Showing posts with label BUDDHISM. Show all posts
Showing posts with label BUDDHISM. Show all posts

Friday, February 5, 2016

Buddha Boy and Prahlad gyani- Modern Rishis and Yogi Live without intake

Ram Bahadur Bomjon, also called the Buddha Boy born in Nepal which is the birth place of Gautam Buddha. Coincidentally, the name of the mother of this Buddha Boy is also Mayadevi. There are a number of websites and blogs on the web which narrate stories of Ram Bahadur Bomjon. It is pretty good to inform you that Ratanpur, Nepal, birth place of Ram Bahadur Bomjon is just 10 km far from my hometown. This fact obliged me to write at least a single article about him. Even though, my words in this article about Ram Bahadur Bomjon are not my personal thoughts. What I believe and what I don't about Ram Bahadur Bomjon is part of another article. In this article I am writing those things about him which I knew from ave news, a news television of Nepal, Prateek Daily, a local Magazine from Birgunj  and some local people talking about him. So you can read and believe this article by using your own conscience.
This Buddha boy was highlighted by national and international Medias when he began his mysterious meditation without food and water on 16th May 2005. Discovery Channel also broadcasted a 45 minutes documentary about him. Then, thousand of devotees, researchers and common people began to flood in the Ratanpur Jungle to visit this new Buddha. People believed him as reincarnation of Gautam Buddha, the founder of Buddhism. His parents narrated his story of childhood as divine story. A specialized website was also created on him.

Ram Bahadur Bomjon has been forced to take sanctuary in his relative’s house after authorities banned him for meditating in Dharahara community forest in Bara District. He has been meditating in remote forest of Bara district since 2005.Since September 12, 2012 he has been staying at the home of Gopal yonjan in Syangwadanda in Pattharkot VDC-1 of Sarlahi district.

Ram Bahadur Bomjon aka Buddha Boy Pays Nrs 150,000 for Chartered Helicopter
Ram Bahadur Bomjon chartered a helicopter to reach Sindhupalchowk district on September 20th,2013.According to local news source, Ram Bahadur bomjon has been staying in cottage at Todke Bhir in Badegau VDC.
One of the disciple of Bomjon, Ram chandra Khadka who also happens to be the permanent resident of Badegau constructed the cottage and provided all the necessary arrangement for Bomjon's stay there.However, the land where cottage has been built is provided by the Local villagers there.In addition, around 16 people have been staying with Bomjon for his protection along with 8 dogs, 2 rabbits and 1 horse.
“The animals were brought for security purposes,” said Ram Chandra Khadka, adding, “Food for us will be managed for now by locals.” 
More than 500 Local villagers there came to see Ram bahadur Bomjon as soon as the news spread that he came here for meditation.
“He has come here to give continuity to his mediation. He will mediate for five to eight years,” said  Khadka
Ram Bahadur Bomjon who has been in media for all the wrong doing recently said to villagers of Badegau VDC that knowledge and salvation alone were the greatest religion in the world before going to Meditation.

astrology of Ram Bahadur Bomjon
 Ram Bahadur Bomjon (Sanskrit: राम बहादुर बामजान) (born c. 9 April 1990, sometimes spelled Bomjan, Banjan, or Bamjan), also known as Palden Dorje (his monastic name) and now Dharma Sangha, is from Ratanapuri, Bara district, Nepal. Some of his supporters have claimed that he is a reincarnation of Gautama Buddha, but Ram himself has denied this, and many practitioners of Buddhism agree that the Gautama Buddha has entered nirvana and cannot be reborn.[citation needed]
He drew thousands of visitors and media attention by spending months in meditation. Nicknamed the Buddha Boy, he began his meditation on May 16, 2005. He reportedly disappeared from the hollow tree where he had been meditating for months on March 16, 2006, but was found by some followers a week later. He told them he had left his meditation place, where large crowds had been watching him, "because there is no peace". He then went his own way and reappeared elsewhere in Nepal on December 26, 2006, but left again on March 8, 2007. On March 26, 2007, inspectors from the Area Police Post Nijgadh in Ratanapuri found Bomjon meditating inside an underground chamber of about seven square feet.
On 10 November 2008, Bomjon reappeared in Ratanapuri and spoke to a group of devotees in the remote jungle.

Buddhist background

Bomjon is a member of the Tamang community.[citation needed]
Bomjon's story gained popularity because it resembled a legend from the Jataka Nidanakatha about Gautama Budhha's enlightenment. This led some devotees to claim Ram was the reincarnation of Gautama Buddha. On 8 November 2005 Bomjon said, "Tell the people not to call me a Buddha. I don't have the Buddha's energy. I am at the level of a rinpoche." Rinpoche ("precious jewel") is an honorific used in Tibetan Buddhism for a teacher and adept. He said that he will need six more years of meditation before he can become a Buddha.[1][not in citation given]
According to his followers Bomjon may have been or may be a bodhisattva, a person on the path to attaining full enlightenment or Buddhahood for the benefit of all sentient beings. According to the founder of Buddhism, Gautama Buddha, there were innumerable Buddhas before him and there are an infinite number of Buddhas to come. Others claim[citation needed] that Bomjon may be Maitreya Bodhisattva, the predicted incarnation of the future Buddha. Scholars doubt the claims of his supporters.[2] Mahiswor Raj Bajracharya, president of the Nepal Buddhist Council, has said, "We do not believe he is Buddha. He does not have Buddha's qualities".[2]
His mother's name is Maya Devi Tamang, the same first name as Buddha's mother. It is reported that his mother fainted when she found out that her son intended to meditate for an indefinite period.[3]

Wandering to Bara district

Bomjon went missing on 11 March 2006. His followers theorized that he went deeper into the woods to look for a quieter place to meditate.[4]
On 19 March 2006, a group of Bomjon's followers met with him about 2 miles (3.2 km) southwest of his meditation site. They say they spoke to him for thirty minutes, during which Bomjon said, "There is no peace here," and that he would return in six years, which would be in 2011 or 2012. He left a message for his parents telling them not to worry.[5][not in citation given]
On 25 December 2006, villagers in Bara district spotted Bomjon meditating. He was carrying a sword for protection in the jungle, reminding reporters that "Even Gautama Buddha had to protect himself," and claimed to have eaten nothing but herbs in the interim.[6][dead link] He reiterated his six-year commitment to Buddhist devotion, and said he would allow people to come and observe him, as long as they remained at some distance and did not bother him. When a reporter pointed out that pilgrims to his meditation site would be making donations in his name, he asked for the donations to not be abused or used for commercial purposes. A new wave of visitors came to see him and pray at his new meditation spot.[7]

Meditating in a pit

On 26 March 2007, news spread of Bomjon meditating underground. Inspector Rameshwor Yadav of the Area Police Post Nijgadh, found Bomjon inside an underground chamber, a bunker-like ditch seven feet square. "His face was clean and hair was combed well," Yadav said. According to him, the chamber had been cemented from all sides and fitted with a tiled roof. Indra Lama, a local deployed as Bomjon's caretaker since the beginning of his intensive meditation, said the chamber was prepared per Bomjon's request. "After granting audience a week ago, he expressed his desire to meditate inside the ground; so we built it," he said.[8]

Preaching in Halkhoriya jungle

On 2 August 2007, Bomjon addressed a large crowd in Halkhoriya jungle in the Bara district of southern Nepal [see 2nd video down above - ed.]. The Namo Buddha Tapoban Committee, which is devoted to looking after Bomjon, assembled the meeting. A notice about the boy's first-ever preaching was broadcast by a local FM radio station, and the committee also invited people by telephone. Around three thousand people gathered to listen to Bomjon's address. A video was made of the event.[9][not in citation given] According to Krishna Hari, a blogger who wrote an article and took pictures of the meeting, Bomjon's message was, "The only way we can save this nation is through spirituality".[10]

Claims of media

Some supporters believe that claims of media are less relevant than Bomjon's undisputed ability to remain nearly motionless in the same position day after day, with no regard for extremes of weather including cold winter and monsoon rains. American writer George Saunders visited Bomjon and observed him through a single night, and was impressed by Bomjon's perfectly still stature, even during an evening climate which seemed unbearably cold to the much better clothed journalist.[11]
In December 2005, a nine-member government committee led by Gunjaman Lama watched Bomjon carefully for 48 hours and observed his not taking any food or water during that time. A video recording was also made of this test from a distance of 3 meters.[12]

Reappearance in Ratanpuri jungle

On 10 November 2008, Bomjon reappeared and gave blessings to approximately 400,000 pilgrims over a 12-day period in the remote jungle of Ratanpuri, 150 km (93 mi) southeast of Kathmandu, near Nijgadh. His hair was shoulder-length and his body was wrapped in a white cloth. He made two speeches in which he urged people to recognize the compassion in their hearts, and their connection to one another through the all-encompassing soul.[13][dead link]


The BBC quoted a local Nepali newspaper which claimed that Bomjon had admitted to slapping some local villagers after having been physically assaulted by them on July 22, 2010. Bomjon said locals had been interrupting his meditation by climbing onto his platform, mimicking him, and attempting to manhandle him, and that he was "therefore forced to beat them". According to the newspaper, he claims he slapped them "two or three times", while the attackers alleged that they had been assaulted more seriously. Bomjon had been fasting before the altercation.[14]

See also


  • Jump up ^ Bell, Thomas (21 November 2005). "Pilgrims flock to see 'Buddha boy' said to have fasted six months". The Telegraph (Bara District, Nepal). Retrieved 5 February 2014.
  • ^ Jump up to: a b "Nepal 'Buddha Boy' returns to jungle". Yahoo! News. 2008-11-22. Archived from the original on December 8, 2008. Retrieved February 11, 2014.
  • Jump up ^ Navin Singh Khadka (30 November 2005). "Scientists to check Nepal Buddha boy". BBC (Kathmandu). Retrieved 5 February 2014.
  • Jump up ^ Bhagirath Yogi (11 March 2006). "Nepal's 'Buddha' boy goes missing". BBC.
  • Jump up ^ "Nepalese Buddha Boy 'reappears'". BBC. 20 March 2006.
  • Jump up ^ Daily Telegraph, Buddha Boy found after retreating into jungle. 27 December 2006
  • Jump up ^ "Nepal Buddha Boy 'sighted again'". BBC. 26 December 2006.
  • Jump up ^ Buddha Boy Update: Ram Bahadur Bomjon Now Meditating in Pit. 28 March 2007
  • Jump up ^ "Video Clip Taken in Halkhoriya Jungle in August 2, 2007(Sharawan 17 th)". Official Site of Ram Bahadur Bomjan. Archived from the original on December 7, 2008.
  • Jump up ^ Ram Bahadur Bomjom, the Buddha Boy, Starts Preaching: Arrival of a Meditation Guru or a Religious Zealot?. 3 August 2007
  • Jump up ^ GQ. The Incredible Buddha Boy
  • Jump up ^ Indra Adhikari (12 March 2006). "The "Little Buddha" goes missing". Archived from the original on 28 March 2006.
  • Jump up ^ "Om Namo Guru Buddha Gyani". Retrieved 2012-02-17.
  • Jump up ^ Lang, Olivia (2010-07-27). "Nepal's 'Buddha boy' investigated for attacking group". BBC. Retr

    Sunday, September 13, 2015

    Indian King Bodhidharma and Shaolin Kung Fu

    Shaolin monks and disciples follow a unique practice among Buddhists in that they greet each other using only their right hand. This greeting is a tradition which dates back to Da Mo and his disciple, Hui Ke.

    In 495 AD, the Indian monk Ba Tuo, or Buddhabhadra, came to China teaching a form of Buddhism known as Xiao Sheng Buddhism. He was given land at the foot of Shaoshi mountain by Emperor Shao Wen and founded the Shaolin Temple on this land.

    Around the time that Ba Tuo was founding the Shaolin Temple there was an Indian prince named Bodhidharma. Bodhidharma was very intelligent and was the favorite son of the king of a region that is now part of southern India. Bodhidharma had two older brothers who feared that their father, the king, would pass them over and bequeath the kingship to Bodhidharma. In their jealousy, the two older brothers often disparaged Bodhidharma while talking with their father, hoping to turn him against their younger brother. The older brothers also attempted to assassinate Bodhidharma but Bodhidharma had very good karma and so the attempts were not successful. Despite being the favorite son of the king, Bodhidharma realized that he was not interested in a life of politics. He chose instead to study with the famous Buddhist master Prajnatara and become a Buddhist monk.

    Bodhidharma trained with his master for many years. One day he asked his master, "Master, when you pass away, where should I go? What should I do?" His master replied that he should go to Zhen Dan, which was the name for China at that time. Years later, Bodhidharma's master passed away and Bodhidharma prepared to leave for China.
    During the many years that Bodhidharma had studied as a monk, one of his older brothers had become king of India and that older brother's son had become king after him. The king of India was very fond of his uncle and wanted to make amends for the actions which Bodhidharma's older brothers had taken against him. He asked Bodhidharma to stay near the capital, where he could protect and care for him, but Bodhidharma knew that he must go to China as his master had said.

    Seeing that Bodhidharma would not remain, the king of India ordered that carrier pigeons be sent to China with messages asking the people of China to take care of Bodhidharma. These messages made Bodhidharma famous among many Chinese who wondered what was so special about this particular Buddhist monk that the king of India would make such a request.

    In 527 AD, 32 years after Ba Tuo's founding of the Shaolin temple, Bodhidharma crossed through Guangdong province into China. In China, he was known as Da Mo. Da Mo arrived in China practicing Da Sheng (Mahayana) Buddhism. When Da Mo arrived, he was greeted by a large crowd of people who had heard of the famous Buddhist master and wished to hear him speak. Rather than speak, Da Mo sat down and began meditating. He meditated for many hours. Upon completing his meditation, Da Mo rose and walked away, saying nothing.

    His actions had a profound effect upon his audience. Some people laughed, some cried, some were angry and some nodded their heads in understanding. Regardless of the emotion, everyone in the crowd had a reaction.

    This incident made Da Mo even more famous, so famous that Emperor Wu heard of him. Emperor Wu, who ruled over the southern kingdom of China, invited Da Mo to come to his palace. When Da Mo arrived, Emperor Wu talked with Da Mo about Buddhism. The emperor had erected many statues and temples devoted to Buddhism. He had given much wealth to Buddhist temples. In talking of his accomplishments, Emperor Wu asked Da Mo if his actions were good. Da Mo replied that they were not. This response surprised Emperor Wu, but they continued talking and eventually Emperor Wu asked Da Mo if there was Buddha in this world. Da Mo replied that there was not.

    Da Mo's replies were a reflection of Emperor Wu. By asking if his actions were good, Emperor Wu was searching for compliments and affirmation from Da Mo. Da Mo denied that Emperor Wu's actions were good because it is the duty of the emperor to care for his people. Rather than seeking compliments, Emperor Wu should have been content to help his people through Buddha. Similarly, if one asks if there is Buddha in the world, then one has already answered the question: Buddha is a matter of faith, you either believe in your heart or you do not. In questioning the existence of Buddha, Emperor Wu had demonstrated a lack of faith.

    Da Mo's answers enraged Emperor Wu and he ordered Da Mo to leave his palace and never return. Da Mo simply smiled, turned and left.

    Da Mo continued his journey, heading north, when he reached the city of Nanjing. In the city of Nanjing, there was a famous place called the Flower Rain Pavillion where many people gathered to speak and relax. There was a large crowd of people gathered in the Flower Rain Pavillion around a Buddhist monk, who was lecturing. This Buddhist monk was named Shen Guang.

    Shen Guang had at one time been a famous general. He had killed many people in battle but one day realized that the people he had been killing had family and friends and that one day someone might come and kill him. This changed him and he decided to train as a Buddhist monk. Eventually, Shen Guang became a great speaker on Buddhism. As Da Mo neared the crowd, he listened to Shen Guang's speech. Sometimes Shen Guang would speak and Da Mo would nod his head, as if in agreement. Sometimes Shen Guang would speak and Da Mo would shake his head, as if in disagreement. As this continued, Shen Guang became very angry at the strange foreign monk who dared to disagree with him in front of this crowd. In anger, Shen Guang took the Buddhist beads from around his neck and flicked them at Da Mo. The beads struck Da Mo in his face, knocking out two of his front teeth. Da Mo immediately began bleeding. Shen Guang expected a confrontation; instead, Da Mo smiled, turned and walked away.

    This reaction astounded Shen Guang, who began following after Da Mo.

    Da Mo continued north until he reached the Yangzi river. Seated by the river there was an old woman with a large bundle of reeds next to her. Da Mo walked up to the old woman and asked her if he might have a reed. She replied that he might. Da Mo took a single reed, placed it upon the surface of the Yangzi river and stepped onto the reed. He was carried across the Yangzi river by the force of his chi. Seeing this, Shen Guang ran up to where the old woman sat and grabbed a handful of reeds without asking. He threw the reeds onto the Yangzi river and stepped onto them. The reeds sank beneath him and Shen Guang began drowning. The old woman saw his plight and took pity on Shen Guang, pulling him from the river. As Shen Guang lay on the ground coughing up river water, the old woman admonished him. She said that by not asking for her reeds before taking them, he had shown her disrespect and that by disrespecting her, Shen Guang had disrespected himself. The old woman also told Shen Guang that he had been searching for a master and that Da Mo, the man he was following, was that master. As she said this, the reeds which had sunk beneath Shen Guang rose again to the surface of the river and Shen Guang found himself on the reeds being carried across the Yangzi river. He reached the other side and continued following after Da Mo.

    There are many people who believe that the old woman by the river was a Boddhisatva who was helping Shen Guang to end the cycle of his samsara.

    At this point, Da Mo was nearing the location of the Shaolin Temple. The Shaolin monks had heard of his approach and were gathered to meet him. When Da Mo arrived, the Shaolin monks greeted him and invited him to come stay at the temple. Da Mo did not reply but he went to a cave on a mountain behind the Shaolin Temple, sat down, and began meditating. In front of the Shaolin Temple, there are five mountains: Bell Mountain, Drum Mountain, Sword Mountain, Stamp Mountain and Flag Mountain. These mountains are named after the objects which their shape resembles. Behind the Shaolin Temple there are five "Breast Mountains" which are shaped like breasts. The cave in which Da Mo chose to meditate was on one of the Breast Mountains.

    Damo in cave at Shaolin TempleDa Mo sat facing a wall in the cave and meditated for nine years. During these nine years, Shen Guang stayed outside Da Mo's cave and acted as a bodyguard for Da Mo, ensuring that no harm came to Da Mo. Periodically Shen Guang would ask Da Mo to teach him, but Da Mo never responded to Shen Guang's requests. During these nine years the Shaolin monks would also periodically invite Da Mo to come down to the Temple, where he would be much more comfortable, but Da Mo never responded. After some time, Da Mo's concentration became so intense that his image was engraved into the stone of the wall before him.

    Towards the end of the nine years, the Shaolin monks decided that they must do something more for Da Mo and so they made a special room for him. They called this room the Da Mo Ting. When this room was completed at the end of the nine years, the Shaolin monks invited Da Mo to come stay in the room. Da Mo did not respond but he stood up, walked down to the room, sat down, and immediately began meditating. Shen Guang followed Da Mo to the Shaolin temple and stood guard outside Da Mo's room. Da Mo meditated in his room for another four years. Shen Guang would occasionally ask Da Mo to teach him, but Da Mo never responded.

    At the end of the four-year period Shen Guang had been following Da Mo for thirteen years, but Da Mo had never said anything to Shen Guang. It was winter when the four-year period was ending and Shen Guang was standing in the snow outside the window to Da Mo's room. He was cold and became very angry. He picked up a large block of snow and ice and hurled it into Da Mo's room. The snow and ice made a loud noise as it broke inside Da Mo's room. This noise awoke Da Mo from his meditation and he looked at Shen Guang. In anger and frustration Shen Guang demanded to know when Da Mo would teach him.

    Da Mo responded that he would teach Shen Guang when red snow fell from the sky.
    Hearing this, something inside Shen Guang's heart changed and he took the sword he carried from his belt and cut off his left arm. He held the severed arm above his head and whirled it around. The blood from the arm froze in the cold air and fell like red snow. Seeing this, Da Mo agreed to teach Shen Guang.

    Da Mo took a monk's spade and went with Shen Guang to the Drum Mountain in front of Shaolin Temple. The Drum Mountain is so called because it is very flat on top. Da Mo's unspoken message to Shen Guang was that Shen Guang should flatten his heart, just like the surface of the Drum Mountain. On this Drum Mountain Da Mo dug a well. The water of this well was bitter. Da Mo then left Shen Guang on the Drum Mountain. For an entire year, Shen Guang used the bitter water of the well to take care of all of his needs. He used it to cook, to clean, to bathe, to do everything. At the end of the first year, Shen Guang went down to Da Mo and again asked Da Mo to teach him. Da Mo returned with Shen Guang to the Drum Mountain and dug a second well. The water of this well was spicy. For an entire year, Shen Guang used the spicy water for all of his needs. At the end of the second year, Shen Guang went back down to Da Mo and asked again to be taught. Da Mo dug a third well on the Drum Mountain. The water of this third well was sour. For the third year, Shen Guang used the sour water for all of his needs. At the end of the third year, Shen Guang returned to Da Mo and agains asked to be taught. Da Mo returned to the Drum Mountain and dug a fourth and final well. The water of this well was sweet. At this point, Shen Guang realized that the four wells represented his life. Like the wells, his life would sometimes be bitter, sometimes sour, sometimes spicy and sometimes sweet. Each of these phases in his life was equally beautiful and necessary, just as each of the four seasons of the year is beautiful and necessary in its own way. Without really saying many words to Shen Guang, Da Mo had taught Shen Guang the most important of lessons in a mind-to-mind, heart-to-heart fashion. This mind-to- mind, heart-to-heart communication is called "action language" and is the foundation of the Chan Buddhism which Da Mo began at the Shaolin Temple.

    After his realization, Shen Guang was given the name Hui Ke and he became abbot of the Shaolin temple after Da Mo.

    To pay respect for the sacrifice which Hui Ke made, disciples and monks of the Shaolin Temple greet each other using only their right hand.

    Chan Buddhism

    Damo - Chan Buddhism
    Before I was born, who was I?
    After I am born, who am I?
    Respect yourself, and everyone will respect you.
    Understand yourself, and everyone will understand you.
    There are mirrors all around you:
    Strive to see and understand yourself.
    Strive to have the heart of a Buddha.
    Stop doing bad things, only do good.
    Do whatever you can to help others.
    In these ways you help yourself.
    Help yourself, and you help the world.

    Buddhism was born in Nepal about 2500 years ago. It spread to India some 400 years later, and 1500 years ago, it appeared in China. Chan Buddhism is said to have originated at Shaolin Temple, and its spiritual founder was an Indian prince named Bodhidharma, or as he was known to the Chinese, Da Mo. It is characterized by a rejection of much of the protocol associated with other sects of Buddhism and is oriented around the practice of meditation. In Chan, the Temple is everywhere, and one can pray anywhere, meditate in any position, and it emphasizes the idea of personal awakening and understanding. Chan is the spiritual parent of Japanese Zen Buddhism.

    What does "Amituofo" or "Amitabha" mean?

    Amituofo means a multitude of things, depending on how it is used. It can be a greeting, a salutation, a blessing, or it can mean "please" or "I'm sorry." You can use it to express anything from your heart. Literally, it is the name of a Buddha, the "Amita" Buddha ("fo" being the Chinese word for Buddha). It is pronounced "Ah-mee-twoh-foh". "Amituofo" is the Chinese transliteration of the Sanskrit "Amitabha".

    Why do we say "Amituofo" 3 times at the beginning and end of every class?
    The first is to pay respect to Buddha, "Fo".
    The second is for dharma, "Fa" the way or the philosophy.
    The third is for sangha "Seng", the monastic community or family, as well as one's master - even including mastering yourself.

    What is "Action Meditation"?
    Action meditation, or "dong chan" in Chinese, can be everything and anything we do. Play some music, speak, eat, go swimming, go climb a tree, go climb a mountain, walk upside-down, play basketball, make dinner, make love - any action you can think of that you can express in your beautiful life - that's action meditation. There are a million different doors for a million different people to walk through in their lives, and a million different ways for a million different people to meditate in their lives.

    Sitting meditation probably may not be good for some people, just like everyone likes different food and has different tastes. I can just sit there watching TV, and without warming up kiss my foot. It feels so good, so fresh and so clean - that's my action meditation. Maybe you'll never be able to do this kind of action meditation, or maybe you can. That's why you have to be yourself. You can't copy other people. You can borrow somebody else's philosophy to use in your life, but you can't live completely like somebody else.

    Even now, in the 21st century, there are many monks, masters, or instructors who still just use one way to teach many people, to cross their legs and sit in the lotus position doing sitting meditation. Not everybody is flexible enough to put their legs together and sit there like that. They sit there for 15-20 minutes and their joints begin to ache, their knees, ankles, lower back, and neck get tired and uncomfortable. Why do you want to do sitting meditation when you're torturing yourself, creating a problem for your life?

    You can extend your leg to meditate, you can do splits if you want to. You can do Luohan Sleeping style to meditate, you can do headstands to meditate. Try different ways. Find yourself.

    What does it mean to be a monk?
    This is the source of confusion for many people who have a distorted view of what constitutes monkhood. In some types of Buddhism, there are 250 different rules for monks, 500 for those who wish to be nuns. One may wear the robes, shave one's head, not speak a word, not look left or right, eat a restricted diet, and follow all 250 rules. But anyone can shave his head and wear the robes -- this does not make him a monk. Some so-called monks might be strict in their practice but may be so for the wrong reasons. These people are not honest with themselves.

    The Chinese word for monk is "heshang" (huh-shahng). The character "he" has the meaning here of the word "heqi" - friendly and amiable. The left side of the character means harmony, life. The right side is a pictograph of a mouth. Your mouth is not just only for eating good food, drinking good drinks, and making love - You also need to use it to speak with people and make wonderful relations between them. Use it to give people the knowledge and philosophy to help themselves and help the world. At the same time, the mouth can be used negatively to speak horrible things that can destroy people. When you're healthy, it's from what you eat and how you speak. When you're sick, it's from the same things. You must know how to use your chi positively. Shang means "gaoshang" - noble. It means a high level, different from others. To become a heshang, it is not necessary to shave your head, not necessary to wear the monk robes, and not necessary to live inside the monastery. Everywhere is your home, everywhere is your temple. You are the temple.

    If you shave your head and wear the monk robes, but do things like eat meat, drink, be with women, underneath the table, out of sight, not wanting people to see or know about it, you're cheating yourself. You're not being honest with yourself. You're not being yourself. Why are you doing that? If you do those things, but are open about it, honest with yourself and others, that's beautiful. Express your beautiful life fully and honestly.

    Why are Shaolin Monks allowed to eat meat and drink wine?
    Shaolin Monks have been highly respected in their exploits outside the Temple, but no more so than at the end of the Sui Dynasty (581- 618), when the king of the Qin State, Li Shimin, needed to protect himself from the emperor of a rival state. Thirteen Shaolin monks rescued the nephew of the Emperor Li, and in the process, obtained the seal of the rival emperor. Later, Li became the first Emperor of the Tang Dynasty, and in gratitude to Shaolin, he granted the monks there the privilege of eating meat and drinking wine.

    Shaolin Temple is unique among Buddhist temples throughout the world. Shaolin Temple monks practice physical as well as mental philosophy every day for many hours, and need protein to maintain their strong minds and strong bodies. Everything has life, everything has chi. In the last few hundred years, technology has helped scientists, doctors, and professors find out many things, what's real, and what isn't real. When you eat vegetables, you are also taking life. When you drink water, you kill many lives just from one sip. When you walk down the street, many little creatures walk all over your body, upside-down or horizontally. You don't realize every day how many lives you kill just from doing these simple things! If you have a lovely heart and peaceful mind, you have to use them to help other people, yourself, and the world. That's why I made the simple rules for my followers now in the modern world - "Only do good things, don't do bad. Do whatever you can to help others. In these ways, you help yourself. Help yourself, and you help the world." Whatever you eat or drink, it doesn't matter. Understand yourself.

    Do I have to change religions to train?

    You don't need to change anything. Stay believing whatever you believe, whether it's in God, Jesus, Moses, Muhammad or anyone else. I believe in them all. I believe in all of the religion's special leaders, they all teach people to be good people, to only do good things, not to do bad, and to help other people. All of them just have different names, I believe in them all, love them all, and I believe they love us too. When you come to the Temple, you don't need to change what you believe, change religions, shave your head, or become a vegetarian. I do not teach Chinese philosophy, I teach International philosophy. I encourage my students, disciples, and followers to go to church, go to monasteries, go to mosques, to open their minds and open their hearts. Learn all of the philosophies and combine them together - that's your philosophy. Just like in the martial arts world, there are many styles, karate, tae kwon do, jiu jitsu, muay thai, and hundreds more. Whatever style you practice, it doesn't matter - learn all of the styles, combine them together, and that's your style. That way, you can get the knowledge for yourself, and share it with other people.

    Wednesday, May 21, 2014


    Fake theory of persecution of Buddhists in India  by Brahmins,Hindus.
    Infact this article will dwell deep in to history of India during Great Ashoka and how clinging to Buddhism changed great formidable India to low weak India,which was not able to protect itself because of teachings of Buddhism and Jainism. Ashoka lost his economically mega empire to his grandson because he spread wealth in Buddhist Temples which was just a place for people who did not do any good to society,lost KARMA and later DHARMA and thus lost empire to Mommedanianas force. If you read this researched article-you will definitely rethink if Buddhism was good for India or not and if Buddhism is a reason for India's plight and weakness till today.
    (This is a Research article to explode the myth of Fake theory of persecution of Buddhists in India)

    Recently a new trend is being noticed in the literary circles particularly amongst the camp followers of Dr.Ambedkar that the Buddhism disappeared in ancient India due to persecution by the Hindus. This camp especially holds Brahmins as responsible for almost extinction of Buddhist tradition from this country. In this regard, Pushyamitra Shung, the Brahmin chieftain of Buddhist King Brihadratha who was also the founder of Shung dynasty is commonly targeted as the destroyer of several Buddhist stupas and killer of thousands of head shaven Buddhist monks.

    The myth of religious persecution of Buddhism in India has been is rejected by Rhys Davids[i] who is considered as the grand authority on Buddhism. Renowned Historian Vincent Smith also rejects this assumption that Buddhism had been extinguished by the storm of Brahman Persecution. He considers this as false explanation[ii]. Most important Hiuen Tsang, during his visit to India does not mention any persecution against Jains and Buddhists[iii] but according to Sir Alexander Cunningham both Fa Hian and Hian Tsang noticed decline of Buddhism during their visits in India.

    The fact of the matter is that Buddhism disappeared from the land of its origin due to various other important reasons:

    1. Decline of moral values and ignoring the teachings of Lord Buddha by the followers especially of the Vajrayana sect of Buddhism.

    2. Loss of patronage from the ruling class.

    3. External attacks of Islamic invaders.

    4. Consolidation of Brahmanical Hindus.

    The basic teachings of Buddhism are based on Truth, Non violence, abstinence and devotion. With the passage of time we see that different sects and schools of thoughts emerged within Buddhism and they deviated from the core tenets of Lord Buddha, e.g., principle of non-violence. The Buddhism by 7th century had adopted tantric practices which were not in conformity with the original doctrines of Buddhism. Having taken the vow to remain as celibate for the whole life, monks turned into ‘Married Monks[iv]. Once refraining from animal Killing and avoiding meat eating Buddhist openly started flesh eating. This practice is commonly seen amongst all Buddhist countries. Well known author Brijlal Verma in his works while quoting Fahian and Hian Tsang says that during early ages of Buddhism, no one consumed meat. Meat eaters were considered as Chandalas and they were considered as outcastes who were forced to live outside the city limit[v]. The practice of living on alms and charity by Buddhist monks gradually started disappearing. The practice of living on alms and charity by Buddhist monks gradually started disappearing. The large monastic establishments instituted by Ashoka, were all repositories of learning’s. There influence was everywhere superior to the power of the King and the people accepted their monarchs at the bidding of the monks[vi]. In due course, the gap between the general public and the monks widened and ultimately the influence of austerity and sage hood of Buddhist monks diminished almost completely. Similarly the influence of monks on the ruling classes also started varnishing.

    Additionally, the philosophy of Buddhism got restricted to the monks while common man had hardly any access to that. After monks stopped living on charity, their common bonds or ties with masses also started shaking. Monks who were living lavishly on state funds were being considered as a parasite or a burden rather than as a helping hand. The system of admission into Buddhist Sangh also suffered a setback. In the early ages of Buddhism, only those people were permitted to get admission into a 'Sangh' who were fully capable of living the austere life of an ascetic. With the passage of time persons of dubious character, thieves, robbers, opportunists, disgruntled and discarded elements started becoming monks in order to enjoy the life without putting any hard work whether physical or intellectual.

    The comparatively pure Theism and practical morality of Buddha were first encountered with the mild quietism of the Vaishnavas, and at last deformed by the wildest extravagances of the Tantrists[vii]. Men crossed by Fortunes and disappointed in ambition, wives neglected by their husbands, and widows by their children, the sated debauchee, and the jealous enthusiast, all took the vow of celibacy, abstinence and poverty[viii]. The desire of possession not the desire for salvation became attracting factor for the masses for Monasteries. Ultimately the inclusion of Tantric Practices, adultery, alcoholism etc lead to moral degradation and total wipe out of right conduct from Viharas. The people looked upon unmoved, and would not defend what they had long ceased to respect; and the colossal figure of Buddhism, which had once bestridden the whole continent of India, vanished like a sudden rainbow at sunset. Beyond any doubt one can say that if Lord Buddha had been alive to see such deteriorating conditions of moral values in his Viharas, he would have immediately closed them.

    The patronage towards the spread of the message of Lord Buddha started during the reign of Asoka. We can learn from the records that Asoka was found to be unusually spending the state resources on Buddhism[ix]. The Buddhist prose romance, named Asokavandana (being part of the Dirgavandana) tells a long story of Asoka’s senile devotion to the church and consequent waste of the resources of the empire, which went so far that the ministers were compelled to remove him from power and place Samprati, son of the blinded Kunala, on the throne[x]. This fact is supported by the facts that it is believed that Ashoka build about 84,000 Buddha Viharas in whole country thus spending large part of the state resources on propagation ignoring the other important state tasks[xi]. The condition was so dreaded that the whole army of soldiers were transformed into shaven head monks leading to loss of military power of the state. Soldiers were denied using arms as even training with arms was considered equivalent to non violence. The result was weakening of the defensive force of our country. The other Jain kings also adopted same policy as Buddhist Kings. The Doctrine of non violence was forcibly implemented on the general public and even punishments were announced for those who break the rule. We can understand the impact of this rule by these examples. In the Twelfth century Kumarapala, King of Gujarat in Western India, after his conversion to Jainism in A.D. 1159 took up the doctrine of the sanctity of animal life with the most inordinate zeal and imposed savage penalties upon violators of his rules. An unlucky merchant, who had committed the atrocities crime of cracking a Louse, was brought before the special court at Anhilwara and punished by the confiscation of his whole property the proceeds of which were devoted to the building of a temple. Another wretch, who had outraged the sanctity of the capital by bringing in a Dish of raw meat, was put to death[xii].

    The degree of loss of defensive power of Maurya Empire can be understood by the fact that Salisuka Maurya in B.C. 216 who was descendant of King Asoka (once the supreme ruler of the country) was defeated by Kharavela the king of Orissa[xiii]. Among many reason one of the reason was that Asoka grandson Samprati left Buddhism and adopted Jainism. He was such deeply influenced by Jainism that he ordered dissolving of all forces and conversion of all soldiers to Jain monks and he himself died after prolonged fasting in a Jain muth in South India[xiv]. The result was the gradual weakening of the strength of the forces. During the reign of Brihadratha his military chieftain Pushyamitra Shung found Brihadratha the Maurya King as inefficient as had showed no interests in defending of the country especially by the Greeks. Pushyamitra killed him and ascended himself to the throne. He started mass capturing of the Greeks who were hiding in the grabs of Buddhists in Vihar. Few Historians considers Pushyamitra as Brahmin King and his campaign as persecution of Buddhists but in reality it was an act of self defence. Sir Vincent Smith claims that the self appointment of Pushyamitra as king and his action against Buddhists are exaggerated[xv] statements supporting Buddhist persecution. Pushyamitra provided equal patronage to both Buddhist as well as the Brahmins of his age. This fact is proved by his involvement in construction of one of the biggest Buddhist Stupa of his ages. Sir Vincent smith clearly writes that the persecutions were so rare and that a rule the various sects managed to live together in harmony, and in the enjoyment of fairly impartial official favour[xvi]. The invasion of India by Greek Menander and his defeat by the forces of Pushyamitra is a perfect example to prove his dedication for transforming the country into a strong and unified nation as it was during the reign of Asoka. The Greeks after the loss under Menander never tried to reinvade the country[xvii].

    The later rulers supported both Buddhism as well as Vaishnavism equally. The mentioning of Lord Buddha as one the Avatars in Puranas shows that the society of those ages was not hostile to Buddhism in spite of the fact that whoever was the ruler a Brahmin or a Buddhist King. Historians give another view point that Chandra Gupta, the ruler from Gupta Dynasty may have professed Buddhism in the early part of his reign and Vaishnavism in the later part; for the differences between the two is more nominal than real[xviii].

    Slowly the patronage to Buddhist monasteries reduced due to lack of understanding between the rulers and the monks. The main reason was decline in the impact of Buddhist monks on the rulers. The General conduct of monks suffered heavily that they started indulging in tantric practices rather than the Damma as taught by Buddha. The introduction of tantric practices by Vajrayana sect of Buddhism, the inclusion of Alcohol, Meat eating and uncontrolled relationships with women which were strictly forbidden was the last blow to the falling standards principles of Buddhism[xix]. A valid point is sometimes asked that Jainism also flourished along with Buddhism in the middle ages. Then how was Jainism able to survive? The reason was simple that the followers of Buddha stopped the practice of abstinence, poverty (minimal requirements) and the morality. They confined themselves to the Viharas rather than teaching the common man living outside Viharas. The followers of Jainism maintained their lives with austerity and dedication thus surviving even in incompatible circumstances.

    The invasion by the outsiders is also an important cause of decline of Buddhism from our country. In 10th and 11th century Buddhism in Kashmir faced serious challenges by the invasion of Huns who weakened its roots in the Northern part of India[xx]. Subsequently by the 12th Century Buddhism was confined to the lands of Bihar and Bengal. The last blow which wiped out Buddhism from the land of its origin was Islamic invasion leading to destruction and mass killing of Buddhists. In Bihar and Bengal both rulers Palas and Senas were swept away by the torrent of Muhammadan invasion at the end of the twelfth century, when Kutub-ud-din General, son of Muhammad Bakhtyar stormed Bihar in or about A.D. 1197, and surprised Nudiah (Nadia) a year or two later. Great quantities of plunder were obtained, and the slaughter of the shaven head Brahmans, that is to say the Buddhist monks, was so thoroughly completed, that when the victor sought of someone explaining the content of the books in the libraries of the monasteries, and not a living man could be found who was capable of reading them. It was discovered, we are told, ‘that the whole of that fortress or the city was a college and in the Hindi tongue they call a college Bihar’. This crushing blow, followed up, off course, by similar act of violence, destroyed the vitality of Buddhism in the ancient home[xxi]. The remaining Buddhist Monks after widespread destruction like Shakyan Shri Bhadra, a Kashmiri in origin from Vikramsheela University shifted to Jagtala Vihar in Bengal. He had to even migrate from there to Nepal and finally he died in Kashmir. Similarly Buddhist monks spread out to the distant lands of Tibet, Nepal and survived outside India as staying here was invitation to death by the hands of Islamic invaders. As no tutors were left to teach the Dhamma of Buddha ultimately Buddhism disappeared from the land of its origin in almost 100 years of Islamic Invasion.

    Need not to mention that one of the causes of the loss of social support of Buddhism from general public was the organization efforts by the Brahmins and foremost name which comes in front of us is of Adi Shankracharya. Believed to be born in Kerala in 8th century Adi Shankracharya well verses in Vedic philosophy toured throughout the country and started debates and dialogues with Jain and Buddhists monks. The famous one was arranged by the Ruler of Ujjain King Sundhava. After the victory of Adi Shankracharya King embraced himself the Vedic dharma and declared it as his state religion. These attempts were like winning state patronage and support for the propagation of Vedic Dharma. Needless to say that it was the scholarly efforts and hard work by Adi Shankracharya which enabled him to win over the rusted mind of so called Buddhist scholars who had left practicing the real message of Buddhism since ages. None of any historical documents till date provides any description of forceful killing or armed struggle by any King against the Buddhists during the lifetime of Adi Shankracharya. Fa Hian, a renowned Chinese pilgrim and traveller who came to India early in the fifth century, found Hindu temples and Buddhist monasteries in every great town in Northern India, and does not record one instance of hostilities or persecution. And all the great dynasties of the age those of Chandragupta and of Kanishka, the Andhras, the Guptas, and the Shah Kings, encouraged the holy men of both religions, and bestowed valuable gifts of land and property on Brahmans and Buddhist monks alike[xxii]. We can easily infer that Shankracharya did not destroyed Buddhism but he debated with the decaying and rotten structure which was mere symbolic remnants of the original Buddhism. Moreover Buddhism was still prevalent in centuries after the death of Shankracharya in the country.

    Rahul Sankrityayan confirms this statements by providing existence of Buddhism till 12th centuries.. He mentions that for four centuries from 8th to 12th centuries we found Buddhist kings like Palas in Bihar under their rule the learning seat of Nalanda produced scholars like Shantrakshit and Dharmotara. He even credits the Gaharvar rulers of Northern India as a supporters of Buddhism and even mentions the queen of Gaharvar rulers Kumar Devi established Dhramchakra Mahavihar in Sarnath and King Govind chandra donated to Jaitvan Mahavihar. In southern India in Konkan Shilahar rulers were supporters of Buddhism. Even in the land of Shankar in Kerala there were supporters of Buddhism. The famous work of “Manjushree” was secured by the Brahmins of Kerala is an example of lack of any enmity between Brahmins and Buddhists in those ages[xxiii].

    To sum up we need to understand that the Buddhists were never persecuted in India. No one can uproot a strong Banyan Tree. Only when it becomes hollow from inside by infestation of termites its life comes to end. Similar was the fate with Buddhism. It weakened due to its own internal causes like loss of morality, loss of conduct and other ill practices in Viharas. The weakened structure instead of acing as a light house became burden on the society. Thus social and ruler support extinguished with the times. The remaining skeleton was just like a feather which was flown with the wind of Islamic invasion. This fact is enforced by Historian R.C.Dutt as “During a thousand years Hinduism was influenced by Buddhism, until Hinduism adopted all that had made Buddhism popular, and thenceforth Buddhism declined. It is a mistake to suppose that Buddhism was stamped out in India by persecution; except in very rare instances, when conquerors indulged in cruelty and massacres, there was no religious persecution in India. Buddhism disappeared from India because its mission was fulfilled. Hinduism had adopted joyous celebrations and vast pilgrimages, Hinduism had assumed image-worship and popular rites, Hinduism had reunited the Aryans and the Hinduised non- Aryans into one homogeneous community, and thenceforth Buddhism declined in India because its mission was fulfilled and it ceased to be necessary.[xxiv]

    We consider Buddhism as a reform movement against animal killing, untouchability and superstitions on name of Dharma widely prevalent in those ages. The basic teachings of Lord Buddha are inspired from the Vedic philosophy in terms of attainment of Moksha, Right Conduct, knowledge and following the right Path[xxv].

    [i] J. Pali Text soc,1896,pp.87-92

    [ii] Page 368 ref Vincent Smith, The early History of India

    [iii] Page 454-455 ref Vincent Smith, The early History of India

    [iv] Page 367 ref Vincent Smith, The early History of India

    [v] Page 26,27 ref The Fahian and Hian Tsang visits to India by BrijMohanlal Verma, 1928

    [vi] Page 125 ref Alexander Cunningham, The Bhilsa Topes; or, Buddhist monument of central India

    [vii] Page 158 ref Alexander Cunningham The Bhilsa Topes; or, Buddhist monument of central India

    [viii] Page 168 ref Alexander Cunningham The Bhilsa Topes; or, Buddhist monument of central India

    [ix] Page 98-100 ref Alexander Cunningham The Bhilsa Topes; or, Buddhist monument of central India
    [x] Page 192 ref Vincent Smith, The early History of India
    [xi] Page 37 ref The Fahian and Hian Tsang visits to India by BrijMohanlal Verma, 1928
    [xii] Page 181 ref Vincent Smith, The early History of India

    [xiii] Page 197 ref Vincent Smith, The early History of India

    [xiv] Alexander Cunningham, The Bhilsa Topes;or,Buddhist movement of central India

    [xv] Page 202 ref Vincent Smith, The early History of India

    [xvi] Page 203 ref Vincent Smith, The early History of India

    [xvii] Page 199 ref Vincent Smith, The early History of India

    [xviii] Page 157-158ref Alexander Cunningham, The Bhilsa Topes; or, Buddhist monument of central India

    [xix] Page 68 ref Mahapandit Rahul Sankrityayan, Buddha Sanskriti

    [xx] Page 409-410 ref Vincent Smith, The early History of India

    [xxi] Page 403-404 ref Vincent Smith, The early History of India

    [xxii] Page 60, 61 ref The civilisation of India by R.C.Dutt published in 1900 from London

    [xxiii] Page 67,68 ref Mahapandit Rahul Sankrityayan, Buddha Sanskriti

    [xxiv] Page 68 ref The civilisation of India by R.C.Dutt published in 1900 from London

    [xxv] Ref Buddha an Aryan Reformer by Dr Dharamdev Vidyamartand

    Sunday, April 20, 2014

    How Buddha was turned Anti Hindu

    Orientalists have started treating Buddhism as a separate religion because they discovered it outside India, without any conspicuous link with India, where Buddhism was not in evidence. At first, they didn’t even know that the Buddha had been an Indian. It had at any rate gone through centuries of development unrelated to anything happening in India at the same time. Therefore, it is understandable that Buddhism was already the object of a separate discipline even before any connection with Hinduism could be made.
    Buddhism in modern India
    In India, all kinds of invention, somewhat logically connected to this status of separate religion, were then added. Especially the Ambedkarite movement, springing from the conversion of Dr. Bhimrao Ambedkar in 1956, was very driven in retro-actively producing an anti-Hindu programme for the Buddha. Conversion itself, not just the embracing of a new tradition (which any Hindu is free to do, all while staying a Hindu) but the renouncing of one’s previous religion, as the Hindu-born politician Ambedkar did, is a typically Christian concept.
    The model event was the conversion of the Frankish king Clovis, possibly in 496, who “burned what he had worshipped and worshipped what he had burnt”. (Let it pass for now that the Christian chroniclers slandered their victims by positing a false symmetry: the Heathens hadn’t been in the business of destroying Christian symbols.)
    So, in his understanding of the history of Bauddha Dharma (Buddhism), Ambedkar was less than reliable, in spite of his sterling contributions regarding the history of Islam and some parts of the history of caste. But where he was a bit right and a bit mistaken, his later followers have gone all the way and made nothing but a gross caricature of history, and especially about the place of Buddhism in Hindu history.
    The Ambedkarite worldview has ultimately only radicalized the moderately anti-Hindu version of the reigning Nehruvians. Under Jawaharlal Nehru, India’s first Prime Minister, Buddhism was turned into the unofficial state religion of India, adopting the “lion pillar” of the Buddhist Emperor Ashoka as state symbol and putting the 24-spoked Cakravarti wheel in the national flag. Essentially, Nehru’s knowledge of Indian history was limited to two spiritual figures, viz. the Buddha and Mahatma Gandhi, and three political leaders: Ashoka, Akbar and himself.
    The concept of Cakravarti (“wheel-turner”, universal ruler) was in fact much older than Ashoka, and the 24-spoked wheel can also be read in other senses, e.g. the Sankhya philosophy’s worldview, with the central Purusha/Subject and the 24 elements of Prakrti/Nature. The anglicized Nehru, “India’s last Viceroy”, prided himself on his illiteracy in Hindu culture, so he didn’t know any of this, but was satisfied that these symbols could glorify Ashoka and belittle Hinduism, deemed a separate religion from which Ashoka had broken away by accepting Buddhism.
    More broadly, he thought that everything of value in India was a gift of Buddhism (and Islam) to the undeserving Hindus. Thus, the fabled Hindu tolerance was according to him a value borrowed from Buddhism. In reality, the Buddha had been a beneficiary of an already established Hindu tradition of pluralism.
    In a Muslim country, he would never have preached his doctrine in peace and comfort for 45 years, but in Hindu society, this was a matter of course. There were some attempts on his life, but they emanated not from “Hindus” but from jealous disciples within his own monastic order.
    So, both Nehru and Ambedkar, as well as their followers , believed by implication that at some point in his life, the Hindu-born renunciate Buddha had broken away from Hinduism and adopted a new religion, Buddhism. This notion is now omnipresent, and through school textbooks, most Indians have lapped this up and don’t know any better. However, numerous though they are, none of the believers in this story have ever told us at what moment in his life the Buddha broke way from Hinduism. When did he revolt against it? Very many Indians repeat the Nehruvian account, but so far, never has any of them been able to pinpoint an event in the Buddha’s life which constituted a break with Hinduism.
    The term “Hinduism”
    Their first line of defence, when put on the spot, is sure to be: “Actually, Hinduism did not yet exist at the time.” So, their position really is: Hinduism did not exist yet, but somehow the Buddha broke away from it. Yeah, the secular position is that he was a miracle-worker.
    Let us correct that: the word “Hinduism” did not exist yet. When Darius of the Achaemenid Persians, a near-contemporary of the Buddha, used the word “Hindu”, it was purely in a geographical sense: anyone from inside or beyond the Indus region. When the medieval Muslim invaders brought the term into India, they used it to mean: any Indian except for the Indian Muslims, Christians or Jews. It did not have a specific doctrinal content except “non-Abrahamic”, a negative definition.
    It meant every Indian Pagan, including the Brahmins, Buddhists (“clean-shaven Brahmins”), Jains, other ascetics, low-castes, intermediate castes, tribals, and by implication also the as yet unborn Lingayats, Sikhs, Hare Krishnas, Arya Samajis, Ramakrishnaites, secularists and others who nowadays reject the label “Hindu”. This definition was essentially also adopted by VD Savarkar in his book Hindutva (1923) and by the Hindu Marriage Act (1955). By this historical definition, which also has the advantages of primacy and of not being thought up by the wily Brahmins, the Buddha and all his Indian followers are unquestionably Hindus. In that sense, Savarkar was right when he called Ambedkar’s taking refuge in Buddhism “a sure jump into the Hindu fold”.
    But the word “Hindu” is a favourite object of manipulation. Thus, secularists say that all kinds of groups (Dravidians, low-castes, Sikhs etc.) are “not Hindu”, yet when Hindus complain of the self-righteousness and aggression of the minorities, secularists laugh at this concern: “How can the Hindus feel threatened? They are more than 80%!” The missionaries call the tribals “not Hindus”, but when the tribals riot against the Christians who have murdered their Swami, we read about “Hindu rioters”. In the Buddha’s case, “Hindu” is often narrowed down to “Vedic” when convenient, then restored to its wider meaning when expedient.
    One meaning which the word “Hindu” definitely does not have, and did not have when it was introduced, is “Vedic”. Shankara holds it against Patanjali and the Sankhya school (just like the Buddha) that they don’t bother to cite the Vedas, yet they have a place in every history of Hindu thought. Hinduism includes a lot of elements which have only a thin Vedic veneer, and numerous ones which are not Vedic at all. Scholars say that it consists of a “Great Tradition” and many “Little Traditions”, local cults allowed to subsist under the aegis of the prestigious Vedic line. However, if we want to classify the Buddha in these terms, he should rather be included in the Great Tradition.
    Siddhartha Gautama the Buddha was a Kshatriya, a scion of the Solar or Aikshvaku dynasty, a descendant of Manu, a self-described reincarnation of Rama, the son of the Raja (president-for-life) of the Shakya tribe, a member of its Senate, and belonging to the Gautama gotra (roughly “clan”). Though monks are often known by their monastic name, Buddhists prefer to name the Buddha after his descent group, viz. the Shakyamuni, “renunciate of the Shakya tribe”. This tribe was as Hindu as could be, consisting according to its own belief of the progeny of the eldest children of patriarch Manu, who were repudiated at the insistence of his later, younger wife.
    The Buddha is not known to have rejected this name, not even at the end of his life when the Shakyas had earned the wrath of king Vidudabha of Kosala and were massacred. The doctrine that he was one in a line of incarnations which also included Rama is not a deceitful Brahmin Puranic invention but was launched by the Buddha himself, who claimed Rama as an earlier incarnation of his. The numerous scholars who like to explain every Hindu idea or custom as “borrowed from Buddhism” could well counter Ambedkar’s rejection of this “Hindu” doctrine by pointing out very aptly that it was “borrowed from Buddhism”.
    At 29, he renounced society, but not Hinduism. Indeed, it is a typical thing among Hindus to exit from society, laying off your caste marks including your civil name. The Rg-Veda already describes the Muni-s as having matted hair and going about sky-clad: such are what we now know as Naga Sadhus. Asceticism was a recognized practice in Vedic society long before the Buddha. Yajnavalkya, the Upanishadic originator of the notion of Self, renounced life in society after a successful career as court priest and an equally happy family life with two wives. By leaving his family and renouncing his future in politics, the Buddha followed an existing tradition within Hindu society.
    He didn’t practice Vedic rituals anymore, which is normal for a Vedic renunciate (though Zen Buddhists still recite the Heart Sutra in the Vedic fashion, ending with “sowaka”, i.e. svaha). He was a late follower of a movement very much in evidence in the Upanishads, viz. of spurning rituals (Karmakanda) in favour of knowledge (Jnanakanda). After he had done the Hindu thing by going to the forest, he tried several methods, including the techniques he learned from two masters and which did not fully satisfy him,– but nonetheless enough to include them in his own and the Buddhist curriculum.
    Among other techniques, he practised Anapanasati, “attention to the breathing process”, the archetypal yoga practice popular in practically all yoga schools till today. For a while he also practised an extreme form of asceticism, still existing in the Hindu sect of Jainism. He exercised his Hindu freedom to join a sect devoted to certain techniques, and later the freedom to leave it, remaining a Hindu at every stage.
    He then added a technique of his own, or at least that is what the Buddhist sources tell us, for in the paucity of reliable information, we don’t know for sure that he hadn’t learned the Vipassana (“mindfulness”) technique elsewhere. Unless evidence of the contrary comes to the surface, we assume that he invented this technique all by himself, as a Hindu is free to do. He then achieved Bodhi, the “Awakening”. By his own admission, he was by no means the first to do so. Instead, he had only walked the same path of other Awakened beings before him.
    At the bidding of the Vedic gods Brahma and Indra, he left his self-contained state of Awakening and started teaching his way to others. When he “set in motion the wheel of the Law” (Dharma-cakra-pravartana, Chinese Falungong), he gave no indication whatsoever of breaking with an existing system. On the contrary, by his use of existing Vedic and Upanishadic terminology (Arya, “Vedically civilized”; Dharma), he confirmed his Vedic roots and implied that his system was a restoration of the Vedic ideal which had become degenerate. He taught his techniques and his analysis of the human condition to his disciples, promising them to achieve the same Awakening if they practiced these diligently.
    On caste, we find him is full cooperation with existing caste society. Being an elitist, he mainly recruited among the upper castes, with over 40% Brahmins. These would later furnish all the great philosophers who made Buddhism synonymous with conceptual sophistication. Conversely, the Buddhist universities trained well-known non-Buddhist scientists such as the astronomer Aryabhata.
    Lest the impression be created that universities are a gift of Buddhism to India, it may be pointed out that the Buddha’s friends Bandhula and Prasenadi (and, according to a speculation, maybe the young Siddhartha himself) had studied at the university of Takshashila, clearly established before there were any Buddhists around to do so. Instead, the Buddhists greatly developed an institution which they had inherited from Hindu society.
    The kings and magnates of the eastern Ganga plain treated the Buddha as one of their own (because that is what he was) and gladly patronized his fast-growing monastic order, commanding their servants and subjects to build a network of monasteries for it. He predicted the coming of a future Awakened leader like himself, the Maitreya (“the one practising friendship/charity”), and specified that he would be born in a Brahmin family. When king Prasenadi discovered that his wife was not a Shakya princess but the daughter of the Shakya ruler by a maid-servant, he repudiated her and their son; but his friend the Buddha made him take them back.
    Did he achieve this by saying that birth is unimportant, that “caste is bad” or that “caste doesn’t matter”, as the Ambedkarites claim? No, he reminded the king of the old view (then apparently in the process of being replaced with a stricter view) that caste was passed on exclusively in the paternal line. Among hybrids of horses and donkeys, the progeny of a horse stallion and a donkey mare whinnies, like its father, while the progeny of a donkey stallion and a horse mare brays, also like its father. So, in the oldest Upanishad, Satyakama Jabala is accepted by his Brahmins-only teacher because his father is deduced to be a Brahmin, regardless of his mother being a maid-servant. And similarly, king Prasenadi should accept his son as a Kshatriya, even though his mother was not a full-blooded Shakya Kshatriya.
    When he died, the elites of eight cities made a successful bid for his ashes on the plea: “We are Kshatriyas, he was a Kshatriya, therefore we have a right to his ashes”. After almost half a century, his disciples didn’t mind being seen in public as still observing caste in a context which was par excellence Buddhist. The reason is that the Buddha in his many teachings never had told them to give up caste, e.g. to give their daughters in marriage to men of other castes. This was perfectly logical: as a man with a spiritual message, the Buddha wanted to lose as little time as possible on social matters. If satisfying your own miserable desires is difficult enough, satisfying the desire for an egalitarian society provides an endless distraction from your spiritual practice.
    The Seven Rules
    There never was a separate non-Hindu Buddhist society. Most Hindus worship various gods and teachers, adding and sometimes removing one or more pictures or statues to their house altar. This way, there were some lay worshippers of the Buddha, but they were not a society separate from the worshippers of other gods or Awakened masters. This box-type division of society in different sects is another Christian prejudice infused into modern Hindu society by Nehruvian secularism. There were only Hindus, members of Hindu castes, some of whom had a veneration for the Buddha among others.
    Buddhist buildings in India often follow the designs of Vedic habitat ecology or Vastu Shastra. Buddhist temple conventions follow an established Hindu pattern. Buddhist mantras, also outside India, follow the pattern of Vedic mantras. When Buddhism spread to China and Japan, Buddhist monks took the Vedic gods (e.g. the twelve Aditya’s) with them and built temples for them. In Japan, every town has a temple for the river-goddess Benzaiten, i.e. “Saraswati Devi”, the goddess Saraswati. She was not introduced there by wily Brahmins, but by Buddhists.
    At the fag end of his long life, the Buddha described the seven principles by which a society does not perish (which Sita Ram Goel has given more body in his historical novel Sapta Shila, in Hindi), and among them are included: respecting and maintaining the existing festivals, pilgrimages and rituals; and revering the holy men. These festivals etc. were mainly “Vedic”, of course, like the pilgrimage to the Saraswati which Balaram made in the Mahabharata, or the pilgrimage to the Ganga which the elderly Pandava brothers made. Far from being a revolutionary, the Buddha emphatically outed himself as a conservative, both in social and in religious matters. He was not a rebel or a revolutionary, but wanted the existing customs to continue. The Buddha was every inch a Hindu.