From our Inbox: будды в пурниму [Buddha Purnima]


Date: 2/16/16

уважаемый шрила бхакти канан гири махарадж. примите мои смиренные поклоны и добрые пожелания. некоторое время назад я познакомился с концепцией шчсм. особенно меня впечатлила идея исключительной преданности, о которой я услышал в лекциях шрилы гуру махараджа. нет никаких сомнений, что шрила гурудэв – истинный наследник этой идеи. здравомыслие мне подсказывает, что вы единственный ачарья шчсм, кто достойно удержал знамя этой идеи. пафос и лесть не мои качества. не сочтите за вызов, но и вопрос я хочу задать, согласно этим реалиям. какова причина присутствия в вайшнавском календаре памятных дней, дня явления господа будды в пурниму месяца мадхусудана(вишакха)? я читал, что этот день является днем явления гаутамы будды – безбожного будды, отличающегося от аватара будды с уважением в_________ дас


Dear Srila Bhakti Kanan Giri Maharaja:

Please accept my humble obeisances and good wishes.

Some time ago, I was introduced to the conclusions of Sri Chaitanya Saraswat Math. I was particularly impressed with the idea of ​​exclusive devotion, which I heard in the lectures of Srila Guru Maharaj [Srila Sridhara Maharaja].

There is no doubt that Srila Gurudeva [Srila Govinda Maharaja] was the true heir to this idea.

Common sense tells me that you are the only acharya of SCSM who worthily holds the banner of the idea now, and I am not someone who trades in cheap flattery or emotionalism.

Please don’t mistake my question for a challenge, it is asked with respect to the preceding.

The question is this: “What is the reason for the presence in the Vaishnava calendar of commemorative days, the day of Lord Buddha Purnima in the month of Madhusudana?”

I’ve read that this is the day of the appearance of Gautama Buddha [aka Siddhārtha Gautama]—the atheist Buddha, who is different from the Buddha-avatar.

With respect,

V_________ das


Date: 2/29/16

Dear Sriman V__________ das,

Please accept my humble obeisances in remembrance of my Divine Masters.

Your kind comments regarding my humble attempt to continue in the line of Srila Gurudeva, Srila Govinda Maharaja, are much appreciated as they may indicate that at least one atom of dust from his lotus feet has touched my head, or at least has floated by in my vicinity.

“What is the reason for the presence in the Vaishnava calendar of commemorative days, the day of Lord Buddha Purnima in the month of Madhusudana?”

I’ve read that this is the day of the appearance of Gautama Buddha [aka Siddhārtha Gautama]—the atheist Buddha, who is different from the Buddha-avatar.

You must be referring to this entry in our calendar:

May, 2015
4. (Mon) Purnima. Sri Krishna’s Phul Dol and Salila Bihar. Buddha Purnima: appearance day of Lord Buddha. Disappearance of Srila Parameshvari Das Thakur. Appearance of Srila Srinivas Acharya.

I don’t know what you’ve read that says otherwise, but I can assure you that the Buddha mentioned in our calandar is the incarnation of Lord Buddha referred to in the ninth verse of “Sri Dasa Avatara Stotra”:

nindasi yajña-vidher ahaha śruti-jātaṁ
keśava dhṛta-buddha-śarīra jaya jagad-īśa hare

“Oh Keshava! Oh Lord of the universe! Oh Lord Hari, who have assumed the form of Buddha! All glories to You! Oh Buddha of compassionate heart, you decry the slaughtering of poor animals performed according to the rules of Vedic sacrifice.”

The Buddha incarnation described above by Sri Jayadeva Goswami appeared in this Kali Yuga approximately 2,600 years ago in Gaya as the son of Anjana, as predicted in Srimad Bhagavatam of Srila Swami Maharaja, Prabhupada:

SB 1.3.24

tataḥ kalau sampravṛtte
sammohāya sura-dviṣām
buddho nāmnāñjana-sutaḥ
kīkaṭeṣu bhaviṣyati

tataḥ—thereafter; kalau—the age of Kali; sampravṛtte—having ensued; sammohāya—for the purpose of deluding; sura—the theists; dviṣām—those who are envious; buddhaḥ—Lord Buddha; nāmnā—of the name; añjana-sutaḥ—the son of Añjana; kīkaṭeṣu—in the province of Gayā (Bihar); bhaviṣyati—will take place.

Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Añjana, in the province of Gayā, just for the purpose of deluding those who are envious of the faithful theist.

Lord Buddha, a powerful incarnation of the Personality of Godhead, appeared in the province of Gayā (Bihar) as the son of Añjana, and he preached his own conception of nonviolence and deprecated even the animal sacrifices sanctioned in the Vedas. At the time when Lord Buddha appeared, the people in general were atheistic and preferred animal flesh to anything else. On the plea of Vedic sacrifice, every place was practically turned into a slaughterhouse, and animal killing was indulged in unrestrictedly. Lord Buddha preached nonviolence, taking pity on the poor animals. He preached that he did not believe in the tenets of the Vedas and stressed the adverse psychological effects incurred by animal killing. Less intelligent men of the age of Kali, who had no faith in God, followed his principle, and for the time being they were trained in moral discipline and nonviolence, the preliminary steps for proceeding further on the path of God realization. He deluded the atheists because such atheists who followed his principles did not believe in God, but they kept their absolute faith in Lord Buddha, who himself was the incarnation of God. Thus the faithless people were made to believe in God in the form of Lord Buddha. That was the mercy of Lord Buddha: he made the faithless faithful to him.

Killing of animals before the advent of Lord Buddha was the most prominent feature of the society. People claimed that these were Vedic sacrifices. When the Vedas are not accepted through the authoritative disciplic succession, the casual readers of the Vedas are misled by the flowery language of that system of knowledge. In the Bhagavad-gītā a comment has been made on such foolish scholars (avipaścitaḥ). The foolish scholars of Vedic literature who do not care to receive the transcendental message through the transcendental realized sources of disciplic succession are sure to be bewildered. To them, the ritualistic ceremonies are considered to be all in all. They have no depth of knowledge. According to the Bhagavad-gītā (15.15), vedaiś ca sarvair aham eva vedyaḥ: the whole system of the Vedas is to lead one gradually to the path of the Supreme Lord. The whole theme of Vedic literature is to know the Supreme Lord, the individual soul, the cosmic situation and the relation between all these items. When the relation is known, the relative function begins, and as a result of such a function the ultimate goal of life or going back to Godhead takes place in the easiest manner. Unfortunately, unauthorized scholars of the Vedas become captivated by the purificatory ceremonies only, and natural progress is thereby checked.

To such bewildered persons of atheistic propensity, Lord Buddha is the emblem of theism. He therefore first of all wanted to check the habit of animal killing. The animal killers are dangerous elements on the path going back to Godhead. There are two types of animal killers. The soul is also sometimes called the “animal” or the living being. Therefore, both the slaughterer of animals and those who have lost their identity of soul are animal killers.

Mahārāja Parīkṣit said that only the animal killer cannot relish the transcendental message of the Supreme Lord. Therefore if people are to be educated to the path of Godhead, they must be taught first and foremost to stop the process of animal killing as above mentioned. It is nonsensical to say that animal killing has nothing to do with spiritual realization. By this dangerous theory many so-called sannyāsīs have sprung up by the grace of Kali-yuga who preach animal killing under the garb of the Vedas. The subject matter has already been discussed in the conversation between Lord Caitanya and Maulana Chand Kazi Shaheb. The animal sacrifice as stated in the Vedas is different from the unrestricted animal killing in the slaughterhouse. Because the asuras or the so-called scholars of Vedic literatures put forward the evidence of animal killing in the Vedas, Lord Buddha superficially denied the authority of the Vedas. This rejection of the Vedas by Lord Buddha was adopted in order to save people from the vice of animal killing as well as to save the poor animals from the slaughtering process of their big brothers who clamor for universal brotherhood, peace, justice and equity. There is no justice when there is animal killing. Lord Buddha wanted to stop it completely, and therefore his cult of ahiṁsā was propagated not only in India but also outside the country.

Technically Lord Buddha’s philosophy is called atheistic because there is no acceptance of the Supreme Lord and because that system of philosophy denied the authority of the Vedas. But that is an act of camouflage by the Lord. Lord Buddhais the incarnation of Godhead. As such, he is the original propounder of Vedic knowledge. He therefore cannot reject Vedic philosophy. But he rejected it outwardly because the sura-dviṣa, or the demons who are always envious of the devotees of Godhead, try to support cow killing or animal killing from the pages of the Vedas, and this is now being done by the modernized sannyāsīs. Lord Buddhahad to reject the authority of the Vedas altogether. This is simply technical, and had it not been so he would not have been so accepted as the incarnation of Godhead. Nor would he have been worshiped in the transcendental songs of the poet Jayadeva, who is a Vaiṣṇava ācārya. Lord Buddha preached the preliminary principles of the Vedas in a manner suitable for the time being (and so also did Śaṅkarācārya) to establish the authority of the Vedas. Therefore both Lord Buddha and Ācārya Śaṅkara paved the path of theism, and Vaiṣṇava ācāryas,specifically Lord Śrī Caitanya Mahāprabhu, led the people on the path towards a realization of going back to Godhead.

We are glad that people are taking interest in the nonviolent movement of Lord Buddha. But will they take the matter very seriously and close the animal slaughterhouses altogether? If not, there is no meaning to the ahiṁsā cult.
Śrīmad-Bhāgavatam was composed just prior to the beginning of the age of Kali (about five thousand years ago), and Lord Buddha appeared about twenty-six hundred years ago. Therefore in the Śrīmad-Bhāgavatam Lord Buddha is foretold. Such is the authority of this clear scripture. There are many such prophecies, and they are being fulfilled one after another. They will indicate the positive standing of Śrīmad-Bhāgavatam, which is without trace of mistake, illusion, cheating and imperfection, which are the four flaws of all conditioned souls. The liberated souls are above these flaws; therefore they can see and foretell things which are to take place on distant future dates.

The subject was also discussed by Srila Sridhara Maharaja:

Devotee: In the Bhagavatam Lord Buddha’s appearance is given and his mission is given. But why did the Lord throw out the whole Vedic system?

Srila Sridhara Maharaja: Not one Buddha, there are different Buddhas. Buddha means wise, wise man. Buddha is not one. There are diifferent Buddhas, different Kapila. Kapila also not one. One Kapila ________ godless. One Buddha godless, another Buddha incarnation of God.

Devotee: Godless Buddha. Why did he come and throw out the whole Vedas, instead of coming as reformer, using the Vedas…

Srila Sridhara Maharaja: So many came reformer, not only Buddha. Buddha there are so many persons, stalwarts, they come to preach their own doctrine, mostly atheistic.

Devotee: But if Buddha was incarnation, avatar…

Srila Sridhara Maharaja: He is another. Recognition in Bhagavataam Dasa-Avatara Buddha, that is another Buddha. And this Buddha is another. nyastika buddha, atheist buddha. Buddha does not believe in the existence of soul even, not only God but jiva soul does not exist. But only he believes in transmigration of soul. He believes in the mental system and transmigration. The carvak ____________ with the dissolution of this body, nothing remains. But Buddha says with the dissolution of this body, the mental system remains. And when the mental system is dissolved, nothing remains. That is the atheist Buddha. And the avatara Buddha, incarnation Buddha, he also came to preach against the yajna, the karma kandya, you take to kill the animals, leave them, this is reactionary. You rather take the holy path towards the realization. You are making too much of the sacriifice of the beast in the name of the Lord. He came with that object. Once the sacrifice of the beast was increased to a highest degree, then as a reaction to that Buddha came to preach, in the name of Lord, don’t kill so many beasts iin the world. _____________ There was a case in Buddha-gaya between the Buddhists and the Sankara school. Sankara school accepts Buddha as incarnation of God and the atheists Buddhists they demanded Buddha-gaya, that must come to our administration. But the sankara school they put a suit into the court, that this is not their Buddha, it is our Buddha, he is ___________ He is not atheist. And I was told that the Sankara school, they gained the case.

Devotee: Guru maharaja, are they dealing with the same personality or two different persons, entirely?

Srila Sridhara Maharaja: Two different persons.

Devotee: They appeeared at the same time?

Srila Sridhara Maharaja: No.

Devotee: When did the atheist Buddha appear?

Srila Sridhara Maharaja: Not very particularly known. In Bhagavatam it is mentioned Buddha nama na anjana suta. And this Buddha’s mother was Maha-maya, not Anjana. In Bhagavatam it is mentioned that Anjana was the mother of Buddha. Buddha nama na anjana suta. Mother’s name was Maha-maya. In Nepal. And that Budddha [Lord Buddha] appeared in Gaya, Behar.

Devotee: In the incarnation Buddha, he also preached non-violence.

Srila Sridhara Maharaja: Yes, so the mixture. He also preached non-violence against the comprehensive sacrifice of so many beasts ruthlessly, he stood against that.

—83-1/12/83#85 Hegel/se bkg ed

I appreciate your question. No doubt, many have the same question.

I pray this finds you well in health and spirits.

Swami B.K. Giri