Writes L. Austine Waddell, a prominent European writer who has worked extensively on Tibetan Buddhism: “Primitive Buddhism, as we have seen, knows no god in the sense of a Creator or Absolute Being; though Buddha himself seems to have been in this respect an agnostic rather than an atheist.
But, however, this may be, the earliest Buddhist mythology known to us gives the gods (read devatas) of the Hindus a very prominent place in the system. And while rendering them finite and subject to the general law of metempsychosis, yet so far accepts or tolerates the current beliefs in regard to their influence over human affairs as to render these gods (read devatas) objects of fear and respect, if not of actual adoration by the primitive Buddhists.
The earliest books purporting to reproduce the actual words spoken by the Buddha make frequent references to the devatas and demons. And in the earliest of all authentic Indian records, the edict-pillars of Asoka, we find that model Buddhist delighting to call himself ‘the beloved of the gods (word is devatas, which is wrongly translated as gods).’ The earlier Buddhist monuments at Barhut, etc., also, are crowded with images of gods (read devatas), Yakshas and other supernatural beings, who are there given attributes almost identical with those still accorded them by present-day Buddhists. Every Buddhist believes that the coming Buddha is at present in the Tushita heaven of the gods (read devatas). And the Ceylonese Buddhists, who represent the purer form of the faith, still worship the chief Indian gods (read devatas) and are addicted to devil-worship and astrology.
Rhys Davids says on Page 7, “In the courtyard of nearly all the viharas (monasteries) inCeylon Patna
Likewise, one of the most common symbols used by the Lama Buddhists is that of the three Gems (Tri-ratna), symbolic of Trinity. These are usually figured as three large egg-shaped gems, with the narrow ends directed downwards, and the central member is placed slightly above the other two, so as to give symmetry to the group, which is usually surrounded by flames.
Aren’t you reminded of the Golden Egg from the Vedas and Upanishads and how one light grew in size and divided to become two, both as big as the first and Mohammad saying, Ali and myself are divisions of the same noor and that all (of the Masooms), including Ali and Mohammad, are identical in all aspects. Part of Mohammad viz.Fatima makes it three. These in Buddhist scriptures have been named as Amitabha - The one light, Avalokita and Tara. From these three all the rest of devatas originated who subsequently were the guardians of the 14 spheres.
If you recall our debate on the concept of Triad – the first being formless Absolute God, the second being the Manifest Self and the third being the Noor that descended on earth in human bodies, - you must be remembering that Hindu scriptures as well as Quran have confirmed this. The concept was also present among the Christians, who believed that Jesus (alone) was the third part of triad. Likewise, the Hindus believed that Rama andKrishna were avatars but were reluctant to say the same for Buddha, Moses, Jesus or Mohammad. Even Muslims, who were told of the coming of innumerable Messengers prior to Mohammad, would not have easily accepted that the noor was present in earlier messengers as well. Fact is that be it Krishna , Jesus or Mohammad, they had highlighted the same truth about Trinity or Triad but their followers confined it to merely a few and negated the others.
Buddha too talked of the same concept of Triad when he described Trikaya or three bodies. Descriping this L. Austine Waddell writes: “The modes in which this universal essence manifests itself are the three bodies (Tri-kaya) namely – (1) Dharma-kaya (Tibetan chos-sku) or Law-body, Essential Bodhi, formless and self-existent – the Dhyani. Buddha, usually named Vairo cana Buddha or the “Perfect Justification,” or Adi-Buddha. (2) Sambhoga-kaya (Tibetan long-sku) or Compensation-body, Reflected Bodhi, the Dhyani Bodhisats, usually named Lochana or “glorious”; and (3) Nirman-kaya (Tibetan sprul-sku) or Transformed-body, Practical Bodhi, the human Buddhas, as Sakya Muni.
These three bodies of the Buddhas, human and superhuman, are all included in one substantial essence. The three are the same as one – not one, yet not different. When regarded as one the three persons are spoken of as Tathagata. But there is no real difference. These manifestations are only different views of the same unchanging substance.”
Here we must point out one thing. The Shia Muslims, are blamed to have given high status to their Imams. However, the truth is that the Imams enjoy much higher status than the Shias could have thought of – Mohammad, Fatima and the 12 Imams are actually the power or Light or Noor created by the One Absolute God, who first created the Manifest Self as the One Light from which evolved the 14 lights or devatas. This can be confirmed from Brhad-aranyaka and Paingala Upanishads as well as certain hymns of the Vedas. You will be glad to know that Buddhist teachings too say that light was created in the beginning. See L. Austine Waddell’s words: “One of the earliest of these celestial Buddhas was given the title of “The Infinite Light” (Amitabha), and his personality soon crystallized into a concrete theistic Buddha of that name, residing in a glorious paradise (Sukhavati) in the West, where the daily suns hasten and disappear in all their glory.”
See how it is evident from Buddhist descriptions that Amitabha – The Infinite Light – is one of the earliest of celestial Buddhas but at the same time Amitabha was to manifest on earth several centuries after Sakya Muni; this too is confirmed from Buddhist traditions. Is it not exactly similar to Islamic and Hindu descriptions in this regard?Krishna too said the same.
Interesting, isn’t it? Sukhavati is the heaven of Amitabha, Brahma’s heaven or Indra’s heaven is the place where Brahma or Indra resides and Quran is witness that there is a highest level of heaven and also that Mohammad went to that highest level where even Angel Gabriel could not dare to enter. If you have seen the Upanishadic descriptions regarding Prana (Life), you must be remembering that five devatas comprise Life and they had at least 9 more associates. Shia Muslims too talk of Panjetan (or five bodies) whose noor emanated from the one noor created by God, and who later became fourteen when nine successive born sons of the fifth were added to it.
In this regard, J. Austine Waddell has quoted from Mr. Hodgson, J.A.S.B., xii, 400 who wrote: “According to this system, from an eternal, infinite and immaterial Adi-Buddha proceeded divinely, and not generatively, five lesser Buddhas, who are considered the immediate sources (Adi-Buddha being the ultimate source) of the five elements of matter, and of the five organs and five faculties of sensation. The moulding of these materials into the shape of an actual world is not, however, the business of the five Buddhas, but it is devolved by them upon lesser emanations from themselves denominated Bodhisattvas, who are thus the tertiary and active agents of the creation and government of the world, by virtue of powers derived immediately from the five Buddhas, ultimately from the one supreme Buddha. This system of five Buddhas provides for the origin of the material world and for that of immaterial existences. A sixth Buddha is declared to have emanated divinely from Adi-Buddha, and this sixth Buddha, Vajrasattva by name, is assigned the immediate organization of mind and its powers of thought and feeling.”
L. Austine Waddell further writes: “The five ‘wisdoms’ which the human Buddha embodies are: Ch’o-ki byin ki ye-s’es, Melon ta-bahi, Nambar-ned-ki, Sosor tog-pahi, Gya-wa du-pahi ye-s’es.
Interestingly, the chief of these regions is the western paradise of Amitabha, named Sukhavati, or “The Happy Land,” a figure of which is here given, as it is the goal sought by the great body of the Buddhists of Tibet, as well as those ofChina and Japan Om mani padme Hum, being so popular.” It means “Om ! The Jewel in the Lotus! Hum!”
It is most interesting to note that inJapan
Some of the teachings may have been lost, as said by L. Austine Waddell, but there are still enough of those in existence for us to reach a conclusion.
Again, it is said that the chief gods (read devatas) are made regents or protectors of the quarters, which is exactly similar to the description of the creation of these devatas in various Upanishads, as per which they were made the guardians of the 14 quarters. As per Buddhist traditions too, there are ten quarters:
See L. Austine Waddell’s description:
The great Indra (Jupiter, Tibetan, br. Gya-byin), on the east
Yama (Pluto, Tibetan, g Sin-rje), on the South.
Varuna (Uranus, Tibetan, Chu-lha) on the west
Kuvera (Vulcan, Tibetan, gNod-sbyin), on the north
The remainder of the ten directions are thus apportioned:
SE to Agni (Ignis, the fire-god; Tibetan, Me-lha), or Soma The Moon or Bacchus
SW to Nririti (Tibetan, Srin-po)
NW to Marut (the storm-god; Tibetan, rLun-lha)
NE to Isa (Tibetan, DbAng-ldan)
Nadir to Ananta (or “mother-earth”; Tibetan, ‘Og-gis-bdag)
Zenith to Brahma (Tsans-pa)
Did you see that most of these names are actually the Vedic names? This confirms that the Brahma who was regularly helping Siddhartha Gautama during his enlightenment was none but the Upanishadic and Vedic Brahma – The One Light created by Manifest Self – who created Life, and who later got divided into 14.
L. Austine Waddell too confirms this when he says “Indra and Brahma, are represented as attendant on Buddha at all critical periods of his earthly life – the former with a third and horizontal eye in the forehead, acting as his umbrella-carrier, and the latter usually four-handed and headed, carrying the vase of life-giving ambrosia. The Brahmanical god is called K’yab-jug.”
Yama (Tibetan, S’in-rje), the Hindu Pluto, the judge of the dead and controller of metempsychosis, is the most dreaded of these divinities. He is represented in the wheel of life as the central figure in hell; but inability to understand the details of his life when he came to live on earth, made commentators conclude that he has to suffer torment in his joyless realm and a demon vanquished the dreaded Yama in the end. This is said because Ali was struck on the head by a poisoned sword, as he prostrated before God in worship.
Prayer-flags are common inTibet
Read the translation of one of the prayer-flags:
“Hail! Vagiswari Hum! (i.e., yellow Manjusri spell)
Hail! To the jewel in the Lotus! Hum! (i.e., Vajrapani’s spell)
Hail! To Vajrasattva (the diamond-souled one!)
Hail! Amarahnihdsiwantiye swaha.
[The above is in Sanskrit. Now follows in Tibetan]
Here! May all of the above (deities whose spells have been given) prosper… [here is inserted the year of birth of the individual], and also prosper –
The Body (i.e., to save from sickness),
The Speech (i.e., to give victory over disputations),
And the Mind (i.e., to obtain the desires);
Of this year-holder [above specified]
And may Buddha’s doctrine prosper!
Here it will be noted that the three great celestial defensores fidei of Lamaism are involved through their spells, namely:
(1) Manjusri, who conveys wisdom; (2) Avalokita, who saves from fear and hell; and 3. Vajrapani, who saves from accident and bodily injury. And in addition to the above are also given the spells of: (4) Vajrasattva, who purifies the soul from sin; and (5) Amitayus, who confers long life.
In other descriptions, the five celestial Jinas (or Buddhas) are Amitabha, Akshobhya, Amogha-siddi, Vairocana and Ratna-sambhava. Since Amitabh is the one who was to come to earth in the future, we have reasons to believe that the remaining four celestial beings too would have come in future to comprise the Panjetans (or five Bodies of Muslims). But if that is so, one should be in female form. You will be glad to know that the Surmounted Bodhisats alongside these Jinas include names like Sita-Ushnisha, Sita, Vasundhara andTara . Tara, Sita, Vasundhara are names of the Devi mentioned in the Puranas, which brings us to conclusion that Tara of the Buddhists is the same devi who is worshipped by several names in India Tara , as per Matsya Purana).
Even Hieuen Tsang, the famous Chinese traveler who visited Indian city ofPatliputra (now Patna ) has mentioned that all surmounting images in the Tantrik Buddhist sculptures of India
“The five celestial Buddhas were invented in the earlier theistic stage of Buddhism.
The first of the series seems to have been Amitabha, or “The Boundless Light,” a title somewhat analogous to the name of the oldest of the mythical human Buddhas, “the Luminous” (Dipamkara). This metaphysical creation on first appears in works about the beginning of our era, and seems to embody a sun-myth and to show Persian influence. For he was given a paradise in the west, to which all the suns hasten, and his myth seems to have arisen among the northern Buddhists when under the patronage of Indo-Scythian converts belonging to a race of sun-worshippers.
Afterwards he was quintupled, apparently to adapt him to the theory of the five earthly Buddhas, the coming one and the four of the past, (this seems to be wrong deduction as all five were to come later, but the count is concluding on five) as well as to the other mystical groups of five – the five senses, the five skandhas, the five virtues, five cardinal points, where the centre makes the fifth. And each one of these five celestial Buddhas was made to preside over a particular direction [are of you reminded of the text wherein the devatas were made the rulers of 14 spheres]. This series of Buddhas are found amongst the lithic remains ofIndia
In the more developed theory, tending towards monotheism, a First Great Cause, under the title of the primordial or Adi-Buddha, is placed above these five celestial Buddhas, as their spiritual father and creator. And to this rank was promoted the first and central one of the metaphysical Buddhas namely, Vairocana, “The Omni-Present” or his reflex Samantabhadra, “The All-Good.”
These three series of Buddhas are arranged according to the mystical theory of the three bodies of Buddha (Trikaya); namely, (a) the Dharma-kaya, or law-body, which has been termed “essential wisdom (Bodhi)” and a self-existent and ever-lasting, and represented by Adi-Buddha, (b) Sambhoga-kaya or adorned body, or reflected wisdom, represented by the celestial Jinas, and (c) Nirmana-kaya, or changeable body, or practical wisdom represented by Sakya Muni and other human Buddhas. Though in a more mystic sense Sakya Muni is considered to be an incarnate aggregate of the reflected wisdom of all the five celestial Jinas.
But these five Celestrial Jinas were latterly held to unite also within themselves both the forms of metaphysical bodies, both the Dharmakaya and the Sambhoga-kaya. Hence arose two series of their images.
The original series of these images of the strictly ascetic Buddha – type was by a materializing of the word called the religious (ascetic) or Dharma type – and such images may or may not hold begging bowls; while the other is literally represented as “adorned bodies” (Sambhoga-kaya) in the same postures as the foregoing, but adorned with silks and jewels, and wearing crowns, like kingly Bodhisats. In this later series, “the five Jinas” bear individually the same names as their prototypes, except the second and fourth, who are named respectively, Vajrasattva (or “the indestructible or adamantine-souled”) and Amitayus, or “the boundless life,” instead of Akshobhya, “the immovable,” and Amitabha, “the boundless light.” These alternative names, however, it will be seen, empress very similar and almost similar ideals.
Side by side with these developments arose the theory of celestial Bodhisat sons. The celestial Jinas absorbed in meditation in heaven could hold no contact with the sordid earth, so as agents for the salvation and protection of mortal men and animals they evolved sons, who, though celestial, were given active functions on the earth.
As in the other developments, this new theory first and most firmly attached to those creations must intimately be associated with the historical Buddha. His celestial father, Amitabha, evolved the celestial Bodhisat Avolokita or Padma-pani, who still remains the most popular of all the celestial Bodhisats.
But the popular craving for creative functions in their gods (read devatas) led, in the Tantrik stage, to the allotment of female energies to these celestial Bodhisats. Thus Tara, the goddess of Mercy, was given to Avalokita. And the extreme Tantrik development under the Kalacakra system awarded female energies also to each of the celestial Buddhas, and even to the primordial Adi-Buddha himself.
In another and more common series, each is adorned with silks and jewels like a kingly Bodhisat, of “the mild deity” type. Of these the best known are Amitayus, Vajradhara, and Vajrasattva. “The Buddha of Infinite or Eternal Life,” Skt., Amitayus or Aparimitayus; Tibetan Ts’e–dpag-med. He is of the same form as his prototype Amitabha Buddha, but he is adorned with the Thirteen ornaments and he holds on to his lap the vase of life-giving ambrosia.”
Most interesting thing is that Buddhists acknowledge two different positions for the Noor in Heaven and it would come to live on the earth. No doubt, we have seen elsewhere as well, that as Devatas they are all-powerful but on earth, they have limited powers. Moreover, Amitayus and thirteen ornaments have been talked about, which confirm the count to fourteen. You have already seen in Upanishads that they have been equated with Life.
Amitabha or the Eternal (Buddha of Infinite Light) is the Deva in heaven whose reflex Amitayus, is the name of devata when he would come on earth. Other devatas specially identified with life-giving powers are “the five long-life sisters,” and include Tara and Yama, the Lord of Death himself, who is propitiated into delaying the day of death.
The supernatural Bodhisats (celestial) beings of the Buddhists
Just as Hindu scriptures have referred to these devatas by various names (there are more than 100 names by which the devi is known, as per Matsya Purana), these supernatural Bodhisats, the active reflexes from the relatively impassive celestial Buddha, too are known by various names. One such account given by L. Austine Waddell describes them in the following manner:
Maitreya, “The loving one,” The coming Buddha or Buddhist Messiah. T. Byams-pa (pr. “Jam-pa” or “Cham-pa”)
Maitreya is the only Bodhisat known to primitive Buddhism and to the so-called “southern” Buddhists of the present day, the Burmese, Ceylones, and Siamese.
He is usually represented adorned like a prince, and sitting on a chair in European fashion with legs down, teaching the law. He is at present believed to be in the Tushita heaven. His image is frequently rock-carved or built in colossal form several storeys high inTibet
Manjusri or Manjughosa, “the sweet-voiced,” The deva of wisdom or Buddhist Apollo, (Tibetan, Jampahi dbyans (pr. Jam-yang). He is wisdom deified, and seems a purely metaphysical creation unconnected with any in the fourth or fifth centuries of our era, or later. His chief function is the dispelling of ignorance. He presides over the law, and with his bright sword of divine knowledge cuts all knotty points, and carries in his left the bible of transcendental Wisdom, the Prajna-paramita, placed upon a lotus-flower. He is the special patron of astrology. In keeping with his pure character, he is strictly celibate, one of the few of the Mahayana deities who is allotted no female energy. He usually sits, as in the figure, in the Buddha attitude. He is given several other modes.
Most of these centres where Northern Buddhism prevails have their own special Manjusri. ThusChina
Vajrapani “the wielder of the thunderbolt,” a metamorphosis of Jupiter (Indra) as the spiritual son of the second celestial Buddha, Akshobhya (Tibetan, p’yag-na-rdo-rje [pronounced chana-dorge or chak-dor]).
He is black or dark blue in colour, and wields a Vajra (rdo-rje) in his uplifted right hand, while in his left he holds a bell or snare or other implement according to his varying titles, of which there are fifteen or more.
Hieun Tsang mentions his worship inIndia
Avolokita (or Avolokitesvara or Mahakaruna), “The keen seeing Lord, the great pitier and lord of mercy.” (Tibetan, spyan-rasgzigs (pr. Cha-ra-zi), Tugs,-rje-ch’en-po.
He is the spiritual son of the celestrial Buddha Amitabha, he is the most powerful and popular of all the Bodhisats, and the one which the Dalai Lamas pretend to be the incarnation of.
Other forms of this deity are Padma-pani, the Lotus-handed Khasarpani, Sinhanade (Tibetan, sen-ge-sgra), the Roaring Lion, Hala-Lola, Arya-pala (“Arya bolo”) etc.
Avolokita, being a purely mythological creation, is seldom like Buddha represented as a mere man, but is invested usually with monstrous and supernatural forms and attributes.
The earliest Indian images of Avolokita yet found by me, dating to about sixth century A.D., clearly shows that Avalokita’s image was modeled after that of the Hindu Creator Prajapati or Brahma; and the same type may be traced even in his monstrous images of the later Tantrik period, and his images usually bear Brahma’s insignia, the lotus and rosary, often the vase and book. His commonest forms found inTibet
The Four-handed form. This represents him as a prince, with the thirteen ornaments, of white complexion, and sitting in the Buddha posture with the front pair of hands joined in devotional attitude (and often as clasping a jewel); while the upper hand holds a crystal rosary, and the left a long-stemmed lotus flower, which opens as the level of his ear.
His monstrous eleven-headed form is usually standing. In addition to the double pair of hands, it has others carrying weapons to defend its votaries. It represents the wretched condition of Avalokita when his head split into pieces with grief at seeing the deplorable state of sunken humanity. But this form, too, seems based on the polycephalic Brahman.
The eleven heads are usually arranged in the form of a cone, in five series from below upwards, of 3,3,3,1 and 1, and the topmost head is that of Amitabha, the spiritual father of Avalokita. Those looking forward wear an aspect of benevolence; the left ones express anger at the faults of men; while the right faces smile graciously at the good deeds or in scorn at evil-doers.
This form is frequently given a thousand eyes, a concrete materialistic expression of the name Avalokita, “He who looked down” or Samanta-mukha, “He whose face looks every way.” The fixing of the number of eyes at one thousand is merely expressive of multitude, and has no precise numerical significance. And unlike the thousand-eyed god (read deva) of Brahmanic mythology – Indra – Avalokita’s extra eyes are on his extra hands, which are symbolic of power, and most of their hands are stretched forth to save the wretched and the lost. The eye, which is every on the look-out to perceive distress, carries with it a helping hand – altogether a most poetic symbolism. Of this type there are many modes, differing mainly in colour and degree of fierceness.
The other supernatural male Bodhisats are not so commonly met with. The chief are:
Samantabhadra, “The all good.” Tibetan Kunto-bzan-po.
He is the son of the celestial Buddha Vairocana, and is to be distinguished from the Adi-Buddha of the same name. He is of the ‘mild’ type, and usually mounted on an elephant, and he is frequently associated with Manjusri as attendant on Buddha.
Kshitigarbha, “The matrix of the earth.” Tibetan, Sa-yi snin-po (The female counterpart is also referred to as earth while the Upanishads too refer to the female sakti as earth.)
Akasagarbha, “The matrix of the sky.” Tibetan Nam-k’ahi-nin-po
Sarva nivarana Vishkambini Tibetan, sg Rib-pa rnam sel
Jnanaguru), Master of divine foreknowledge Tibetan, Ye-s’es bla-ma
Prabhaketu), The crown of light. Tibetan ‘Od-kyitog
Pradhinamati Tibetan, sMon-lam blo-gros
Santendra, The foundation of power Tibetan dbAn-po zi
Now see how Vajra-Bhairava, a tutelary who is described as a form of Siva too is described by L. Austine Waddell to be a metamorphosis of Avalokita. Siva we have already proved descended on earth as Ali, he is the same as Yama, the deva of death.
“Vajra-Bhairava, or “The Fearful Thunderbolt” (Tibetan, rDo-rje-jigs-byed) is a form of Siva or the destroyer of the King of the dead, namely, as Yamantaka. Yet with truly Lamaist ingenuousness, this hideous creature is believed to be a metamorphosis of the mild and merciful Avalokita. He has several heads, of which the lowest central one is that of a bull. His arms and legs are innumerable, the former carrying weapons, and the latter trample upon the enemies of the established church. [the same pattern seams happening in the Tibetan Buddhism as happened with the Devas. Because of their attributes, several names were given to them, which were understood to be different people. For eg. The Immoveable,” Skt., Acala; Tibetan, Mi-gyo-ba & Japanese Fu-do could well be the name of one of the devas described above. Likewise, there is “The Lord of fore-knowledge,” Tibetan, ye-ses mGon-po; Sanskrit, Jnananatha; there is “The great potent sage” T. bho-c’an d’ban-p’ug-ch’en-po, who bear striking resemblance once again to Siva, Mahakala (who took birth as Ali). Likewise The Goddess or the queen of the warring weapons’ is called Lhama (or pal-ldan-Lha-mo); Skt; Devi (or Sri-Devi) and also in Tibetan, dMagzor rgyal-mo. She is the prototype of Durga and also known by the title “The great queen” – Maharani. She is publicly worshipped for seven days by the Lamas of all sects, especially at the end of the twelfth month, in connection with the prevention of disease for the incoming year.
Is it not clear that the same divine personalities being described in the Hindu scriptures are being described in the Tibetan Buddhist scriptures as well but with different names?
Salutations to the Three Holy Ones are made time and again; this description of one of them given in Tibetan scriptures would very much fit the description of Mohammad, if you have taken our arguments till now as true.
He is the guide of devatas and men!
He is the root of virtue.
He is the fountain of all treasure.
He is adorned with perfect endurance.
He is adorned with all-beauty.
He is the greatest flower of all race.
He is admirable in the eyes of all.
He delights in the faithful ones.
He is the Almighty Power.
He is the Universal Guide.
He is the Father of all the Bodhisats.
He is the King of all the revered Ones.
He is the Leader of all the dead.
He owns Infinite Knowledge.
He owns immeasurable fortitude
His commands are all-perfect
His melodious voice is all-pleasing.
He is without equal.
He is without desires.
He is without evil.
He delivers all from sorrow.
He delivers all from sin.
He is free from worldliness.
His senses are the sharpest.
He bravely cuts all knots.
He delivers all from deepest misery.
He delivers all from woeful world.
He has crossed the ocean of misery.
He is perfect in fore-knowledge.
He knows he past, present and future.
He lives far from death.
He lives in he pure blissful land where,
Enthroned, he sees all beings!
Who was Buddha talking about: Padma-sambhava or Mohammad?
It is unfortunate that several stories have been built around Padma-sambhava to grant him divinity. Buddha had said: “Twelve hundred years after me, in the north-east of the Urgyan country, in the purelake of Kosha
Buddha was born in the fifth century before Christ, and Mohammad founded his religion early in the seventh century A.D. Thus the overall difference between them comes to about 1200 years. Padmanasambhava lived in the 8th century AD and the period between Siddharth Gautam and Padmanasambhava exceeds 1200 years.
Truth is that Buddhists failed to recognize that Mohammad was actually the light (Amitabha) about whom Buddha had predicted. A lot more years had passed than the 1200 that Buddha had predicted. Padmanasambhava, a clever person, seized this opportunity, when he had to go to a land where very few knew of the religion and the king had to import a person to teach the religion. If that is not so, why is it that the Indian Buddhists and the Buddhists of the Southern school do not recognize Padmanasambhava as Buddha.
A miracle attributed to him says that he went to a wine-shop, and with his companions drank deeply, till, recollecting that he had no money to pay his bills, he asked the merchant to delay settlement till sunset, to which the merchant agreed, and consequently he and his comrades drank to their fill. But the Guru stopped the sun’s career, and plagued the country with full day-light for seven days and the wine-sellers now in despair, wiped off their debt, and then the night came.”
The blind followers of Guru Padmanasambhava do not ever realize that if such an event would have happened, that too in the 8th century A.D., there must have been some written records of sun not setting for seven days. Moreover, what was the Guru doing in the wine-shop when their own Buddha (Siddharta Gautam), whose prophecy compelled them to accept Padma-sambhava as the next Buddha, had clearly asked his followers to abstain from hard-drinking. What’s more, while other Prophets were bringing forth Divine knowledge in the form of scriptures and giving it to people for their own betterment, this Guru was concealing the scriptures in caves and mountains. Knowing fully well how several religions have undergone sabotage from within, we are not in position to tell exactly how much of precious knowledge got lost when Padmanasambhava concealed some of the books in the caves, in the guise of Divine Revelation.
But, however, this may be, the earliest Buddhist mythology known to us gives the gods (read devatas) of the Hindus a very prominent place in the system. And while rendering them finite and subject to the general law of metempsychosis, yet so far accepts or tolerates the current beliefs in regard to their influence over human affairs as to render these gods (read devatas) objects of fear and respect, if not of actual adoration by the primitive Buddhists.
The earliest books purporting to reproduce the actual words spoken by the Buddha make frequent references to the devatas and demons. And in the earliest of all authentic Indian records, the edict-pillars of Asoka, we find that model Buddhist delighting to call himself ‘the beloved of the gods (word is devatas, which is wrongly translated as gods).’ The earlier Buddhist monuments at Barhut, etc., also, are crowded with images of gods (read devatas), Yakshas and other supernatural beings, who are there given attributes almost identical with those still accorded them by present-day Buddhists. Every Buddhist believes that the coming Buddha is at present in the Tushita heaven of the gods (read devatas). And the Ceylonese Buddhists, who represent the purer form of the faith, still worship the chief Indian gods (read devatas) and are addicted to devil-worship and astrology.
Rhys Davids says on Page 7, “In the courtyard of nearly all the viharas (monasteries) in
Likewise, one of the most common symbols used by the Lama Buddhists is that of the three Gems (Tri-ratna), symbolic of Trinity. These are usually figured as three large egg-shaped gems, with the narrow ends directed downwards, and the central member is placed slightly above the other two, so as to give symmetry to the group, which is usually surrounded by flames.
Aren’t you reminded of the Golden Egg from the Vedas and Upanishads and how one light grew in size and divided to become two, both as big as the first and Mohammad saying, Ali and myself are divisions of the same noor and that all (of the Masooms), including Ali and Mohammad, are identical in all aspects. Part of Mohammad viz.
If you recall our debate on the concept of Triad – the first being formless Absolute God, the second being the Manifest Self and the third being the Noor that descended on earth in human bodies, - you must be remembering that Hindu scriptures as well as Quran have confirmed this. The concept was also present among the Christians, who believed that Jesus (alone) was the third part of triad. Likewise, the Hindus believed that Rama and
Buddha too talked of the same concept of Triad when he described Trikaya or three bodies. Descriping this L. Austine Waddell writes: “The modes in which this universal essence manifests itself are the three bodies (Tri-kaya) namely – (1) Dharma-kaya (Tibetan chos-sku) or Law-body, Essential Bodhi, formless and self-existent – the Dhyani. Buddha, usually named Vairo cana Buddha or the “Perfect Justification,” or Adi-Buddha. (2) Sambhoga-kaya (Tibetan long-sku) or Compensation-body, Reflected Bodhi, the Dhyani Bodhisats, usually named Lochana or “glorious”; and (3) Nirman-kaya (Tibetan sprul-sku) or Transformed-body, Practical Bodhi, the human Buddhas, as Sakya Muni.
These three bodies of the Buddhas, human and superhuman, are all included in one substantial essence. The three are the same as one – not one, yet not different. When regarded as one the three persons are spoken of as Tathagata. But there is no real difference. These manifestations are only different views of the same unchanging substance.”
Here we must point out one thing. The Shia Muslims, are blamed to have given high status to their Imams. However, the truth is that the Imams enjoy much higher status than the Shias could have thought of – Mohammad, Fatima and the 12 Imams are actually the power or Light or Noor created by the One Absolute God, who first created the Manifest Self as the One Light from which evolved the 14 lights or devatas. This can be confirmed from Brhad-aranyaka and Paingala Upanishads as well as certain hymns of the Vedas. You will be glad to know that Buddhist teachings too say that light was created in the beginning. See L. Austine Waddell’s words: “One of the earliest of these celestial Buddhas was given the title of “The Infinite Light” (Amitabha), and his personality soon crystallized into a concrete theistic Buddha of that name, residing in a glorious paradise (Sukhavati) in the West, where the daily suns hasten and disappear in all their glory.”
See how it is evident from Buddhist descriptions that Amitabha – The Infinite Light – is one of the earliest of celestial Buddhas but at the same time Amitabha was to manifest on earth several centuries after Sakya Muni; this too is confirmed from Buddhist traditions. Is it not exactly similar to Islamic and Hindu descriptions in this regard?
Interesting, isn’t it? Sukhavati is the heaven of Amitabha, Brahma’s heaven or Indra’s heaven is the place where Brahma or Indra resides and Quran is witness that there is a highest level of heaven and also that Mohammad went to that highest level where even Angel Gabriel could not dare to enter. If you have seen the Upanishadic descriptions regarding Prana (Life), you must be remembering that five devatas comprise Life and they had at least 9 more associates. Shia Muslims too talk of Panjetan (or five bodies) whose noor emanated from the one noor created by God, and who later became fourteen when nine successive born sons of the fifth were added to it.
In this regard, J. Austine Waddell has quoted from Mr. Hodgson, J.A.S.B., xii, 400 who wrote: “According to this system, from an eternal, infinite and immaterial Adi-Buddha proceeded divinely, and not generatively, five lesser Buddhas, who are considered the immediate sources (Adi-Buddha being the ultimate source) of the five elements of matter, and of the five organs and five faculties of sensation. The moulding of these materials into the shape of an actual world is not, however, the business of the five Buddhas, but it is devolved by them upon lesser emanations from themselves denominated Bodhisattvas, who are thus the tertiary and active agents of the creation and government of the world, by virtue of powers derived immediately from the five Buddhas, ultimately from the one supreme Buddha. This system of five Buddhas provides for the origin of the material world and for that of immaterial existences. A sixth Buddha is declared to have emanated divinely from Adi-Buddha, and this sixth Buddha, Vajrasattva by name, is assigned the immediate organization of mind and its powers of thought and feeling.”
L. Austine Waddell further writes: “The five ‘wisdoms’ which the human Buddha embodies are: Ch’o-ki byin ki ye-s’es, Melon ta-bahi, Nambar-ned-ki, Sosor tog-pahi, Gya-wa du-pahi ye-s’es.
Interestingly, the chief of these regions is the western paradise of Amitabha, named Sukhavati, or “The Happy Land,” a figure of which is here given, as it is the goal sought by the great body of the Buddhists of Tibet, as well as those of
It is most interesting to note that in
Some of the teachings may have been lost, as said by L. Austine Waddell, but there are still enough of those in existence for us to reach a conclusion.
Again, it is said that the chief gods (read devatas) are made regents or protectors of the quarters, which is exactly similar to the description of the creation of these devatas in various Upanishads, as per which they were made the guardians of the 14 quarters. As per Buddhist traditions too, there are ten quarters:
See L. Austine Waddell’s description:
The great Indra (Jupiter, Tibetan, br. Gya-byin), on the east
Yama (Pluto, Tibetan, g Sin-rje), on the South.
Varuna (Uranus, Tibetan, Chu-lha) on the west
Kuvera (Vulcan, Tibetan, gNod-sbyin), on the north
The remainder of the ten directions are thus apportioned:
SE to Agni (Ignis, the fire-god; Tibetan, Me-lha), or Soma The Moon or Bacchus
SW to Nririti (Tibetan, Srin-po)
NW to Marut (the storm-god; Tibetan, rLun-lha)
NE to Isa (Tibetan, DbAng-ldan)
Nadir to Ananta (or “mother-earth”; Tibetan, ‘Og-gis-bdag)
Zenith to Brahma (Tsans-pa)
Did you see that most of these names are actually the Vedic names? This confirms that the Brahma who was regularly helping Siddhartha Gautama during his enlightenment was none but the Upanishadic and Vedic Brahma – The One Light created by Manifest Self – who created Life, and who later got divided into 14.
L. Austine Waddell too confirms this when he says “Indra and Brahma, are represented as attendant on Buddha at all critical periods of his earthly life – the former with a third and horizontal eye in the forehead, acting as his umbrella-carrier, and the latter usually four-handed and headed, carrying the vase of life-giving ambrosia. The Brahmanical god is called K’yab-jug.”
Yama (Tibetan, S’in-rje), the Hindu Pluto, the judge of the dead and controller of metempsychosis, is the most dreaded of these divinities. He is represented in the wheel of life as the central figure in hell; but inability to understand the details of his life when he came to live on earth, made commentators conclude that he has to suffer torment in his joyless realm and a demon vanquished the dreaded Yama in the end. This is said because Ali was struck on the head by a poisoned sword, as he prostrated before God in worship.
Prayer-flags are common in
Read the translation of one of the prayer-flags:
“Hail! Vagiswari Hum! (i.e., yellow Manjusri spell)
Hail! To the jewel in the Lotus! Hum! (i.e., Vajrapani’s spell)
Hail! To Vajrasattva (the diamond-souled one!)
Hail! Amarahnihdsiwantiye swaha.
[The above is in Sanskrit. Now follows in Tibetan]
Here! May all of the above (deities whose spells have been given) prosper… [here is inserted the year of birth of the individual], and also prosper –
The Body (i.e., to save from sickness),
The Speech (i.e., to give victory over disputations),
And the Mind (i.e., to obtain the desires);
Of this year-holder [above specified]
And may Buddha’s doctrine prosper!
Here it will be noted that the three great celestial defensores fidei of Lamaism are involved through their spells, namely:
(1) Manjusri, who conveys wisdom; (2) Avalokita, who saves from fear and hell; and 3. Vajrapani, who saves from accident and bodily injury. And in addition to the above are also given the spells of: (4) Vajrasattva, who purifies the soul from sin; and (5) Amitayus, who confers long life.
In other descriptions, the five celestial Jinas (or Buddhas) are Amitabha, Akshobhya, Amogha-siddi, Vairocana and Ratna-sambhava. Since Amitabh is the one who was to come to earth in the future, we have reasons to believe that the remaining four celestial beings too would have come in future to comprise the Panjetans (or five Bodies of Muslims). But if that is so, one should be in female form. You will be glad to know that the Surmounted Bodhisats alongside these Jinas include names like Sita-Ushnisha, Sita, Vasundhara and
Even Hieuen Tsang, the famous Chinese traveler who visited Indian city of
“The five celestial Buddhas were invented in the earlier theistic stage of Buddhism.
The first of the series seems to have been Amitabha, or “The Boundless Light,” a title somewhat analogous to the name of the oldest of the mythical human Buddhas, “the Luminous” (Dipamkara). This metaphysical creation on first appears in works about the beginning of our era, and seems to embody a sun-myth and to show Persian influence. For he was given a paradise in the west, to which all the suns hasten, and his myth seems to have arisen among the northern Buddhists when under the patronage of Indo-Scythian converts belonging to a race of sun-worshippers.
Afterwards he was quintupled, apparently to adapt him to the theory of the five earthly Buddhas, the coming one and the four of the past, (this seems to be wrong deduction as all five were to come later, but the count is concluding on five) as well as to the other mystical groups of five – the five senses, the five skandhas, the five virtues, five cardinal points, where the centre makes the fifth. And each one of these five celestial Buddhas was made to preside over a particular direction [are of you reminded of the text wherein the devatas were made the rulers of 14 spheres]. This series of Buddhas are found amongst the lithic remains of
In the more developed theory, tending towards monotheism, a First Great Cause, under the title of the primordial or Adi-Buddha, is placed above these five celestial Buddhas, as their spiritual father and creator. And to this rank was promoted the first and central one of the metaphysical Buddhas namely, Vairocana, “The Omni-Present” or his reflex Samantabhadra, “The All-Good.”
These three series of Buddhas are arranged according to the mystical theory of the three bodies of Buddha (Trikaya); namely, (a) the Dharma-kaya, or law-body, which has been termed “essential wisdom (Bodhi)” and a self-existent and ever-lasting, and represented by Adi-Buddha, (b) Sambhoga-kaya or adorned body, or reflected wisdom, represented by the celestial Jinas, and (c) Nirmana-kaya, or changeable body, or practical wisdom represented by Sakya Muni and other human Buddhas. Though in a more mystic sense Sakya Muni is considered to be an incarnate aggregate of the reflected wisdom of all the five celestial Jinas.
But these five Celestrial Jinas were latterly held to unite also within themselves both the forms of metaphysical bodies, both the Dharmakaya and the Sambhoga-kaya. Hence arose two series of their images.
The original series of these images of the strictly ascetic Buddha – type was by a materializing of the word called the religious (ascetic) or Dharma type – and such images may or may not hold begging bowls; while the other is literally represented as “adorned bodies” (Sambhoga-kaya) in the same postures as the foregoing, but adorned with silks and jewels, and wearing crowns, like kingly Bodhisats. In this later series, “the five Jinas” bear individually the same names as their prototypes, except the second and fourth, who are named respectively, Vajrasattva (or “the indestructible or adamantine-souled”) and Amitayus, or “the boundless life,” instead of Akshobhya, “the immovable,” and Amitabha, “the boundless light.” These alternative names, however, it will be seen, empress very similar and almost similar ideals.
Side by side with these developments arose the theory of celestial Bodhisat sons. The celestial Jinas absorbed in meditation in heaven could hold no contact with the sordid earth, so as agents for the salvation and protection of mortal men and animals they evolved sons, who, though celestial, were given active functions on the earth.
As in the other developments, this new theory first and most firmly attached to those creations must intimately be associated with the historical Buddha. His celestial father, Amitabha, evolved the celestial Bodhisat Avolokita or Padma-pani, who still remains the most popular of all the celestial Bodhisats.
But the popular craving for creative functions in their gods (read devatas) led, in the Tantrik stage, to the allotment of female energies to these celestial Bodhisats. Thus Tara, the goddess of Mercy, was given to Avalokita. And the extreme Tantrik development under the Kalacakra system awarded female energies also to each of the celestial Buddhas, and even to the primordial Adi-Buddha himself.
In another and more common series, each is adorned with silks and jewels like a kingly Bodhisat, of “the mild deity” type. Of these the best known are Amitayus, Vajradhara, and Vajrasattva. “The Buddha of Infinite or Eternal Life,” Skt., Amitayus or Aparimitayus; Tibetan Ts’e–dpag-med. He is of the same form as his prototype Amitabha Buddha, but he is adorned with the Thirteen ornaments and he holds on to his lap the vase of life-giving ambrosia.”
Most interesting thing is that Buddhists acknowledge two different positions for the Noor in Heaven and it would come to live on the earth. No doubt, we have seen elsewhere as well, that as Devatas they are all-powerful but on earth, they have limited powers. Moreover, Amitayus and thirteen ornaments have been talked about, which confirm the count to fourteen. You have already seen in Upanishads that they have been equated with Life.
Amitabha or the Eternal (Buddha of Infinite Light) is the Deva in heaven whose reflex Amitayus, is the name of devata when he would come on earth. Other devatas specially identified with life-giving powers are “the five long-life sisters,” and include Tara and Yama, the Lord of Death himself, who is propitiated into delaying the day of death.
The supernatural Bodhisats (celestial) beings of the Buddhists
Just as Hindu scriptures have referred to these devatas by various names (there are more than 100 names by which the devi is known, as per Matsya Purana), these supernatural Bodhisats, the active reflexes from the relatively impassive celestial Buddha, too are known by various names. One such account given by L. Austine Waddell describes them in the following manner:
Maitreya, “The loving one,” The coming Buddha or Buddhist Messiah. T. Byams-pa (pr. “Jam-pa” or “Cham-pa”)
Maitreya is the only Bodhisat known to primitive Buddhism and to the so-called “southern” Buddhists of the present day, the Burmese, Ceylones, and Siamese.
He is usually represented adorned like a prince, and sitting on a chair in European fashion with legs down, teaching the law. He is at present believed to be in the Tushita heaven. His image is frequently rock-carved or built in colossal form several storeys high in
Manjusri or Manjughosa, “the sweet-voiced,” The deva of wisdom or Buddhist Apollo, (Tibetan, Jampahi dbyans (pr. Jam-yang). He is wisdom deified, and seems a purely metaphysical creation unconnected with any in the fourth or fifth centuries of our era, or later. His chief function is the dispelling of ignorance. He presides over the law, and with his bright sword of divine knowledge cuts all knotty points, and carries in his left the bible of transcendental Wisdom, the Prajna-paramita, placed upon a lotus-flower. He is the special patron of astrology. In keeping with his pure character, he is strictly celibate, one of the few of the Mahayana deities who is allotted no female energy. He usually sits, as in the figure, in the Buddha attitude. He is given several other modes.
Most of these centres where Northern Buddhism prevails have their own special Manjusri. Thus
Vajrapani “the wielder of the thunderbolt,” a metamorphosis of Jupiter (Indra) as the spiritual son of the second celestial Buddha, Akshobhya (Tibetan, p’yag-na-rdo-rje [pronounced chana-dorge or chak-dor]).
He is black or dark blue in colour, and wields a Vajra (rdo-rje) in his uplifted right hand, while in his left he holds a bell or snare or other implement according to his varying titles, of which there are fifteen or more.
Hieun Tsang mentions his worship in
Avolokita (or Avolokitesvara or Mahakaruna), “The keen seeing Lord, the great pitier and lord of mercy.” (Tibetan, spyan-rasgzigs (pr. Cha-ra-zi), Tugs,-rje-ch’en-po.
He is the spiritual son of the celestrial Buddha Amitabha, he is the most powerful and popular of all the Bodhisats, and the one which the Dalai Lamas pretend to be the incarnation of.
Other forms of this deity are Padma-pani, the Lotus-handed Khasarpani, Sinhanade (Tibetan, sen-ge-sgra), the Roaring Lion, Hala-Lola, Arya-pala (“Arya bolo”) etc.
Avolokita, being a purely mythological creation, is seldom like Buddha represented as a mere man, but is invested usually with monstrous and supernatural forms and attributes.
The earliest Indian images of Avolokita yet found by me, dating to about sixth century A.D., clearly shows that Avalokita’s image was modeled after that of the Hindu Creator Prajapati or Brahma; and the same type may be traced even in his monstrous images of the later Tantrik period, and his images usually bear Brahma’s insignia, the lotus and rosary, often the vase and book. His commonest forms found in
The Four-handed form. This represents him as a prince, with the thirteen ornaments, of white complexion, and sitting in the Buddha posture with the front pair of hands joined in devotional attitude (and often as clasping a jewel); while the upper hand holds a crystal rosary, and the left a long-stemmed lotus flower, which opens as the level of his ear.
His monstrous eleven-headed form is usually standing. In addition to the double pair of hands, it has others carrying weapons to defend its votaries. It represents the wretched condition of Avalokita when his head split into pieces with grief at seeing the deplorable state of sunken humanity. But this form, too, seems based on the polycephalic Brahman.
The eleven heads are usually arranged in the form of a cone, in five series from below upwards, of 3,3,3,1 and 1, and the topmost head is that of Amitabha, the spiritual father of Avalokita. Those looking forward wear an aspect of benevolence; the left ones express anger at the faults of men; while the right faces smile graciously at the good deeds or in scorn at evil-doers.
This form is frequently given a thousand eyes, a concrete materialistic expression of the name Avalokita, “He who looked down” or Samanta-mukha, “He whose face looks every way.” The fixing of the number of eyes at one thousand is merely expressive of multitude, and has no precise numerical significance. And unlike the thousand-eyed god (read deva) of Brahmanic mythology – Indra – Avalokita’s extra eyes are on his extra hands, which are symbolic of power, and most of their hands are stretched forth to save the wretched and the lost. The eye, which is every on the look-out to perceive distress, carries with it a helping hand – altogether a most poetic symbolism. Of this type there are many modes, differing mainly in colour and degree of fierceness.
The other supernatural male Bodhisats are not so commonly met with. The chief are:
Samantabhadra, “The all good.” Tibetan Kunto-bzan-po.
He is the son of the celestial Buddha Vairocana, and is to be distinguished from the Adi-Buddha of the same name. He is of the ‘mild’ type, and usually mounted on an elephant, and he is frequently associated with Manjusri as attendant on Buddha.
Kshitigarbha, “The matrix of the earth.” Tibetan, Sa-yi snin-po (The female counterpart is also referred to as earth while the Upanishads too refer to the female sakti as earth.)
Akasagarbha, “The matrix of the sky.” Tibetan Nam-k’ahi-nin-po
Sarva nivarana Vishkambini Tibetan, sg Rib-pa rnam sel
Jnanaguru), Master of divine foreknowledge Tibetan, Ye-s’es bla-ma
Prabhaketu), The crown of light. Tibetan ‘Od-kyitog
Pradhinamati Tibetan, sMon-lam blo-gros
Santendra, The foundation of power Tibetan dbAn-po zi
Now see how Vajra-Bhairava, a tutelary who is described as a form of Siva too is described by L. Austine Waddell to be a metamorphosis of Avalokita. Siva we have already proved descended on earth as Ali, he is the same as Yama, the deva of death.
“Vajra-Bhairava, or “The Fearful Thunderbolt” (Tibetan, rDo-rje-jigs-byed) is a form of Siva or the destroyer of the King of the dead, namely, as Yamantaka. Yet with truly Lamaist ingenuousness, this hideous creature is believed to be a metamorphosis of the mild and merciful Avalokita. He has several heads, of which the lowest central one is that of a bull. His arms and legs are innumerable, the former carrying weapons, and the latter trample upon the enemies of the established church. [the same pattern seams happening in the Tibetan Buddhism as happened with the Devas. Because of their attributes, several names were given to them, which were understood to be different people. For eg. The Immoveable,” Skt., Acala; Tibetan, Mi-gyo-ba & Japanese Fu-do could well be the name of one of the devas described above. Likewise, there is “The Lord of fore-knowledge,” Tibetan, ye-ses mGon-po; Sanskrit, Jnananatha; there is “The great potent sage” T. bho-c’an d’ban-p’ug-ch’en-po, who bear striking resemblance once again to Siva, Mahakala (who took birth as Ali). Likewise The Goddess or the queen of the warring weapons’ is called Lhama (or pal-ldan-Lha-mo); Skt; Devi (or Sri-Devi) and also in Tibetan, dMagzor rgyal-mo. She is the prototype of Durga and also known by the title “The great queen” – Maharani. She is publicly worshipped for seven days by the Lamas of all sects, especially at the end of the twelfth month, in connection with the prevention of disease for the incoming year.
Is it not clear that the same divine personalities being described in the Hindu scriptures are being described in the Tibetan Buddhist scriptures as well but with different names?
Salutations to the Three Holy Ones are made time and again; this description of one of them given in Tibetan scriptures would very much fit the description of Mohammad, if you have taken our arguments till now as true.
He is the guide of devatas and men!
He is the root of virtue.
He is the fountain of all treasure.
He is adorned with perfect endurance.
He is adorned with all-beauty.
He is the greatest flower of all race.
He is admirable in the eyes of all.
He delights in the faithful ones.
He is the Almighty Power.
He is the Universal Guide.
He is the Father of all the Bodhisats.
He is the King of all the revered Ones.
He is the Leader of all the dead.
He owns Infinite Knowledge.
He owns immeasurable fortitude
His commands are all-perfect
His melodious voice is all-pleasing.
He is without equal.
He is without desires.
He is without evil.
He delivers all from sorrow.
He delivers all from sin.
He is free from worldliness.
His senses are the sharpest.
He bravely cuts all knots.
He delivers all from deepest misery.
He delivers all from woeful world.
He has crossed the ocean of misery.
He is perfect in fore-knowledge.
He knows he past, present and future.
He lives far from death.
He lives in he pure blissful land where,
Enthroned, he sees all beings!
Who was Buddha talking about: Padma-sambhava or Mohammad?
It is unfortunate that several stories have been built around Padma-sambhava to grant him divinity. Buddha had said: “Twelve hundred years after me, in the north-east of the Urgyan country, in the pure
Buddha was born in the fifth century before Christ, and Mohammad founded his religion early in the seventh century A.D. Thus the overall difference between them comes to about 1200 years. Padmanasambhava lived in the 8th century AD and the period between Siddharth Gautam and Padmanasambhava exceeds 1200 years.
Truth is that Buddhists failed to recognize that Mohammad was actually the light (Amitabha) about whom Buddha had predicted. A lot more years had passed than the 1200 that Buddha had predicted. Padmanasambhava, a clever person, seized this opportunity, when he had to go to a land where very few knew of the religion and the king had to import a person to teach the religion. If that is not so, why is it that the Indian Buddhists and the Buddhists of the Southern school do not recognize Padmanasambhava as Buddha.
A miracle attributed to him says that he went to a wine-shop, and with his companions drank deeply, till, recollecting that he had no money to pay his bills, he asked the merchant to delay settlement till sunset, to which the merchant agreed, and consequently he and his comrades drank to their fill. But the Guru stopped the sun’s career, and plagued the country with full day-light for seven days and the wine-sellers now in despair, wiped off their debt, and then the night came.”
The blind followers of Guru Padmanasambhava do not ever realize that if such an event would have happened, that too in the 8th century A.D., there must have been some written records of sun not setting for seven days. Moreover, what was the Guru doing in the wine-shop when their own Buddha (Siddharta Gautam), whose prophecy compelled them to accept Padma-sambhava as the next Buddha, had clearly asked his followers to abstain from hard-drinking. What’s more, while other Prophets were bringing forth Divine knowledge in the form of scriptures and giving it to people for their own betterment, this Guru was concealing the scriptures in caves and mountains. Knowing fully well how several religions have undergone sabotage from within, we are not in position to tell exactly how much of precious knowledge got lost when Padmanasambhava concealed some of the books in the caves, in the guise of Divine Revelation.
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