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Sri:
   In connection with this query, we would like to see if there is any 
remote reference to Buddha in our granthas.
Let us take up Ramayana. We know that at many places where srirama 
exhibited fury, He was compared to  pralayagni, and Rudra when killing 
Andhakasura and tripurasura. Which means that the episodes of Siva were 
all past, by or before treta yuga. Hanuman's advice to Ravana "brahmA 
svayambhU: chaturAnano vA. rudra striNEtrastripurAntako vA..." is a proof 
that tripurasura vadham was much before the time of srirama.
Now, there is a name in srivenkata sahasranamam, "tripurastrImAnabhanga:" 
that is one who outraged the modesty of wife of tripura demon.
Just like tulasi's story, even tripura's wife was a chaste woman who went 
on a pilgrimage to kshetrams to pray for the longevity of her husband and 
security of her mAngalyam. At one place she saw very beautiful handsome 
Buddha who was digambara or nude and lost her heart to him and embraced 
him in ecstasy forgetting her mission. Of course, Buddha was unaffected by 
this embrace.  This buddha was the avatAra of  Vishnu meant to mislead all 
demons to hate vedas by his mesmerising words.

Refer to names in Srivishnusahasranama "durArihA, shubhAngo 
lokasAranga:sutantu:.. kritAgama: .. suvarnabindurakshobhya:... 
sarvavAgIshvareshvara: mahAhrado mahagarto " which refer to buddhAvatAra 
much earlier to the last buddha.

So once her chastity was lost it was easy for Rudra to kill tripurasura 
with the help of Vishnu. 
see "yasyAtmatAm tripurabhanga vidhAvadhAstvaM.." in atimAnushastavam of 
KurattAlvAn.
This shows that this buddha was in treta or krita yuga itself. Therefore 
it is not out of place to mention Bouddhamatam and Arhat and other 
bAhyamatams in brahmasUtras and it will not postdate brahmasutras.

  Besides, in srivishnupurAna 3-3, SriparAsara mentions that in every 
dvApara yuga one person is born with the identity to Vishnu, as vyAsa. 
Seeing the weakness and ignorance of people, God sends one to demarcate 
vedas into four parts. In this Vaivaswata manvantara in which 27
chaturyugas have past the 28th is running now, ParAsara says that there 
have been 28 vedavyAsas so far and enumerates them. Highlights among them 
are BrahmA(first), prajApati (second) , SukrachArya (third), Indra, 
bruhaspati, vasishtha  (shakti's father), bhAradvaja, goutama, vAlmIki, 
Jaya (in the 18th  dvApara and this name also stands for 18 "tatO jayam 
udIrayEt" ), Shakti (parasara's  father), Parasara himself in 26 th 
dvAparayuga, and the present vedavyAsa in 28th dvAparayuga known as 
krishnadvaipAyana who wrote mahAbhArata.
Cf "krishnadvaipAyanam vyAsam viddhi nArayaNam prabhuM, kOhyanyO bhuvi 
maitrEya mahAbhAratakrit bhavEt" and parAsarabhattar's "namO nArAyaNAyEdam 
krishnadvaipAyanAtmanE. yadAmushyAyaNA vedA mahAbhAratapanchamA:" in 
bhagavadgunadarpanam.
These may also give clue to the time of origin bAhyamatas which is not 
just 400 BC. It may be many yugas ago.

dasan
Ramanuja

  > Malolan Cadambi <mcadambi@xxxxxxxxx> wrote:
>          Dear Scholars,
>
> I have some basic questions about the date of the Brahma Sutras of
> Badarayana.
>
> Sampradaya identifies the identity of badarayana with Veda Vyasa, the
> redactor of the Vedas, Itihaasa-s and Purana-s. The latter's age is
> said to be around the end of the Treta Yuga, i.e around 3100 BCE.
>
> If Badarayana is identified with Veda Vyasa, some problems arise.
>
> This is because the brahma Sutras of badarayana refer to
> Buddhist/Jaina/Naasthika doctrines which are known to have
> historically been existent only after 400 BCE.
>
> If such be the case above, how is badarayana the same as Veda Vyasa?
>
> Regards,
>
> Malolan
>
>
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