Showing posts with label ASHOKA. Show all posts
Showing posts with label ASHOKA. Show all posts

Tuesday, May 24, 2016

ASOKA- History of Greatest warrior on earth

Ashoka - He was an Ideal Ruler, who dedicated himself to the victories of righteousness
"All men are my children. I am like a father to them. As every father desires the good and the happiness of his children, I wish that all men should be happy always."
These are the words of an emperor who lived two thousand and three hundred years ago.
This emperor was Ashoka (also called ‘Devanampriya Priyadarshi’). The wheel in the abacus of the pillar which he erected as a memorial at Saranath now adorns the national flag of free India.
The rock inscription of Devanampriya Priyadarshi were being discovered all over India for centuries. But for a long time the identity of this ‘Devanampriya Priyadarshi’ remained a puzzie.
One day in the year 1915 near a village called Maski in Raichur District of Karnataka, a rock inscription was discovered on a hill. In this inscription for the first time the name of Ashoka was found with titles like Devanampriya and Priyadarshi. It was then certain that Devanampriya Priyadarshi was no othe than Ashoka.
The Mauryan Emperor, whose name shone like a very bright star in the history of the world, and whom the world honors and lovers ven two thousand years after his death.
Ashoka was the grandson of Chandragupta Maurya. Chandragupta was the first ruler of the Mauryan Empire. He ruled for about twenty four years, and then, seeking peace of mind, handed over the reigns of his empire to his son, Bindusara. This Bindusara was the father of Ashoka.
Subhadrangi was the mother of Ashoka. She was the daughter of a poor man of Champakanagar.
As a boy Ashoka was not only active also mischievous. He was a skilful hunter. From the time of Chandragupta Maurya the hunting expedition of the Emperor and the royal family was a splendid sight.
Ashoka was not handsome. But no prince excelled him in valour, courage, dignity, love of adventure and ability in administration. Therefore even as a prince Ashoka was loved and respected by his subjects and by his ministers. Bindusara discovered the ability of his son quire early and, when Ashoka was still young, appointed him Governor of Avanti.
Ujjain was the capital of Avanti. It was a beautiful city, and the home of knowledge, wealth and art. Within a few days of taking over the administration of Avanti, Ashoka became an excellent statesman. It was when he was in this city he married Shakya Kumari, the beautiful daughter of a merchant of Vidishanagar. She gave birth to two children, Mahendra and Sanghamitra.
Ashoka’s valour, courage and wisdom were soon tested. The citizens of Taxila rose in revolt against the rule of Magadha. Bindusara’s eldest son, Susheema could not put down the rebellion. Bindusara sent Ashoka to suppress the revolt. Ashoka did not have enough forces but yet moved towards the city boldly.
A suprising thing happened. The citizens of Taxila never thought of fighting against Ashoka. They gave him a grand welcome.
They pleaded, "We do not hate either Bindusara or the royal family. The wicked ministers are responsible for our revolt. We misunderstood you because of their evil advice. We are not rebels. Please forgive us."
Ashoka understood the real situation and punished those responsible for the revolt. He stayed there for some days and gave the people some advice in simple and beautiful words. When complete peace had been established in the city, Ashoka returned to his province.
Days and years passed.
Bindusara grew old. His body became weak. His health declined. 
Among his ministers one minister by name Radhagupta was prominent. He and the others began to think about the future welfare of the empire.
Bindusara’s eldest son was Susheema. According to custom he should have succeeded to the throne.
But the rovolt of Taxila had exposed his weakness.
Besides, he had begun to behave with insolence.
The council of ministers felt that the empire would suffer and lose peace and prosperity and that there would be no justice in the land if Susheema was crowned king. Therefore they sent word to Ashoka that his father was ill and that he should rush to the bed side of his sick father.
Emperor Bindusara had won the title ‘Amitraghatha’ (one who strikes those who are unfriendly). He had annexed the area between the east coast and the west coast in south India and extended his empire. He ruled over this empire for twenty-five years and died in 272 B.C. Ashoka who had come to Pataliputra from Ujjain at the request of Radhagupta, the Chief Minister, was crowned king of Magadha after the death of his father.
What happened after this is not very clear. Perhaps Susheema heard the news of his father’s deth and feared that Ashoka might be crowned King; he probably came from Taxila with a large army. He came prepared to fight if necessary. But he was killed even as he was attempting to gain an entrance to the city.
There is a story that Ashoka had all his brothers killed for the sake of the kingdom. There is no historical basis for this story. Ashoka has spoken affectionately about his brothers in his rock inscriptions.
The fifth day of the third month Jyestamasa of the year 268 B.C. was the auspicious day on which Ashoka ws crowned king. Pataliputra was gaily decorated.
The auspicious time fixed for the coonation arrived. Auspicious music Sounded. Young and radiant Ashoka entered the court, surrounded by his bodyguards. The heir to the throne of Magadha bowed to the throne and ascended it. As the priests chanted sacred verses, the heir was adorned with the appropriate symbols of royalty and the crown was placed on his head. The citizens of Pataliputra rejoiced that the empire was blessed with an able ruler.
Ashoka was a very intelligent statesman. He ruled over Magadha wisely and ably. The council of ministers and officers of state were obedient, dutiful and able. Therefore peace and plenty brightened the land.
Happiness makes man forget how time passes.
Eight years passed without anyone realizing it.
Ashoka became the lord of a vast empire. But Kalinga, a small state (now called Orissa), remained independent, beyond Ashoka's empire.
Kalinga was a rich and fertile land between the Godavari and the Manhandi. The people of Kalinga were patriots and loved freedom. They were ready to fight and die in defense of their motherland.
During Ashoka's grandfather's time the Kalinga army had only 60,000 infantry, 1,000 cavalry and 700 elephants. During Bindusara's reign and at the beginning of Ashoka's reign Kalinga must have improved its armed forces considerably.
The mighty Magadha army marched towards Kalinga. Ashoka himself went at the head of his vast army.
The Kalinga army resisted the Magadha army and fought bravely. They were not afraid even of death. But their valor and sacrifices were in vain and finally it accepted defeat.
Ashoka won a glorious victory.
'What Have I done!
True, Ashoka was victorious and Kalinga was his.
What was the price of this victory?
Ashoka who led the army saw the battlefield with his own eyes.
As far as his eye could see he saw only the corpses of elephants and horses, and the limbs of soldiers killed in the battle. There were streams of blood. Soldiers were rolling on the ground in unbearable pain. There were orphaned children. And eagles flew about to feast on the dead bodies.
Not one or two but hundreds of terrible sights greeted Ashoka's eyes. His heart was broken with grief and shame.
He felt unhappy over the victory, which he had won at the cost of so much suffering. 'What a dreadful deed have I done? I was the head of a vast empire, but I longed to subjugate a small kingdom and caused the death of thousands of soldiers; I widowed thousands of women and orphaned thousands of children. With these oppressive thoughts in his minds he could not stay there any longer. He led his army back towards Pataliputra with a heavy heart.
Ashoka became the lord of Kalinga as he had wished. But the victory brought him not joy but grief. The sights of grim slaughter he had seen dimmed the pride of victory. Whether Ashoka was resting, sleeping or awake, the scenes of agony and death he had seen on the battlefield haunted him at all times; he could not have peace of mind even for a moment.
Ashoka understood that the flames of war not only burn and destroy on the battlefield but spread to other fields and destroy many innocent lives. 
The suffering caused by war does not end on the battlefield; it continues to poison the minds and lives of the survivors for a long time. At this time Ashoka was at the height of his power; he was the head of a vast empire; he had no equal in wealth or armed strength. And yet the Kalinga war, which was his first war, also became his last war! The power of arms bowed before the power of Dharma (righteousness).
Ashoka swore that he would never again take to arms and that he would never again commit such a crime against humanity. And it proved to be the oath of a man of iron would.
In the history of the world, many kings have sworn not to fight again, after they had been defeated. 
But how many kings have been moved by pity in the hour of victory and laid down arms?
Perhaps there has been only one such king in the history of the whole world-Ashoka.
'The victory of Dharma brings with it love and affection. Devanampriya believes that, however small may be the love gained by its victory, it brings ample reward in the other world."
This is what Ashoka has said in one of his inscriptions.
The teaching of Buddha brought peace to Ashoka who was haunted by memories of the agony he had seen in Kalinga.
Buddha's message of nonviolence, kindness and love of mankind appealed to the unhappy Ashoka. A disciple of Buddha, Upagupta initiated him into Buddhism. From that day Ashoka's heart became the home of compassion, right living, love and nonviolence. He gave up hunting and eating meat. He put an end to the killing of animals for the royal kitchen. Realizing that it was not enough if he lived a righteous life, he proclaimed that all his subjects also should live a life of righteousness.
'Of all victories, the victory of Dharma is the noblest. One may win a piece of land by fighting a war. But by kindness, love and pity one can win the hearts of people. The sharp point of the sword spills blood; but from Dharma springs the fountain of love. The victory won by arms brings fleeting joy but the victory of Dharma brings lasting joy'-Ashoka realized this truth. So he taught his subjects this lesson:
'All people should live a life of truthfulness, justice and love. Respect your parents. Treat your teachers and relatives with affection. Be modest in their presence. Give charity. Do not be unkind to animals. No one should think that he end his religion are the greatest. All religions preach the same virtues. Just as it is bad to indulge in self-praise and slandering others, it is bad to condemn other religions. Respect for other religions brings glory to one's own religion.'
Ashoka did not think of the good of only his subjects; he thought of the good of all mankinds'. He wished to win the hearts of people and to serve the world through religion and through goodwill and good action. He decided to dedicate his energy and all his powers and wealth to this goal.
The first thing that Ashoka did to spread righteousness among his people was to undertake a pilgrimage. It took place two years after the Kalinga war. His pilgrimage started with his visit to Sambodhi, the holy place where Gauthama, the Buddha breathed his last. He visited other holy places during the pilgrimage. Ashoka has explained in his own words the purpose of his pilgrimage. 'To meet Brahmins and Shramanas and to give gifts to them. To meet the elders and to honor them with gifts of gold. To meet people and to preach the law of Dharma and to discuss Dharma.' These were the important objects.
Ashoka was not content with visiting holy places. He believed that the message of Dharma should not become stagnant like standing water. He wanted it to spread within India and outside, too. He wanted the people of the world to bathe in its pure steam and purify themselves. Therefore he undertook a great task which could would be enduring. He got the laws of Dharma engraved on rocks and stone pillars both inside and outside the country. These inscriptions related to Dharma, social ethics and moral living. Ashoka himself has proclaimed that his desire was that his message should reach the people of all lands and enable them to follow and propagate the Dharma for the welfare of the world. Such inscriptions can be seen even today both in India and outside. In India they have been discovered in Madhya Pradesh, Gujarat, Uttar Pradesh, Maharashtra, Orissa, Andhra Pradesh and at Siddapura of Chitradurga District, Koppala and Maski in Raichur District of Karnataka. Outside India they have been found in Peshawar District in Pakistan as well as near Khadahar in Afghanistan and on the borders of Nepal.
We read in history about many kings who put up inscriptions about their invasions, charities, donations and the extension of their territories. But it is only Ashoka who got inscriptions carved on rocks and pillars, which lead people from untruth to truth, from death to immortality and from darkness to light. To this day they are like lights of wisdom. The laws of Dharma are like the seeds of virtue sown in the hearts of the people. They are steps leading to salvation.
In order to foster greater understanding regarding Dharma, Ashoka took a bold and firm step. He wished to show that all religions teach the same path of virtue. In one of his inscriptions Ashoka says, 'We must respect the followers of other religions in every way. By doing so we can help the growth of our religion and we can help other religions also. If we act in a different way it will harm our religion and also other religions. The man who wants his religion to spread rapidly and honors only his religion and speaks ill of other religions will harm the interests of his own religion. The power of all religions should grow. Devanampriya does not consider charity and worship more important than this.' He appointed officers called 'Dharma - Mahamatras' in order to spread these ideas among the people. These officers met people of different religions and lived among them; they helped to remove the mistaken ideas they had about other religions and to know what was good in them. Often the money set apart for religious purposes was spent otherwise. Sometimes though it seems to have been spent for religious purpose, selfish people pocket it. It was the duty of the Dharma - Mahamatras to see that the money meant for religious purposes was spent properly. They toured the empire and visited the courts of justice also. They set right the errors in the conduct of affairs and in the awards of punishments. Such officers do not seem to have been appointed anywhere else in the history of the world. Besides these, other officers also toured the empire once in five years according to the orders of the emperor and spread the Dharma among the people.
After seventeen years of Ashoka's rule, unfortunately difference of opinion arose among the Buddhist monks and there was a split. There were many lazy and bad monks given to evil ways. These willful sanyasins were a curse to Buddhism. Buddhism was, therefore, losing its power. Ashoka felt unhappy over this. In order to save Buddhism for total eclipse and to increase its influence, Ashoka threw out many lazy monks from the Buddhist fold. He invited the worthy and the serious - minded monks to Ashokarama in Pataliputra for a conference. Moggaliputra Tishya presided over the conference attended by the Buddhist monks from the Four Corners of the country. Ashoka sat with the great teaches and sent for each Bhikshu and asked him, "What did Lord Buddha teach?" He discussed many things with them. After long discussions what Lord Buddha had taught came out clearly and unambiguously.
Buddhism gained a new strength from this conference. Ashoka unline other kings did not send his armies to foreign lands to conquer them. He who declared that the victory of Dharma was the real victory, he sent Buddhist monks to other lands to spread the light he had received from Buddhism. He sent Buddhist preachers to Syria, Egypt, Macedonia, Burma and Kashmir. To Ceylon (Srilanka) he sent his own children Mahendra and Sanghamitra. As a result off this, Buddhism spread to all countries in East Asia.
In the twentieth year of his reign, Ashoka undertook his second pilgrimage with his daughter and Upagupta. This we learn from his inscriptions. During this pilgrimage he visited the ruins of Vaishali and the places where Buddha used to rest. From Vaishali Ashoka traveled east and came to Ramagrama. He visited the stoopa at Ramagrama built by a king who had collected and preserved the sacred bones of Buddha after his death. Later he also visited Lumbini, Kapilavastu, Shravanti, Gaya and other holy places. Wherever he went he caused pillars and stoopas to be erected in memory of his visit. They remind us even today of the visit of Ashoka to those holy places.
There is one such memorial pillar at Sarnath. On the top of a stone pillar about fifty feet high there are beautifully carved figures of four standing lions. The figures of the lions are now to be seen in the official emblem of the government of free India, and the Ashoka Chakra adorns the national flag of India. In this way the government of India has paid a deserving tribute to the ideal king, Ashoka. But unfortunately the pillar at Sarnath is broken and mutilated. So we can see only fragments of the pillar. Of the eighty-four thousand stoopas said to have been built by Ashoka, the stoopa at Sanchi is both famous and splendid. To this day this fifty-four feet stoopa stands on a high pedestal and forms a semicircle. Besides these stoopas and pillars, Ashoka built cave dwellings, rest houses and Buddha Viharas in large numbers. They not only proclaim Ashoka's teachings but also are examples of the splendid architecture of those days.
There have been many emperors in the history of India but few that ruled over such a vast empire as Ashoka's. His empire extended over a large part of India and Afghanistan and Beluchistan beyond the Northwest province and Nepal in the North, as well as the Bengal, Bihar, Andhra Pradesh and a large part of Karnataka of today. The inscriptions discovered in these parts prove this.
Though Pataliputra was the capital of the vast empire, for the proper administration of his empire, Ashoka divided his empire into four provinces. Malava, Punjab, Dakshinapatha and Kalinga. Ujjain was the capital of Punjab, Taxila of Malava, Suvarnagiri of Dakshinapatha and Kosala of Kalinga. He appointed a representative in each province. The representatives were chosen for their ability and not on the basis of birth or high connections. They enjoyed considerable freedom in the administration of their provinces.
To assist the emperor there was a council of Minsters in the capital. If the emperor wanted to make changes, he used to consult the Minsters. After the council examined the pros and cons of a proposal it was implemented. Usually the emperor accepted the decision of the council of ministers.
Chanakya (kautilya), the Chief Minister of Chandragupta Maurya, has described the daily life of the kings of that age as follows:
'The king gets up at 3 a.m. And till half past four examines various matters relating to the empire and takes decisions. He then receives the blessings of teachers and priests. Then he meets his doctors and the officials of the kitchen. He then goes to the court hall and considers from 6 a.m. to 7 a.m. the revenue and the expenditure of the previous day. From 7.30 he grants interviews to persons who have come to meet the emperor on urgent matters, and examines their submissions. He retires to bathe at 9. After bath, prayer and breakfast, the emperor meets officers of the empire at 10.30 a.m. and issues instructions on many matters. At noon he meets the council of ministers and discusses matters of state. After rest between 1.30 and 3 p.m. he inspects the various divisions of the army. After this he receives reports from messengers and spies who have come from different parts of his empire and from other kingdom.'
Ashoka, who continued the ideal and the tradition of his grandfather Chandragupta, practiced in letter and spirit, the routine set down by Chanakya. Besides, Ashoka believed that the prosperity of his subjects was his prosperity; so he had appointed officers to report to him on the welfare and sufferings of the people. They were to report to him no matter what the hour was. His own order best shows his concern for the people:
"Whether I am dining or in my private apartments, asleep or engaged in some work, setting out on a journey or resting; wherever I may be and whatever the time of the day or night the officers must come and report to me about the people and their affairs. Wherever I may be I shall think about the welfare of the people and work for them." These words are enough to show Ashoka's devotion to the welfare of his people.
Ashoka defeated Kalinga in war, hadn't he? He then appointed officers to administer the kingdom. How do officers who go from the victorious state to the defeated land usually behave towards the people? They lose all sense of justice and fair play and behave proudly. They insult the defeated people. Ashoka did not want this to happen. He desired that the people of Kalinga should live in peace and honor. This was his order to the officers who were sent to Kalinga:
"I have put you in charge of thousands of people. Earn the love and affection of all those people. Whatever situation may arise treat all people alike. Be impartial in your actions. Give up rudeness, haste, laziness, and lack of interest and short temper. Nothing can be achieved if we are bored and idle. Therefore be active. If you understand how sacred your work is and behave with a sense of responsibility, you will go to heaven, and you will also repay your debt to the king who appointed you." Ashoka who treated his subjects as his children, further said, "Like a mother who gives her child to an able nurse, trusting that she would bring up the baby well. I have entrusted my subjects to your care."
Ashoka worked hard especially for the spread of education in his land. Nalanda is famous in history; it was the center of education and the University of Magadha. It is said that university of Magadha was established by Ashoka. Students of that university were very much respected. During his time trade with foreign countries was carried on by sea routes. He encouraged agriculture, trade and industries. There were canals to help irrigation. All the money paid into the Government treasury was spent for the welfare of the people.
Ashoka has big roads laid to help the growth of business and industries. For the benefit of travelers he had trees planted on both sides of the roads. Wells were dug and guest houses and rest houses were put up. There was free medical aid both for men and for animals. Ashoka is among the first in the world who built hospitals for the treatment of animals. He got medicinal plants and a variety of fruit-bearing trees from several places and planted them where they were not found. In one inscription he has expressed the wish that even the forest dwellers in his empire should live happily.
Sandalwood wears itself out to give a cool and fragrant paste to men. Sugarcane gives up its sweet juice to men and reduces itself to mere skin in the process. The candle burns itself out that others may have light. All his life Ashoka lived like the sandalwood, like the sugarcane, like the candle.
He worked hard without rest and taught the people to live a life of truthfulness, Dharma, Justice and morality. There was happiness and peace. There were social gatherings at which people of all castes and creeds gathered and enjoyed themselves without feeling of high and low.
Ashoka who was the embodiment of pity, kindness and love unfortunately had to suffer much in his old age. The reason was this-his sons, Mahendra, Kunala and Teevala were engaged in spreading Buddhism and so his grandsons Dasharatha and Samprati started quarrelling over the right of succession to the throne. Even the queens quarreled over the issue. There was one among them, Tishyarakshite who was a wicked woman. Ashoka was a monk among kings and had given up all pomp and pleasures and lived a very simple life. This did not please Tishyarakshite who loved the life of ease and comfort. All this made Ashoka sad. By this time he had grown old. Not much is known about the last ten years of his life and about his death. Some say, 'The emperor got disgusted in life and therefore he went on a pilgrimage as a Buddhist monk with his teacher, for the peace of his mind. At last he reached Taxila and stayed there. Ashoka, the beloved of Gods and men, left the earth at the age of seventy-two.'
However it is clear that Ashoka was unhappy in his old age.
The Brightest Star in the history of the world
For thirty-seven years Ashoka ruled over a vast realm as an able emperor, a skilled lawgiver, a hero who knew no defeat, a monk among the kings, a noble preacher of Dharma and as a friend of his subjects. He is unique in the history of mankind.
Ashoka has called himself 'Devanampriya' and 'Priyadarshi' in his inscriptions. 'Devanampriya' means the beloved of the Gods and 'Priyadarshi means one those appearance brings joy. These names are appropriate to Ashoka's nature. The Gods cannot but love a man of such virtues. There was no one to check him, no one to punish him if he did wrong. But he became his own teacher and checked his desires. He dedicated his life to the happiness and welfare of his people; it is no wonder that his subjects rejoiced when they saw him.
Some historians say that Ashoka followed the teachings of Buddhism so devotedly that he himself became a Buddhist monk. Though he was the emperor he probably stayed in the Viharas often. When he stayed in Viharas he must have fasted like the monk very strictly and must have rigidly observed religious practices. During his stay there he learnt the teachings of Buddha in great detail.
Ashoka passed away from this world two thousand years ago, but his empire of truthfulness, Dharma, nonviolence, compassion and love of subjects has remained an ideal for the world to this day. This empire is deathless. Therefore H.G.Wells, an English historian, has said, "In the history of the world there have been thousands of kings and emperors who called themselves 'Their Highnesses', 'Their majesties' and 'Their Exalted Majesties' and so on. They shone for a brief movement and disappeared. But Ashoka shines and shines brightly like a bright star even today." This praise is fully merited.
Author: Mohanachand Keeranagi

Saturday, October 25, 2014


Photo: Metallurgy of India: Many of us would have seen the iron pillar in front of the Qutub Minar in Dilli. That's over 1000 years old and still not rusted in spite of empires changing, weather changing and severe pollution of the capital city.

Kollur Mookambika temple's iron pillar. 
Pic: Flickr
Similarly, the Kollur Mookambika temple's iron pillar in coastal Karnataka, where it rains 6 to 8 months in a year, at a very high 750 cm level per year, has not rusted in over 2000 years! And this was built by tribals of the region, and not some well known architects of the 1st millennium BCE.

#AIUFOMetallurgy of India: Many of us would have seen the iron pillar in front of the Qutub Minar in Dilli. That's over 1000 years old and still not rusted in spite of empires changing, weather changing and severe pollution of the capital city.

Kollur Mookambika temple's iron pillar.
Similarly, the Kollur Mookambika temple's iron pillar in coastal Karnataka, where it rains 6 to 8 months in a year, at a very high 750 cm level per year, has not rusted in over 2000 years! And this was built by tribals of the region, and not some well known architects of the 1st millennium BCE.

Thursday, August 28, 2014

Secret Society of the Nine Unknown Men of ASHOKA

The oldest "Secret Society" on earth, The NINE UNKNOWN MEN also known as NUM, founded by Ashoka the Greatest of all Emperors, an old Indian ruler ca. 269 BCE to 232 BCE..

Indian Army troops guarding the Indo-China border have reported sightings of Unidentified Flying Objects (UFOs) in the Ladakh region. Its well known UFO activites for many years now. Both the countries knew about it . Is it the underground UFO Base of Last kept Advanced Scientific Hindu Technology ? You Decide !

Unknown Men of ashoka a secret society of India dating back to two millennium is the greatest Mystery in India which is believed to be the indian version of Atlantis dating back to 273 BC to the regime of the ashoka indian emperor the grandson of Chandragupta who was the first person attempted to unify India... ashok was hindu by birth and converted to Buddhism after the battle of kalinga which claimed around one lakh men.....when war was over Ashoka ventured out to roam the eastern city and all he could see were burnt houses and scattered corpses. This sight made him sick and he cried the famous quotation, "What have I done?" Upon his return to Pataliputra, he could get no sleep and was constantly haunted by his deeds in Kalinga. The brutality of the conquest led him to adopt Buddhism under the guidance of the Brahmin Buddhist sages Radhaswami and Manjushri and he used his position to propagate the relatively new philosophy to new heights, as far as ancient Rome and Egypt.

According to the legend, upon his conversion to Buddhism after a massacre during one of his wars, the Emperor founded he society of the Nine to preserve and develop knowledge that would be dangerous to humanity if it fell into the wrong hands. Some versions of the story include an additional motivation for the Emperor to conceal scientific knowledge: remnants of the Rama Empire, an Indian version of Atlantis, which according to Hindu scripture was destroyed by
advanced weaponry 15,000 years ago.

Asoka founded the most powerful secret society on earth: that of the Nine Unknown Men. It is still thought that the great men responsible fro the destiny of modern India, and scientists like Bose and Ram believe in the existence of the Nine, and even receive advice and messages from them. One can imagine the extraordinary importance of secret knowledge in the hands of nine men benefiting directly from experiments, studies and documents accumulated over a period of more than 2,000 years. What can have been the aim of these men? Not to allow methods of destruction to fall into the hands of unqualified persons and to pursue knowledge which would benefit mankind. Their numbers would be renewed by co-option, so as to preserve the secrecy of techniques handed down from ancient times.

>>>One of the palm leaf manuscripts they intend to decipher is the Amsu Bodhini, which, according to an anonymous text of 1931, contains information about the planets; the different kinds of light, heat, color, and electromagnetic fields; the methods used to construct machines capable of attracting solar rays and, in turn, of analysing and separating their energy components; the possibility of conversing with people in remote places and sending messages by cable; and the manufacture of machines to transport people to other planets!<<<

Examples of the Nine Unknown Men making contact with the outer world are rare. There was, however, the extraordinary case of one of the most mysterious figures in Western history: the Pope Sylvester II, known also by the name of Gerbert d'Aurillac. Born in the Auvergne in 920 (d. 1003) Gerbert was a Benedictine monk, professor at the University of Rheims, Archbishop of Ravenna and Pope by the grace of Ortho III. He is supposed to have spent some time in Spain, after which a mysterious voyage brought him to India where he is reputed to have aquired various kinds of skills which stupified his entourage. For example, he possessed in his palace a bronze head which answered YES or NO to questions put to it on politics or the general position of Christianity. According to Sylvester II this was a perfectly simple operation corresponding to a two-figure calculation, and was performed by an automaton similar to our modern binary machines. This "magic" head was destroyed when Sylvester died, and all the information it imparted carefully concealed. No doubt an authorized research worker would come across some interesting things in the Vatican Library. In the cybernetics journal, _Computers and Automation_ of October 1954, the following comment appeared: "We must suppose that he (Sylvester) was possessed of extraordinary knowledge and the most remarkable mechanical skill and inventiveness. This speaking head must have been fashioned 'under a certain conjunction of stars occring at the exact moment when all the planets were starting on their courses.' Neither the past, nor the present nor the future entered into it, since this invention apparently far exceeded in its scope its rival, the perverse 'mirror on the wall' of the Queen, the precursor of our modern electronic brain. Naturally it was widely asserted that Gerbert was only able to produce such a machine head because he was in league with the Devil and had sworn eternal allegiance to him." Had other Europeans any contact with the society of the Nine Unknown Men? It was not until the nineteenth century that this mystery was referred to again in the works of the French writer Jacolliot. Jacolliot was French Consul at Calcutta under the Second Empire. He wrote some quite important prophetic works, comparable, if not superior to those of Jules Verne. He also left several books dealing with the great secrets of the human race. A great many occult writers, prophets and miracle-workers have borrowed from his writings which, completely neglected in France, are well known in Russia.

Jacolliot states catagorically that the Soceity of Nine did actually exist. And, to make it all the more intriguing, he refers in the this connection to certain techniques, unimaginable in 1860, such as, for example, the liberation of energy, sterilization by radiation and psychological warfare. Yersin, one of Pasteur and de Roux's closest collaborators, was entrusted, it seems, with certain biological secrets when he visited Madras in 1890, and following the instructions he received was able to prepare a serum against cholera and the plague. The story of the Nine Unknown Men was popularized for the first time in 1927 in a book by Talbot Mundy who for twenty-five years was a member of the British police force in India. His book is half-fiction, half scientific inquiry. The Nine apparently employed a synthetic language, and each of them was in possession of a book that was constantly being rewritten and containing a detailed account of some science.

Each of the Nine is supposedly responsible for guarding and improving a single book. These books each deal with a different branch of potentially hazardous knowledge. Traditionally, the books are said to cover the following subjects:

Propaganda and Psychological warfare.
Physiology, including instructions on how to perform the "touch of death." One account has Judo being a product of material leaked from this book.
Microbiology, and, according to more recent speculation, Biotechnology. In some versions of the myth, the waters of the Ganges are purified with special microbes designed by the Nine and released into the river at a secret base in the Himalayas.
Alchemy, including the transmutation of metals. In India, there is a persistent rumor that during times of drought or other natural disasters temples and religious organizations receive large quantities of gold from an unknown source. The mystery is further deepened with the fact that the sheer quantity of gold throughout the country in temples and with kings cannot be properly accounted for, seeing that India has few gold mines.
Communication, including communication with extraterrestrials.
Gravitation. Book 6 The Vaiminaka sastra is said[Please name specific person or group] to contain the instructions necessary to build a Vimana, sometimes referred to as the "ancient UFOs of India."
Cosmology, the capacity to travel at enormous speeds through spacetime fabric, and time-travel; including intra- and inter-universal trips.
Light, the capacity to increase and decrease the speed of light, to use it as a weapon by concentrating it in a certain direction etc.
Sociology, including rules concerning the evolution of societies and how to predict their downfall.

Wednesday, May 21, 2014


Fake theory of persecution of Buddhists in India  by Brahmins,Hindus.
Infact this article will dwell deep in to history of India during Great Ashoka and how clinging to Buddhism changed great formidable India to low weak India,which was not able to protect itself because of teachings of Buddhism and Jainism. Ashoka lost his economically mega empire to his grandson because he spread wealth in Buddhist Temples which was just a place for people who did not do any good to society,lost KARMA and later DHARMA and thus lost empire to Mommedanianas force. If you read this researched article-you will definitely rethink if Buddhism was good for India or not and if Buddhism is a reason for India's plight and weakness till today.
(This is a Research article to explode the myth of Fake theory of persecution of Buddhists in India)

Recently a new trend is being noticed in the literary circles particularly amongst the camp followers of Dr.Ambedkar that the Buddhism disappeared in ancient India due to persecution by the Hindus. This camp especially holds Brahmins as responsible for almost extinction of Buddhist tradition from this country. In this regard, Pushyamitra Shung, the Brahmin chieftain of Buddhist King Brihadratha who was also the founder of Shung dynasty is commonly targeted as the destroyer of several Buddhist stupas and killer of thousands of head shaven Buddhist monks.

The myth of religious persecution of Buddhism in India has been is rejected by Rhys Davids[i] who is considered as the grand authority on Buddhism. Renowned Historian Vincent Smith also rejects this assumption that Buddhism had been extinguished by the storm of Brahman Persecution. He considers this as false explanation[ii]. Most important Hiuen Tsang, during his visit to India does not mention any persecution against Jains and Buddhists[iii] but according to Sir Alexander Cunningham both Fa Hian and Hian Tsang noticed decline of Buddhism during their visits in India.

The fact of the matter is that Buddhism disappeared from the land of its origin due to various other important reasons:

1. Decline of moral values and ignoring the teachings of Lord Buddha by the followers especially of the Vajrayana sect of Buddhism.

2. Loss of patronage from the ruling class.

3. External attacks of Islamic invaders.

4. Consolidation of Brahmanical Hindus.

The basic teachings of Buddhism are based on Truth, Non violence, abstinence and devotion. With the passage of time we see that different sects and schools of thoughts emerged within Buddhism and they deviated from the core tenets of Lord Buddha, e.g., principle of non-violence. The Buddhism by 7th century had adopted tantric practices which were not in conformity with the original doctrines of Buddhism. Having taken the vow to remain as celibate for the whole life, monks turned into ‘Married Monks[iv]. Once refraining from animal Killing and avoiding meat eating Buddhist openly started flesh eating. This practice is commonly seen amongst all Buddhist countries. Well known author Brijlal Verma in his works while quoting Fahian and Hian Tsang says that during early ages of Buddhism, no one consumed meat. Meat eaters were considered as Chandalas and they were considered as outcastes who were forced to live outside the city limit[v]. The practice of living on alms and charity by Buddhist monks gradually started disappearing. The practice of living on alms and charity by Buddhist monks gradually started disappearing. The large monastic establishments instituted by Ashoka, were all repositories of learning’s. There influence was everywhere superior to the power of the King and the people accepted their monarchs at the bidding of the monks[vi]. In due course, the gap between the general public and the monks widened and ultimately the influence of austerity and sage hood of Buddhist monks diminished almost completely. Similarly the influence of monks on the ruling classes also started varnishing.

Additionally, the philosophy of Buddhism got restricted to the monks while common man had hardly any access to that. After monks stopped living on charity, their common bonds or ties with masses also started shaking. Monks who were living lavishly on state funds were being considered as a parasite or a burden rather than as a helping hand. The system of admission into Buddhist Sangh also suffered a setback. In the early ages of Buddhism, only those people were permitted to get admission into a 'Sangh' who were fully capable of living the austere life of an ascetic. With the passage of time persons of dubious character, thieves, robbers, opportunists, disgruntled and discarded elements started becoming monks in order to enjoy the life without putting any hard work whether physical or intellectual.

The comparatively pure Theism and practical morality of Buddha were first encountered with the mild quietism of the Vaishnavas, and at last deformed by the wildest extravagances of the Tantrists[vii]. Men crossed by Fortunes and disappointed in ambition, wives neglected by their husbands, and widows by their children, the sated debauchee, and the jealous enthusiast, all took the vow of celibacy, abstinence and poverty[viii]. The desire of possession not the desire for salvation became attracting factor for the masses for Monasteries. Ultimately the inclusion of Tantric Practices, adultery, alcoholism etc lead to moral degradation and total wipe out of right conduct from Viharas. The people looked upon unmoved, and would not defend what they had long ceased to respect; and the colossal figure of Buddhism, which had once bestridden the whole continent of India, vanished like a sudden rainbow at sunset. Beyond any doubt one can say that if Lord Buddha had been alive to see such deteriorating conditions of moral values in his Viharas, he would have immediately closed them.

The patronage towards the spread of the message of Lord Buddha started during the reign of Asoka. We can learn from the records that Asoka was found to be unusually spending the state resources on Buddhism[ix]. The Buddhist prose romance, named Asokavandana (being part of the Dirgavandana) tells a long story of Asoka’s senile devotion to the church and consequent waste of the resources of the empire, which went so far that the ministers were compelled to remove him from power and place Samprati, son of the blinded Kunala, on the throne[x]. This fact is supported by the facts that it is believed that Ashoka build about 84,000 Buddha Viharas in whole country thus spending large part of the state resources on propagation ignoring the other important state tasks[xi]. The condition was so dreaded that the whole army of soldiers were transformed into shaven head monks leading to loss of military power of the state. Soldiers were denied using arms as even training with arms was considered equivalent to non violence. The result was weakening of the defensive force of our country. The other Jain kings also adopted same policy as Buddhist Kings. The Doctrine of non violence was forcibly implemented on the general public and even punishments were announced for those who break the rule. We can understand the impact of this rule by these examples. In the Twelfth century Kumarapala, King of Gujarat in Western India, after his conversion to Jainism in A.D. 1159 took up the doctrine of the sanctity of animal life with the most inordinate zeal and imposed savage penalties upon violators of his rules. An unlucky merchant, who had committed the atrocities crime of cracking a Louse, was brought before the special court at Anhilwara and punished by the confiscation of his whole property the proceeds of which were devoted to the building of a temple. Another wretch, who had outraged the sanctity of the capital by bringing in a Dish of raw meat, was put to death[xii].

The degree of loss of defensive power of Maurya Empire can be understood by the fact that Salisuka Maurya in B.C. 216 who was descendant of King Asoka (once the supreme ruler of the country) was defeated by Kharavela the king of Orissa[xiii]. Among many reason one of the reason was that Asoka grandson Samprati left Buddhism and adopted Jainism. He was such deeply influenced by Jainism that he ordered dissolving of all forces and conversion of all soldiers to Jain monks and he himself died after prolonged fasting in a Jain muth in South India[xiv]. The result was the gradual weakening of the strength of the forces. During the reign of Brihadratha his military chieftain Pushyamitra Shung found Brihadratha the Maurya King as inefficient as had showed no interests in defending of the country especially by the Greeks. Pushyamitra killed him and ascended himself to the throne. He started mass capturing of the Greeks who were hiding in the grabs of Buddhists in Vihar. Few Historians considers Pushyamitra as Brahmin King and his campaign as persecution of Buddhists but in reality it was an act of self defence. Sir Vincent Smith claims that the self appointment of Pushyamitra as king and his action against Buddhists are exaggerated[xv] statements supporting Buddhist persecution. Pushyamitra provided equal patronage to both Buddhist as well as the Brahmins of his age. This fact is proved by his involvement in construction of one of the biggest Buddhist Stupa of his ages. Sir Vincent smith clearly writes that the persecutions were so rare and that a rule the various sects managed to live together in harmony, and in the enjoyment of fairly impartial official favour[xvi]. The invasion of India by Greek Menander and his defeat by the forces of Pushyamitra is a perfect example to prove his dedication for transforming the country into a strong and unified nation as it was during the reign of Asoka. The Greeks after the loss under Menander never tried to reinvade the country[xvii].

The later rulers supported both Buddhism as well as Vaishnavism equally. The mentioning of Lord Buddha as one the Avatars in Puranas shows that the society of those ages was not hostile to Buddhism in spite of the fact that whoever was the ruler a Brahmin or a Buddhist King. Historians give another view point that Chandra Gupta, the ruler from Gupta Dynasty may have professed Buddhism in the early part of his reign and Vaishnavism in the later part; for the differences between the two is more nominal than real[xviii].

Slowly the patronage to Buddhist monasteries reduced due to lack of understanding between the rulers and the monks. The main reason was decline in the impact of Buddhist monks on the rulers. The General conduct of monks suffered heavily that they started indulging in tantric practices rather than the Damma as taught by Buddha. The introduction of tantric practices by Vajrayana sect of Buddhism, the inclusion of Alcohol, Meat eating and uncontrolled relationships with women which were strictly forbidden was the last blow to the falling standards principles of Buddhism[xix]. A valid point is sometimes asked that Jainism also flourished along with Buddhism in the middle ages. Then how was Jainism able to survive? The reason was simple that the followers of Buddha stopped the practice of abstinence, poverty (minimal requirements) and the morality. They confined themselves to the Viharas rather than teaching the common man living outside Viharas. The followers of Jainism maintained their lives with austerity and dedication thus surviving even in incompatible circumstances.

The invasion by the outsiders is also an important cause of decline of Buddhism from our country. In 10th and 11th century Buddhism in Kashmir faced serious challenges by the invasion of Huns who weakened its roots in the Northern part of India[xx]. Subsequently by the 12th Century Buddhism was confined to the lands of Bihar and Bengal. The last blow which wiped out Buddhism from the land of its origin was Islamic invasion leading to destruction and mass killing of Buddhists. In Bihar and Bengal both rulers Palas and Senas were swept away by the torrent of Muhammadan invasion at the end of the twelfth century, when Kutub-ud-din General, son of Muhammad Bakhtyar stormed Bihar in or about A.D. 1197, and surprised Nudiah (Nadia) a year or two later. Great quantities of plunder were obtained, and the slaughter of the shaven head Brahmans, that is to say the Buddhist monks, was so thoroughly completed, that when the victor sought of someone explaining the content of the books in the libraries of the monasteries, and not a living man could be found who was capable of reading them. It was discovered, we are told, ‘that the whole of that fortress or the city was a college and in the Hindi tongue they call a college Bihar’. This crushing blow, followed up, off course, by similar act of violence, destroyed the vitality of Buddhism in the ancient home[xxi]. The remaining Buddhist Monks after widespread destruction like Shakyan Shri Bhadra, a Kashmiri in origin from Vikramsheela University shifted to Jagtala Vihar in Bengal. He had to even migrate from there to Nepal and finally he died in Kashmir. Similarly Buddhist monks spread out to the distant lands of Tibet, Nepal and survived outside India as staying here was invitation to death by the hands of Islamic invaders. As no tutors were left to teach the Dhamma of Buddha ultimately Buddhism disappeared from the land of its origin in almost 100 years of Islamic Invasion.

Need not to mention that one of the causes of the loss of social support of Buddhism from general public was the organization efforts by the Brahmins and foremost name which comes in front of us is of Adi Shankracharya. Believed to be born in Kerala in 8th century Adi Shankracharya well verses in Vedic philosophy toured throughout the country and started debates and dialogues with Jain and Buddhists monks. The famous one was arranged by the Ruler of Ujjain King Sundhava. After the victory of Adi Shankracharya King embraced himself the Vedic dharma and declared it as his state religion. These attempts were like winning state patronage and support for the propagation of Vedic Dharma. Needless to say that it was the scholarly efforts and hard work by Adi Shankracharya which enabled him to win over the rusted mind of so called Buddhist scholars who had left practicing the real message of Buddhism since ages. None of any historical documents till date provides any description of forceful killing or armed struggle by any King against the Buddhists during the lifetime of Adi Shankracharya. Fa Hian, a renowned Chinese pilgrim and traveller who came to India early in the fifth century, found Hindu temples and Buddhist monasteries in every great town in Northern India, and does not record one instance of hostilities or persecution. And all the great dynasties of the age those of Chandragupta and of Kanishka, the Andhras, the Guptas, and the Shah Kings, encouraged the holy men of both religions, and bestowed valuable gifts of land and property on Brahmans and Buddhist monks alike[xxii]. We can easily infer that Shankracharya did not destroyed Buddhism but he debated with the decaying and rotten structure which was mere symbolic remnants of the original Buddhism. Moreover Buddhism was still prevalent in centuries after the death of Shankracharya in the country.

Rahul Sankrityayan confirms this statements by providing existence of Buddhism till 12th centuries.. He mentions that for four centuries from 8th to 12th centuries we found Buddhist kings like Palas in Bihar under their rule the learning seat of Nalanda produced scholars like Shantrakshit and Dharmotara. He even credits the Gaharvar rulers of Northern India as a supporters of Buddhism and even mentions the queen of Gaharvar rulers Kumar Devi established Dhramchakra Mahavihar in Sarnath and King Govind chandra donated to Jaitvan Mahavihar. In southern India in Konkan Shilahar rulers were supporters of Buddhism. Even in the land of Shankar in Kerala there were supporters of Buddhism. The famous work of “Manjushree” was secured by the Brahmins of Kerala is an example of lack of any enmity between Brahmins and Buddhists in those ages[xxiii].

To sum up we need to understand that the Buddhists were never persecuted in India. No one can uproot a strong Banyan Tree. Only when it becomes hollow from inside by infestation of termites its life comes to end. Similar was the fate with Buddhism. It weakened due to its own internal causes like loss of morality, loss of conduct and other ill practices in Viharas. The weakened structure instead of acing as a light house became burden on the society. Thus social and ruler support extinguished with the times. The remaining skeleton was just like a feather which was flown with the wind of Islamic invasion. This fact is enforced by Historian R.C.Dutt as “During a thousand years Hinduism was influenced by Buddhism, until Hinduism adopted all that had made Buddhism popular, and thenceforth Buddhism declined. It is a mistake to suppose that Buddhism was stamped out in India by persecution; except in very rare instances, when conquerors indulged in cruelty and massacres, there was no religious persecution in India. Buddhism disappeared from India because its mission was fulfilled. Hinduism had adopted joyous celebrations and vast pilgrimages, Hinduism had assumed image-worship and popular rites, Hinduism had reunited the Aryans and the Hinduised non- Aryans into one homogeneous community, and thenceforth Buddhism declined in India because its mission was fulfilled and it ceased to be necessary.[xxiv]

We consider Buddhism as a reform movement against animal killing, untouchability and superstitions on name of Dharma widely prevalent in those ages. The basic teachings of Lord Buddha are inspired from the Vedic philosophy in terms of attainment of Moksha, Right Conduct, knowledge and following the right Path[xxv].

[i] J. Pali Text soc,1896,pp.87-92

[ii] Page 368 ref Vincent Smith, The early History of India

[iii] Page 454-455 ref Vincent Smith, The early History of India

[iv] Page 367 ref Vincent Smith, The early History of India

[v] Page 26,27 ref The Fahian and Hian Tsang visits to India by BrijMohanlal Verma, 1928

[vi] Page 125 ref Alexander Cunningham, The Bhilsa Topes; or, Buddhist monument of central India

[vii] Page 158 ref Alexander Cunningham The Bhilsa Topes; or, Buddhist monument of central India

[viii] Page 168 ref Alexander Cunningham The Bhilsa Topes; or, Buddhist monument of central India

[ix] Page 98-100 ref Alexander Cunningham The Bhilsa Topes; or, Buddhist monument of central India
[x] Page 192 ref Vincent Smith, The early History of India
[xi] Page 37 ref The Fahian and Hian Tsang visits to India by BrijMohanlal Verma, 1928
[xii] Page 181 ref Vincent Smith, The early History of India

[xiii] Page 197 ref Vincent Smith, The early History of India

[xiv] Alexander Cunningham, The Bhilsa Topes;or,Buddhist movement of central India

[xv] Page 202 ref Vincent Smith, The early History of India

[xvi] Page 203 ref Vincent Smith, The early History of India

[xvii] Page 199 ref Vincent Smith, The early History of India

[xviii] Page 157-158ref Alexander Cunningham, The Bhilsa Topes; or, Buddhist monument of central India

[xix] Page 68 ref Mahapandit Rahul Sankrityayan, Buddha Sanskriti

[xx] Page 409-410 ref Vincent Smith, The early History of India

[xxi] Page 403-404 ref Vincent Smith, The early History of India

[xxii] Page 60, 61 ref The civilisation of India by R.C.Dutt published in 1900 from London

[xxiii] Page 67,68 ref Mahapandit Rahul Sankrityayan, Buddha Sanskriti

[xxiv] Page 68 ref The civilisation of India by R.C.Dutt published in 1900 from London

[xxv] Ref Buddha an Aryan Reformer by Dr Dharamdev Vidyamartand