Mostly chownah its due to poor translations, which was motivated and biased and had an agenda, tell a lie long enough or if people dont have right information or right cultural basis then they can only accept what they teach literally from a foreign perspective, bolster that with modern education systems of learning and he presto the lie becomes real.
As I have posted in the posted in pervious entries kali yuga is not a linear timeline
and kāma-loka , “the world of feeling in abhidharma is sense consciousness, maybe you can tell us what is the results per pali dhamma on what is the result of sense consciousness
Kali Yuga's sense consciousness
Some extracts from the suttas
Brahman in Early Buddhism
It has been asserted by current secular Buddhism, that Buddhism knows only of the gods (Brahma) and nothing of the Godhead/Absolute/Agathon Brahman. In actuality there can be doubt that in the grammatically ambiguous _expression Brahmabhu’to (attano) which describes the condition of those who are wholly liberated, that it is Brahman (the Absolute) and not Brahma (deva, or mere god) that is in the text and must be read; for it is by Brahman that one who is “wholly awake” has ”become.”
As "Brahma-vihara" means to dwell in Brahman, "Brahma-patha" are the four paths towards achieving it.
The highest appellation in Buddhist Nikayan sutra is “Brahambhutena attano” [MN 1.341] “The Soul is having become Brahman”; absolutely equivalent to ‘Tat tvam asi’ (That/Brahman, thou art). For the Buddha himself is = Brahmabhu’to (Become That, Brahman). For (1) the comparatively limited knowledge of a Brahma is repeatedly emphasized, and (2) Brahmas are accordingly the Buddhas pupils, not he theirs [ S 1.141-145; Mil 75-76], (3) The Buddha had already been in previous births a Brahma (god) and a Mahabrahma [AN 4.88] hence it is meaningless and absurd in the equation to say Brahmabhu’to=Buddho [AN 5.22; DN 3.84; It 57 etc.], to assume that Brahman= Brahma (god) and that (4) the Buddha is explicitly “much more than a Mahabrahma" [DhA 2.60].
[DN 3.84] "The Tathagata means 'the body of Brahman', 'become Brahman'." (this passage also proves [from earlier context] that Brahma (god/s) is utterly different than the word Brahman).
[DN 1.249] “ I teach the way to the union with Brahman, I know the way to the supreme union with Brahman, and the path and means leading to Brahman, whereby the world of Brahman may be gained.”
[DN 1.248] ”all the peoples say that Gotama is the supreme teacher of the way leading to the Union with Brahman!”
[3.646 Pat-Att.] “To have become Brahman [is the meaning of] Brahmabhuto.”
[Atthakanipata-Att. 5.72] “To become Brahman is to become highest Svabhava (Self-nature).”
[It 57] “Become-Brahman is the meaning of Tathagata.”
[SN 3.83] “Without taints, it meant ‘Become-Brahman’.”
[SN 5.5] “The Arya Eightfold Path is the designation for Brahmayana (path to Brahman).”
[MN 1.341] “The Soul is having become Brahman.”
[SN 4.117] "Found the ancient path leading to Brahman."
[Majjhima ii, 199] "These alone could conduce to the attainment of the Brahma-sahavyata or the attainment of the world of Brahman."
In the text Lalitavistara (a Northern Buddhistic text), it is written that the Buddha prayed to Parabrahma.
In the Surangama Sutra it reads: Adoration to the heavenly Devas and Rishis,-accomplished
and disciplined executors of this Dharani-
Adoration to Brahman, to Indra, to the Blessed Rudra,
and to their consorts, Indrani and Sahai.
Adoration to Narayana, Lord of this world, Lord of the
five great Mudras, and to his consort.
It is said in the that the Tathagata is not merely an incorporation of Dhamma but also of the Brahman, he has become not only the Dhamma, but also the Brahman.
"In another passage we read that the 'vehicle that leads to the brahman' (brahmayana) i.e. to Nirvana has its origin in ourselves (attani sambuutam):"
A Brahma-kshetra is a name for a Buddhist monastery.
The Buddha is also called Brahma-patta (skt. Brahma Prapta.).
Buddha talked of "Brahmavihara" as the stage of enlightenment.
The Buddha was also called in texts as "Brahmaprapta" or Individual who has become One with Brahman.
Bhagavada Gita 5.24
yo ’ntaḥ-sukho ’ntar-ārāmas
tathāntar-jyotir eva yaḥ
sa yogī brahma-nirvāṇaṁ
One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.
If you go by translations, and most are poor ones (at that) you will only have confusion.
Buddha refereed to himself at Tathāgata
Tat~ Upanishads term for brahman
āgata is two compounds together meaning this gone and and suchness a teem gata and āgata, meaning all pervasive~viṣṇu
āgata also means having arriving at
shiva means auspicious
it was an one one the epithets Buddha used for nirvāṇa
ni ~ transcedendant to
vāṇa~ guna based identity
U is another term to Brahman or transcendence uttara~world transcending
upa means near to or close to
sīva~auspicioious~Brahma, one of the epithet that Gotama used for nirvāṇa, The Island Ajahn Amaro and Ajhan pasanno
As a flame overthrown by the force of the wind, Upasīva,” said the Gracious One,
“goes to rest and can no longer be discerned,
just so the Sage free from the mental body
goes to rest and can no longer be discerned.”
“The one who has come to rest, is he then nothing?” said venerable Upasīva,
“or is he actually eternally healthy?
Please explain this to me, O Sage,
for this Teaching has been understood by you.”
“There is no measure of the one who has come to rest, Upasīva,” said the Gracious One,
“there is nothing by which they can speak of him,
when everything has been completely removed,
all the pathways for speech are also completely removed.”
sutta nipāta 5.7
the way to the beyond
This Lotus-eyed One (puṇḍarīka) is viṣṇu or śiva. Puṇḍarīka is a lotus-flower, esp. a white lotus expressive of beauty; and we know 'eyed' is akṣa. So Pundarīkākśa the white-lotus (puṇḍarīka) + eyed (akṣa अक्ष) is the puṇḍa पुण्ड , the mark or a sign of viṣṇu or śiva