172/2304433, (M) 9437034172
arunupadhyay30@yahoo.in, www.scribd.com/Arunupadhyay
1.Introduction- Buddhism flourished after Siddhārtha Buddha, born as son of Śuddhodana
on 31-3-1986 BC in 24th generation of Sūrya-vamśa starting with Ikśvāku on 1-10-8576 BC
after glacial floods in 10000-9500 BC. After Mahābhārata war on 1 to 18-10-3139 BC, they
shifted to sal forest area south of Nepal. It is major tree of that region in pillar shape, called
śaka (strong) or sakhua in local language. Śaka tree of south India is teak called śaka-vana
(sagwān). So, he was called Śākyamuni. However, Buddhism as a thought and a way of life
was much ancient and several Buddhas were born outside and within India.
Essential idea of Buddhism is Buddhi =intellect which should be used to find correct path
in manifold alternatives given in religious texts. That was preached beautifully by Bhagavān
Kŗşņa in Gītā as Buddhi-yoga (application of Buddhi). That was meant to be selection of best
or middle path from 2 main streams since long past-Sānkhya (knowledge) and Yoga (action).
A third stream was Bhakti (devotion) which is in fact division of Universe in self and God for
link-though both are one. So, it is called devotion. (Bhakti = process of bhāga or division). In
text form, teachings of Buddhism are based on verbal logic called Nyāya (justice) as this is
mostly used in courts for justice. However, it has all the branches needed for improvement of
man.
2. Philosophy-Bauddha darśana (philosophy) is called Vaināśika and is based on
observation (Pratyakśa) and logic (tarka). This has existed since start of language itself.
There are 3 steps of vāk (sound) within brain cavity (guhā)-abstract thought (parā), visible
(paśyantī) and formation of word sequence (madhyamā = intermediate). So, it is called ‘Go’
as ‘Ga’ is third consonant. Words expressed as sound or writing cannot give the full meaning
due to limitations of language and man. So, it is called ‘tama’ (dark). The link between inner
and outer parts is called Go+tama = Gautama as author of Nyāya-sūtras. In justice system, it
is used to convert black (tama =false) into white (go =truth) and vice-versa. For 4 levels of
men, there are 4 streams of Buddhist philosophy-
(1) Mādhyamika (=middle path). This is also called Śūnya-vāda (zero principle) as it assumes
sum total of world as zero. This is similar to Vaiśeşika (sūtras by Kaņāda)
(2) Vijñānāsti (science based)-This assumes that world has been created by intellect or
universal consciousness called Puruşa in Vedas. This is combination of verbal logic and
Sānkhya (sūtras by Kapila)
(3) Yogāchāra-External world is imagination of mind. Control of mind is science of Yoga
(sūtras by Patañjali) and conduct on this path is Yogāchāra.
(4) Vaibhāşika-This assumes vibhāşā (vikalpa =alternates)- i.e. existence of inner and outer
both worlds. This joins 2 mimānsās-pūrva = primary (sūtras by Jaimini) and Uttara = later or
Vedānta. It is summarized in Brahma- sūtras by Veda-vyāsa called Bādarāyaņa.
There are 4 types of Puruşa (man, or world, any object)-1. Kśara-Decaying outer form, 2.
Akśara-Functional identity which is hidden. 3. Avyaya- As part of surroundings or chain of
transformation-sum total is same. 4. Parātpara-At root level, there is no distinction. For these
levels, there are 4 types of time or Kāla, which is perception of change-1. Nitya (eternal)
Kāla –which always decays the world and each object. 2. Janya (creative) Kāla –This is
time-cycle of a yajña (creation cycle) by which time units are defined for measuring time
interval. 3. Akśaya (conserved) Kāla –This is based on 5 types of conservation laws of
physics (one in quantum theory) for a closed system. 4. Parātpara Kāla –This is beyond
perception at micro and macro levels.
 Parallel to these, there are 4 levels of development of Buddhi (Intellect) and 4 types of
evolution of man-
Śrāvaka (aspirant)-common individual.
Bodhisattva-Developing stage.
Pratyeka Buddha-Developed stage of individuals, incarnations of Buddha.
Samyak Buddha-Highest state of Buddha realized for brief moment.
Samyak Buddha is a unique state, and there can be only one such Buddha. Pratyeka
Buddha is its visible human form. For 7 lokas, 24 Prakŗti, or 28 defects of Buddhi in
Sānkhya, there are 7, 24, or 28 Buddhas.
Times of Buddhas
(1) There are 2 Buddhas in list of 28 – Siddhārtha and Gautama. Both are assumed to be
same. 28 Buddhas are described in Chapter 27 of the Buddhavamśa, plus Maitreya
Bodhisattva, the future (and 29th) Buddha. The Buddhavamśa is a text which describes the
life of Gautama Buddha and the twenty-seven Buddhas who preceded him. The
Buddhavamśa is part of the Khuddaka (Kśudraka) Nikāya, which in turn is part of the Sutta
(Sūtra) Piţaka. The Sutta Piţaka is one of three main sections of the Pāli Canon of
Therāvāda Buddhism. The 28 Buddhas are said to have attained enlightenment from the time
Gautama Buddha received his first Niyatha Vivarana (permission to be the next enlightened
one) from Dīpankara Buddha. The 28 Buddhas are not the only Buddhas believed to have
existed. Indeed, Gautama Buddha preached that innumerable Buddhas have lived in past
kalpas.
(2) Siddhārtha was 24th in Ikśvāku family after Mahābhārata starting on 1-10-3139 BC or
Kārttika Amāvāsyā. 68 days after that, Bhīşma had died on 24-12-3139 BC when north
motion of sun had started. 5 days before that Yudhişţhira had been crowned on 17-12-3139
BC. This date has been indicated by Albiruni and by Abul Fazal who has given concordance
of Din-elahi with older calenders. That date of Mahābhārata is also confirmed by 5
inscriptions of Janamejaya in 29th year of his rule in 3014 BC which state all 5 elements of
date of Indian calender and solar eclipse of 27-11-3014 BC also is confirmed by calculations.
But so called historians of Oxford tradition tried only to wipe out any reference to any
calendar and declared all kings starting calenders as fictitious. Despite stated policy of
Wikipedia, no verifiable reference of date 483 BC for Buddha has been given. No basis has
been given by any Oxford scholar where Boden chair in 1831 had been set up solely for
uprooting Vedic culture. All writers-Weber, Wiliam Jones, Roth, Maxmuller etc have
declared firm resolve to uproot Vedic tradition by any amount of forgery. Thus, recorded date
of 31-3-1986 BC to 27-3-1807 BC for Siddhārtha Buddha is correct.
(3) Gautama Buddha was following Gautama tradition of verbal logic, so he was called
Gautama. The whole Buddhist literature is only verbal logic to counter Gautam’s Nyāya-
darśana in his own style. Out of pride, there is no line in massive Bauddha literature about
origin of word-Gautama Buddha. They only state that Siddhartha had become Buddha after
enlightenment. This Buddha might be in 483 BC as stated by Wikipedia without any
verification.
(4) Vişņu incarnation Buddha was born as son of Ajina Brāhmaņa in Kīkaţa (Magadha,
present Bihar). In 756 BC, he formed a Yajña at Mount Abu to unite 4 kings of India for
countering Assyrian (Asura) attacks who became powerful in west Asia in 800 BC. The 4
kings were called Agni-kula-Paramāar, Pratihāra, Chālukya and Chāhmāna. The federation
was under Śūdraka whose Śaka started in 756 BC on that occasion as described in Jyotişa-
darpaņa. As it referred to a calendar, all records of Śūdraka are ignored under Boden policy
of destruction. The federation lasted for 300 years when Śrī-harşa started his empire in
Malva. That has been indicated both by Al-Biruni and Abul Fazal. Megasthenes also has
called this as 300 years of democracy. As Śrī-harşa also started a calendar, he was declared
fictitious and equated with Harşavardhana of Kannauj in 605-646 AD. Finally, 6th king in
Chāhmān dynasty after Śūdraka wiped out Nineve. This has been described in several places
in old testament that king of Medes in east of Indus destroyed Nineve in 612 BC-
http://bible.tmtm.com/wiki/NINEVEH_%28Jewish_Encyclopedia%29
http://www.biblewiki.be/wiki/Medes
This incarnation of Vişņu as Buddha was for fooling Asuras as stated in Purāņas. Siddhārtha
Buddha never moved out of small area from Lumbini to Rājgir. He tried only to influence
Magadha kings for his political power, he never thought of south or west India, much less
about Asuras. On destruction of Nineve, a calendar was started in 612 BC as indicated by
Varāhamihira in Brihat-samhitā (13/3). King of Delhi has been called of Medes as it was
Madhya-deśa between Himālaya and Vindhya. King Dilīpa of Ayodhyā also has been called
king of middle country in Raghuvamśa (2/42) by Kālidāsa. Till today, people of plain area of
Nepal are called Madhes. A district of Bihar between Gangā and Himalaya is also called
Madhepurā. Another Madhya-deśa (Medes) was between Persia and Caspian sea. China was
middle of 3 lokas of Indra-Russia, China and India-that too was called middle kingdom.
(5) As there are 26 Buddhas before Gautama Buddha, listed in Wikipedia, he should not be
called founder of Buddhism.
(6) There is no contradiction about any account of Buddha in purāņas or in Buddhist
literature. Later Buddhists opposed idea of soul as it was in Vedas. But, then who was taking
birth in 100 lives of Buddha in Jātaka stories? Similarly, Buddha has never been told
incarnation of God. Whole emphasis of Jātaka stories is that Siddhārtha gradually developed
in 100 lives. In same sense, Vişņu purāņa (4/33) has stated that son of Śuddhodana
(Siddhārtha) was a form of Māyā (cover) and Moha (illusion).
(7) 4 other Buddhas have been mentioned in Nigalihva inscription near Sārnath by Ashoka
Maurya (1472-1436 BC) and their birth places have been described by Chinese traveler
Fahien. Krakucchanda Buddha was born 100 Kms south west of Śrāvastī , Kanakamuni 8
kms north of Śrāvastī, Kaśyapa Buddha (second) was in Tandava village, 15 kms. West of
Śrāvastī. He has also stated that 300 years after demise of Siddhārtha Buddha i.e. in 1507
BC, Maitreya Buddha was born in Dhānya Kaţaka. This is modern Cuttack in Orissa where
many places are still in name of Dhānya (paddy or rice) like Cahuliaganj, Salepur, Ali,
Dhanmandal. That was old Uɖra from where rice was exported, so it was called Auɖrīya =
product of Uɖra, that became Oryza in Greek and finally rice in English. Maitreya means
solar, and his place was near place of sun at Koņārka. He preached Mādhyamaka branch,
explained later by Nāgārjuna.
(8) At least 2 Buddhas were born in China. One is called Amitābha (Amidā) Buddha. He has
been called Kāka-Bhuśuņɖi in purāņas, situated north east of Pāmir (prāň-meru or
geographical Sumeru)-see Yoga-vāşişţha-Rāmāyaņa, Nirvāņa kāņɖa, first half, chapters (14-
17). He taught Garuɖa of Kyrgyz (both mean the same) and also taught Rāvaņa, king of
Lankā. His teachings are called Lankāvatāra-sūtra. Vaşişţha had visited him as described in
Somānanda commentary on Lalitā-sahasranāma, as explanation to the name Sadgatipradā
(verse 103, name 201). In time of Rāma (4433-4361 BC), his teachings were popular as
described in Vālmīki Rāmāyaņa, Ayodhyā kāņɖa, chapters 108-109 by Jābāli and refuted by
Śrī Rāma. Here, Bauddha-jaina-Chārvāka are placed in same anti-vaidika category. Buddha,
Budha, Tathāgata, Śakyatama (Śākya) all are mentioned in verse (109/34). Another Buddha
might be Fan who started script. Taittirīya samhitā (6/4/7) tells that Āngirasa-Bŗhaspati gave
symbol for each word. (Mahābhāşya 1/1/1 of Patañjali, Ŗgveda 10/71/1, Nyāya-mañjarĩ,
Maitrāyaņĩ samhitā 4/5/8 etc). That is still followed in China. Śatapatha Brāhmaņa
(1/2/3/22-25) tells that this Bŗhaspati or Brahmaņaspati was from China but had came to
India also. He was Manjuśrī Buddha and may be one of the 7 Brahmās described in
Mahābhārata, śānti parva, chapters 348-349. He must be near time of Svāyambhuva Manu
(29102 BC). Gopīnātha Kavirāja in his Tāntrika Sādhanā aur Siddhānta, page 18 calls him
author of Tripurā-Rahasya. Description of Bauddha form is in Bauddha Dharma Darśana by
Āchārya Narendra Deva, page 180-182.
(9) Sumedhā Buddha is same as Sumedhā Ŗşi of Durgā-saptaśatī of Mārkaņɖeya-purāņa or
of Tripurā-rahasya (2 volumes-Jñāna khaņɖa and Māhātmya khaņɖa are available in about
4000 pages). He gave Dīkśā to Paraśurāma (Kollam = Kalamba samvat of Kerala starts from
6177 BC on his death) on Mahendra mountain (Orissa). He taught 10 forms of Śakti called
10 Mahāvidyā in Vedic literature and 10 Prajñā-pāramitā in Bauddha texts. Both have same
meaning, but later Buddhists wanted to show separate philosophy.
(10) Dīpankara Buddha taught Vajra-yoga started by king Suchandra. His line was called
vajrayāna (methods of yoga). Buddha-tantra was propagated by Hevajra. His tradition was
continued by Padma (Saroruha), Vajra, Ānanda-vajra, and Ananga-Vajra whose disciple
was Indrabhūti, king of Orissa. His sister Lakśmīnkarā spread his teaching still popular as
Baul songs of Bengal. His son Padmasambhava started Lāmā tradition in Tibet. Lāmā means
same as Allāmā in Arabic in Islamic tradition. Allāmā means Alam (everything) in Sanskrit-it
is from first to last letter In Koran, it is combination of Aleph, lam, Mim. Old Aramaic words
were used for some purpose in India. Gurus of Siddhārtha Buddha were called Kalama and
equals were called Abus. In old Arabic, A, B, Z (c), D-indicated 1, 2, 3, 4 etc. This was
followed in Roman script. Thus normal men knowing ABC are equals. Lower is 2 only,
called Abe. K, l, m, n indicate count in 10’s. So, kalām means teacher.
(11) Old Buddhist temple in sect of Siddhārtha Buddha was built in 1100 BC in China. After
about 600 years, Confucious and Laotse revived the distortions. Simultaneously, it was done
in India by Kumārila Bhaţţa (557-493 BC) and Śankarāchārya (509-477 BC) as recorded in
Jina-vijaya-mahākāvya etc. All had highest regards for Siddhārtha, but had to correct bad
trends which had crept in after 1000 years. Siddhārtha himself had foreseen it. Oxford pattern
scholars put Śankarāchārya in788-820 AD when Sindh was already under occupation of
Mohammed-bin-Kasim in 712 AD and regions up to Kāśī was under severe Islamic attack.
But Śankarāchārya was unaware of any Islamic invasion and was debating in Sanskrit under
rule of Arab invaders. However, same scholars in books of linguistics tell it era of
Gorakhanātha who united Indian kings particularly Nāgabhaţa Pratihāra and Bappā Rāval
of Mewar and his disciples started literature in modern Indian languages.
(12) Śākyasimha Buddha had visited Nepal in time of king Jitedasti (Nepal Vamśāvalī by
Kota Venkatachalam, quoted in Indian history and Culture, vol. 4 by BHISHMA-Sripad
Kulkarni. who was killed in Mahābhārata war (1-18/10/3139 BC). Father of Jitedasti was
Humati who went to forest with Pāņɖavas (Mahābhārata, vana parva, Kairāta parva,
chapters 38-41). This Buddha may be from same sal forest area or may be same family as
Siddhārtha Buddha who was called Śākya-muni. Mahābhārata, śānti parva, chapters 307-
308 describe teachings of this Buddha in detail (Vasişţha to Karālajanaka). This also gives 4
stages of development of Buddha-abuddha, apratibuddha, budhyamāna and śuddha.
(13) Kaśyapa was teacher of Devas and Asuras both in about 17,500 BC around Caspian sea.
In his time, Asuras were supreme. His teachings as Buddha are in Mahābhārata, śānti parva,
chapter 124 where asura king Prahlāda teaches importance of śīla (a bauddha term) to Deva
king Indra. There might be a later Kaśyapa who was an author of Āyurveda in particular
Agada-tantra (poison and toxicology). Follower of the later was Pūraņa- Kaśyapa who might
be an author on treatise of mathematics just after Mahābhārata (Bhāskara-1 commentary on
Āryabhaţīya). His sect was routed by Siddhārtha Buddha. His place is Kasap in Rohtas
district of Bihar. (Bauddha Dharma aur Bihar-Havaldar Tripathy Sahridaya)
(14) Lokadhātu Buddha was in Kashmir who brought 48th Gonanda king Ashok (1448-1400
BC) under Bauddha influence due to which his kingdom was captured by Bauddhas of
central Asia. Based on this verse of Rājatarangiņī (1/101-102), Hultzch, Govt Epigraphist at
madras (now Chennai) declared that Maurya Ashoka embraced Buddhism due to which
Maurya empire disintegrated. There was another Lokadhātu Buddha in Kashmir in time of
Kanişka, 51st Gonanda king (1264-1234 BC).
(15) Other Buddhas- Siddhārtha Buddha himself has stated that teachings of 3 Buddhas –
Kanakamuni, Krakucchanda and Kaśyapa remained as they codified their teachings. Views
of other Buddhas of immediate past vanished in absence of written literature-Vipaśyī, Śikhī,
Viśvabhū.
(16) Bodhisattvas-Nārada had 3 births in which he was authority on music, astronomy and
Bhakti. His teachings are in Nārada purāņa. Kārttikeya was commander of Devas in time of
Asura king Bali who had gone to Pātāla-loka in Krauñcha-dvīpa (north America in shape of
flying bird). This was captured by Kārttikeya by attack by śakti (missile) and then captured
by navy called Mayūra (peacock). Till today, islands of Pacific have same Maori language
and culture from Hawai to Newzealand separated by 15000 kms of sea. In his time, north
pole had shifted from Abhijit star (Vega) and year started with sun’s entry in Dhanişţā (β-
Delphini). (Mahābhārata, vana parva, 230/8-10). Then, Asura tradition of starting year with
Varşā (rains in summer solstice) continued, so year was called Varşa. That was in about
15,800 BC.
List of 28 Buddhas
(1) Taṇhaṅkara, (2) Medhāṅkara, (3) Saraṇaṅkara, (4) Dīpankara, (5) Koṇḍañña, (6)
Maṅgala, (7) Sumana, (8) Revata, (9) Sobhita, (10) Anomadassi (Anoma-darśī), (11)
Paduma (Padma) , (12) Nārada, (13) Padumuttara (Padmottara), (14) Sumedha (Sumedhā),
(15) Sujāta, (16) Piyadassi (Priyadarśī), (17) Atthadassi (Antahdarśī), (18) Dhammadassī
(Dharmadarśī), (19) Siddhattha (Siddhārtha), (20) Tissa (Tişya), (21) Phussa (Puşya), (22)
Vipassī (Vipaśyī), (23) Sikhī (Śikhī), (24) Vessabhū (Viśvabhū), (25) Kakusandha
(Krakucchanda), (26) Koṇāgamana (Kanakamuni), (27) Kassapa (Kaśyapa), (28) Gautama,
(29) Maitreya.
List of bodhisattvas
In Buddhist thought, a Bodhisattva is a being who is dedicated to achieving complete
Buddhahood. That is their reason for "being" or raison d'être. Conventionally, the term is
applied to hypothetical beings with a high degree of enlightenment. Bodhisattva literally
means an "enlightenment (bodhi) being (sattva)" in Sanskrit.
The following is a partial list of bodhisattvas, respected in Mongolian, Tibetan, Japanese and
Chinese traditions.
List of Bodhisattvas
(1) Ākāśagarbha - The Bodhisattva of infinite happiness generated by helping countless
numbers of sentient beings.
(2) Avalokiteśvara-The bodhisattva of compassion, the listener of the world's cries; the most
universally acknowledged Bodhisattva in Mahāyāna Buddhism. Known as Guan Yin in East
Asia, Chenrezig in Tibet, and Migjid Janraisig in Mongolia.
(3) Kśitigarbha - The bodhisattva of the Hell beings, or the bodhisattva of great vows.
(4) Mahāsthamaprāpta - Represents the power of wisdom, seen on the left of Amitābha in
Pure Land Buddhism.
(5) Maitreya - The Bodhisattva to be reborn and to become enlightened, thus succeeding
Gautama Buddha in the future. Known for his benevolence.
(6) Manjuśrī - Bodhisattva of keen awareness and wisdom.
(7) Nāgārjuna - The founder of the Mādhyamaka (Middle Path) school of Mahāyāna
Buddhism.
(8) Niō - Two wrath-filled and muscular guardians of the Buddha, standing today at the
entrance of many Buddhist temples in Japan and Korea under the appearance of frightening
wrestler-like statues. They are manifestations of the Bodhisattva Vajrapāņi.
(9) Padmasambhava (Tib. Padma Jungne or Guru Rinpoche) - Most associated with Tibetan
Buddhism and Bhutanese Buddhism. The Nyingma school regards Padmasambhava as a
second Buddha.
(10) Samantabhadra - Represents the practice and meditation of all Buddhas.
(11) Sanghārāma - Only revered in Chinese Buddhism-Taoism, Sanghārāma refer to a group
of devas who guard Buddhist monasteries and the faith, but the title is usually referring to the
legendary Chinese military general Guan Yu, who became a Dharmapāla through becoming
a Buddhist and making vows.
(12) Śāntideva - 8th century scholar, wrote about Bodhisattvas.
(13) Sitātapatra - The goddess of the White Parasol and protector against supernatural
danger.
(14) Skanda - A Dharmapāla who guards the Dharma, with links to Vajrapāņi and is
somewhat the direct forbear to Murugan, a Hindu deity. Primarily worshipped in Chinese
Buddhism.
(15) Supuśpachandra - Mentioned in Śāntideva's A Guide to the Bodhisattva's Way Of Life
(16) Sūryavairocana - One of two attendants of Bhaişajyaguru Buddha.
(17) Tārā - Female bodhisattva, or set of bodhisattvas, in Tibetan Buddhism. She represents
the virtues of success in work and achievements. Also a manifestation of Avalokiteśvara.
(18) Vajrapāņi - An early bodhisattva in Mahāyāna.
(19) Vasudhara- Bodhisattva of abundance and fertility. Popular in Nepal.