In the following material, we will look at the evidence that indicates 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.
Understanding this information will greatly enhance our comprehension of the difference between the avatara Buddha who spread ahimsa and the human Gautama Buddha who spread the mponistic philosophy. So, I thought I would submit this to provide clarity to our devotees, especially the preachers who may be able to use this information.
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 then 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 Mayavada 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 Achintaya-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, 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 were 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., or earlier if the war was before that. 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 BUDDHA 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”:
“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 enlightenment]. 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:
“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 LITERATURE 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:
“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 therein 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, They only worship Lord Vishnu’s ninth incarnation, Lord 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:
“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:
“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:
“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 itS 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 Adi 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:
“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.
ADDITIONAL INFORMATION
This additional information is from the book, “Dasavatar: Ten Manifestations of Godhead,” By Srila Bhakti Ballabh Tirtha Goswami Maharaj, published by Mandala Publishing and Sree Caitanya Gaudiya Math, downloaded from www.sreecgmath.org.
Among the Dashavataras, Sri Buddha is the ninth avatara. Additionally, Sri Buddha is the twenty fourth lila-avatara.
In order to condemn the practice of animal sacrifice, Supreme Lord Vishnu appeared in the form of Buddha. Srila Jayadeva Gosvami prays to the Lord of the universe in his Dashavatara-stotra:
“O Keshava! O Lord of the universe! O Lord Hari, who have assumed the form of Buddha! All glories unto You! O Buddha of compassionate heart, You decry the slaughtering of poor animals performed according to the rules of Vedic sacrifice.”
The name of Buddha also appears in the verse that describes the ten avataras in Srimad-Bhagavatam:
matsya kurmo varahashca nrisimha vamanastatha
ramo ramashca ramashca buddha kalki ca te dashah
In the dashavatara verse of Sahitya-darpana,1 we find the names of Buddha and Kalki. The Agni, Vayu and Skanda Puranas also mention the name of Buddha, as does the following verse of Srimad-Bhagavatam:
“Then, in the beginning of Kali-yuga the Lord will appear as Lord Buddha, the son of Anjana, in the province of Gaya2 (Bihar) just for the purpose of infatuating those who are envious of the faithful demigods.”
In Chapters 17-18 of the 3rd Section of Vishnu Purana, Buddha has been designated as Mayamoha’. Once, while bathing in the waters of the Yamuna, Akrura was astonished to see Krishna-Balarama within the river. Coming out, he saw Them seated in a chariot as They had been before appearing in the water. Again he immersed himself in the water, and saw the yellow-clad four-handed Vasudeva Sri Krishna along with His associates, graciously seated on the lap of the thousand-hooded Sri Anantadeva while being worshiped by Brahma and other demigods. At that time, he prayed to the Lord in the following manner:
namo buddhaya shuddhaya daitya-danava-mohine
mleccha-praya-kshatra-hantre namas te kalki-rupine
(Srimad-Bhagavatam 10.40.22)
“O Lord! I offer my obeisances unto Your form of Buddha, who, possessing a faultless nature, deluded the miscreants by composing anti-Vedic scriptures. I also offer obeisances unto Your Kalki form, the annihilator of the wicked kshatriyas who are no better than barbarians.”
The Vedas encode instructions according to the eligibility or qualification of various living beings, especially human beings. But in the course of time, ignorant men took the tamasika3 orders to be the only instruction of the Vedas4 and engaged in the extensive killing of animals, sometimes even sacrificing human beings during worship of the demigods. At that time, the Supreme Lord descended in the form of Buddha and outwardly rejected the teachings of the Vedas for the welfare of human beings incapable of comprehending the true teachings of the Vedas. This implies that He disputed and cancelled His own prior teachings, propounded the futility of belief in God, and preached to human beings four noble truths, to free them from their violent practices. This act of Buddha provided instantaneous benediction to mankind of that period. As Lord Buddha was the Supreme Lord Himself, many people resolved to follow ahimsa-dharma, the path of non-violence, due to His influence. As a result of non-violence, the hearts of human beings became pious and their qualifications gradually increased, so Lord Shiva appeared as Shankaracarya. He re-established the supreme authenticity and decorum of the Vedas, and founded the philosophy of brahmakarana-vada (Brahman as the ultimate cause). In later ages, the Vaishnava stalwarts built the philosophy of bhakti upon this same foundation stone. From the personal and aggregate point of view, these are the steps of progress.
Sri Caitanya Mahaprabhu, who is the Lord Himself, removed the incompleteness of the previously propagated philosophies through His acintya-bhedabheda-tattva philosophy (the principle of inconceivable simultaneous distinction and non-distinction).
It is said that Sakyasimha Buddha, the son of Shuddhodana and Maya, and Buddha-avatara, the Vaishnavas’ object of adoration, are not one and the same person. Our Most Revered Nityalilapravishta Om Vishnupada 108 Sri Srimad Bhakti Siddhanta Sarasvati Gosvami Prabhupada has clearly said, “Shakyasimha Buddha was merely a vastly learned person, so we cannot call him the original Buddha or Lord Buddha.”
Acarya Sri Shankara has by mistake referred to Maya’s son, Buddha, as Sugata Buddha’ in the following commentary: sarvatha api anadaraniya ayam sugata-samayaha shreyaskamaih iti abhiprayaha.
The Amarakosha-grantha (Sanskrit dictionary) states:
“All-Knowing, Transcendental, Buddha, King of Righteousness, He Who Has Come, Beneficent, All-Encompassing, Lord, Conqueror of the God of Love Mara, Victorious of Three Worlds, He Who Controls His Senses, Protector from the Six Enemies, Possessor of the Ten Powers, Speaker of Monism (One Absolute), Teacher, Lord of the Sages, Embodiment of Splendor and Eminent Saint.”
In his commentary on the above verse, Srila Ragunatha Cakravarti has written: “All eighteen names of Buddha from ‘sarvajna’ (omniscient) to ‘shakyamuni,’ refer to Vishnu-avatara Buddha. Therefore, ‘Sugata’ clearly refers only to Vishnu-avatara Buddha.
sa shakyasimhah sarvarthasiddhah shauddhodanishcha sah
gautamashcarkabandhushca mayadevisutashca sah
“Teacher of the Shakyas, lion of the Shakyas, accomplisher of all goals, son of Shuddhodana, of Gautama’s line, friend of scholars, son of Mayadevi.”
“The seven aliases from ‘shakyasimha Buddha’ down to ‘mayadevisuta’ (the son of Mayadevi) refer to monks belonging to the Shakya Dynasty.”
Thus, Sugata Buddha and Shunyavadi (Shakyasimha) Buddha are not the same person.
Further evidence is found in Mr. H. T. Colebrooke’s Amarakosha, published at Ramapura in 1807. It is written in Chapter 21, Page 178 of Lalitavistaragrantha that Gautama Buddha performed penances at the same place as the previous Buddha (Vishnu Avatara Buddha). Maybe it is for this reason that in later ages he and Lord Buddha are considered as being one:
“Thereafter, in the twenty-first manvantara at the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Anjana, in Kikata Pradesha (the province of Gaya Bihar), just for the purpose of deluding those who are envious of the faithful demigods.”
According to Sri Vishvanatha Cakravarti Thakura’s commentary: anjana suto ‘jina sutashceti pathadvayam kikateshu madhye gayapradeshe
“The names Anjanasuta5 and Ajinasuta can both be found in the above verse. The province of Gaya has been called Kikateshu.”
Srila Sridhara Svamipada has written in his commentary:
buddhavataramaha tata iti
anjanasya sutah
ajinasuta iti pathe ajino ‘pi sa eva
kikateshu madhye gayapradeshe
“Buddha-avatara refers to Buddha who is the son of Anjana, and also in another reading, the son of Ajina. In the above verse, the name is written as Ajina or Anjana, and Kikata refers to Gaya Pradesha.”
It is written in the 29th Verse, 36th Chapter of Sri Nrisimha Purana: kalau prapte yath„ buddho bhavennarayana prabhuh
“Lord Narayana appeared as Buddha when the age of Kali Started.”
This clearly implies that Lord Buddha appeared five thousand years ago.
The following verse can be found in the second paragraph of Nirnaya-sindhu: jyaishtha shukladitiyayam buddhajanma bhavishyati
“Buddha will take birth on the 2nd day of the shuklapaksha6 of the month of Jyaishtha7.”
Another part of this book describes the mode of worshipping Buddha: pausha shuklasya saptamyam kuryyat bhuddhasya pujanam
“Worship Lord Buddha on the 7th day of the shuklapaksha of the month of Pausha.8”
This is the prescription for the worship of Buddha, the avatara of the Supreme Lord. The full moon day of the month of Vaishakha9, known as Buddha-purnima, is to be celebrated for both Buddhas, subject to consideration of both Buddhas together.
In Sri Madhvacarya’s commentary on Verse 1.3.24 of Srimad-Bhagavatam, from his book Bhagavata-tatparya, the following quotation from Brahmanda Purana has been referred to:
“In order to delude the demons, He (Lord Buddha) was present in the form of a child on the way while the fool, Jina (a demon), imagined Him to be his son. Later on, Lord Sri Hari (as avatara-Buddha) expertly deluded Jina and other demons by His strong words of non-violence.”
There is an authentic Buddhist book, Lankavatarasutra 10, in which Ravana, the king of Lanka, prays to Jina’s son, the ancient Lord Buddha, and to all the Buddhas and Buddhas’ sons who would appear in the future, via this eulogy (stava):
atha ravano lankadhipatih gathagiten anugayati sma
lankavatarasutram vaih purvabuddhanuvarnitam
smarami purvakaih buddhairjinaputra-puraskritaih
putrametannigadyate bhagavanapi bhashatam
bhavishyantyanapate kale buddha buddhasutashca ye
Therefore, this source leaves no doubt that the ancient avatara-Buddha and the modern Gautama Buddha are not the same person.
Buddha-avatara has been discussed in various Puranas such as Linga, Bhavishya, Varaha, Agni, Vayu, Skanda, Vishnu, and many others. In the 17th and 18th Chapters of the 3rd Section of Vishnu Purana, Buddha is referred to as Mayamoha. It should be remembered that the Buddha-avatara whose narrations are found in various Puranas and other scriptures, is not the nihilistic Buddha, the son of Shuddhodana. namo buddhaya shuddhaya daitya danava mohine
The preceding eulogy to Lord Buddha, taken from Akrura’s prayer in Srimad-Bhagavatam (10-40-22), is the essence of all the Vedas, Vedanta, Puranas, Itihasas and other scriptures. The meaning of this prayer is:
“O Lord, I offer my obeisances unto Your faultless beguiling form of Lord Buddha who enchanted the demons and devils by composing anti-Vedic mantras.”
Commenting on this, Srila Vishvanatha Cakravarti Thakura has written: shuddhaya vedaviruddha shastra pravarttakatve ‘pi nirddoshaya
“The meaning of the word ‘shuddhaya’ is that although He is the founding element of anti-Vedic literature, yet He remains inculpable.”
Therefore, by establishing shastras opposed to the Vedas, He (avatara-Buddha) hypnotized devils and demons. This is the reason why some writers of Buddha’s biography consider avatara-Buddha and human Buddha to be the same.
In Canto 6, Chapter 8,19th verse of Srimad-Bhagavatam, King Indra prays to Lord Buddha with the mantra, buddhas tu pashanda-gana-pramadat. This mantra is from the Narayana kavacha of Vishvarupa, the son of Sage Tvashta. By reciting this mantra Indra prayed, “O Lord Buddha! Save me from the defect of indifference born out of atheistic hypocrisy.”
This means that Lord Buddha, in His asura-vimohanalila (the pastime of hypnotizing the demons), deluded the wicked natured people by establishing scriptures opposed to the Vedas. “Save me Lord Buddha from the terrible offence of disobeying the Vedas due to ignorance of their secret meanings.”
Factually, Lord Buddha is not a condemner of the Vedas for any reason whatsoever. This pastime is meant only to mesmerize the demons. It is written in the 40th chapter of the Maheshvara section of Skanda Purana that:
“After the passing of 3600 years of Kali-yuga, Lord Buddha, the avatara of Vishnu, the saviour of dharma, will appear in the Magadha territory from the womb of Anjani, fathered by Hemasadana. He will perform many glorious tasks and rule over the earth containing seven islands, for sixty-four years. Then, safeguarding His glories with His devotees, He will retreat to His abode.”
Thus, we can see by the authentic words of genuine scriptures, that Lord Buddha and Shakyasimha/Gautama Buddha are not the same. The Lord has established many anti-Vedic scriptures for deluding the demons. Other Buddhas also followed Him and propagated anti-Vedic nihilism. That is why many doubts arise, as all of them have been mentioned together in several places11. Srila Krishnadasa Kaviraja Gosvami has written: veda na maniya baudha haya ta nastika.
“With no regard for the Vedas, Buddha has become atheistic.”
This means, in India, those who have no faith in the Vedas are considered to be atheistic.
According to the German scholar Max Muller, Shakyasimha Buddha was born in the Lumbini Forest of Kapilavastu in 477 B.C. Ancient Kapilavastu is a famous district situated near Nepal. Gautama’s father’s name was Shuddhodana and His mother’s name was Mayadevi. Anjana’s son and Maya’s son both share the same name but one appeared at Gaya and the other at Kapilavastu. Thus, the appearance places and parents of Vishnu Buddha and Gautama Buddha are totally different. Because the human Buddha was unable to understand the asura-vimohana-lila of Lord Vishnu Buddha, he propagated anti-Vedic nihilism [voidism].
NOTES:
1 A Bengali reference encyclopedia
2 Gaya Region: This is famous as Bodha Gaya or Buddha Gaya. This is the most important pilgrimage place of Buddhists. This place was famous even before the time of Christ. The remains of the Mahabodhi Temple and the Stupa (monument), built by King Ashoka, are evidence of its fame and antiquity. The Pippala tree (ficus religiosa), under which Buddha attained enlightenment, is still there today. In the journey diary of the Chinese traveler, Fahiyan, a description of the Mahabodhi Temple of Uruvilva has been provided.
3 The mode of ignorance.
4 In the scriptures animal sacrifice is specified to enable society to gradually rise above violent tendencies.
5 Suta’ means son’.
6 Shukla-paksha: The moonlit half of a lunar month the bright fortnight.
7 Jyaishtha month: the 2nd month of the Hindu (Lunar) calendar (Summer).
8 Pausha month: the 9th month of the Hindu (Lunar) Calendar (Winter).
9 Vaishakha month: the 1st month of the Hindu (Lunar) Calendar.
10 Lankavatara-sutra’ was published with the help of the Indian Buddhist Text Society and Bengal Government in January 1900 A.D.
11 In the 21st issue of the 18th volume of Gaudiya (Magazine), in the articles of Srila Saccidananda Bhaktivinoda Thakura entitled, Pracchanna Bauddha and Nastikyavada’ (Disguised Bauddha and Atheism) and Gautama’ as well as in the book Sri Gaudiya Darshana: History and Elements’ by Sri Sundarananda Vidyavinoda (a disciple of Srila Bhakti Siddhanta Sarasvati Gosvami Thakura), the name of Shakyasimha Gautama Buddha has rarely appeared while writing about the Buddhist philosophy.
Pujyapada Tridandi Svami Srimad Bhakti Prajnana Keshava Maharaja, the beloved disciple of Srila Bhakti Siddhanta Sarasvati Gosvami Thakura and founder of Sri Gaudiya Vedanta Samiti, in his writing, Mayavadera Jivani’ (The Life History of Impersonalism), has written: “The lila of the Supreme Lord, the expansion of the Lord, Buddha, appeared around 3500 B.C.” (Page 74)
“Nihilistic Siddhartha was the disciple of Sage Gautama of Kapila’s lineage. Therefore, his other name is Gautama.” (Page 14)
Shakyasimha Buddha appeared around five hundred years before.” (Page 18)
12 Buddha married Yashodhara at the age of sixteen years. Buddha renounced the world at the age of twenty-nine years. He attained emancipation at the age of eighty years (New Bengali Dictionary of Asutosh Dev)
Anadi and Nitisara share a quiet moment in nature (Photo by December Gonzaga-01). Morning Prayers, a devotional album by Anadi Radha Dasi recorded with her husband, Nitisara Das, has been entered for Grammy consideration. The couple says voting runs from October 10 to 22, 2026, and they will announce nominees on November 16. Released on […]
West Bengal Urban Development and Municipal Affairs Minister Agnimitra Paul (center) with ISKCON Mayapur Co-Directors Subhekshana Das and Braja Vilasa Das outside the ISKCON Mayapur temple hall. Recently, West Bengal Minister for Urban Development and Municipal Affairs Agnimitra Paul visited ISKCON Mayapur to meet senior officials and temple representatives to discuss a proposed plan to […]
On Saturday, October 3rd, 75 devotees gathered with joyful enthusiasm in Houston to celebrate the 61st anniversary of ISKCON’s Founder-Acharya, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada’s historic arrival in the United States. The Houston Harinam Sankirtan group organized the landmark occasion as part of its weekly street chanting program, taking it to the local […]
From the rustic beauty of terra cotta wall reliefs to the grandeur of temple
architecture, India’s ancient culture and art bring us to spiritual
self-awareness.
by Visakha-devi dasi
Reviving an ancient tradition, four qualified and devotional artists in
ISKCON’s Mayapur center are creating a series of bas-reliefs that illustrate
events in the life of Lord Caitanya, who is Krsna Himself in the role of His
own devotee and who appeared five hundred years ago in West Bengal.
It had seemed like a castle in the sky. For so long I’d been hearing the
devotees in the Hare Krsna center in Mayapur, West Bengal, talk about terra
cotta panels, terra cotta tiles, terra cotta bas-reliefs, terra cotta statues,
terra cotta this, terra cotta that. After seven years I’d developed a kind of
apathetic I’ll-believe-it-when-I-see-it attitude.
one of the reliefs, following painting and glazing.
Once again in Mayapur, on my annual winter pilgrimage, I took an early-morning
walk around our grounds to see what had developed while I was away. The air
was crisp, and as I approached Srila Prabhupada’s partially completed memorial
shrine, I saw kingfishers diving from low branches into the deep green waters
of the ornamental lake. I rounded a corner, passed a huge cement statue, and
suddenly, to the left of the pathway, caught my first glimpse of a terra cotta
panel, splendidly illumined by the rising sun. As I drew closer, my eyes
feasted upon the panel’s magnitude, and my mind was transported to centuries
past, when, throughout ancient India, entire communities of master artists had
worked with intense devotion to decorate temples and shrines.
As I stood there feeling ashamed for having doubted the Mayapur devotees, a
sudden voice scattered my thoughts.
“Well, how do you like it?”
I turned around and was surprised to see Surabhi Swami, the minister of
architecture for the International Society for Krishna Consciousness and chief
architect of Srila Prabhupada’s shrine.
“Well, yes. I mean, it’s fantastic,” I stammered. Surabhi was surrounded by a
group of young Western men and women—art students, I later learned, studying
the project. Surabhi was explaining the overall artistic concept of the
building and of future projects. Thinking it a good opportunity for me to find
out more, I joined the group.
“We could have used any number of mediums to decorate the
samadhi
[shrine],” Surabhi was saying, “but we decided on terra cotta over all others
because it’s traditional. We’re presenting a traditional message, so we
thought it fitting to use the traditional medium.”
“How old is terra cotta?” someone in the group asked.
“It’s as old as civilization. In the Bankura district they’ve discovered a
terra cotta figure from the second century B.C. But that’s nothing. Terra
cotta was used during Lord Krsna’s time, thirty centuries B.C., and Lord
Rama’s time, millions of years before that!”
Terra cotta
literally means “baked earth”; it’s a hard ceramic clay used in pottery and
construction. Now, as I walked through the artists’ work area with Surabhi
Swami and the others, I saw it used in fifteen-foot-square, ten-foot-square,
and seven-foot-square bas-relief panels depicting pastimes from the Vedic
scriptures
Srimad-Bhagavatam
and
Sri Caitanya-caritamrta.
“Dr. George Michell has done a detailed study of the temples and terra cotta
of Bengal,” Surabhi Swami said, “and he explains that here in Bengal in the
sixteenth century there was a religious revival because of Lord Caitanya and
His followers. At that time the upper classes—nobility, landed gentry,
intellectuals—were giving their wealth for constructing temples and were
spending much of their time hearing about and discussing Lord Caitanya and His
teachings. The result was a remarkable development in Bengali religious
literature. “The sculptural decorations on Bengal’s many temples paralleled
this development in religious literature. The temple sculpture, generally in
terra cotta, served as a kind of permanent record of the dramas, songs, poems,
and narratives.
“In the second half of the nineteenth century, temple patronage in Bengal
declined as the Indian middle class became Westernized and Calcutta became the
capital of British India. Artisans found themselves without work and were
forced to turn to other crafts, like wood carving. New materials, like
concrete and steel, dealt a final blow to the brick and terra cotta tradition.
So for us to use terra cotta here is to revive an important art form.”
Surabbi Swami, minister of architecture for ISKCON, explains a patterned
formation of terracotta brickwork on one of the old temples at Kalna, West
Bengal
By now we had paused before three shabbily dressed Indians who were working on
a relief of Laksmi-devi, the goddess of fortune, being offered presentations
by various demigods and goddesses gathered around her throne.
“Not only did we revive the art form,” Surabhi said, “we also reinstituted the
integrity of the message. When terra cotta was widely used in temple
decorations, the terra cotta artists, like the majority of Bengalis, were
illiterate. So they could not become familiar with the Sanskrit scriptures
that delineated the pastimes they were depicting. Instead, they took the word
of the local Bengali poets and dramatists. The problem was that these authors
didn’t hesitate to introduce new episodes and add their own interpretations.
So oftentimes the artwork isn’t true to the original.
A detail from a temple in Kalna, built in 1849
“But all the art we do,” Surabhi said with a wave of his hand, to indicate the
many reliefs in the workshop, “and all that we
will
do are based on the original pastimes described in
Srimad-Bhagavatam
and
Caitanya-caritamrta.
No one here adds any interpretations or new episodes. That’s how we’re
maintaining the purity and spiritual potency of this art.”
As Surabhi Swami spoke, I watched the men in front of us work. Judging from
their appearance, you might think they were ordinary laborers, yet they were
fashioning such a beautiful relief of Laksmi-devi. Immediately, I wanted to
find out more about these artists, but being an uninvited newcomer, I kept
quiet. Then, as we were about to move on, another woman asked the question I
had in mind.
Joyous festivities during Lord Caitanya’s appearance-day celebration five
hundred years ago, as painted by Dinesh, a full-time devotee-artist.
“Where are your artists from?” she said, looking at three men who had stopped
their work to observe us.
This time, Anakadundubhi dasa, the art director in Mayapur, answered. “We
found one family of five talented brothers, and we’ve commissioned them to do
this work. This is the eldest and most qualified of them.” He indicated one of
the three, a fortyish man in a worn green sweater who had curly, unkempt hair
and several days’ growth of beard. “He and two of his brothers do the reliefs
from the
Srimad-Bhagavatam.
The other two brothers work on
Caitanya-caritamrta
reliefs.
To make the terracotta bas-relief panels, devotee-artists first cover a
seven-foot by seven-foot area with clay taken from their own ISKCON Mayapur
land. They then form it into a relief depicting a pastime from the Vedic
scriptures. in this case the account of a proud sage who is pursued by a
deadly disc weapon
“Srila Prabhupada wanted us to employ local talent,” Anakadundubhi continued,
“and this man, the eldest, met Prabhupada here in Mayapur in 1972. Prabhupada
told him, ‘You are like my artist disciple. Please work here with us and teach
these boys and girls [Prabhupada’s Western disciples].'”
Looking from these men to their work and back again, I impressed upon myself
that you can’t tell a man by his looks. For here, hiding behind a common
appearance, were three qualified and devotional artists.
The artists cut each relief into sections and bake them in a kila. Then the
sections are reassembled, as here on the wall of Srila Prabhupada’s memorial
shrine in Mayapur. This relief depicts the confrontation between the boy
devotee Prahlada and his demonic father. In the final step, an artist will
fill in the spaces between the sections with clay
It was time for lunch, and as the group dispersed, I walked up to Surabhi
Swami. Looking at him, I remembered when I first met him—practically bumped
into him—a tall, lanky Dutchman who was strolling around our ISKCON land in
Bombay in 1972. He had introduced himself to me as “Hans” and said that his
wife and brother were devotees and that he’d been to our temple in Amsterdam.
The day after our meeting, he had met Prabhupada, and before long Srila
Prabhupada had had him sitting in the room connected to his own, drawing plans
for our Bombay temple. That’s where I had seen him for days, sitting at a
small round table next to Prabhupada’s door, designing a temple. Eventually he
had been initiated. To date he has completed not only the Bombay temple but
also the ISKCON Vrndavana temple. (Srila Prabhupada was pleased and declared
that as long as these temples stood, Surabhi’s Krsna consciousness would also
stand.)
The holy land of Mayapur, with its verdant fields, forms the backdrop for
figurines of Lord Krsna and the cowherd girls to receive finishing touches
of paint from Anakadundubhi dasa, the art director for the Mayapur Project
Before I could speak, Surabhi Swami spoke to me, noting how the three artists
had immediately gone back to work. “You can tell the artists from the
laborers,” he said, “because the artists are absorbed in their work. With the
laborers, you have to push them, watch them, and as soon as time’s up, they’re
off to their homes. But the artists have pride in their work. They’ll go day
and night hardly noticing that the time has passed.”
Surabhi spoke more generally about art. He said that spiritual art, more than
being decorative, more than being an expression of artists’ feelings or
experiences, was a way to meditate on higher beings—ultimately to invoke the
presence of the Supreme Personality of Godhead and His incarnations and
expansions.
In a grimmer mood, the figures at right depict a scene from the Vedic
scripture Srimad-Bhagavatam: the conflict between the incarnation of Krsna
as a boar and the great demon Hiranyaksa.
Later I saw a book that Surabhi had referred to:
The Hindu Temple,
by the world-renowned specialist in ancient Indian art and architecture Stella
Kramrisch. She quotes Vedic scriptures, like the
Brhat-samhita,
which describe in detail specific proportions and features of the incarnations
of the Supreme Lord. These texts guide the sculptors, who fashion statues and
reliefs that directly convey divinity to the beholder.
Srila Prabhupada has often explained how God is present everywhere by virtue
of His diverse energies. In His Deity forms in the temples, however. He is
present personally. Pure devotees not only see Him there, they also have
conversations and pastimes with Him. (Several of these are recorded in
Caitanya-caritamrta.)
Hearing Surabhi Swami speak and having read of the exactitudes in Deity
sculpturing, I became awestruck by the potency and contribution of Vedic art
in society: the artists, by their art, were ushering their viewers into the
divine presence of God.
From the simplest materials – straw, string, wood, clay , and paints-a
devotee fashions a lifelike form of Advaita Aciirya, an incarnation of God
who appeared in Bengal five hundred years ago
On His appearance-day anniversary, Advaita Acarya is worshiped along with
Sri Sri Radha-Madhava. Deities of the Supreme Lord.
The next day, when Surabhi Swami invited me to go with the group to a nearby
terra cotta temple, I happily accepted. It turned out to be not one temple but
three grouped together. The first, built in 1849, was small, single-domed, and
covered with intricate and detailed figures in terra cotta, The next two
temples were a century older, both with twenty-five domes and less-refined
terra cotta work. Surabhi Swami pointed out that the bricks must have been
molded while they were still wet, then baked and set in a complex, patterned
formation to make the temple walls.
During the jarring two-hour drive back to Mayapur, over innumerable potholes
and worn-out roads, we discussed what Vedic art means. “Vedic art,” Surabhi
pointed out, “comes from the Vedic culture, which flourished in India five
thousand years ago, when society had four social divisions [intellectuals,
administrators, merchants and farmers, and laborers] and four spiritual
divisions [celibate students, householders, retired men, and renounced monks].
These are natural divisions, just as my head, arms, stomach, and legs are
natural divisions of my body. As the parts of the body work harmoniously, so
the Vedic society was known for its harmony. Everyone worked according to his
propensity and was able to fully develop his individuality while progressing
toward life’s highest goal—love of God.
“Vedic art reflected this highly evolved culture. The ultimate goal of this
art was to please the Supreme Lord, Krsna. And the artists accomplished that
by attracting people to Krsna, by heightening people’s awareness of God.
“But over the centuries, Vedic culture and art declined, until Lord Caitanya’s
renaissance, which resulted in temples springing up in all parts of India,
like the ones we saw today. After Lord Caitanya, the Vedic culture declined
once more. Now, inspired and directed by Srila Prabhupada, we’re offering it
again in the form of Krsna conscious culture and art—writing, photography,
architecture, sculpture, painting, cinema, music—all meant to bring us to
spiritual self-awareness.”
I suddenly realized why going to a Krsna temple in India was so different from
going to one in the West. In both cases, the Deities are installed and are the
center of the temple and the reason for it. And in both cases the temple
vibrates with the sounds of the holy names of the Lord. And in both cases the
Lord is worshiped with flowers, incense, ghee lamps, art, drama, ceremonies,
and discourses. But in the West, most temples are converted houses or
apartments, while in India the temples are designed and built specifically as
temples, and the potency of Vedic art is enshrined within them. Often the
temple dome will be visible for miles around, and just by seeing it one
remembers the Lord. While seeing a temple, we view sacred architecture. While
walking through a temple’s halls, we are enclosed in a dim, soothing
atmosphere caressing the mind and eye after the fierce daylight and hectic
pace outside.
The temple atmosphere derives greatly from the architecture and carvings,
which create a harmony of height, breadth, and depth measured by rhythms of
graded light and darkness. At first, more than recognizing the identity of the
pastimes in relief on the walls, ceiling, and capitals, and more than admiring
the perfection of the workmanship, one communes with the images simply through
their lyrical grace.
The monument as a whole is dynamic, and as we circumambulate it, taking time
to gaze at and identify the art piece by piece, we find a freshness to our
devotion and realization. At every turn the ultimate meaning of the temple is
brought near to us, and the figures on the walls form the basis of our onward
journey beyond the manifested world and toward the massive doors before the
altar, where we will greet the Deity. When we are in the presence of the
Deity, the power and impact of all the other figures seem to increase.
Before the Deity we halt, our eyes taking in the presence of the Supreme Lord.
Having already been impressed by the many transcendental visions within the
temple, our minds are arrested by the immortality of God’s form and are moved
afresh by the beauty of the Divinity. Such an experience, repeated daily and
regularly, cannot but have a lasting effect on us, what to speak of on the
artists.
But now the local people have forgotten all this. And as a result the temples
are dilapidated, dirty, and poorly attended. Comparing what once was with what
now is, I felt a sinking feeling.
Yet, returning to the ISKCON Mayapur project that afternoon and seeing the
temple bustling with guests, I took heart to see Srila Prabhupada’s influence
in reviving and repopularizing Vedic culture. In addition to the terra cotta
work I had already seen, I also saw the art the devotees were doing for Srila
Prabhupada’s books, as well as the murals they were executing throughout
ISKCON’s Mayapur community. Other devotees were making jewelry, ornaments,
crowns, and elaborately embroidered garments for ISKCON Mayapur’s worshipable
Deities. I saw devotees manufacturing
karatalas
and
mrdangas
(hand cymbals and clay drums), traditional instruments to accompany devotional
chanting. Perhaps it’s not big enough to be called a renaissance, but it is
big enough to create a spiritual revival in the lives of thousands throughout
the world—who’ve found, through Krsna conscious art, literature, philosophy,
and practice, a meaning and purpose to life. Previously, for me at least, such
lofty ideals were nothing more than a castle in the sky.
A luminary of Vraja and a stalwart and exemplary Go-sevaka, Shri Ramesh Baba of Maan Mandira left on the most auspicious Indira Ekadasi.
The renowned Padma Shri awardee and ascetic saint of Vraja, Ramesh Baba Maharaj, passed away at the age of 88 on Tuesday, October 6, 2026, at the famous Maan Mandira in Barsana, Uttar Pradesh. After a long illness, he left his mortal body and went to Goloka Dhama. The news of his disappearance (tirodhan) has cast a shadow of deep sorrow over the entire Brajbhoomi and his devotees.
His life and major contributions:
Environment and Vraja protection: Ramesh Baba fought a long fight to protect the Vraja hills, sacred water bodies and natural heritage. As a result of his movement against illegal mining in the Braj hills from Varsana to Rajasthan, the Supreme Court banned mining there in 2008.
Cow Service: He dedicated his life to cow service and established the world-famous ‘Mataji Gaushala’, where thousands of cows are served.
Yamuna Mukti Andolan: He led various powerful movements, including a march in Delhi, to make the Yamuna River pollution-free and free.
Acknowledgement: The Government of India awarded him the prestigious Padma Shri in 2019 for his contribution to the culture, environment and selfless social service of Brajbhoomi.
Born in Prayagraj in 1938, this great saint moved to Barsana at the age of just 16, attracted by Srimati Radharani, and devoted himself to the service of Vraja-dhama forever. His departure is a big loss for Sri Vraja-mandala and the Vaisnava community.
Please accept my humble obeisances. All glories to Srila Prabhupada.
I just received news from Gaura Gopal das, the son of Sriman Jaya Tirtha Charan Prabhu, that he is preparing to leave his body in New Zealand. He wrote:
“I am informing you that my father is preparing to leave his body in his home. He has been diagnosed his Stage 5 Kidney Failure which is now at the end of life stage. This is putting pressure on other organs in his body, and it appears he is in his final days. He is conscious, but unable to speak, eat, drink, or move pretty much at all.”
Jaya Ttirtha Charana Prabhu was known as the “Saligram Sila acarya,”not only because of his elaborate puja of his large collection of silas, but also because he curated a hidden website for those who were dedicated to the worship of Saligram. It was and still is a valuable resource for all things related to Saligram silas. It is now only available on the “wayback machine” at https://tinyurl.com/2yjcu4ca
In Jaya Tirtha Charan Prabhu’s last days and hours we request the worldwide Vaisnava community, especially those of you who worship Saligram sila, to take a moment and pray that Lord Krsna be merciful to His loyal servant and take Jaya Tirtha Charan Prabhu, back to Godhead, away from the miseries of this horrible material world, and where in his siddha-svarupa he can engage in his eternal service to Sri-Sri Radha Krsna and Sri-Sri Gaura-Nitai.
Deena Bandhu Prabhu: Please join us in prayers for a dear friend, Ananta Shakti Prabhu. who left us Dwadasi evening surrounded by devotees in England. A kind sensitive soul who was dedicated for over four decades serving though his art touching the hearts of many devotees. Ananta was tottaly dedicated to the mission who loved the devotess and expressed this deeply through his humility. May Srila Prabhupada take him in his arms and lead to the Lotus feet of the Lord!
The Divine Form by Ananta Sakti Dasa
An artist realizes his dream of finding the perfect form
(From Back to Godhead)
During my school days in the 1960s, it wasn’t difficult to see that the modern education system was a kind of slaughterhouse for the mind and intellect, a place where individuals were reduced to packaged goods to be consumed by an exploitative society. At age fourteen I decided to become an artist/ naturalist, which meant spending lots of time absent from school but present in my local library, and exploring riverbanks, shorelines, and wooded areas. In the library I met illustrious teachers every time I opened an art book. Great artists like Picasso, Da Vinci, Gaugin, Raphael, and the Pre- Raphaelites taught me so many lessons in the use of color, tone, composition, and most of all, imaginative expression. In the great outdoors, Mother Nature was a wonderful teacher who introduced me to the miracle of changing seasons, wherein infinite varieties of fascinating creatures coexist in an ecological wonderland.
With so much inspiration available for a budding artist, where would I start? I thought I’d give the educational system another try, and I visited the local art college. The head of the Fine Art section was a waffling intellectual living on cloud nine, so I gave that a miss. The Graphic Design department was all about selling products and making a living, but at least that was practical. I enrolled, but the psychedelic generation I was a part of had a profound effect on my consciousness. I needed answers to the important questions of life: Who am I? Where am I going? What is the purpose of life?
I concluded that art is best when it encapsulates the answers to these questions in a new, exciting way. But what are the answers? The Graphic Design department was just going to engage me in the advancement of consumerism, so I left.
My best friend at that time was Ron Holbeche, a Christian mystic who painted vibrant canvases that were exhibited in the more progressive churches. He always talked to me of God and service to God. He was like my guru and always asserted, “Man was made to serve God.”
Ron and I both craved a vision of a perfect person, and we had our own conceptualizations of what that meant. Ron painted the silhouette of a young Adonis male filled with hundreds of bright rainbow colors, whereas I considered that a perfect person must be seen to contain a harmonious combination of aggressive logic and gentle intuition. I reasoned that to be complete, such a being would be androgynous. I decided to depict this ideal not as a hermaphrodite, but in a symbolic way, with half the body male and the other half female, much like the Siva-Sakti form seen in Indian temples.
Encounter with Lord Rama
At about this time, I built a tepee of the American Indian style, lived in a forest commune, and made an independent living as a portrait artist. I also specialized in designing and making fringed, beaded moccasins for the hippie community. It was a busy, productive life. Then, as if by divine providence, an art college friend, upon returning from a visit to Bangkok, gave me some rice-paper rubbings taken from bas-reliefs of divinities of the temple of the reclining Buddha. Although I didn’t know it at first, the images depicted the pastimes of Lord Ramachandra. I immediately appreciated the combination of delicate exquisiteness and divine irresistible power that Ramachandra personified while upon His chariot, bow drawn, ready to slay His evil enemy.
I started work on a series of highly detailed color studies based on these rubbings. I became obsessed and addicted to these forms. They represented sweet perfection to me. One of my friends, who had visited Krishna’s holy town of Vrindavan, India, then told me that the divine person was Ramachandra, an incarnation of the Supreme Lord Krishna. He gave me some Spiritual Sky incense (made by Hare Krishna devotees) and advised me to offer a stick a day to the figure of Krishna on the packet, which I did.
Around this time I received a surprise visit from someone who had been given my address. Her name was Carol, and she was from the Hare Krishna temple in Toronto. After introductions, she wanted to teach me a mantra. I responded by closing my eyes tight and repeating over and over again, with rapt attention, the words she gave me: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.
As I was doing this, a beautiful bluish person of independent power, much like the figure on the incense packet, entered my consciousness. This person personified bliss and possessed a body of pure energy, just like liquid sapphire. I was stunned, blessed, and totally at a loss for words. Carol had introduced me to the chanting of the holy names, for which I am forever grateful.
Soon after, I visited the Hare Krishna temple in Watford, just outside London, and had darsana with the presiding Radha-Krishna deities, Sri Sri Radha Gokulananda. That was probably the greatest revelation I ever had. It seemed the ultimate deja vu experience, and my intuition made sense when the devotees explained that we all have an eternal loving relationship with God. It simply needs to be awakened by the glorification of His holy names.
I joined the temple shortly after and received formal initiations. In the following years I had many opportunities to study and glorify the divine forms of the Lord in His multifarious aspects and also to do portrait studies of His Divine Grace A. C. Bhaktivedanta Prabhupada.
God’s Unique Spiritual Form
Discovering the actual form of our most ancient of friends, that friend who has been patiently guiding and tolerating us since time immemorial, must surely be the greatest of all discoveries and experiences. Growing up in the patriarchal Christian tradition, I learned through art that God, being the original father, must look like a mighty yet old and bearded Anglo/ European man. He casts stern glances in all directions while sitting on His kingly throne surrounded by angels and light. At slight provocation He hurls flaming thunderbolts at those who dare defy His authority.
This anthropomorphic projection surely strikes fear and reverence into human hearts, but does such a contrivance inspire love? I think not.
I found the Vedic viewpoint to be much more attractive on all levels. It teaches that God is beyond the influence of time, which is subordinate to Him. He therefore possesses an eternally youthful form of incomparable beauty in every detail, from His fine, curling, bluish black hair, to His radiant toenails, which defeat the luster of the most precious gems. Restless lotusshaped eyes adorn His splendorous face. Every aspect of His form intrigues the eyes to an insatiable degree. Therefore the name Krishna, meaning “the all-attractive,” is surely a fitting name for God.
As an artist I am concerned with dimensions. If we examine the dimensions of Krishna’s divine form as revealed in the Vedic scriptures, we discover that many measurements differ from the human form. The most obvious differences are the size of His head in proportion to His body and that His hands reach to His knees. Indian sculptors who carve temple deities use these dimensions, which are delineated in reference books. The measurements are exact and define divine deity forms, thus setting them apart from any type of human form, although obvious similarities are there.
In the sacred Bhagavadgita (9.22) Lord Krishna says, “But those who always worship Me with exclusive devotion, meditating on My transcendental form—to them I carry what they lack, and I preserve what they have.” And in the Brahmasamhita Lord Brahma also assures us, “Only a person whose eyes are smeared with the ointment of love can see the beautiful form of Sri Krishna.”
Although I am unqualified to approach Lord Krishna, Srila Prabhupada’s followers have mercifully engaged me in Krishna’s service, in particular by depicting Krishna’s pastimes and writing and illustrating books on the subject. For this blessing I am eternally grateful because a picture of Krishna’s pastimes provides a view into the spiritual world. Therefore, as an ISKCON artist, I would like to offer the following recommendation: Suspend your disbelief, for with faith and an open mind, an apparent statue comes alive and a picture becomes a window to another world. Imagination and the spirit of devotional service give life to what appears to be the dull matter of this world. Therefore, in this mood let us serve Lord Krishna, His devotees, and whomever we can, and be happy forever. Hare Krishna.
Ananta Sakti Dasa, initiated in 1979, lives in Borehamwood, England.
Sarvabhauma Bhattacharya was formerly Brihaspati, the guru of the gods.
(Gaura-ganoddesha-dipika 119)
Sarvabhauma’s Scholarship
When Krishnadas Kaviraj Goswami lists the branches of Sri Chaitanya, after
listing those devotees like Paramananda Puri and Svarupa Damodar who came to
join the Lord in Jagannath Puri, he enumerates those Bengali devotees who were
already living in Puri when the Lord arrived there and who then met him for
the very first time. Sarvabhauma Bhattacharya is considered the most important
of these devotees.
One of the biggest branches of the Lord was Sarvabhauma Bhattacharya. Another
was his brother-in-law, Gopinath Acharya.
(Chaitanya Charitamrita 1.10.130)
Sarvabhauma Bhattacharya had tremendous learning in both Nyaya and Vedanta.
Although he was a grihastha, he took the kshetra-sannyasa, vowing never to set
foot outside of Jagannath Puri, and he taught Vedanta to students there. He
gave discourses on Shankaracrya’s commentary on the Vedanta to Mahaprabhu
himself until he came to understand its real meaning by his grace.
Mahaprabhu delivered the Mayavadi Sarvabhauma Bhattacharya. Both Vrindavan Das
Thakur, not different from Vedavyasa himself, and Krishnadas Kaviraj Goswami
have described how this took place in their biographies of the Lord.
HOUSTON, TX — On Saturday, October 3rd, 75 devotees gathered with joyful enthusiasm in Houston, to celebrate the 61st anniversary of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada’s historic arrival in the United States. Organized by the Houston Harinam Sankirtan group as part of their weekly street chanting program, the landmark occasion took to the local waters on a riverboat in League City, Texas echoing the momentous 1965 Jaladuta voyage that brought the teachings of Lord Chaitanya to the Western world.
This special celebration marks League City as the second location covered by the Houston Harinam Team, following Katy, as part of their inspiring initiative to spread the holy names to every town and village across the greater Houston metropolitan area.
The event commenced with a spirited kirtan that reverberated across the water as devotees chanted and danced in deep gratitude. Attendees gathered to listen attentively to narration detailing Srila Prabhupada’s perilous voyage from Kolkata to Boston, reflecting on the immense faith and sacrifices he made to establish the International Society for Krishna Consciousness (ISKCON). To connect more deeply with Srila Prabhupada’s mood and the inner intent of his mission, the devotees collectively sang his heartfelt prayer, “Krsna Tava Punya Habe Bhai” (Bhagavan Krsner Pada Padme Prarthana). Singing Verse 2 especially reminded the devotees of Lord Chaitanya Mahaprabhu’s prophecy coming to fulfillment before their very eyes that the holy names would be heard in every town, village, river, ocean, and stream.
In the days leading up to the gathering, weather channels issued warnings of severe storms and potential flooding. Recalling how Lord Krishna miraculously calmed the Atlantic Ocean during Srila Prabhupada’s journey, the organizing team prayed earnestly to Houston’s presiding deities, Sri Sri Radha Nilamadhava, for clear weather. Krishna mercifully answered their prayers: not a single drop of rain fell during the event, and a pleasant blanket of clouds kept the scorching Texas sun at bay throughout the afternoon.
As a token of appreciation for their hospitality on the water, the devotees presented boat Captain Jake and crew members Michelle and Cameron with copies of Srila Prabhupada’s books alongside sacred Maha-garlands from the deities.
The celebration concluded with a sumptuous prasadam feast featuring veggie burgers, potato chips, and carob cake. Energized by the voyage’s spiritual bliss, participating devotees expressed excitement about making this boat-based anniversary celebration an annual Houston tradition.
Sarvabhauma Bhattacharya was formerly Brihaspati, the guru of the gods. (Gaura-ganoddesha-dipika 119)
Sarvabhauma’s Scholarship
When Krishnadas Kaviraj Goswami lists the branches of Sri Chaitanya, after listing those devotees like Paramananda Puri and Svarupa Damodar who came to join the Lord in Jagannath Puri, he enumerates those Bengali devotees who were already living in Puri when the Lord arrived there and who then met him for the very first time. Sarvabhauma Bhattacharya is considered the most important of these devotees.
One of the biggest branches of the Lord was Sarvabhauma Bhattacharya. Another was his brother-in-law, Gopinath Acharya. (Chaitanya Charitamrita 1.10.130)
Sarvabhauma Bhattacharya had tremendous learning in both Nyaya and Vedanta. Although he was a grihastha, he took the kshetra-sannyasa, vowing never to set foot outside of Jagannath Puri, and he taught Vedanta to students there. He gave discourses on Shankaracrya’s commentary on the Vedanta to Mahaprabhu himself until he came to understand its real meaning by his grace.
Mahaprabhu delivered the Mayavadi Sarvabhauma Bhattacharya. Both Vrindavan Das Thakur, not different from Vedavyasa himself, and Krishnadas Kaviraj Goswami have described how this took place in their biographies of the Lord.
Smita Krsna Das joins guests at the cinema entrance. A screening of Hare Krishna! The Mantra, the Movement and the Swami Who Started It All drew approximately 250 people to Suncoast CineCentre in Durban, South Africa, in September. Hosted by ISKCON Durban as part of the movement’s 60th-anniversary commemorations, the in-person event attracted an audience […]
On Sunday, 4 October 2026, approximately 3,500 people gathered in Ilford, East London, to celebrate the Ratha Yatra of Their Lordships Sri Jagannatha, Sri Baladeva and Srimati Subhadra Maharani.
The festival began at Valentines Park, where the beautifully decorated Ratha cart set off towards Ilford High Street, passing through Ilford Station. As the chariot moved through the streets, devotees led the chanting of the Hare Krishna Mahamantra, followed by the beautiful recitation of Jagannathastakam. People of all ages and backgrounds joined the procession, taking turns to pull the Ratha and participate in Lord Jagannatha’s service.
A classical dance was performed before the chariot as the procession began, adding to the devotional and cultural atmosphere. The celebration continued at Ilford High Street, where a range of activities welcomed the wider community.
The Bhakti Corner provided an opportunity for visitors to connect with the East London community and learn more about devotional activities. The Kids Corner offered crafts and games for children, while the Sankirtan team distributed books by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. The Main Tent hosted a vibrant programme of cultural and devotional performances. The audience particularly enjoyed a delightful dance by the toddlers, while the Pandava Sena presented a drama.
The festival was honoured by the presence of Cllr Bert Jones, Mayor of Redbridge; Cllr Sunny Brar, Cabinet Secretary for Policing; and Cllr Yogesh Saini, Councillor. Senior ISKCON representatives HG Dayal Mora Dasa, Temple President of ISKCON London; HG Parusuram Dasa, Director of Food for All; and HG Tribhangananda Dasa also participated in the celebrations.
A special highlight was the launch of Damodar Puja by the dignitaries, introducing the wider community to the devotional celebrations of the Damodara season.
The spirit of service continued with the distribution of 3,500 plates of prasadam.
Ratha Yatra is a festival in which Lord Jagannatha comes out onto the streets to offer His darshan and mercy to everyone. The Ilford celebration beautifully reflected this spirit. Children, families, young people, elderly guests, devotees, local residents and civic representatives all came together in an atmosphere of devotion, joy and community.
The 2026 Ilford Ratha Yatra was therefore much more than a procession. It was an opportunity to share the chanting of the Holy Names, Srila Prabhupada’s teachings, prasadam and the spirit of devotional service with the people of East London.May the mercy of Sri Jagannatha, Sri Baladeva and Srimati Subhadra Maharani continue to bless the people of Ilford and beyond.
A continuously updated stream of Vaishnava and devotional content, combining original articles from Dandavats.com with daily posts. Covers Krishna consciousness teachings, scripture classes (Bhagavad-gita, Srimad-Bhagavatam), devotee news, and community events from across the global ISKCON. Our desire is to promote the development of Krishna bhakti, to nurture well-informed thought, and to support sustainable bonds between devotees engaged in all varieties of services and social relationships.
The highlight of our visit to Skopje, Macedonia, was our Soul Culture Festival, held in the city’s main square.
The evening featured a Ramayana drama, an inspiring philosophical talk, beautiful dances and uplifting kirtan. We also gifted the guests traditional saris, adding a special cultural touch. The audience relished every moment!
Divine LIVE Mangal Āratī Darshan from Sri Sri Krishna Balaram Mandir, ISKCON Vrindavan 
Hare Krishna! Radhe Radhe!
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more
| Episode 11 | ISKCON Vrindavan Podcast
