Visnu avatara Is Absolutely Different

From sakhya Singha Buddha

From VAISNAVA VIJAYA ,The Life History of Mayavadism by His Divine Grace 0m Visnupada 108 Sri Srimad Bhakti Prajnan Kesava Gosvami Maharaja

It is confirmed in the illustrious Bhagavat Purana, Srimad Bhagavatam canto 1, chapter 3, verse 24:

buddho namnanjana-

sutah catesu bhavisyati

buddhah-Lord Buddha, namna-of the name, anjani-sutahthe son of Anjana, kakatesu-in the province of Gayi, bhavisyati--will appear

Translation

Lord Buddha the son of Anjana will appear in the province of Gaya.

According to authorised sastra this confirms that Lord Visnu's incarnation of Buddha appeared at Gaya in the Bihar region of India as the son of Anjana. On the other hand it is a historical fact that Sakya Singha Buddha was born at Kapilavastu in Nepal as the son of Mayadevi. So it is dear that the two are not one and the same and that although sakya Singha is today revered in this world as the Buddha he factually has no relationship in any way regarding Visnu tattva or any connection with any incarnations of Lord Visnu.

At different places in the Puranas mayivadism has been defined as belonging to the Buddhist pantheon. Because of this it is imperative that we deliberate fully on what is the Buddhist pantheon.

Any system of philosophy preached by Visnu Avatara Buddha must be understood to be authentic Buddhism and as He is one of the ten incarnations of Lord Visnu we must aquaint our readers with what the scriptures state about His incarnation as the son of Anjana-at Gaya and who is the original Buddha. In the eternally transcendental slokas of the "Gita Govinda" we find:

vedan uddharate jaganti vahate Mugolam

udbibhrate daityaric darayate balirh chalayate

ksatra ksayam kurvate paulastyam. jayate

halarh kalayate kamnyam atanvate

mlecchan murchayate dasakrtikrte

krsnaya tubhyarh namah

vedan-vedas, uddharate-protecting, jaganti-worlds, vahate-bearing, bhugolam-the mountain of earth, udbibhrate-upraising, daityam=demon, darayate-tearing apart, balim-Bali Maharaja, chalayate--cheating, ksatra-the ksatriyas, ksayam-the destruction, kurvate-making, paulastyam-Ravana, jayate-conquering, halam-plough, kalayate-holding, karunyam--compassion, itanvate-spreading, mlecchan-the meateaters, murchayate-deluding, da'sakrtilcrte-possessing ten incarnations, krsnaya-O' Krsna, tubhyam-to you, namah salutation

Translation

Salutations to you O' Krsna who posesses the ten incarnations protecting the Vedas as Matsya, uplifting the world as Varaha, bearing the mountain of earth as Kurma, tearing apart the demon as Narasingha, cheating Bali Maharaja as Vamanadeva, destroying the ksatriyas as Parasurama, conquering Ravana as Rama, holding the plough as Balarama, spreading compassion as Buddha and deluding the meateaters as Kalki.

Also in the Da'sa Avatara Strotram by Sri1a jayadeva Gosvamipada, in the ninth sloka there is further information about Lord Visnu's incarnation of Buddha.

nindasi yajna vidherabaha smtijatam sadaya hrdaya darsfta pasughatam

kesava dhrita buddha sarfra jaya jagadlsa hare jaya jagadisa hare

nindasi you blame, yajna-sacrificial, vidheh-injunctions, ahaha-how wonderful, srutijatam-groups of Vedic statements, sadaya-kind, hrdaya-heart, darsita-pasughatam--condoning the slaughtering of animals, kesava-O' Kesava, dhrita-you, buddha-Lord Buddha, gsarisa-incarnation, jays-victory, jagadisa-O' lord of the worlds, hare-0' Hari

Translation

O' Kesava who incarnated as Lord Buddha, O' Lord of all the worlds, O' Hari, O' kind hearted One who blamed the group of Vedic hymns and sacrificial injunctions condoning the slaughtering of animals.

Now what must be seriously considered is what relationship does the Visnu incarnation of Buddha have with Sankaracarya. Since Sankaracarya's mayavadi philosophy is totally rooted to Buddhism we must determine with a clear methodology the nature of the two. The opinion which Sankaracarya disseminated about Buddha cannot be accepted as being correct and justified. Sankaracarya's presented the idea that Visnu Avatars Buddha and Sakya Singha Buddha were one and the same which is completely false and thus this was the beginning of the illusory mechanisms of mayavadism. Our revered gurudeva, Srila Prabhupada Bhakti Siddhanta Sarasvati Gosvami revealed that Sakya Singha Buddha was merely a vastly learned person who had attained some inner realizations. So when Sankaracarya placed Sakya Singha on the high absolute platform of incarnation then he displays undue reverence for him although as we have demonstrated earlier he also spoke of the same Sakya Singha as being in delirium, bleating in insanity. These contradictions one of reverence and one of feigned and pretended anger were used to misguide the people and the artificial web of illusory mayavadism expanded.

Now the fundamental question arises is why Sankaracarya misrepresented Sakya Singha Buddha as being Visnu Avatars Buddha as if the two were synonymous and where was this first begun. The answer is to be found in Sankaracarya's, Sariraka Bhasya where he surreptitiously interpolated the word sugata which is indicative of Visnu Avatars Buddha and falsely used it instead to represent Sakya Singha Buddha. The relevant extract from Sariraka Bhasya is as follows:

sarvatha api anadararctyo

ayam sugata samayah

sreyaskamaih iti abhiprayah

sarvatha-by all means, api -even, anadaranryah-to be disregarded, ayam-this, sugata-Buddha, siddhantah-the doctrine, sreyaskamaih-for those who desire their own welfare, itiis, abhiprayah-the opinion

Translation

By all means necessary the doctrine of Buddha is to be disregarded by those who desire their own welfare, in our opinion.

By using the word sugata in his Sariraka Bhasya commentary on Vedanta-sutra, Sankaracarya falsely interpolated Sakya Singha Buddha as if he were Visnu Avatars Buddha. The word samayah indicates the ontology or siddhanta. Sugata samayah or Sugata siddhanta then indicates Visnu Avatars Buddha and not Sakya Singha Buddha. The use of the name Sugata Buddha for Visnu Avatars Buddha was already existing in Buddhist scriptures. Amarako'sa gives the evidence that bears witness to this. Buddhist atheist Amarasingha was the compilor of this ancient and very authorized book. The chronology of Amarsingha's advent was about 550 A.D. which places him about 150 years prior to the advent of Sankaracarya. He was the mixed caste son of a brahmana father, Sabara Svami by a sudra mother. The proof of this is recorded in ancient Sanskrit lore.

brahmamyam abhavat varaha

mihiro jyotirbidam agmm-h raja

bhartrharih ca vikmmarnpah

ksatratmajayam abhut vaisyayam

haricandra vaidya tilako jatah ca

sankuh krM sudrayam amara

sad eva sabara svami dvija sya atmajah

brahmanyam-in a brahmana mother, abhavat-was born, varahamihiro-Varahamihira, jyotirvidam-of astrologers, agranru-the best, raja-the king, Bhartrharih-Bhartrhari, ca and, vikramanrpah-King Vilcramaditya, ksatratmajayam-in a ksatriya lady, abhut was born, vaisyayan*--in a Vaigsya lady, hancandra-Haricandra, vaidya-tilako-the best of physicians, jatah-was born, ca and, 'sankuh-Sankuh, krttthe blessed, sudrayanr-in a sudra lady, amara-Amara, sad-six, eva-only, 'sabara svami Sabara Swam, dvija-twice born, sya-of a, atmajah-sons

Translation

Sabara Svami gave birth to only six sons. Varahamihira the best of astrologers was born of a Brahmin lady. King Bhatrhari and King Vilcramaditya were born by a Ksatriya lady. Haricandra the best of physicians and the blessed Sankuh were born from a Vaisya lady and Amara was born of a 'sndra lady. Vaisnava Vijaya!

Two Different Buddhas Confirmed by Amarakosa

Amarasingha compiled many Buddhist scriptures and books. Many of these fell into the hands of Sankaracarya. With the exception of the book "Amarakosa " Sankaracarya burned all the other scriptures. The book " Amarakosa " was especially preserved by him because it incorporated specific details about Visnu Avatars Buddha , Who is referred to as sugato buddho. Below we are giving the relevant extracts to further clarify with certainty that Visnu Avatars Buddha and sakya Singha Buddha are definitely without a doubt not one and the same.

sarvajiiah sugato buddho

dharmarajah tathagatah

samanta bhadro bhagavan

marajit lokajit jinah sadabhijno

dasablo advayavadi vinayakah

munindrah srighanah sasta munih

sarvajnah-all knowing, sugato-transcendental, buddhoBuddha, dharmarajah king of righteousness, tathagatah he who has come, samanta-beneficient, bhadro-all encompassing, bhagavan-Lord, marajit-conqueror of Mira, lokajitconquerer of worlds, jinah he who controls his senses, sadabhijno-protective against the six enemies, dasabalo-possessor of ten powers, advayavad%speaker of monism, vinayakah..foremost leader, munindrah-lord of ascetics, snghanah-embodiment of splendour, sastamunih-teacher of ascetics

Translation

All knowing, transcendental, Buddha, king of righteousness, he who has come, beneficent, all encompassing, Lord, conqueror of the god of love Mira, conqueror of worlds, he who controls his senses, protector of the six enemies, posessor of the ten powers, speaker of monism, foremost leaded lord of the ascetics, embodiment of splendour and teacher of ascetics.

The above sloka contains eighteen names of Visnu Avatars Buddha including the name sugato and the sloka below contains the seven aliases of Sakya Singha Buddha without any mention of sugato.

sakyamunih to yah sah sakyasirichah sarvarthasiddha sauddhodanah ca sah l gautamah carkabarrdhuh ca mayadevi sutah ca sah'sakyamunih-teacher of the Sikyas, yah- who, sah-he, 'sakyasimhah-lion of the gakyas, sarvarthasiddha-accomplishing all goals, 'sauddhodanilr-son of Suddhodana, ca-and, sah-he is, gautamah-of Gautama's line, cakrabandhuhfriend of the entrapped ones, ca and, mayadevi sutah-son of Mayadevi, ca-and, sal-he

Translation

Teacher of the gakyas, lion of the Sakyas, accomplisher of all goals, son of Suddhodana, of Gautama's line, friend of the entrapped ones, the son of Mayadevi

In the commentary on Amarakosa by Srila Raghunatha Cakravati he also divided the slokas into two sections. To the eighteen names of Visnu Avatars Buddha he writes the words astadas buddha which includes the names "sarvajnah sugato buddho" so sugata clearly refers only to Visnu Avatars Buddha. Also in his commentary on the seven aliases of Sakya Singha Buddha he writes: "ete sapta eakya bangsabatirneh buddha muni bishete" meaning that all the aliases from sakya Muni until the son of Mayadevi are belonging to the gakya dynasty. This is another dear and concise proof confirming the separate existence of two different Buddhas.

Another example is given in the Amarakosa from Serampore by H.T. Colebrook published in 1807. On pages two and three have been given further clarification on the word Buddha listing the seven aliases of gakya Singha and defining him as the founder of the Buddhist religion named after him. Colebrook mentions the commentary where he had his cue and refers to it in the books preface. Besides the commentary by Srila Raghunatha Cakravarti there are twenty-five other commentaries mentioned as well but we will not list their names here fearing to make this book to voluminous. In conclusion all evidence undeniably proves that it was Sakya Singha Buddha and only Sakya Singha Buddha who promulgated the doctrines of atheism and nihilism which comprises the philosophy of Buddhism in the world today and their is no evidence from any source that can support the idea that this doctrine was ever given by Visnu Avatara Buddha and thus cannot be attributed to him.

The only reason why Sakya Singha Buddha was also called Gautama was because he was a disciple of Gautama Muni of atheist Kapila Muni's dynasty. This is confirmed in the following sloka from the Sundarananda Charit.

guru gotrat atah kautsa

to bhavanti sma gautamah

guru-teacher, gotrat-from the family, atah-from this, kautsa-o' Kautsa, te-they, bhavanti become, sma-have, gautamah-Gautama

Translation

O' Kautsa because his teacher was Gautama they became known from his family line

As this was also one name of Visnu Avatars Buddha it helped to further increase the illusion that Sakya Singha Buddha was one and the same as Visnu Avatars Buddha. Vaisnava Vijaya!

Other Buddhist Scriptures Recording Two Different Buddhas

In addition to Amarakosa there are also many other Buddhist scriptures confirming this as fact. In the "Prajnaparamita Sutra", "Astasahasrik Prajnaparamita Sutra", "Satasahasrik Prajnaparamita Sutra","Lalita Vistara" and others give evidence of three different platforms of Buddhas as described below:

1) Adi Buddha: the original omnipotent Visnu Avatars incarnation of Lord Buddha 2) Bodhisattva Buddha: the Buddhas like Samanta Bhadra who were born enlightened 3) Human Buddhas: the Buddhas like Sakya Singha who attained enlightenment in their lifetime

The original incarnation of Lord Visnu as Buddha posessed all ogulences and potencies while any other subsequent manifestations that have been referred to as Buddha as well are on a totally different platform posessing only a portion of this potency in the form of enlightenment. Sakya Singha Buddha was not born a Bodhisattva, he attained Bodhi or enlightenment after years of intense tapasya and severe austerities. Samanta Bhadra was born enlightened and thus he had no need to perform intense tapasya and severe austerities to attain that state. Adi Buddha who incarnated as one of the IM avataras of Lord Visnu was a manifestation of the Supreme Absolute truth and totally transcendental to. the material existence being perfection personified. He appeared for the specific purpose of putting an end to the slaughter of animals by preachingHis philosophy of ahimsa or the abstaining from violence towards any living entity.

Besides the eighteen names of Buddha found in "Amarako'sa" we find in "Lalita Vistara" on page 178 the following reference:

esa dhararamunde purvabuddhdsanasthah

samartha dhanuh grhitva sunya

nairahnavana yih klesaripum nihatva

drstijalam bhftva Siva virajamaeokam

prapsyate bodhim agryam

esa-this, dharanimunde-on the pedestal, purva-seated, buddha-Buddha, sanasthah-earlier, samartha-powerful, dhanuh-bow, grhitva-holding, 'sunyanairatmavana-yihtraveller on the path of void and selflessness, kle'saripum-the enemy in the form of distress, nihatva-killing, drstijalaritthe illusions, bhitva-breaking away, 'Siva-auspicious, virajax-detachment, a'sokau-griefless, prapsyate-will attain, bodhiri-wisdom, agryam-the best

Translation

This one seated on the pedestal of the earlier Buddha, this traveller on the path of voidism and selflessness, holding the powerful bow which kills the enemy in the form of distress breaking the illusions will attain the griefless auspicious detachment and the best wisdom.

It is clearly evident from this sloka that Sakya Singha Buddha considered the pedestal of penance of the original Visnu Avatars Buddha at Bodhi-Gaya to be extremely sacred and holy. Thus he performed tapasya there sitting under a pipal tree and attained bodhi or enlightenment. In sastra it is interpreted like this:

kalau prapte yatha

buddho bhavet visrach prabhuh

kalau-. the age of kali, prapte-comes, yatha-just as, buddhoBuddha, bhavet becomes, visnoh-Visnu, prabho-lord

Translation

Just as in the age of Kali Lord Visnu becomes Buddha.

Lord Visnu incarnated as Adi Buddha the son of Anjana at Gaya in Bihar, India. He did not incarnate as Sakya Singha Buddha the son of Mayadevi in Kapilavastu, Nepal. So according to Srimad Bhagavatam's sastric verification this is a historical truth and the actual tattva.

It is surmised that the appearance of Visnu Avatars Buddha took place at least thirty-five hundred years earlier. Regarding his date of birth we learn from the second chapter of " Nirnaya Sindhu" : "jyaisthe sukle dwitiya ayang buddha janmang bhavishyati" which means in the second month of the Indian year, on the second day of the bright half of the month Visnu Avatars Buddha will appear. Further on in the book it is written about the worship of Him: "poush suklasya saptamyang kuryat buddhasya pujanam which translates that in the ninth month of the Indian year on the seventh day of the bright half of the month one should worship Visnu Avatars Buddha. Thus the propitiation, the season and the process of worship of Visnu Avatars Buddha are all indicated.

In the Visnu Parana, the Vayu Parana, the Garuda Piri anti the Skanda Parana and in many books like the"Devi Bhagavat" and in books like "Saktipramode" there is mention about a Buddha. Without an exception they are all only referring to and mentioning Sakya Singha and not Visnu Avatars Buddha. For those who worship the demigods or for those who are Panchopasak; if they choose to worship Sakya Singha Buddha then it does not concern the followers of Sanatana Dharma and Bhagavat Dharma.

According to both Indian and Buddhist scholars alike, Sakya Singha Buddha was born in the middle of the Sth century B.C. at Kapdavastu in Nepal near to Lumbini Gardens. It was a very famous township in ancient Nepal and his father was King Suddhodana and his mother was Queen Mayadevi. Later in life after studying under the tutelage of athiest Gautama Muni, he was also called Gautama as we have explained previouly. Although Visnu Avatars Buddha appeared as Anjana's son in Bodhi-Gaya, India and had been named Gautama, they are not one and the same. So Visnu Avatars Buddha's place of appearance, time of appearance,,parentage and philosophy are all completely different from Sakya Singha Buddha.

So now it can be discered that the prevalent opinion in the minds of the masses, Buddhist and otherwise in regard to the identity of Buddha is only gakya Singha Buddha and not Visnu Avatars Buddha. Conventionally this misunderstanding of the true nature of things is very common in this world but regarding serious concepts and diagnosis we are not unanimous in our agreement of Sankaracarya's understanding of the issue. For Sankaracarya to be impressed by the opulence of Sakya Singha Buddha due to his exhibting a form of enlightenment is one thing; but to worship his ontological condition of athieism and philosophical judgement of nihilism and then to deceptively create the illusion that Sakya Singha Buddha was one and the same as the original Visnu Avatars Buddha can not be considered acceptable and must be rejected. Vaisnava Vijaya!