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About servantofshakti

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  1. also Manjushri is placed in some hindu tantras,different from the greater manjughosa wich is can read about that here in the mahaskanda purana,Shiva says he created the Buddhist Sutras and suttas(bauddha agamas),and the jain ones too and that he does so to bring them closer to the path of the an upaya. in the same Work,Shiva says that he appears as Buddhas to bring people closer to the path of the vedas. all buddhas,bodhisattvas and dakinis are emanations of the one Adibuddha Vajradhara-Samanthabadra anyway wich emanate the 5 dhyani sugatas,wich in turn emanate the dakinis,bodhisattvas etc so if the adibuddha is Shiva then the buddhas,bodhisattvas and dakinis would be shiva who runs the buddhist religion to bring people closer to the path of the vedas. if we know who the adibuddha is,then we know who all the bodhisattvas are because theyre all energy emanations of such.if Adibuddha is actually Kalaa cakra then all buddhas,bodhisattvas and dakinis are merely lord Shiva,as kalacakra was probably shiva originally.
  2. in Shakta tantra we have Vajrayogini,wich is buddhist in origin and the tantra allegedly admits such.also professor buhnemann has instances of deities and mantras in hindu tantras,I linked two articles in the op.
  3. Thanks for the replies to this thread.but i think they miss the mark.the buddhists believe in the deva realm so they can absorb devas as dharmapalas and if people have visionary excperiences with devas,they can be dismissed as just visions of Devas.but Buddhas and Bodhisattvas have no real place in hindu must ask why we have buddhist dieties in our tantras,but also what exactely buddhist dieties are with their lokas.because to me,it seems that if buddhist dieties exist,this proves the superiority of buddhism over hinduism in regards to buddhism being true,since hinduism cannot really explain why and how buddhas and bodhisattvas exist etc let me know of Im right or wrong.
  4. if these were enlightened beings as some would like to say,it must be asked why the reject ishvara and the Vedas after enlightenment.
  5. The Buddhist deity vajravArAhI (Tibetan: Dorje Pa'mo) is associated not only with several Buddhist Mahasiddhas, but also with several siddhas of the shaiva and shAkta sects. BhagavatI is worshiped in the adharAmnAya of shrIkula tantra as upAmnAyanAyika, vajrayoginI being the AmnAyanAyikA. BhagavatI bimbAmbikA recognizes the fact that the deity is Buddhist in origin, as does baDabAnala tantra, and both prescribe the use of trishakti-chAmuNDA during the observance of tAntrikI sandhyA during mahAnishA instead of vajravArAhI, however prescribing her mantra for purposes of japa. So we worship a buddhist diety.but then it must be asked.what are buddhist deities?and why do we worship one? what I mean by this is that,the Bauddhas certainly have visionary experiences with their dieties,go to their lokas(purelands)etc and we have adopted them in some Tantras so they definately do exist. . however Jayaratha considered them to be false gods.if they are false gods why do we have them and their mantras in our tantras?
  6. Hindu Moksha as shamatha state?

    I want to first clarify that I am hindu.but I read from a hindu yogi that claims he attained moksha but then became a buddhist(from nepal)that kundalini and hindu moksha are just blissful clarity shamatha states.and that the state of bhairava is simply a coarse nondual state.what would the hindu reply to this be.Some say it is merely clarity reified as a atman. Aren't jivanmuktas also omniscient within kashmiri /kaula/srividya Tantra and advaita?and omnipotent with the power to create,maintain and destroy(thats what kamakotimandali says some yogis can do).
  7. Momentariness an Upaya and Madhyamaka

    and by momentariness,it would be interesting to look at the kshanabhanga concept of theravada wich i think madhyamika mahayana and vajrayana completely reject.
  8. in Madhyamaka production and cessation cannot be asserted.How do the schools that look upon madhyamaka then ascribe momentariness to the consciousness element?One of the arguments some detractors had about buddhism is that a momentary alayavijnana wouldn't be able to store karma.but since the consciousness element is neither arising or ceasing,can't we say that it is permanent and not momentary?sure it is subject to change like waves on an ocean but the consciousness element (I'm assuming this is the alayavijnana)doesnt cease or arise.atleast until buddhahood is established(Since Buddhas have no consciousnes but act based on past activities and merit) thoughts?
  9. Want to learn more about hinduism

    I am here to learn more about hinduism and buddhism.I am a convert from Orthodox christianity.I hope i can learn from the more knowledeable folks on here.this place seems much more conducive to learning than reddit.