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Time of India
4 days ago
- Time of India
Mahabodhi temple preservation gets Unesco backing
1 2 3 4 Gaya: Unesco director Tim Curtis has reviewed the ongoing conservation and maintenance work at the Mahabodhi temple in Bodh Gaya , the revered site of Buddha's enlightenment and a world heritage monument. His two-day visit concluded on Saturday. Curtis examined the preservation measures and discussed Unesco's continued support for safeguarding the temple's integrity in line with global heritage conservation standards. He reaffirmed the organisation's commitment to working closely with local authorities and the Bodh Gaya Temple Management Committee (BTMC) to ensure the iconic heritage site is preserved for future generations. During his visit, Curtis joined evening prayers in both the Theravada and Mahayana traditions, performed by venerable monks from different nations in the sanctum sanctorum. He offered lamps, incense sticks and flowers before the statue of Buddha, accompanied by the chanting of sacred sutras, and meditated under the sacred Bodhi tree. The Mahabodhi temple was inscribed as a world heritage site on June 29, 2002. In addition to serving as Unesco's Delhi-based director, Curtis is the organisation's representative for monitoring heritage operations in South Asian countries including India, Bangladesh, Bhutan, Nepal, Maldives and Sri Lanka. by Taboola by Taboola Sponsored Links Sponsored Links Promoted Links Promoted Links You May Like Free P2,000 GCash eGift UnionBank Credit Card Apply Now Undo When the temple received its world heritage status, Rathi Vinay Jha, then secretary of the department of tourism and culture, signed the agreement on behalf of the govt of India, committing to its conservation in accordance with Unesco guidelines. Unesco's recommendations emphasised preserving the shrine's spiritual atmosphere. They called for a two-tier buffer zone – within 1km of the outer wall, only ground-floor structures vital for religious use and sympathetic in design to the site are permitted; between one and two kilometres, buildings must not exceed 44 feet and should reflect Bodh Gaya's traditional architectural style. Lowering the eastern boundary wall was also advised to improve the shrine's visibility. These measures aim to maintain the serenity of the site for meditation and prevent intrusive concrete structures that could diminish its spiritual character. Curtis was received at the temple by chief priest Ven Bhikkhu Chalinda. BTMC secretary Mahashweta Maharathi and Virendra Singh, superintending archaeologist of the Archaeological Survey of India, briefed him on the site's ongoing development. Maharathi told this newspaper that the Unesco director was "entirely satisfied" with the committee's work. Stay updated with the latest local news from your city on Times of India (TOI). Check upcoming bank holidays , public holidays , and current gold rates and silver prices in your area. Get the latest lifestyle updates on Times of India, along with Raksha Bandhan wishes , messages and quotes !
Japan Forward
13-07-2025
- Japan Forward
Hinduism in Japan's Shrines: Tracing Saraswati Through Time and Tradition
Buddhism and Hinduism contribute to the religious connection between Japan and India, but a deeper parallel lies in the polytheistic and syncretic nature of both countries' native religious traditions. Tokyo is full of shrines and temples, and my neighborhood has its fair share as well. Several large ones are within a 10-minute walk, but my favorite is the self-effacing Nukebenten. It stands quietly at one corner of the intersection named after it, nearly lost in the middle of the tall buildings all around. Instead of skirting the shrine, you might take the path through it, pausing to pay your respects to the deity and admire the koi in the spring-fed pool. The Nukebenten shrine and koi swimming in its natural spring pool. Nukebenten is dedicated to Benzaiten, the goddess of all things that flow – water, eloquence, knowledge, and music – in Japanese Buddhism. Temples and shrines dedicated to Benzaiten are often built next to water bodies. One of the most famous shrines dedicated to Benzaiten is the iconic Itsukushima Shrine in Miyajima. It has a striking red torii gate that stands partially submerged in the Seto Inland Sea during high tide. Partially submerged torii gate of the Itsukushima Jinja in Miyajima. Itsukushima Shrine, which was built in 593 CE, originally enshrined the Munakata Sanjojin – sister deities associated with the sea, maritime safety, and prosperity in Shinto. However, after the arrival of Buddhism, the eldest of the Munakata sisters (Ichikishima-hime-no-Kami) became syncretized with Benzaiten. The Shinjuku Nukebenten is actually a branch of the Itsukushima Shrine. According to shrine records, a nobleman named Taira no Sukemichi brought the spirit of the Miyajima Benzaiten. There, he enshrined it atop a hill near the Kamakura Kaido, an ancient route connecting Edo with Kamakura, during the late Heian period (794–1185). What is now the bustling metropolis of Tokyo was largely undeveloped wilderness in those days. Itsukushima shrine provided an easy passage from north to south without having to circumvent the hill. This earned it the nickname Nukebenten, or "pass-through Benzaiten," which eventually led to it becoming associated with helping worshippers overcome life's difficulties. Path going through the Nukebenten shrine. Benzaiten in Japan is the product of syncretism between Shinto and Buddhism. However, the reason for her presence in Buddhism in the first place is the result of the syncretization between Buddhism and Hinduism. Buddhism, as taught by the Buddha himself, is a nontheistic philosophy. In the centuries after the Buddha's death, however, his teachings evolved through interactions with local cultures and philosophies wherever they went, giving rise to diverse schools. The three major schools of Buddhism today are Theravada, Mahayana, and Vajrayana. Theravada, practiced in countries like Sri Lanka, Thailand, and Myanmar, remains closest to the Buddha's original teachings as preserved in the Pali Canon. Mahayana and Vajrayana Buddhism, which spread north to China, Korea, Japan, and Tibet, incorporate many elements of Hinduism. Among these are Hindu deities such as Saraswati, the goddess of eloquence, music, and wisdom, who appears in Japanese Buddhism as Benzaiten. Sarasvati with alapini vina, Pala period (901–1200 CE), Pala Period, Eastern India. 1832 ukiyo-e of Benzaiten by Aoigaoka Keisei. In Hinduism, Saraswati's origin predates her identity as a goddess. She was once a mighty river flowing through northwestern India. The Rig Veda, Hinduism's most sacred scripture, is a collection of hymns and poems composed over the course of thousands of years and compiled in its present form about 3500 years ago. It has several verses dedicated to Saraswati, one of which describes her as follows: We invoke Saraswati, the slayer of mountains, who shatters mountain ridges with her forceful, roaring waves like a mighty warrior – we invoke Her protection with well-worded praise and prayers. (RV 6.61.2) Also from the Rig Veda, we know that the Vedas were composed on the banks of the River Saraswati, where the Vedic people lived, learned, and performed yajnas (fire ceremonies accompanied by the chanting of Vedic hymns). This led to the river also being revered as the goddess of speech, music, and wisdom in Hinduism. Rough map showing where scientists believe Saraswati flowed at the end of the last ice age. Unfortunately, the River Saraswati dried up. Geoscientists believe that what had once been a raging glacial river, bringing down Himalayan snowmelt, weakened as the Himalayan icecap receded. Sometime between 9000-4500 BCE, Saraswati ceased to be a glacial river and became rain-fed instead. Then, as the monsoons weakened, Saraswati dried up entirely by around 2300-2000 BCE. Her legacy as the goddess of eloquence, speech, music, and wisdom, however, lives on. Saraswati is only one of several Hindu deities that came to Japan as part of Buddhism during its spread from India via China and Korea. Other prominent Hindu deities worshipped in Japan include Daikokuten (associated with Mahakala, a form of Shiva), Bonten (Brahma), Daikokunyo (Kali), Kichijoten (Lakshmi), Kangiten (Ganesha), Taishakuten (Indra), Bishamonten (Kubera), and Emma-o (Yama). Although introduced through Buddhism, many of these deities have also been incorporated into Shinto, reflecting Japan's syncretism of Buddhist and Shinto traditions. The Shichifukujin (Seven Gods of Good Fortune), which frequently include Benzaiten, Daikokuten, Kichijoten, and Bishamonten, exemplify this blend. Buddhism and Hindu deities certainly contribute to the religious connection between Japan and India. However, I am more struck by the deeper parallel that lies in the polytheistic and syncretic nature of both countries' native religious traditions. Both Shinto and Hinduism encourage reverence for diverse deities as manifestations of an abstract divine principle. Hinduism today is a rich tapestry of Vedic, Agamic, and Tantric traditions, seamlessly integrating their worship practices, deities, and philosophies into a composite whole embraced by most practicing Hindus. Similarly, Japanese religion combines Shinto's kami worship with elements of Buddhism, Hinduism, Daoism, and folk traditions, creating a fluid and inclusive spiritual landscape. The Nukebenten Itsukushima Shrine in Shinjuku is part of the Shinjuku Yamanote Shichifukujin pilgrimage, which became popular during the Edo period (1603–1868). In addition to Nukebenten, the pilgrimage circuit includes: Taisoji Temple, honoring Hotei Inari Kio Shrine, honoring Ebisu Eifukuji Temple, honoring Fukurokuju Hozenji Temple, honoring Jurojin Kyoji Temple, also honoring Daikokuten Zenkokuji temple, honoring Bishamonten These shrines to deities from diverse religious traditions reflect the shared polytheistic and syncretic spirit that unites Japanese and Indian religious traditions. Author: Usha Jayaraman
Time of India
09-07-2025
- Politics
- Time of India
Who is Gyaltsen Norbu and why is he trending?
credit: X Gyaltsen Norbu is the Panchen Lama appointed by the Chinese government in 1995, who refused to accept the Dalai Lama 's selected candidate, Gedhun Choekyi Nyima. Born in 1990 in Tibet, Norbu was selected and groomed by Beijing to play the role of a representative of Tibetan Buddhism acceptable to Chinese state interests. While he holds official positions and graces state functions, his spiritual leadership is spurned by the majority of Tibetans, who view him as a political appointee (Wikipedia). His role is significant, as the Panchen Lama has always helped to determine the next Dalai Lama, so Norbu holds the key to China's bid to monopolize Tibetan religious succession. His appointment, as reported, is seen as part of China's broader strategy to influence Tibetan Buddhism, particularly the future selection of the next Dalai Lama. How is Zen Buddhism different from Tibetan Buddhism? Zen Buddhism and Tibetan Buddhism (Vajrayana Buddhism), both stemming from the Mahayana tradition, diverge considerably in practice and philosophy. Zen centers on silent sitting (zazen), simplicity, and immediacy of insight. Tibetan Buddhism encompasses deep philosophical study along with ritual-saturated techniques like mantras, mandalas, and deity visualizations. While Zen is austere, Tibetan Buddhism is wealthy, symbolic, and mapped out via the sutra and tantra approaches. by Taboola by Taboola Sponsored Links Sponsored Links Promoted Links Promoted Links You May Like Đây có thể là thời điểm tốt nhất để giao dịch vàng trong 5 năm qua IC Markets Tìm hiểu thêm Undo While both of them share a common origin, their practices are a bit different. Tibetan Buddhism practices the Mahayana traditions, especially in regions like Ladakh, Sikkim, Arunachal Pradesh, and parts of Himachal Pradesh (Dharamshala, Spiti Valley). While both traditions seek spiritual awakening, Chinese Buddhism often reflects cultural integration, whereas Indian Buddhism retains strong links to its historical and philosophical roots. Spiritual legacy at a political crossroad The story of Gyaltsen Norbu is not that of one monk, but of the future of Buddhism itself. Appointed by the Chinese state as the 11th Panchen Lama, this is a powerful attempt to redefine religious lineage through political control. As the Dalai Lama grows older, the outstanding issue of his successor has become a game of geopolitics. While China is trying to make Gyalsten Norbu a figurehead (potentially) in the choice of the next Dalai Lama, Tibetans in exile are not happy with this situation, holding on to centuries-old traditions. At stake is more than leadership—it's the heart and soul of people, their faith, and the right to decide their spiritual path unencumbered.
Time of India
06-07-2025
- Politics
- Time of India
Dalai's b'day celebrated amid diplomatic crossfire
1 2 Gaya: Amid chants of peace and spiritual homage, the 90th birthday of the 14th Dalai Lama was celebrated with solemnity and joy at the world heritage Mahabodhi Mahavihara in Bodh Gaya on Sunday even as the event drew sharp responses from the Chinese embassy and a clarifying statement from India's ministry of external affairs (MEA). The Chinese embassy in India on Sunday asserted that the Dalai Lama could not decide whether the reincarnation system would continue. Responding, Indian MEA spokesperson Randhir Jaiswal said, "The govt of India does not take a position on matters concerning beliefs and religious practices. It has always upheld and will continue to uphold freedom of religion for all in India." As far as Dalai's birthday celebrations at Bodh Gaya are concerned, the morning ceremony, jointly organised by Namgyal Tibet Monastery and the International Buddhist Council (IBC), began with special prayers, robe offerings and chanting in both Theravada and Mahayana traditions before the statue of the Buddha. Devotees, monks and lamas from Tibet, Bhutan, Sri Lanka, Thailand, Cambodia and other countries gathered to honour the spiritual leader and pray for his long life. District magistrate and Bodh Gaya Temple Management Committee (BTMC) chairperson Shashank Shubhankar, who was the chief guest, and BTMC member secretary Mahashweta Maharathi offered butter lamps and traditional 'khadas' before the Dalai Lama's portrait. by Taboola by Taboola Sponsored Links Sponsored Links Promoted Links Promoted Links You May Like Free P2,000 GCash eGift UnionBank Credit Card Apply Now Undo The ceremonial cake was cut in the presence of Venerable Amji Lama, head of Namgyal Monastery. A sangh-dana (community meal offering) followed the prayer session. Students from a local school performed welcome songs and a birthday dance, adding a cultural dimension to the spiritual gathering. Highlighting the Dalai Lama's global impact, IBC general secretary Bhikkhu Prajnadip said, "His message of peace and compassion has touched millions across the world." IBC president Tashi Dorjee added, "This celebration is a heartfelt tribute to his enduring legacy of wisdom, peace, and human values. " In the evening, BTMC held another session with the offering of 1,000 butter lamps, attended by Mahavihara chief priest Bhikkhu Chalinda and other monastic leaders. The celebrations coincided with strong statements over the future of the Dalai Lama's succession. A senior monk of Chakma Buddhist Monastery, Bhikkhu Priyapal, said, "On the eve of his birthday, His Holiness told us he would live a long life, so the discussion on his successor is premature. Any decision on succession is purely a religious matter and interference is inappropriate." "The Tibetan govt-in-exile has a democratically elected prime minister and ministers. Decisions about his successor are a matter of religious freedom and basic human rights," he said. Bhikkhu Ratneshwar Chakma, general secretary of Watpa Monastery, said, "We follow the Dalai Lama for his emphasis on non-violence, compassion, inner peace and mindfulness."
The Hindu
15-05-2025
- General
- The Hindu
A thousand Buddhas
We have all heard how there is no one single Ramayana, there are many — 300 at least. But no one tells us there is not just one Buddha; that there are dozens, maybe thousands, perhaps even millions, as per the earliest Buddhist scriptures. Also, there are hundreds of versions of his tale, in Pali and Sanskrit and Chinese and Japanese. No one clarifies that the historical Buddha we are so familiar with is a 19th century European invention. India had forgotten Buddha by the time the British arrived. So, effectively, the British rediscovered him in the 19th century. The discovery of Pali manuscripts from Sri Lanka and Buddhist sites in the Gangetic plains was the greatest triumph of the Asiatic Society and Archaeological Survey of India. The British scholars were convinced that this cultural amnesia about Buddha was a deliberate cover-up, a Brahmin conspiracy. They used the Buddha to put clueless Hindu intellectuals on the defensive. And it worked. A European creation? In the vast literary corpus of Buddhism were found stories of Gautama Buddha travelling to Sri Lanka, Myanmar and Thailand in his lifetime. There were fantastic tales of him fighting Mara, the demon of desire, and realistic ones of his death following a bout of dysentery after eating pork or mushrooms. European historians took it upon themselves to decide which of these stories were true. Thus, a historical Buddha was imagined. He died, depending on which text was consulted, a century, two centuries, maybe eight centuries before Ashoka's coronation. Japanese scholars of the early 20th century listed over 40 theories about Buddha's birth date. The site of his birth and death were identified based on traditional pilgrim routes, not evidence. The Orientalists argued that the Pali texts were older, more conservative, more historical, while Sanskrit texts were later corruptions. But that is not backed up by evidence. The earliest Buddhist manuscripts were recently discovered in Gandhara, dated to 100 BC. Many of them are in Sanskrit. They speak of many Buddhas, following a repetitive pattern that is also found in contemporary Jain mythology, and even in Valmiki's Ramayana. They also do not speak of the 'four noble truths'. These are simply mentioned amongst other truths. No one knows which language Buddha spoke in. Pali was a language used by Sri Lankan Buddhist monks around 500 AD, to distinguish themselves from rival Mahayana schools. Of masculinity and Krishna lore The earliest biographies of the Buddha (Buddhacharita, Lalitavistara Sūtra, Mahāvastu) were compiled only by 200 AD, roughly when the Ramayana and Mahabharata were also compiled. By this time, images of Buddha's conception, his birth, enlightenment and death had started appearing on the railings surrounding stupas in Sanchi, Bharhut, Mathura and Gandhara. He had started being shown in human form, with Vedic gods such as Indra and Brahma bowing to him. None of the early biographies refer to the ultimate episode, the death or parinirvana. This came from Mahaparinibbana-sutta, dated to 500 AD. In the early biographies, Buddha's wife is not named and is simply mentioned as Rahula's mother. There are indications that a wife and a son were introduced only to establish Buddha's masculinity. In the Chinese Ocean Sutra, there are many magical tales of how courtesans who doubt Buddha's manliness are taught a lesson by him, appearing as a client. There are stories where the prince of the Sakya clan has two wives, and sometimes even three. Yashodhara is won in a competition; Mrigaja praises his beauty; Gopa falls in love with him. Yashodhara embodies pure love while Gopa embodies carnal love, in late Tantrik Buddhist texts, perhaps influenced by Krishna lore. In Pali versions, Buddha's son Rahula is born on the day of his departure. In Sanskrit versions, the child is conceived on that night. There are stories stating that the pregnant Yashodhara gave birth to Rahula on the day Buddha attained enlightenment. She was accused of infidelity and had to prove her purity, much like Sita. That we translate Gautama's transformation into Buddha as 'enlightenment' rather than 'heightened awareness' reveals how intimately the construction of Buddha's history is linked to European Orientalists of 19th century, who saw in him the Aryan sage they were looking for — outside the Christian world, and also outside Hindu idolatry. They presented Buddhism as a Protestant movement, a rejection of Vedic ritualism. They were constructing Indian history using the framework of European Christian history. They established Buddha as historical in contrast to the mythic Ram and Krishna of the Hindus. That wound festers even today, since many scholars and activists still assume these European inventions as facts. No one wants their religious leader to be just a myth — a creation of faith, a construction of the faithful. But it almost always is. Devdutt Pattanaik is the author of 50 books on mythology, art and culture.
