Cracking Geodes
A Right Royal Rollickingly Robust Rajma
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Ana C from Melbourne writes: "I would like to know if you can give me a good Rajma recipe. I tried it at a friend's place and I totally loved it. Thank you."
Here's my recipe:
Punjabi Red Bean Curry (Rajma) Although ideal for a winter lunch, Rajma can be served successfully with any bread or rice selection and as a part of almost any menu. Serves 6-8 persons.
For the beans:
2 cups dried red kidney beans,
3 small bay leaves,
1½ teaspoons turmeric,
¼ teaspoon cayenne pepper.
For the spice paste:
1 tablespoon cumin seeds,
1 teaspoon fennel seeds,
½ teaspoon ajowan seeds,
3 tablespoons shredded fresh ginger,
2 tablespoons coriander powder,
1½ teaspoons garam masala,
1½ teaspoons turmeric,
2 teaspoons cayenne pepper,
23 teaspoons salt,
2 tablespoons freshly squeezed lemon or lime juice.
The remaining ingredients:
fresh panir cheese, made from 1.5 litres milk, cut into
1.25cm cubes,
5 tablespoons ghee or oil for frying the panir,
4 medium-sized tomatoes, diced into
1.25cm cubes,
2 tablespoons tomato paste,
1 cup chopped fresh coriander leaves.
To prepare the beans:
Soak the beans in ample cold water overnight. Drain.
Place the beans in a large saucepan of ccold water and bring to the boil over high heat. Add the bay leaves, turmeric and cayenne, reduce the heat and simmer the beans, covered, for 1 1½ hours, or until the beans are soft and tender, but not broken down. Note that bean cooking time varies immensely for different varieties of kidney beans, so check them carefully. Pour the cooked beans through a colander, being careful to collect all the cooking liquid in a bowl underneath youll need it later. Transfer the beans into a bowl.
Separate ½ cup cooked beans, mash them to a puree and set them aside in a small bowl.
To prepare the spice paste:
Combine the cumin, fennel and ajowan seeds in a coffee mill or mortar and grind them to a powder. Transfer the powder to a small bowl. Combine the shredded ginger with ½ cup water in a blender and process to a smooth liquid. Add this ginger liquid to the bowl of powdered spices. Add the coriander powder, garam masala, turmeric, salt and lemon or lime juice, and stir to mix well. The spice paste should have a consistency of thin cream. Add a little water if it is too thick.
To fry the panir cheese:
Place 2 tablespoons ghee or oil in a heavy non-stick frying pan and set it over moderate heat. When the ghee is hot, add the panir cheese and stir-fry for 57 minutes, carefully turning the cubes with a spoon to brown them on all sides. Remove the pan from the heat and set the panir cheese aside.
To assemble the dish:
Heat the remaining ghee or oil in a saucepan over moderate heat, and add the spice paste. Fry the paste for 1 or 2 minutes over moderate heat, or until it begins to stick. Stir in the tomatoes and continue to cook the mixture for 58 minutes, or until the tomatoes are reduced to a thick paste, and the ghee or oil starts to separate. Add the reserved mashed beans and stir well until they are fully incorporated.
Drop in the cubes of the fried panir cheese, the cooked beans, tomato paste and 1½ cups of the reserved bean cooking liquid, or more if a thinner consistency bean dish is required. Allow the beans to come to the boil, then reduce the heat to low, and simmer for another 1015 minutes, or until the panir cheese cubes are soft and juicy. Stir in the chopped coriander leaves, and serve hot.
Math Meeting and Multiplication
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Happy Birthday Kurma Blog
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My blog is 7 years, 4 months, and 14 days old.
It has received 5,947,043 page reads.
So there you go...
Down With Entitlements!
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das
Down With Entitlements!
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das
Forgiveness
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Dear readers, I am sorry that my posts are a bit sparce these days.
"Forgiveness is the fragrance that the violet sheds on the heel that has crushed it." - Mark Twain
By way of segue, here's an interesting link to an article on edible flowers.
DIY Deity Jewellery: Intricate Belts
→ Arcanam: Worship of the Deity...
The tutorial demonstrates the process for creating the base of these belts, from there you can let your creativity flow and the possibilities are virtually endless!
- Seed beads and matching beads in various shapes and sizes
- Beading needle
- Pipe cleaners (optional for tying the belt, ribbon or chord can also be used)
Step 1: Make a knot on your first seed bead. Then string on four blue seed beads followed by two purple seed beads, then come back up through the last two blue beads. Look at the pictures carefully, notice which direction the needle is going. In this pic the needle is going up through the last two blue beads. This will make the two purple beads be next to the two light blue beads.
Step 2: Now string on a gold seed bead (you cant see it in this pic) and come down through three blue seed beads.
Step 3: Now string on your bigger bead on and go up through the two purple seed beads.
Step 4: You have now finished one round of this pattern. Now string on add two blue seed beads and two purple seed beads.
Step 5
Step 6
Step 7: When it is as big as you want it, make a little loop of beads and go into the bottom big beads.
Step 8: Now in this step you can decide how circular you want it.The more space you take up at the bottom the more circular it will be. At this step I go back to the other side sometimes adding seed beads until I get to the other side. I then make a loop on that side.
Special thanks to Raghunath prabhu for putting this together (originally in the Home Deity Sewing and Jewelry FB Group).
DIY Deity Jewellery: Intricate Belts
→ Arcanam: Worship of the Deity...
The tutorial demonstrates the process for creating the base of these belts, from there you can let your creativity flow and the possibilities are virtually endless!
- Seed beads and matching beads in various shapes and sizes
- Beading needle
- Pipe cleaners (optional for tying the belt, ribbon or chord can also be used)
Step 1: Make a knot on your first seed bead. Then string on four blue seed beads followed by two purple seed beads, then come back up through the last two blue beads. Look at the pictures carefully, notice which direction the needle is going. In this pic the needle is going up through the last two blue beads. This will make the two purple beads be next to the two light blue beads.
Step 2: Now string on a gold seed bead (you cant see it in this pic) and come down through three blue seed beads.
Step 3: Now string on your bigger bead on and go up through the two purple seed beads.
Step 4: You have now finished one round of this pattern. Now string on add two blue seed beads and two purple seed beads.
Step 5
Step 6
Step 7: When it is as big as you want it, make a little loop of beads and go into the bottom big beads.
Step 8: Now in this step you can decide how circular you want it.The more space you take up at the bottom the more circular it will be. At this step I go back to the other side sometimes adding seed beads until I get to the other side. I then make a loop on that side.
Special thanks to Raghunath prabhu for putting this together (originally in the Home Deity Sewing and Jewelry FB Group).
Bubble Bath
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We don’t think twice about taking our daily bath. It’s just something you do. If you didn’t, you wouldn’t really feel ready to face the day ahead. Great sages explain that just as we bathe in water everyday to cleanse the body, we should similarly bathe in the words of the wisdom literatures on a daily basis to cleanse our consciousness. That philosophical bath wakes you up to reality, cleans out the negativity and unhealthy qualities, and ultimately becomes a relishable and enlivening activity. It’s absolutely essential for our spiritual health.
We can all make excuses to avoid books like the Bhagavad-gita. It’s not a question of time constraint, rather a question of priority. It’s not a question of intelligence to grasp the knowledge, but simply a question of having the desire. The deep insights help to burst the bubble of mundane existence and give us an eternal perspective. It reminds us not to take the illusion too seriously. As Mahatma Gandhi once said “When doubts haunt me, when disappointments stare me in the face, and I see not one ray of hope on the horizon, I turn to the Bhagavad-gita and find a verse to comfort me: and I immediately begin to smile in the midst of overwhelming sorrow. Those who meditate on the Gita will derive fresh joy and new meanings from it everyday.” The scriptures are not a spare wheel that we utilise in an emergency, but are actually meant to be the steering wheel of our life.
Bubble Bath
→ Tattva - See inside out
We don’t think twice about taking our daily bath. It’s just something you do. If you didn’t, you wouldn’t really feel ready to face the day ahead. Great sages explain that just as we bathe in water everyday to cleanse the body, we should similarly bathe in the words of the wisdom literatures on a daily basis to cleanse our consciousness. That philosophical bath wakes you up to reality, cleans out the negativity and unhealthy qualities, and ultimately becomes a relishable and enlivening activity. It’s absolutely essential for our spiritual health.
We can all make excuses to avoid books like the Bhagavad-gita. It’s not a question of time constraint, rather a question of priority. It’s not a question of intelligence to grasp the knowledge, but simply a question of having the desire. The deep insights help to burst the bubble of mundane existence and give us an eternal perspective. It reminds us not to take the illusion too seriously. As Mahatma Gandhi once said “When doubts haunt me, when disappointments stare me in the face, and I see not one ray of hope on the horizon, I turn to the Bhagavad-gita and find a verse to comfort me: and I immediately begin to smile in the midst of overwhelming sorrow. Those who meditate on the Gita will derive fresh joy and new meanings from it everyday.” The scriptures are not a spare wheel that we utilise in an emergency, but are actually meant to be the steering wheel of our life.
Stretches in PE
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Literature Circles
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Were There Two Buddhas? by Stephen Knapp
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I was asked to look into this a few years ago by someone who knew of my research abilities. But I have not been able to until now because of other priorities. But this topic has come up before, that actually there were two different Buddhas that played the part to establish Buddhism and its principles of ahimsa and nonviolence and its monist philosophy.
In the following material, we will look at the evidence that seems to indicate that there was first the Avatara Buddha, the incarnation of Lord Vishnu who appeared near 1800 BCE, and then there was another person who became known as Gautama called Buddha, born around 560 BCE.
1. The first Avatara Buddha established the philosophy of Ahimsa, nonviolence, and convinced those followers of Vedic customs who had become bent toward animal sacrifice to give up such rituals and simply follow him, and become kind to animals. Being an avatara of Vishnu, He did not establish any godless or monist philosophy.
2. The Avatara Buddha was also born of his mother Anjana in what became known as Bodhgaya.
3. The second Buddha known as Gautama, Siddhartha, or Shakyamuni – sage of the Shakyas – was born in Lumbini, now in Nepal, with Mayadevi as his mother. He is the one we often hear about, the prince who left home to do austerities to find enlightenment. He went to Bodhgaya to meditate because of its spiritual potency as the birthplace of the avatara Buddha. Then he became enlightened to the reasons for suffering in this world, and developed a godless way of becoming free from suffering. From that point he established the monist and godless philosophy of Buddhism, which became named after him.
Of course, the Theravadin texts refer to six preceding Buddhas (those who have awakened) as Vipasyin, Sikin, Krakuccanda, Konagamara, and Kashyapa, and Maitreya as the Buddha of the future. But we are not talking of any of these.
4. The reason why these two Buddhas became merged into one identity was partly because Adi Sankaracharya, in discussions with others, related them as one person and did not discriminate between the purpose of one or the other. Sankaracharya developed his own sunya philosophy, which was very much like the Buddhist philosophy, replacing the Buddhist nirvana with his Vedic Brahman, to defeat Buddhism and drive it out of India. He succeeded most effectively. At that time many were leaving Vedic culture altogether and converting to Buddhism. But with this new Mayavadha philosophy from Sankaracharya, Buddhism bowed and the conversions stopped, and Buddhism itself started to decline.
However, those important acharyas who followed Sankaracharya defeated his monist or impersonalist Mayavada philosophy and more clearly defined the Vedic view, such as:
Sri Vishnuswami with his Suddha-advaita-vada,
Ramanujacharya with his Vasistadvaita-vada,
Nimbarkacharya with his Dvaita-advaita-vada,
Madhvacharya with the Dvaita-vada,
Sri Chaitanya with his Acintaya-bheda-bheda-vada,
with further commentary and arguments against Sankaracharya’s impersonalist philosophy by Srila Baladevavidyabhushana and others.
Therefore, no matter how much some schools of thought have clung to the Mayavada philosophy of Sankaracharya, it has been defeated and dismissed many times over. Yet, Sankaracharaya played an important part in paving the way for protecting the Vedic culture by using his own imagined philosophy, based on his own interpretation of some of the Vedic stanzas, to defeat Buddhism at the time.
Much of the evidence that follows comes from a book called Beyond Nirvana: The Philosophy of Mayavadism: A Life History. This was written by Srila Bhakti Prajnan Keshava Gosvami Maharaja of the Gaudiya Math, the person who gave sannyasa initiation to His Divine Grace Srila A. C. Bhaktivedanta Swami. The book was later translated and published in English by Sri Srimad Bhaktivedanta Narayana Maharaja, and published in 2003 in Mathura, India.
The whole book gives a lengthy dissertation on the development, history and present situation of the impersonalist point of view. Chapter Two especially focuses on the evidence for two Buddhas that had existed.
First, however, we should point out that there had always been a conflict in the dates of the Buddha’s birth. One birth is around 560 BCE, but when analyzing the records, there is evidence for a much earlier birth of Lord Buddha, of which I have written before as follows:
Reestablishing the Date of Lord Buddha
(Excerpt from Proof of Vedic Culture’s Global Existence)
Most of us are taught that Buddha was born around 560 to 550 B.C. However, once we start doing some research, we find evidence that this date may be too late. Buddha may have been born much earlier.
For example, in Some Blunders of Indian Historical Research (p. 189), P. N. Oak explains that the Puranas provide a chronology of the Magadha rulers. During the time of the Mahabharata war, Somadhi (Marjari) was the ruler. He started a dynasty that included 22 kings that spread over 1006 years. They were followed by five rulers of the Pradyota dynasty that lasted over 138 years. Then for the next 360 years was the 10 rulers of the Shishunag family. Kshemajit (who ruled from 1892 to 1852 B.C.) was the fourth in the Shishunag dynasty, and was a contemporary of Lord Buddha’s father, Shuddhodana. It was during this period in which Buddha was born. It was during the reign of Bimbisara, the fifth Shishunag ruler (1852-1814 B.C.), when Prince Siddhartha became the enlightened Buddha. Then it was during the reign of King Ajatashatru (1814-1787 B.C.) when Buddha left this world. Thus, he was born in 1887 B.C., renounced the world in 1858 B.C., and died in 1807 B.C. according to this analysis.
Further evidence that helps corroborate this is provided in The Age of Buddha, Milinda and King Amtiyoka and Yuga Purana, by Pandit Kota Venkatachalam. He also describes that it is from the Puranas, especially the Bhagavata Purana and the Kaliyurajavruttanta, that need to be consulted for the description of the Magadha royal dynasties to determine the date of Lord Buddha. Buddha was the 23rd in the Ikshvaku lineage, and was a contemporary of Kshemajita, Bimbisara, and Ajatashatru, as described above. Buddha was 72 years old in 1814 B.C. when the coronation of Ajatashatru took place. Thus, the date of Buddha’s birth must have been near 1887 B.C., and his death in 1807 B.C. if he lived for 80 years.
Professor K. Srinivasaraghavan also relates in his book, Chronology of Ancient Bharat (Part Four, Chapter Two), that the time of Buddha should be about 1259 years after the Mahabharata war, which should make it around 1880 B.C. if the war was in 3138 B.C. Furthermore, astronomical calculations by astronomer Swami Sakhyananda indicates that the time of the Buddha was in the Kruttika period, between 2621-1661 B.C.
Therefore, the fact that Buddha lived much earlier than what modern history teaches us has a number of ramifications. First, the time of the Buddha’s existence is underestimated by about 1300 years. Secondly, this means that Buddhism was in existence in the second millennium B.C. Thirdly, we also know Buddha preached against the misused Vedic rituals of animal sacrifice. Such misuse or misinterpretation of something in a culture generally only happens after a long period of prominence. So the purer aspect of Vedic culture must have been around for many hundreds if not thousands of years before its tradition began to be misused. Therefore, this pushes the Vedic period to a much earlier time from that of Buddha than originally figured, and much earlier than many people have calculated. And lastly, everything else we have figured according to the time frame of the appearance of Buddha now has to be re-calculated. Again we find that history has to be adjusted away from the speculations of modern researchers, and that many of the advancements in society and philosophy, as outlined in the Vedic texts, had taken place much earlier than many people want to admit.
* * *
However, now with new evidence, we can begin to see that the above information may be quite right for the timing of the Buddha Avatara, but the later birth figure of 560 BCE may also be correct for the second Buddha. The first Buddha avatara established a form of Buddhism by revolting against those rituals that accepted animal sacrifice and emphasized the godly principles of ahimsa, nonviolence based on recognizing the Divine in all beings, and divinity of all souls, arousing compassion for all. The second Buddha styled what became Buddhism that was known for its monist or impersonalistic philosophy (that God, the Absoute Truth, is inert, nonactive, and without any characteristics) and that reaching the same inert and non-active state of nirvana is the goal for attaining freedom from all suffering.
To give further information in this regard, I will now simply include the second chapter of Beyond Nirvana: The Philosophy of Mayavadism: A Life History, as follows, with my own few comments in brackets:
Two Buddhas
Shakya Simha Puddha and the Vishnu Avatara Buddha
It may be observed in different places in the Puranas that Mayavadism had been referred to as Buddhism [or "covered Buddhism". It is this "covered Buddhism" that is described in the Puranas as being the major religion after 10,000 years of Kali-yuga have passed, and when the world will have forgotten all information about the personal form of God.]. It is therefore necessary in this context to briefly discuss Buddhism. Sri Buddha’s philosophy or views is Buddhism. Hence, it is imperative that readers become acquainted with scriptural facts about Lord Buddha, who is declared by scripture to be one of the ten incarnations (avataras) of the Supreme Lord, Sri Vishnu. This is described in Srila Jayadeva Gosvami’s composition “Gita Govinda“:
vedan uddharate jaganti vahate bhugolam udbibhrate
daityam darayate balim chalayate kshatra kshayam kurvate
paulastyam jayate halam kalayate karunyam atanvate
mlecchan murccayate dasaktikrite krishnaya tubhyam namaha
“O Krishna, He who accept ten incarnations! I offer my obeisances unto You for saving the Vedic scriptures as Matsya-incarnation; You help up the universe as Kurma-incarnation, and lifted up the world as Varaha, the Boar incarnation; as Nrishimha You vanquished Hiranyakashipu; as Vamana You deceived Bali Maharaja; as Parashurama You exterminated the corrupt warrior class; as Rama You slew Ravana; as Balarama You took up the plough; as Buddha You bestowed compassion, and as Kalki You kill the Mlecchas.” 1
In his Dasa Avatara Stotram, Srila Jayadeva writes in the ninth verse:
nindasi yajna vidherahaha shrutijatam
sadaya hridaya darshita pashughatam
keshava dhrita bhuddha sharira
jaya jagadisha hare jaya jagadisha hare
“O Lord of the universe, Keshava! You took the form of Lord Buddha Who is full of compassion and stopped the slaughter of animals which is strictly forbidden in the Vedas.”
If this Lord Buddha is an incarnation of Lord Vishnu, then Sri Sankaracharya’s connection to Him requires further elaboration and analysis. It becomes imperative to research this matter if Sankaracharya’s philosophy is referred to as another presentation of Buddhism. Sri Sankaracharya’s assessment of Buddha seems opaque, for he would have us believe that Shakya Simha Buddha [the human] and the Lord Buddha [the avatara] that the Vaishnavas worship, are one and the same personality. However, this is far from the truth. Our revered gurudeva, Srila Bhaktisiddhanta Sarasvati Thakura, revealed that Shakya Simha Buddha was simply a highly intelligent mortal, a vastly learned person who had attained some inner realizations [his enlightement]. So by declaring Shakya Simha to be Lord Buddha or by equating him with Lord Vishnu’s incarnation, Sri Sankaracharya gives sufficient proof of the respect and dedication he quietly nurtured within him for Shakya Simha. The berating and admonishment he directed towards Shakya Simha is indeed only an “eye-wash” intended to hoodwink the public.
One may ask at this point, in which context did Sri Sankaracharya opine Shakya Simha Buddha (also known as Gautama Buddha [the human]) and Avatara Buddha to be the same personality? In response, I kindly request the learned readers to scrutinize Sri Sankaracharya’s commentaries. In his commentary to Brahma Sutra that I referred earlier, the word sugatena refers to Gautama Buddha, the son of Shuddhodana and Mayadevi, and not to the original Vishnu incarnation of Buddha [as the Srimad-Bhagavatam describes as the son of Anjana who appeared in the province of Gaya, or more specifically Bodhgaya]. While discussing Buddha’s philosophy, Sri Sankaracharya mentions his name in his commentary: sarvatha api anadarniya ayam sugata-samayah shreyaskamaih iti abhiprayaha. In this statement sugata again refers to Gautama Buddha, the son of Mayadevi [the person who appeared in the town now known as Lumbini in Nepal]. However, it is true that another name for Vishnu Avatara Buddha is Sugata, and thus Sankaracharya falsely interpolated Shakya Simha Buddha as if he were Vishnu Avatara Buddha. The use of the name Sugata-Buddha for Vishnu Avatara Buddha was already existing in Buddhist scriptures [so combing the two into one was not difficult]. This is substantiated in the book Amarakosha, an extremely ancient treatise written by the famous nihilist and atheist Amara Simha. It is believed that Amara Simha was born approximately 150 years prior to Sankaracharya’s birth. Amara Simha was the son of the brahmana Sabara Svami, who fathered a host of children with different mothers of different castes. The ancient verse about Amara Simha was well known in the learned circles of yore:
brahmanyam abhavad varaha mihiro jyotirvidam agranihi
raja bhartriharish cha vikramanripah kshatratratmajayam abhut
vaishyayam harichandra vaidya tilako jatash cha shankuh kriti
shudrayam amaraha shadeva shabara svami dvija sya atmajaha
“Varaha Mihira, foremost among the greatest astrologers, was born from the womb of a brahmana lady. King Vikrama and King Bhartrihari were born from a kshatriya mother. From a vaishya mother were born Harichandra, a vaidya tilaka – an excellent Ayurveda physician and Shanku; and from a maidservant (shudra) mother was born Amara Simha. These six were fathered by the brahmana Shabara Svami.”
The Amarakosha Speaks of Two Buddhas
Amara Simha was the author of many books on Buddhism. By coincidence all these books came into the possession of Sri Sankaracharya, who subsequently preserved only the Amarakosha and burnt all the others. The following verses about Buddha are found in the Amarakosha:
sarvajnah sugato buddho dharmarajas tathagataha
samanta bhadro bhagavan marajil lokajij jinaha
shadabhijno dashabalo dvayavadi vinayakaha
munindra shrighanah shasta munihi
“All knowing, transcendental Buddha, king of righteousness, He who has come, beneficent, all encompassing Lord, conqueror of the god of love Mara, conqueror of worlds, He who controls his senses, protector of the six enemies, possessor of the ten powers, speaker of monism, foremost leader, lord of the ascetics, embodiment of splendour and teacher of the ascetics.”
The above verse contains eighteen names of Vishnu Avatara Buddha including the name Sugato, and the verse below contains the seven aliases of Shakya Simha Buddha [the human] without any mention of Sugato.
Shakyamunis tu yah sa shakyasimhah sarvarthasiddha shauddhodanish cha
gautamash charkabandhush cha mayadevi sutash cha saha
“Teacher of the Shakyas, lion of the Shakyas, accomplisher of all goals, son of Shuddhodana, of Gautama’s line, friend of the entrapped ones, the son of Mayadevi.”
In these verses, starting with sarvajnah and finishing with munih are eighteen names addressing the original Vishnu incarnation Lord Buddha. The next seven names beginning with Shakya-munistu to Mayadevi-Sutascha refer to Shakya Simha Buddha. The Buddha referred to in the first eighteen names and the Buddha referred to in the later seven names are clearly not the same person. [This clearly indicates that knowledge of the two Buddhas was well known long ago.] In the commentary on Amarakosha by the learned Sri Raghunatha Cakravarti, he also divided the verses into two sections. To the eighteen names of Vishnu Avatara Buddha he writes the words “astadash buddha“, which clearly refers only to the Vishnu avatara. Next, on his commentary for the seven aliases of Shakya Simha he writes: “ete sapta shakya bangshabatirneh buddha muni bishete“, meaning “the next seven names starting from Shakya-munistu are aliases of Buddha-muni [the human] who was born into the Shakya dynasty.”
Thus from the above verses and their commentaries it is indeed transparent that Sugata Buddha [the avatara] and the atheist sage Gautama Buddha are not one and the same person. I take this opportunity to request the learned readers to refer to the Amarakosha published by the respected Mr. H. T. Colebrooke in 1807. 2 On pages 2 & 3 of this book the name ‘Buddha’ has been explained. The ‘Marginal Note’ on page 2 for the first eighteen names, states they are names of Ajina or Buddha and the ‘Marginal Note’ for the later seven states these are aliases of Shakya Simha Buddha. A further footnote is added to clarify the second Buddha, of the latter seven names – Footnote (b) “the founder of the religion named after him.”
Mr. Colebrooke lists in his preface the names of the many commentaries he used as references. Besides Raghunatha Cakravarti’s commentary, he took reference from twenty-five others. It can be said with certainty that the propagator of Bahyatmavada, Jnanatmavada and Sunyamavada, the three pillars of atheism, was Gautama Buddha or Shakya Simha Buddha. There is no evidence whatsoever that Sugata Buddha, Lord Vishnu’s incarnation, was in any way connected with atheism in any form. Shakya Simha or Siddhartha Buddha, received the name Gautama from his spiritual master Gautama Muni, who belonged to the Kapila dynasty. This is confirmed in the ancient Buddhist treatise Sundarananda Charita: “guru gotrad atah kautsaste bhavanti sma gautamah” – meaning “O Kautsa, because his teacher was Gautama, they became known from his family line.”
Other Buddhist Literatures Recording Two Buddhas
Besides the Amarakosha, so highly favored by Sankaracharya, there are other famous Buddhist texts like Prajna-Paramita Sutra, Astasahastrika Prajna-Paramita Sutra, Sata-shastrika Prajna-Paramita Sutra, Lalita Vistara, etc. Proper scrutiny of these texts reveals the existence of three categories of Buddha, namely:
Human Buddhas: like Gautama, who came to be known as Buddha after enlightenment.
Bodhisattva Buddhas: Personalities like Samanta Bhadraka who were born enlightened.
Adi (original) Buddha: the omnipresent Vishnu Avatara incarnation of Lord Buddha.
The Amarakosha states that Lord Buddha, Sri Vishnu’s incarnation, is also known as Samanta Bhadra, whereas Gautama Buddha is a human being. Other than the eighteen names of the Vishnu Avatara Buddha mentioned in Amarakosha, many names of Lord Buddha are recorded in the above mentioned Buddhist texts. In Lalita Vistara, Chapter 21, page 178, it is described how Gautama Buddha meditated on the same spot as the predecessor Buddha:
cha dharanimunde purvabuddhasanasthaha
samartha dhanur grihitva shunya nairatmavanaiha
klesharipum nihatva drishtijalancha bhitva
shiva virajamashoham prapsyate bodhim agryam
“The one seated on the hallowed earth of the previous Buddha’s birthplace is on the path of voidism and renunciation. With his weapon, the powerful bow, he vanquishes the enemies of distress and illusion. Thus with wisdom he will attain the auspicious state of grieflessness and worldly detachment.”
It is transparent from this verse that Gautama Buddha, realizing the spiritual potency of the previous Buddha’s birthplace, chose to perform meditation and austerities in that vicinity, under a pipal tree. The ancient and original name of this place was Kikata, but after Gautama attained enlightenment there, it came to be known as Buddha Gaya (Bodhi Gaya) [now Bodhgaya]. Even to the present day, the rituals of worship to the deity of Buddha at Bodhi Gaya are conducted by a sannyasi (renounced monk) of the Giri order, belonging to the Sri Sankaracharya sect. It is commonly accepted amongst those monks that Buddha-Gaya (Vishnu Avatara Buddha) was a predecessor of Gautama Buddha, who came later to the original Buddha’s birthplace to practice meditation. Shakya Simha Buddha chose this place to attain liberation, knowing it to be saturated with immense spiritual power.
Lankavatara Sutra is a famous and authoritative Buddhist scripture. From the description of the Buddha, which is found in this book, it may be firmly concluded that he is not the more recent Shakya Simha or Gautama Buddha. In the beginning of this book we find Ravana, King of Lanka, praying first to the original Vishnu incarnation Buddha and then to the successive [and in this case the] future Buddha. A part of this prayer is reproduced here:
lankavatara sutram vai purva buddha anuvarnitam
smarami purvakaih buddhair jina-putra puraskritaihi
sutram etan nigadyante bhagavan api bhashatam
bhavishyatyanagate kale buddha buddha-sutas cha ye
“Ravana, the king of Lanka, at first recited in the Totaka metre, then sang the following – ‘I invoke in my memory the aphorisms known as Lankavatara-sutra, compiled and propagated by the previous Buddha (Vishnu’s incarnation). The son of Jina (Lord Buddha) presented this book. Lord Buddha and his sons, who will appear in the future, as well as Bhagavan, the Vishnu incarnation, will continue to instruct all from this book.’”
Anjana’s Son, Named Buddha, is Different from Shuddhodana’s Son
Some people may consider that it is not Sankaracharya but the Vaishnavas who demonstrate a greater degree of respect and sincere reverence towards Buddha, therefore, it is they who should also be known as Buddhists. In this regard my personal view is, according to the Linga Purana, Bhavishya Purana, and the ninth of the ten Vishnu incarnations mentioned in the Varaha Purana, the Buddha described there is not the same personality as Gautama Buddha, [the person] who was the son of Shuddhodana. Vaishnavas never worship the nihilist and atheist (sunyavada) Buddha or Gautama Buddha, with this prayer from the Srimad-Bhagavatam 10/40/22:
namo buddhaya shuddhaya daitya-danava-mohine
“O Supreme Lord Buddha! I offer my obeisance unto You, Who is faultless and have appeared to delude the demoniac and atheistic class of men.”
Earlier in the Srimad-Bhagavatam 1/3/24, Lord Buddha’s advent is described in the following manner:
tatah kalau sampravritte
sammohaya sura-dvisham
buddho namnanjana-sutaha
kikateshu bhavishyati
“Then in the beginning of Kali-yuga, the Lord will appear as Buddha, son of Anjana, in the province of Gaya, just for the purpose of deluding those who are envious of the faithful theist.”
The Buddha mentioned in this verse is Lord Buddha, son of Anjana; also known by some as Ajina’s son. Sri Sridhara Svami writes in his authoritative commentary to this verse:
buddha avartaramaha tata iti anjanasya sutaha
ajina suta it pathe ajino’ pi sa eva kikateshu madhye gaya-pradeshe
“The words tatah kalau etc., describe Vishnu’s incarnation Buddha as the son of Anjana. Ajina in the word ajina sutaha actually means Anjana. Kikata is the name of the district of Gaya.”
The monists, either by mistake or some other reason, regard Sri Sridhara Svami as belonging to their sect and persuasion. Be as it may, his comments however on this matter can easily be accepted by the Mayavadis as true without hesitation. The following quote is from the Nrisimha Purana 36/29:
kalau prapte yatha buddho bhavannarayana – prabhuh
“In Kali-yuga the Supreme Lord Narayana appears as Buddha.”
A fair estimate of Lord Buddha’s appearance can be made from this verse; that He lived approximately 3500 years ago, or by accurate astronomical and astrological calculation around 4000 years ago. Regarding the astrological facts at the time of His birth, the treatise Nirnaya-sindhu states in the second chapter:
jyaishtha shuka dvitiyayam buddha-janma bhavisyati
“Lord Buddha will appear on the second day of the waxing moon, in the month of Jyaishtha.”
Elsewhere in this book is described the procedure for Lord Buddha’s worship:
pausha shuklasya saptamyam kuryat buddhasya pujaanam
“Lord Buddha is especially worshipped in the seventh day of the waxing moon in the month of Pausha.”
The rituals, prayers and procedures for worship mentioned in these scriptures all clearly indicate that they are meant for Lord Vishnu’s ninth avatara incarnation. Lord Buddha also finds repeated mention in many authentic Vedic scriptures like the Vishnu Purana, Agni Purana, Vayu Purana, and Skanda Purana. The Buddha mentioned in the Devi Bhagavat, a more recent text, and in Shakti Pramoda, refers to Shakya Simha Buddha – not the Vishnu Avatara Buddha.
The truth remains that there are many different demigods and demigoddesses who are worshipped by their respective devotees, in the same way that Shakya Simha Buddha (who was an atheist) is worshipped or glorified by his followers. However, this is all completely separate and unrelated to the path of Sanatana-dharma, which is the eternal religion of man enunciated in the Srimad-Bhagavatam.
According to the German scholar Max Mueller, Shakya Simha Buddha was born in 477 BC in the Lumbini gardens, within the city of Kapilavastu. This ancient and at that time well-populated city in the Terai region of Nepal was well known. Shakya Simha or Gautama Buddha’s father was known as Shuddhodana, while his mother was called Mayadevi, this is all accepted as historical fact. Although Anjana’s son and Shuddhodana’s son both share the name of Buddha, they are nevertheless two different personalities. One of them was born in Kikata – which is now famous as Bodhi-Gaya, while the second Buddha was born in Kapilavastu, Nepal. Thus, the birthplace, parents, and era of Vishnu Avatara Buddha and the birthplace, parents, era, etc., of Gautama Buddha are totally at variance.
We can therefore now observe that the famous personality generally referred to as Buddha is not the Vishnu incarnation, the original Lord Buddha and, hence, Sankaracharya’s views on this are completely unacceptable. It is not uncommon to find disagreements in matters of tradition and history, but in regards to important and significant issues an unbiased and objective discussion is imperative. Attracted by Buddha’s personality and fame, it is one thing to honor and respect him, but being impressed by his philosophy and teachings and reverentially surrendering to him is wholly another matter. Whatever the case may be, I am sure that the respected readers have grasped the crucial point that Buddha is not a single person, but at least two separate identities – Shakya Simha is not the same as Lord Buddha, Vishnu’s ninth incarnation. It is certainly undeniable that there are some similarities between these two Buddhas, yet it is incontestable that they are two different persons [with two different purposes].
Footnotes
1. Mleccha – derived from the Sanskrit root mlech meaning to utter indistinctly (Sanskrit) – a foreigner; non-Aryan; a man of an outcaste race; any non-Sanskrit speaking person who does not conform to the Vedic social and religious customs.
2. This book was published under the auspices of the Asiatic Society and can be referenced at it library. See www.indev.nic.in/asiatic/
END OF CHAPTER TWO – BEYOND NIRVANA
CONCLUSION
Actually, there is much I like about Buddhism. I like its peaceful and gentle ways, the basis of its connection with all of life, but also its principle of detachment and renunciation as a means to enter higher forms of existence. I like some of the forms of meditation that it uses to gain more understanding and control of the mind. I like its mild form of determination to the principles and its goals.
However, from the above descriptions we can understand that the worship of the first Buddha, which at this point in time has practically been forgotten, is a means of definite spiritual progress through nonviolence, compassion for all and renunciation from the world for one’s self-interest. However, these days most of what is known of Buddhism is based on the monistic path as established by Shakya Simha Buddha, the second Buddha who was but a mortal who, with great intellectual ability, propounded a path that promised the end of suffering, and the eventual entrance into what is called nirvana. This goal of entering nirvana actually requires such a discipline that, in this day and age, it is practically impossible to achieve. This would also mean that, no matter how much one progresses along this path, the most one can attain, besides a more peaceful life which may be good enough for some people, are still future rounds of birth in this world. Praying to Shakya Simha or Gautama Buddha, or any of the other forms of which he may be depicted, still cannot offer any Divine assistance, since he is not really Divine. Nor does Buddhism really acknowledge God, either outside us or within. The soul is also not recognized. So, it is perfect for those who wish to follow a path that is basically atheistic in nature.
In this way, it is very similar to the philosophy that was established by Sankaracharya who proposed, through his own imaginative interpretation of some basic Sanskrit verses, that the Absolute Truth was impotent, inert, and without any characteristics. Like the Buddhist sunya or void, nirvana, or Great White Light, Sankaracharya also propounded a monistic Brahman that is the eternal and timeless void, nondual, an impersonal oneness, and great white light, the Brahman effulgence. You could say that it is merely an adaptation of the core concepts of Buddhism but with a Vedic slant. As Shakya Simha Buddha tried to nullify the sufferings of the world through voidism, Sankaracharya tried to do the same thing with his conception of impersonal Brahman. Sankaracharya says that Brahman is all that is eternal, while Shakya Simha proposed that the void is all that remains.
Students of Sankaracharya will accept him as a scholar of Vedanta and a great theist and will follow what appears to be his apparently theistic teachings, but in this way they actually become atheists by giving up the concept of God and any chance of establishing a relationship with the Supreme Being.
Sri Krishna-Dvaipayana Vyasadeva, who compiled the major Vedic texts, has declared in his writings in the Puranas that the monistic, impersonal Mayavada philosophy is false and non-Vedic. The same would apply to what we presently know as Buddhism. You can find this in the Padma Purana 25/7:
mayavadam asacchastram pracchannam bauddham uchyate
“The theory of Mayavadism is a concocted scripture and is known as a disguised Buddhism.”
Therefore, if we accept the traditional and major Vedic view, as found in all Vedic samhitas and original texts, it ultimately leads to the premise that God is personal, with personality and characteristics, active and eternal, though beyond our mental ability to comprehend, but with whom everyone has a relationship that only needs to be reawakened. The real Vedic tradition points to the ways in which we can grow beyond our limitations and realize by direct perception our natural spiritual identity and reawaken our eternal loving relationship with the Supreme Spirit. This is the direction and ultimate goal of all truly Vedic processes of spiritual development.

Getting By In The Kaliyuga #2
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das
Human life is all about regulation. Morality means regulation. Children and young people getting an education requires regulation. Married life requires regulation. And driving safely on the road requires regulation. Why shouldn’t this apply to businesses? After all, as some proclaim, “businesses are people too.” So why do some politicians insist that de-regulation, or absolutely no regulation, is the easiest and best way for big business to move forward? It's like a child in the store crying and demanding. It’s a lot like the hippies back in the 60’s clamoring for a lifestyle of “free sex” and “free drugs.” And today’s big business wants a free and easy ride as well.
The Vedic system is one of order and opportunity. Both Narada Muni and Grandfather Bhisma taught Yudhisthira that the fruits of a civilized culture are Justice, Profit, and Happiness – this is echoed in the Declaration of Independence which proclaimed our inalienable rights to “life, liberty and the pursuit of happiness.” Narada and Bhisma explained that this system of order and opportunity only works if Justice isn’t abused to generate Profit; and that Profits are never to be used to influence the workings of Justice; and that no amount of Justice (liberty) or Profits can actually bring about Happiness, because real Happiness only comes about by an internal process.
Time and again, like a child, big business is eager to run recklessly after quick profits to secure some immediate happiness, casting good sense to the wind. Imagine the chaos if this unregulated dynamic were allowed to be played out by drivers on our roads. It would be pandemonium, and death.
To govern properly, and to live peacefully, requires training and education. People need to be educated so they understand and identify the qualities of proper leadership. What is the value of uneducated voters electing unqualified leaders. It becomes a case of the blind then leading the blind.
In the “Light of the Bhagavat,” (verse 2) Srila Prabhupada explains that education of the citizens is the most important ingredient if democracy is to thrive. The citizens, he writes “should be honest in the payment of taxes to the state and should have honest representatives to look over the administration. In the modern setup of democratic states the citizens can have no cause for grievances, because the whole administration is conducted by the people themselves. If the people themselves are dishonest, the administrative machinery must be corrupt…. if the people are not good they cannot have good government, regardless of which party governs the administration. Therefore good character in the consciousness of the mass of people is the first principle necessary for a good government….”
Actually, the Vedic approach amalgamates the best of what both the Republicans and the Democrats have to offer: that everyone assume personal responsibility; that the leadership provide a fair playing field so all citizens have the opportunity to thrive; that the leadership assumes the greatest responsibility and makes the greatest personal sacrifice in time of hardship; and that they also offer protection, or a safety net, for the most vulnerable citizens. And if the leadership were remiss in giving proper protection, they would practically be embarrassed out of their posts.
All to often the so-called political and business leaders find ways to exploit their positions for their own personal gain. If they are not brought to task, then everything becomes spoiled. The panacea (and this is what the Vedic system is about) is for citizens to be educated in the principles of self realization, and in what real leadership is, and in what real responsibility is, and how to live a good and honest life.
Getting By In The Kaliyuga #2
→ NY Times & Bhagavad Gita Sanga/ Sankirtana Das
Human life is all about regulation. Morality means regulation. Children and young people getting an education requires regulation. Married life requires regulation. And driving safely on the road requires regulation. Why shouldn’t this apply to businesses? After all, as some proclaim, “businesses are people too.” So why do some politicians insist that de-regulation, or absolutely no regulation, is the easiest and best way for big business to move forward? It's like a child in the store crying and demanding. It’s a lot like the hippies back in the 60’s clamoring for a lifestyle of “free sex” and “free drugs.” And today’s big business wants a free and easy ride as well.
The Vedic system is one of order and opportunity. Both Narada Muni and Grandfather Bhisma taught Yudhisthira that the fruits of a civilized culture are Justice, Profit, and Happiness – this is echoed in the Declaration of Independence which proclaimed our inalienable rights to “life, liberty and the pursuit of happiness.” Narada and Bhisma explained that this system of order and opportunity only works if Justice isn’t abused to generate Profit; and that Profits are never to be used to influence the workings of Justice; and that no amount of Justice (liberty) or Profits can actually bring about Happiness, because real Happiness only comes about by an internal process.
Time and again, like a child, big business is eager to run recklessly after quick profits to secure some immediate happiness, casting good sense to the wind. Imagine the chaos if this unregulated dynamic were allowed to be played out by drivers on our roads. It would be pandemonium, and death.
To govern properly, and to live peacefully, requires training and education. People need to be educated so they understand and identify the qualities of proper leadership. What is the value of uneducated voters electing unqualified leaders. It becomes a case of the blind then leading the blind.
In the “Light of the Bhagavat,” (verse 2) Srila Prabhupada explains that education of the citizens is the most important ingredient if democracy is to thrive. The citizens, he writes “should be honest in the payment of taxes to the state and should have honest representatives to look over the administration. In the modern setup of democratic states the citizens can have no cause for grievances, because the whole administration is conducted by the people themselves. If the people themselves are dishonest, the administrative machinery must be corrupt…. if the people are not good they cannot have good government, regardless of which party governs the administration. Therefore good character in the consciousness of the mass of people is the first principle necessary for a good government….”
Actually, the Vedic approach amalgamates the best of what both the Republicans and the Democrats have to offer: that everyone assume personal responsibility; that the leadership provide a fair playing field so all citizens have the opportunity to thrive; that the leadership assumes the greatest responsibility and makes the greatest personal sacrifice in time of hardship; and that they also offer protection, or a safety net, for the most vulnerable citizens. And if the leadership were remiss in giving proper protection, they would practically be embarrassed out of their posts.
All to often the so-called political and business leaders find ways to exploit their positions for their own personal gain. If they are not brought to task, then everything becomes spoiled. The panacea (and this is what the Vedic system is about) is for citizens to be educated in the principles of self realization, and in what real leadership is, and in what real responsibility is, and how to live a good and honest life.
‘The Most Delicious Cauliflower Curry’
→ kurma News
Sarbani Basu of San Francisco, California writes:
"Once I had a cauliflower curry at a friend's home. It was the most delicious cauliflower curry I have ever had. Unfortunately she has not been able to pass me the recipe, but told me that she got it from your book. Would you please email me the recipe. I would really appreciate if you do. Just a hint if you have more than one recipe with cauliflower: this one had tomato and potato, cumin and mustard seeds in it."
My reply: There are more than half a dozen cauliflower dishes in my books. Here's the recipe you tasted, it's from my first cookbook.
North Indian Curried Cauliflower and Potatoes
This is a popular North Indian vegetable dish. Combined with hot Puffed Fried Breads (Pooris) or rice, I could eat this any time of the day and on any occasion.
PREPARATION AND COOKING TIME: 15 - 20 minutes YIELD: enough for 4 - 5 persons
1/4 cup ghee or oil 1/2 teaspoon black mustard seeds 1 teaspoon cumin seeds 1 teaspoon minced fresh ginger 2 hot green chilies, seeded and chopped 3 medium potatoes, cut into 1 1/4 cm (1/2-inch) cubes 1 medium cauliflower, cut into small flowerets 2 medium tomatoes blanched, peeled, and diced 1/2 teaspoon turmeric 1/2 teaspoon garam masala 2 teaspoons ground coriander 1 teaspoon brown sugar 2 teaspoons salt 2 tablespoons coarsely chopped fresh coriander or parsley 1 tablespoon fresh lemon juice
Heat the ghee or oil in a large, heavy saucepan over moderate heat. When the ghee is hot, add the mustard seeds. When they crackle, add the cumin and saute them until they darken a few shades. Add the ginger and chilies, saute for a few moments, and then add the potato and cauliflower pieces. Stir-fry the vegetables for 4 or 5 minutes or until the vegetables start to stick to the bottom of the pan.
Add the tomatoes, turmeric, garam masala, ground coriander, sugar, and salt.
Mix well, reduce the heat to low, cover the saucepan, and, stirring occasionally, cook for 10 to 15 minutes or until the vegetables are tender. Add water if necessary during this time but don't over-stir the vegetables. When the vegetables are cooked, add the fresh coriander and the lemon juice. Serve hot.
Travel Journal#8.16: Czech Woodstock, Polish Padayatra & Festival, Slovakia
→ Travel Adventures of a Krishna Monk
By Krishna-kripa das
(August 2012, part two)
(Sent from Manchester, England, on September 30, 2012)
The devotees did a two-hour evening program with sit down bhajans,
During the walk we would chant Hare Krishna the entire time. One or two devotees would distribute books.
Here is a video with some highlights of the Polish Padayatra:
You could understand Hare Krishnas were a rare sight in Roznava by seeing the reactions of the people, but there are always some who smile approvingly, who give the old thumbs up, or take pictures. We started at Tesco, a traditional harinama meeting point in different cities, only surpassed by Marks and Spencers in the UK. Unfortunately we could not even stay a whole hour as we had to catch a couple buses to Hankova, which Maharaja has a disciple and where we stayed the night.
- Acting without considering the desire of Krishna.
- Lessening one’s spiritual practice.
- Becoming upset if we are not honored.
- Blaming others for our failings.
- Becoming upset when advised by others.
- We see that Krishna, the material energy, and our guru all meant to serve us.
- Showing off.
- Faultfinding.
- Inappropriately instructing others.
- Making no effort to be attentive while chanting japa because you think you have something better to do.
- You do not want to serve. You want to be served.
- Never forgiving.
- Forgetting the misery of being in maya (illusion).
- Taking things for granted.
possible destination in the next
life. He said he didn’t mind birth and death,
but dreaded adolescence again.
“This loud kind of kirtana is
millions of times better
than the silent utterance
of the holy name
which only benefits oneself. Chanting for others is
far superior for clearing the sins
and making one eligible for love of God.
So these sadhus are performing the
greatest welfare by
singing harinama to the people at large.
performing the topmost yajna
for the age of Kali, congregational
loud chanting. Onlookers are
forced to hear the holy names for
their eternal benefit, “It never
suffers loss or diminution and a little
effort in it can save you from
the greatest fear.” What seems
like casual roadside performance
is the greatest welfare for rescue
of the fallen souls.
- Because yoga, particularly astanga-yoga, is popular now.
- Bhagavad-gita is very much a yoga scripture, and Krishna advises Arjuna to be a yogi. (Bg. 6.46)
- The sixth chapter of Bhagavad-gita is very much a summary of astanga-yoga.
- ahimsa (nonviolence)
- satya (truthfulness)
- asteya (not stealing)
- brahmacarya (celibacy, continence)
- aparigraha (nonpossessiveness)
- sauca (cleanliness)
- santosa (complete satisfaction)
- tapasya (austerity)Tapasya comes from tapas or heat, as austerity creates a kind of internal heat.
- svadhyaya (study of the Vedas or self-study)
- isvara-pranidana (surrender unto the Lord)
This is one of the few places that Patanjali refers to the Lord.
Some argue this surrender is only as a means to attain some goal,
while others say that it reveals Patanjali’s nature as a devotee.
Travel Journal#8.16: Czech Woodstock, Polish Padayatra & Festival, Slovakia
→ Travel Adventures of a Krishna Monk
By Krishna-kripa das
(August 2012, part two)
(Sent from Manchester, England, on September 30, 2012)
The devotees did a two-hour evening program with sit down bhajans,
During the walk we would chant Hare Krishna the entire time. One or two devotees would distribute books.
Here is a video with some highlights of the Polish Padayatra:
You could understand Hare Krishnas were a rare sight in Roznava by seeing the reactions of the people, but there are always some who smile approvingly, who give the old thumbs up, or take pictures. We started at Tesco, a traditional harinama meeting point in different cities, only surpassed by Marks and Spencers in the UK. Unfortunately we could not even stay a whole hour as we had to catch a couple buses to Hankova, which Maharaja has a disciple and where we stayed the night.
- Acting without considering the desire of Krishna.
- Lessening one’s spiritual practice.
- Becoming upset if we are not honored.
- Blaming others for our failings.
- Becoming upset when advised by others.
- We see that Krishna, the material energy, and our guru all meant to serve us.
- Showing off.
- Faultfinding.
- Inappropriately instructing others.
- Making no effort to be attentive while chanting japa because you think you have something better to do.
- You do not want to serve. You want to be served.
- Never forgiving.
- Forgetting the misery of being in maya (illusion).
- Taking things for granted.
possible destination in the next
life. He said he didn’t mind birth and death,
but dreaded adolescence again.
“This loud kind of kirtana is
millions of times better
than the silent utterance
of the holy name
which only benefits oneself. Chanting for others is
far superior for clearing the sins
and making one eligible for love of God.
So these sadhus are performing the
greatest welfare by
singing harinama to the people at large.
performing the topmost yajna
for the age of Kali, congregational
loud chanting. Onlookers are
forced to hear the holy names for
their eternal benefit, “It never
suffers loss or diminution and a little
effort in it can save you from
the greatest fear.” What seems
like casual roadside performance
is the greatest welfare for rescue
of the fallen souls.
- Because yoga, particularly astanga-yoga, is popular now.
- Bhagavad-gita is very much a yoga scripture, and Krishna advises Arjuna to be a yogi. (Bg. 6.46)
- The sixth chapter of Bhagavad-gita is very much a summary of astanga-yoga.
- ahimsa (nonviolence)
- satya (truthfulness)
- asteya (not stealing)
- brahmacarya (celibacy, continence)
- aparigraha (nonpossessiveness)
- sauca (cleanliness)
- santosa (complete satisfaction)
- tapasya (austerity)Tapasya comes from tapas or heat, as austerity creates a kind of internal heat.
- svadhyaya (study of the Vedas or self-study)
- isvara-pranidana (surrender unto the Lord)
This is one of the few places that Patanjali refers to the Lord.
Some argue this surrender is only as a means to attain some goal,
while others say that it reveals Patanjali’s nature as a devotee.
Lighting the Match
→ Seed of Devotion
I've just come back from one of the most intense festival experiences of my life. I still feel the energy buzzing in my hands and feet, I'm still wide-eyed, stunned.
This afternoon I went for lunch here at the Chowpatty temple in Mumbai. Across the aisle, I saw an old acquaintance from South Africa who was visiting the temple for one day.
"Really? It's intense. Millions of people," I repeated. I almost felt like I was now trying to convince myself not to go.
"No worries," she said.
"And anyways, we'll just stand at the edge, just to see," I said. We both nodded in agreement to just stand on the edge.
Evening fell. Just as we were about to head out, a senior brahmachari (monk) of the temple, Radha Kunda Prabhu, who I also know on friendly terms, called out to me, "Bhakti lata, the Visarjan is going on!"
"Yes, yes! We're going!"
Bhava Bhakti and I headed out onto the packed streets, the energy washing over us in a sudden tidal wave. Oboes and snare drums saturated every molecule of air, the people milling about in rivers. The night seemed to pulse. Bhava and I laughed, catching the excitement in the air, and held onto each other's hands tight, moving further into the streets. We had only a faint idea where we were going.
Suddenly, we caught sight of four brahmacharis from the temple, including Radha Kunda Prabhu, all walking with purpose towards Chowpatty Beach. "Hey," I said to Bhava, "Let's follow them!"
So we followed them secret-agent style through the crowds, stifling our laughter and keeping a distance. Suddenly, a wooden shoe of one of the brahmacharis fell off. He turned around to fetch it and the brahmacharis all saw us and we all laughed. Not-so-secret agents.
In unspoken agreement, we became a part of their crew, following at a respectful distance. They would often look behind to check on us.
We all dove deeper and deeper into the whorls of people. I took deep, deep breaths, imprinting the colors and sights and sounds in my memory.
Trucks brimming with people, bright white lights, parades, calls on the microphone of "Ganapati Bapa - " And everyone in the streets would respond, "MORIYA!"
"Mangal Murti - "
"MORIYA!"
I grabbed Bhava's hand and, following the brahmacharis, we dove right into the thickest part of the crowd of thousands and thousands of people on Chowpatty Beach.
Lo and behold, we could now see the giant deities of Ganesh, slowly sinking into the Arabian Sea. We stopped moving to take it all in. The sight was surreal. The crowd of thousands had an eerie quiet to it, almost muffling out the deafening sounds of the city. Boats glided across the black water, weaving through the deities. Men swimming near the deities were stained with a red powder all over their bodies. I surveyed the entire Bay, letting my eyes sweep from one end to the other, taking in the glittering skyscrapers and oceans of people.
Suddenly I felt the push of the crowd and I let out a yelp. So did Bhava. Immediately the brahmacharis surrounded us and cleared the way. "Follow," Radha Kunda Prabhu said. We made our way out of the crowd, and whenever the crowd would kind of push in, the brahmacharis behind us held out their arms and glared. They were like tough older warrior brothers.
When at last we emerged from the thickest part of the crowd, I let out my breath, "Holy holy moly," Bhava and I held each other's hands and walked behind the brahmacharis once again, looking at each other wide-eyed and talking about what we had just experienced.
We made our way through the buzzing streets once again to the temple. When we reached the wrought iron gates, we called out to the brahmacharis, "Thank you! Thank you!" And they smiled and folded their palms to us.
Bhava and I talked in the courtyard in exultation, letting the insanity of the experience sink in. There was no way on earth we would have ever dived that deep into the Visarjan festival without having followed the brahmacharis.
And what a sight, what a sight. Possibly once in a lifetime.
I now write this in my room, and even after writing this post I'm still buzzing. In the distance I can hear the music and the drums that saturate the city of Mumbai tonight. I am meditating on the prayers I made on the beach, praying for my enthusiasm for spiritual life to revive.
Well, I think the match just got lit.
Lighting the Match
→ Seed of Devotion
I've just come back from one of the most intense festival experiences of my life. I still feel the energy buzzing in my hands and feet, I'm still wide-eyed, stunned.
This afternoon I went for lunch here at the Chowpatty temple in Mumbai. Across the aisle, I saw an old acquaintance from South Africa who was visiting the temple for one day.
"Really? It's intense. Millions of people," I repeated. I almost felt like I was now trying to convince myself not to go.
"No worries," she said.
"And anyways, we'll just stand at the edge, just to see," I said. We both nodded in agreement to just stand on the edge.
Evening fell. Just as we were about to head out, a senior brahmachari (monk) of the temple, Radha Kunda Prabhu, who I also know on friendly terms, called out to me, "Bhakti lata, the Visarjan is going on!"
"Yes, yes! We're going!"
Bhava Bhakti and I headed out onto the packed streets, the energy washing over us in a sudden tidal wave. Oboes and snare drums saturated every molecule of air, the people milling about in rivers. The night seemed to pulse. Bhava and I laughed, catching the excitement in the air, and held onto each other's hands tight, moving further into the streets. We had only a faint idea where we were going.
Suddenly, we caught sight of four brahmacharis from the temple, including Radha Kunda Prabhu, all walking with purpose towards Chowpatty Beach. "Hey," I said to Bhava, "Let's follow them!"
So we followed them secret-agent style through the crowds, stifling our laughter and keeping a distance. Suddenly, a wooden shoe of one of the brahmacharis fell off. He turned around to fetch it and the brahmacharis all saw us and we all laughed. Not-so-secret agents.
In unspoken agreement, we became a part of their crew, following at a respectful distance. They would often look behind to check on us.
We all dove deeper and deeper into the whorls of people. I took deep, deep breaths, imprinting the colors and sights and sounds in my memory.
Trucks brimming with people, bright white lights, parades, calls on the microphone of "Ganapati Bapa - " And everyone in the streets would respond, "MORIYA!"
"Mangal Murti - "
"MORIYA!"
I grabbed Bhava's hand and, following the brahmacharis, we dove right into the thickest part of the crowd of thousands and thousands of people on Chowpatty Beach.
Lo and behold, we could now see the giant deities of Ganesh, slowly sinking into the Arabian Sea. We stopped moving to take it all in. The sight was surreal. The crowd of thousands had an eerie quiet to it, almost muffling out the deafening sounds of the city. Boats glided across the black water, weaving through the deities. Men swimming near the deities were stained with a red powder all over their bodies. I surveyed the entire Bay, letting my eyes sweep from one end to the other, taking in the glittering skyscrapers and oceans of people.
Suddenly I felt the push of the crowd and I let out a yelp. So did Bhava. Immediately the brahmacharis surrounded us and cleared the way. "Follow," Radha Kunda Prabhu said. We made our way out of the crowd, and whenever the crowd would kind of push in, the brahmacharis behind us held out their arms and glared. They were like tough older warrior brothers.
When at last we emerged from the thickest part of the crowd, I let out my breath, "Holy holy moly," Bhava and I held each other's hands and walked behind the brahmacharis once again, looking at each other wide-eyed and talking about what we had just experienced.
We made our way through the buzzing streets once again to the temple. When we reached the wrought iron gates, we called out to the brahmacharis, "Thank you! Thank you!" And they smiled and folded their palms to us.
Bhava and I talked in the courtyard in exultation, letting the insanity of the experience sink in. There was no way on earth we would have ever dived that deep into the Visarjan festival without having followed the brahmacharis.
And what a sight, what a sight. Possibly once in a lifetime.
I now write this in my room, and even after writing this post I'm still buzzing. In the distance I can hear the music and the drums that saturate the city of Mumbai tonight. I am meditating on the prayers I made on the beach, praying for my enthusiasm for spiritual life to revive.
Well, I think the match just got lit.
Comparative Religion
→ Tattva - See inside out
Unfortunately, such a mentality actually stifles personal growth, damages relationships and ultimately leaves us feeling empty and dissatisfied. When we measure ourselves as “better” than others we develop pride and complacency. We cement ourselves in an illusory picture of our progress far beyond where we are really at. Furthermore, when we see others excel and surpass us it can feel threatening and discouraging. It dents our ego. A wisdom teacher once said: “more difficult than feeling sorry in someone else’s suffering, is to feel genuinely happy in someone else’s success.”
In actuality, there is no need to compare. Everyone has been divinely endowed with distinctive abilities. As we learn to complement each other’s unique personalities and cooperate to bring out the best in one another, then everyone can simultaneously advance in their spiritual journey. Everyone in an orchestra has an important part to play. The role that each instrumentalist plays, however, is not as important as the final musical composition. In the same way, the measure of our spiritual success is not in the external achievements and the recognition that we gain along the journey, but rather in the internal development of purity and selflessness that we are ultimately striving for. Rather than comparing with others, let us compare with ourselves so that we can constantly improve, develop and refine the content of our character.
Comparative Religion
→ Tattva - See inside out
Unfortunately, such a mentality actually stifles personal growth, damages relationships and ultimately leaves us feeling empty and dissatisfied. When we measure ourselves as “better” than others we develop pride and complacency. We cement ourselves in an illusory picture of our progress far beyond where we are really at. Furthermore, when we see others excel and surpass us it can feel threatening and discouraging. It dents our ego. A wisdom teacher once said: “more difficult than feeling sorry in someone else’s suffering, is to feel genuinely happy in someone else’s success.”
In actuality, there is no need to compare. Everyone has been divinely endowed with distinctive abilities. As we learn to complement each other’s unique personalities and cooperate to bring out the best in one another, then everyone can simultaneously advance in their spiritual journey. Everyone in an orchestra has an important part to play. The role that each instrumentalist plays, however, is not as important as the final musical composition. In the same way, the measure of our spiritual success is not in the external achievements and the recognition that we gain along the journey, but rather in the internal development of purity and selflessness that we are ultimately striving for. Rather than comparing with others, let us compare with ourselves so that we can constantly improve, develop and refine the content of our character.
Srimati Radharani’s Agents
→ TKG Academy News
ISKCON Leicester’s New Temple
→ ISKCON London Online Devotees Magazine
ISKCON Leicester’s new temple at 31 Granby Street
Some devotees will have watched on MTV the Snan Yatra festival this summer at the new Leicester temple. Some will have been at the very first Guru Puja, and/or Leicester Rathayatra: because of all the heavy rain, the procession changed direction this year, starting at Cossington Park, Belgrave then pulling Jagganath’s Rath to the beautiful Town Hall Square, which the new temple backs onto.
Inside, it still looks like the bank it used to be. Before devotees arrive, you could be forgiven though for walking in ready to ask for a loan! Once devotees do arrive, things look – and sound – quite a lot different of course! Look ahead, you will see the deities. To the right, bank counters. Up, beautiful stained-glass windows in relaxing greens and blues.
It’s true that cash does come into it: devotees have been busy fundraising ever since the gas explosion at the Thoresby temple on Srila Prabhupad’s Appearance Day in 2010. Since then, ISKCON Leicester has been in rented accommodation at various venues around the city including East West Centre and various devotees’ houses. On a cold, dark December evening last year, a sudden text from Temple President, HG Pradyumna das, announced that the new temple had been acquired, and devotees hot-footed it down to Granby Street for the temple’s very first Guru Puja.
The location is perfect: ten minutes walk from Leicester railway station, only slightly longer from St Margaret’s Coach station (National Express, Skylink from East Midlands Airport, and local buses) and backing onto the beautiful Town Hall Square.
There’s such a lot to be done. To give just one example, there is no plumbing in there yet. So you can imagine the amount of service available, and how much laxmi needs to be raised. This is where YOU come in:
We need YOUR help! To donate, please click the link below and dig down deep into your pockets and handbags. Your donation, however small, will help to achieve the goal that has been set, that Janmashtami 2013 will take place at ISKCON Leicester, 31 Granby Street. To donate, please click the link below and choose your method. Thank you.
http://www.iskconleicester.org/?q=node/3
(Plenty of pics on the site!)
Srila Prabhupad ki jai!
ISKCON Leicester ki jai!
A poem for Radhastami
→ ISKCON London Online Devotees Magazine
Garlands
Cut the roses in the early morning, when the sun shines from the East;
cut the heavy, sweet plump roses
that would charm you with their fragrance if you breathed them,
but don’t breathe them yet.
Cut them far from the stems, so they can be chosen,
and when you trim them,
don’t clip too close to the stems, or the petals may fall,
nor too far, or the garlands won’t hang right.
When you thread them, go forwards with the needle
and be careful with the cotton when it squeaks,
and if you hurt your thumb, try not to mind;
thread two red roses, then a white
and, at the bottom, place one across, and then go up.
When the garland is perfect and heavy,
enter the temple room,
bow down at Prabhupad’s lotus feet,
and as you sense his presence,
rise, and place the garland around his neck.
And now they are blessed, breathe in the scent.
And know, then, that you are not this body.
(by Marion, with love)
Cit Shakti’s visit to London, 25 August 2012
→ ISKCON London Online Devotees Magazine
25 August 2012 was a fab day: Cit Shakti finally made it to London! Spotted on MTV at Guru Puja by Julia, she seemed to have gone AWOL when we arrived at 11am, paid our obeisances in the temple room and scratched our heads as to where she might be. We had no idea there were so many floors! Anyway we found out she was up at the top with Tulsi, chatting to Jaga Mohini Mataji:
Downstairs for a chat to Bhava Bhakti, then to kirtan where we chanted, danced and took the flame together! Next door to Govinda’s:
left to right: Julia, Marion, Krsnapriya, Cit Shakti, Lauren. Jai Nitai reserved us a table, brought us Maha Prasad, garlands, cakes and Subhadra’s rope for Cit Shakti! Jai Nitai ki jai!
Took the underground together…
Darshan at the Manor…
followed by the full visit including Srila Prabhupad’s rooms, and finally hugged each other goodbye. We are already thinking about our next get-together and hoping other online devoteees can join us.
Thanks again to Jai Nitai prabhu and Bhava Bhakti mataji for the VIP treatment!
Split personality
→ Tattva - See inside out

In the second chapter of the Bhagavad-gita Krishna explains that “what is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.” Once, when asked what the purport of this statement was, Srila Prabhupada replied “they think you are crazy and you think they are crazy!” Materialists look at spiritualists and pity what they see as a conservative life of self denial and childish fairytale. Spiritualists look at materialists and lament their illusory pursuits for pleasure, foreseeing the frustration that comes from seeking substance in the shadow. Everyone has their own take on life. I guess the most important thing for a spiritualist is to come to terms with who they really are. There comes a point when you realize that life is too short to put up false pretences and masks. If you’re not comfortable with yourself, we can't really expect anyone else to be.
Interestingly, as a spiritualist matures, he is not only unaffected by the scepticism of others, but by his conviction and inspiration he can often influence and transform those very same people. Going to a deeper level, we realize we have lots in common with others. Everyone, despite their aspirations and goals in life are all actually looking for the same things – peace, love, achievement, relationships, security etc. The only difference is that we are all looking in different places. In this way, a spiritualist need not see himself as a black sheep, standing out like a sore thumb in society. Rather they can be likened to a drop of red ink thrown into a pool of water. By boldly taking the plunge and confidently expressing themselves, they will colourfully enrich the lives of everyone around them.
Split personality
→ Tattva - See inside out

In the second chapter of the Bhagavad-gita Krishna explains that “what is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.” Once, when asked what the purport of this statement was, Srila Prabhupada replied “they think you are crazy and you think they are crazy!” Materialists look at spiritualists and pity what they see as a conservative life of self denial and childish fairytale. Spiritualists look at materialists and lament their illusory pursuits for pleasure, foreseeing the frustration that comes from seeking substance in the shadow. Everyone has their own take on life. I guess the most important thing for a spiritualist is to come to terms with who they really are. There comes a point when you realize that life is too short to put up false pretences and masks. If you’re not comfortable with yourself, we can't really expect anyone else to be.
Interestingly, as a spiritualist matures, he is not only unaffected by the scepticism of others, but by his conviction and inspiration he can often influence and transform those very same people. Going to a deeper level, we realize we have lots in common with others. Everyone, despite their aspirations and goals in life are all actually looking for the same things – peace, love, achievement, relationships, security etc. The only difference is that we are all looking in different places. In this way, a spiritualist need not see himself as a black sheep, standing out like a sore thumb in society. Rather they can be likened to a drop of red ink thrown into a pool of water. By boldly taking the plunge and confidently expressing themselves, they will colourfully enrich the lives of everyone around them.
Mr Motivator
→ Tattva - See inside out
The "Hierarchy of Needs" starts with the most basic necessities of human existence. We require food, clothing and shelter for our survival, and until we have them it’s difficult to contemplate anything else. Once we have acquired those items, the next stage is to strive for security and safety in that position. Thereafter, the individual pursues emotional fulfilment through relationships, family, community and a meaningful bond with other people. They seek to share their life experiences with others. Beyond that, one focuses on boosting their esteem through achievements, distinction and recognition in their social circle. After someone realises these four objectives, Maslow posited the final goal to be “self actualization.” At this stage, the individual aims to discover the true meaning of life. They dig a little deeper, and search out the more profound meaning behind their existence. According to Maslow only 2% of the world’s population get anywhere near this stage.
In the Bhagavad-gita, Krishna explains that “out of many thousands of people, one may endeavour for spiritual perfection, and out of those who have attained such perfection, only a rare few actually reawaken their personal connection with the Supreme Truth.” We look for happiness on many levels; through our bodily faculties, through emotional comfort and through intelligence and ego. Maslow’s first four levels deal with these external coverings. However, all such attempts at happiness do not touch the essence of our being. Beyond the body, the mind, and the intelligence, is the spirit soul. Thus, only spiritual food can really satisfy us. To understand this and realign our daily priorities accordingly is real self-actualisation.
Mr Motivator
→ Tattva - See inside out
The "Hierarchy of Needs" starts with the most basic necessities of human existence. We require food, clothing and shelter for our survival, and until we have them it’s difficult to contemplate anything else. Once we have acquired those items, the next stage is to strive for security and safety in that position. Thereafter, the individual pursues emotional fulfilment through relationships, family, community and a meaningful bond with other people. They seek to share their life experiences with others. Beyond that, one focuses on boosting their esteem through achievements, distinction and recognition in their social circle. After someone realises these four objectives, Maslow posited the final goal to be “self actualization.” At this stage, the individual aims to discover the true meaning of life. They dig a little deeper, and search out the more profound meaning behind their existence. According to Maslow only 2% of the world’s population get anywhere near this stage.
In the Bhagavad-gita, Krishna explains that “out of many thousands of people, one may endeavour for spiritual perfection, and out of those who have attained such perfection, only a rare few actually reawaken their personal connection with the Supreme Truth.” We look for happiness on many levels; through our bodily faculties, through emotional comfort and through intelligence and ego. Maslow’s first four levels deal with these external coverings. However, all such attempts at happiness do not touch the essence of our being. Beyond the body, the mind, and the intelligence, is the spirit soul. Thus, only spiritual food can really satisfy us. To understand this and realign our daily priorities accordingly is real self-actualisation.
Orillia Beatles Festival
→ Toronto Sankirtan Adventures
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Special Kirtan Performance by Gaura Sakti |
Orillia Beatles Festival
→ Toronto Sankirtan Adventures
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Special Kirtan Performance by Gaura Sakti |
day 17: stirring the coals
→ Seed of Devotion
day 17: stirring the coals
→ Seed of Devotion
Sankirtan Nectar from Toronto
→ Toronto Sankirtan Adventures
We also met one boy who was I think about twenty years of age, and Jessica started a conversation near Rosedale garden. The guy said “I tried yoga but it is really hard to get it, and kinda’ boring”, and Jessica handed him a book and said “It’s OK you can just read the rear cover of this book”. Srila Prabhupada writes about the perfection of yoga, how we are not this body and that we are pure servants of Lord Krishna, and how what we really must do is realize this by chanting Hare Krishna. So then she said “let’s chant”, and the young boy and his girlfriend joined us in chanting the Mahamantra. Jessica showed him her beads and she explained what is Krishna consciousness, what the effect of the Mahamantra is in in our daily lives. Really amazing.
Sankirtan Nectar from Toronto
→ Toronto Sankirtan Adventures
We also met one boy who was I think about twenty years of age, and Jessica started a conversation near Rosedale garden. The guy said “I tried yoga but it is really hard to get it, and kinda’ boring”, and Jessica handed him a book and said “It’s OK you can just read the rear cover of this book”. Srila Prabhupada writes about the perfection of yoga, how we are not this body and that we are pure servants of Lord Krishna, and how what we really must do is realize this by chanting Hare Krishna. So then she said “let’s chant”, and the young boy and his girlfriend joined us in chanting the Mahamantra. Jessica showed him her beads and she explained what is Krishna consciousness, what the effect of the Mahamantra is in in our daily lives. Really amazing.
A Little Goes a Long Way at Toronto Carribean Festival
→ Toronto Sankirtan Adventures
A Little Goes a Long Way at Toronto Carribean Festival
→ Toronto Sankirtan Adventures
Hawaii Ox Training Part 1, 2 & 3
→ Life With the Cows and Land

Check out the 'latest ISCOWP e-newsletter' with more videos of ox training.