<\/p>\n
The religious intolerance of Aryans towards the non-Aryans<\/strong><\/p>\n \u0915\u093f\u0902 \u0924\u0947 \u0915\u0930\u094d\u0923\u094d\u0935\u0928\u094d\u0924\u093f \u0915\u0940\u0915\u091f\u0947\u0937\u0941 \u0917\u093e\u0935\u094b \u0928\u093e\u0936\u093f\u0930\u0902 \u0926\u0941\u0939\u094d\u0930\u0947 \u0928 \u0924\u092a\u0928\u094d\u0924\u093f\u0918\u0930\u094d\u092e\u092e |<\/strong> \u201cO Indra, what do the cows make for you among the Kikatas<\/strong>? They neither yield milk for your offerings, nor do they warm the vessel of libation. Bring to us these cows; bring to us also the wealth of Parmagand (their King). O Brave one, grant us the possessions of the people of low status.\u201d [Rigveda<\/em> 3:53:14]\n \u2018Kikatas\u2019 were a non-Aryan people living around modern Bihar, who reared cattle. The Aryans were eyeing their property and the way they expressed this desire to their God (Indra), reflects their mind-set. The reason given in these verses to snatch the cattle of the Kikatas is that they do not offer milk oblation to the Aryan god Indra. Explaining the word \u2018Kikata\u2019, Nirukt, <\/em>the oldest treatise on etymology of Vedic words, says,<\/p>\n \u0915\u0940\u0915\u091f\u093e \u0928\u093e\u092e \u0926\u0947\u0936\u094b \u0905\u0928\u093e\u0930\u094d\u092f\u0928\u093f\u0935\u093e\u0938\u0903<\/strong><\/p>\n \u201cKikata<\/strong> is the name of a country where the non-Aryans dwell.\u201d<\/p>\n Most scholars place this country around modern Bihar. This shows that Vedic Hinduism was not practiced in that region at least. The Kikatas were considered infidels (Naastikas) by the Aryans and thus were legitimate targets. It is worth mentioning how this verse has been translated by two erudite Hindu scholars Swami Satya Prakash Saraswati and Satyakam Vidyalankar in their English Translation of the Rigveda. They write,<\/p>\n \u201cO bounteous Lord, of what avail are the cattle of the infidels<\/strong> to you. Neither they yield milk nor do these faithless persons<\/strong> kindle sacred fire. May you bring wealth of these unbelievers to us<\/strong> and give us possessions of people of low mortality and crush them.\u201d<\/p>\n[Rigveda Samhita<\/em>, Tr. Satya Prakash Saraswati and Satyakam Vidyalankar; 1977, Vol IV, Page 1235]\n On the basis of this clear pronouncement, non-Aryans had no right to keep cows. Aryans, whenever they wished could kill them and appropriate their possessions. Hindu culture thus became the culture of the progress, civilization and welfare of the Aryan people alone.<\/p>\n These non-Aryans have been described at several places in the Vedas as anyavratam \u0905\u0928\u094d\u092f\u0935\u094d\u0930\u0924\u092e \u0907\u0928\u094d\u0926\u094d\u0930\u0903 \u0938\u092e\u0924\u094d\u0938\u0941 \u092f\u091c\u092e\u093e\u0928\u092e\u093e\u0930\u094d\u092f\u0902 \u092a\u0930\u093e\u0935\u0926 \u0935\u093f\u0936\u094d\u0935\u0947\u0937\u0941 \u0936\u0924\u092e\u0942\u0924\u093f\u0930\u093e\u091c\u093f\u0937\u0941 \u0938\u0935\u0930\u094d\u092e\u0940\u0933\u094d\u0939\u0947\u0937\u094d\u0935\u093e\u091c\u093f\u0937\u0941 |\u092e\u0928\u0935\u0947 \u0936\u093e\u0938\u0926\u0935\u094d\u0930\u0924\u093e\u0928 \u0924\u0935\u091a\u0902 \u0915\u0930\u094d\u0937\u094d\u0923\u093e\u092e\u0930\u0928\u094d\u0927\u092f\u0924 | <\/strong><\/p>\n Indra is said to help the Aryan worshippers in battles and punishes the neglecter of religious rites, who are said to be having \u2018black skin \u2018tvacham krishnaam\u2019 (\u0924\u0935\u091a\u0902 \u0915\u0930\u094d\u0937\u094d\u0923\u093e\u092e<\/strong>). [Rigveda<\/em> 1\/130\/8]\n The maidens of the \u2018dark race\u2019 are the said to be free sexual dishes of Aryans. Nirukt 12\/13 mentions that \u2018Raamaa<\/strong>\u2018, the lovely maidens belonging to the dark race are only for sexual enjoyment and not for any sacred purpose.\u00a0\u0930\u093e\u092e\u093e \u0930\u092e\u0923\u093e\u092f \u0909\u092a\u0947\u092f\u0924\u0947 \u0928 \u0927\u0930\u094d\u092e\u093e\u092f \u0915\u0943\u0937\u094d\u0923\u091c\u093e\u0924\u093f\u092f\u093e<\/strong><\/p>\n Whether this description of \u2018black race\u2019 is literal or figurative is beyond the scope of this article. What is certain is that non-Aryans were hated by the Aryans for following a different religious creed. That this conflict was religious is evidenced by the Rig Veda<\/em> itself.<\/p>\n Following mantras from the Rig-Veda illustrate the hatred of other religious groups:<\/p>\n \u0905\u0915\u0930\u094d\u092e\u093e \u0926\u0938\u094d\u092f\u0941\u0930\u092d\u093f \u0928\u094b \u0905\u092e\u0928\u094d\u0924\u0941\u0930\u0928\u094d\u092f\u0935\u094d\u0930\u0924\u094b \u0905\u092e\u093e\u0928\u0941\u0937\u0903 | \u201cAround us is the Dasyu, practicing no religious rites, not knowing us thoroughly, inhuman, following other laws. Baffle, you Slayer of the foe, the strength of this Daasa.\u201d [Rigveda 10\/22\/8]\n How many Dasyus were slaughtered? Let us turn to Atharvaveda 8\/8\/7 which says<\/p>\n \u092c\u0943\u0939\u0924\u094d \u0924\u0947 \u091c\u093e\u0932\u0902 \u092c\u0943\u0939\u0924 \u0907\u0928\u094d\u0926\u094d\u0930 \u0936\u0942\u0930 \u0938\u0939\u0938\u094d\u0930\u093e\u0930\u094d\u0927\u0938\u094d\u092f \u0936\u0924\u094d\u0935\u0940\u0930\u094d\u092f\u0938\u094d\u092f | Great is your net, brave Indra, the mighty match for a\u00a0thousand, Lord of Hundred Powers! Holding them, with his host, therewith has Indra slaughtered\u00a0\u00a0Dasyus a hundred, thousand, myriad, hundred millions.<\/p>\n \u0905\u0938\u0941\u0928\u094d\u0935\u0928\u094d\u0924\u0902 \u0938\u092e\u0902 \u091c\u0939\u093f \u0926\u0942\u0923\u093e\u0936\u0902 \u092f\u094b \u0928 \u0924\u0947 \u092e\u092f\u0903 | \u201cSlay everyone who pours no gift, who, hard to reach, delights you not. Bestow on us what wealth he has: this even the worshipper awaits.\u201d [Rigveda 1:176:4]\n \u0905\u0928\u0941\u0935\u094d\u0930\u0924\u093e\u092f \u0930\u0928\u094d\u0927\u092f\u0928\u094d\u0928\u092a\u0935\u094d\u0930\u0924\u093e\u0928\u093e\u092d\u0942\u092d\u093f\u0930\u093f\u0928\u094d\u0926\u094d\u0930\u0903 \u0936\u0928\u0925\u092f\u0928\u094d\u0928\u0928\u093e\u092d\u0941\u0935\u0903 | <\/strong><\/p>\n \u201cIndra abides, humbling the neglecters of holy rites, in favour of those who observe them, and punishing those who turn away from his worship, in favour of those who are present with their praise).\u201d [Rigveda 1\/51\/9]\n It would thus appear that the non-Aryans lived in secluded spots far from the settlement of the Aryans, and performed their own peculiar rites which were regarded as wicked by the Aryan; and as they did not believe in the existence of Aryan gods, they incurred the hatred of their Vedic neighbours. The very existence of Indra was doubted by even some Aryans, which appears from the following mantra:<\/p>\n \u092f\u0902 \u0938\u092e\u093e \u092a\u0930\u094d\u091b\u0928\u094d\u0924\u093f \u0915\u0941\u0939 \u0938\u0947\u0924\u093f \u0918\u094b\u0930\u092e\u0941\u0924\u0947\u092e\u093e\u0939\u0941\u0930\u094d\u0928\u0948\u0937\u094b \u0905\u0938\u094d\u0924\u0940\u0924\u094d\u092f\u0947\u0928\u092e |<\/strong><\/p>\n \u201cHe, whom, terrible, they ask for, (saying), where is he? And assert that he is not.\u201d [Rigveda 2\/12\/5]\n A certain Rishi called Nema is quoted as saying,<\/p>\n \u092a\u0930 \u0938\u0941 \u0938\u0924\u094b\u092e\u0902 \u092d\u0930\u0924 \u0935\u093e\u091c\u092f\u0928\u094d\u0924 \u0907\u0928\u094d\u0926\u094d\u0930\u093e\u092f \u0938\u0924\u094d\u092f\u0902 \u092f\u0926\u093f \u0938\u0924\u094d\u092f\u092e\u0938\u094d\u0924\u093f | Offer fervently, my war-loving companions, true praise to Indra, if he truly exists; Nema says, \u201cverily there is no Indra,\u201d who has ever seen him? Whom shall we praise? [Rigveda 8\/100\/3]\n It is thus clear that there were dissenters\/apostates from the orthodox faith even in the Aryan society; and we can easily imagine the extent of ill feeling that existed between such dissenters and the orthodox Aryans, which afterwards led to a protracted sanguinary warfare resulting in the ultimate expulsion of the dissenters. These dissenters were called Aryan enemies and were different from the Daasas and Dasyus. Following mantras show the attitude of the orthodox Aryans towards the dissenters:<\/p>\n \u0928 \u0924\u0947 \u0924 \u0907\u0928\u094d\u0926\u094d\u0930\u093e\u092d\u094d\u092f \u0905\u0938\u094d\u092e\u0926 \u0930\u0937\u094d\u0935\u093e\u092f\u0941\u0915\u094d\u0924\u093e\u0938\u094b \u0905\u092c\u094d\u0930\u0939\u094d\u092e\u0924\u093e \u092f\u0926 \u0905\u0938\u0928 | <\/strong><\/p>\n Since, mighty Indra, those who, differing from us, and are not united with you through their lack of devotion, are not yours; [Rigveda 5\/33\/3]\n \u0909\u0924 \u0924\u092f\u093e \u0938\u0926\u094d\u092f \u0906\u0930\u094d\u092f\u093e \u0938\u0930\u092f\u094b\u0930 \u0907\u0928\u094d\u0926\u094d\u0930 \u092a\u093e\u0930\u0924\u0903 | \u201cO Indra, you instantly killed Aryas, Arna and Chitraratha, on the other side of the Sarayu.\u201d [Rigveda 4\/30\/18]\n \u092f\u0938\u094d\u0924\u0947 \u092e\u0928\u094d\u092f\u094b.\u0905\u0935\u093f\u0927\u0926 \u0935\u091c\u094d\u0930 \u0938\u093e\u092f\u0915 \u0938\u0939 \u0913\u091c\u0903 \u092a\u0941\u0937\u094d\u092f\u0924\u093f \u0935\u093f\u0936\u094d\u0935\u092e\u093e\u0928\u0941\u0937\u0915 | \u201cO Manyu (anger), help us so that we may successfully fight our enemies, whether belonging to the Arya clans or those of the Daasas.\u201d [Rigveda 10\/83\/1]\n \u090f\u0928\u093e \u092e\u0928\u094d\u0926\u093e\u0928\u094b \u091c\u0939\u093f \u0936\u0942\u0930 \u0936\u0924\u094d\u0930\u0942\u091e \u091c\u093e\u092e\u093f\u092e\u091c\u093e\u092e\u093f\u0902 \u092e\u0918\u0935\u0928\u094d\u0928\u092e\u093f\u0924\u094d\u0930\u093e\u0928 | \u201cO you valiant Maghavan, be exhilarated by this Soma drink, and destroy all our opposing enemies, whether they be our own kith and kin, or not.\u201d [Rigveda 6\/44\/17]\n From these extracts, it would appear that the ancient Aryan society, as depicted in the Rigveda, was not an ideal peaceful society to live in. It was divided into numerous factions. The dissenters of the Vedic Aryans were driven out of the land, and some of them took refuge in the hills and forests of the western frontiers; while others passed out of the country through the north-western passess into Western Asia, and a wider world beyond. Here it is sufficient to state that these Aryan dissenters, who seceded from the orthodox faith, were subsequently known in history as the Iranians or Parsis or Zoroastrians. They were compelled to leave this country after a protracted war, which came to be known in the later Vedic literature and the Puranas as the Deva-Asura War (Devaasur-Sangraama).<\/p>\n Vedic Hinduism, most certainly, did not spread by peaceful means. A study of the Vedas reveals the enormous scale of religious conflicts that were going on in those times and how the Vedic Aryans were conquering city after city and fort after fort. The Vedas have never been brought in the public domain for precisely this reason. The people were not allowed to read, least they come to know of the brutal battles that were waged.<\/p>\n Vedic Aastiks versus the non-Vedic Naastiks<\/strong><\/p>\n According to the Hinds, the people opposed to the Vedic religion are called Naastikas (disbelievers). Buddhism, Jainism and Chaarvaaka are called Naastik philosophies, as they do not accept the authority of the Vedas. Hindu Dharmashastras (religious texts) call for severing relations with the Naastiks and socially boycotting them. For example Manu Smriti says,<\/p>\n 10. But by Sruti (revelation) is meant the Veda, and by Smriti (tradition) the Institutes of the sacred law: those two must not be called into question in any matter<\/strong>, since from those two the sacred law shone forth. 11. Every twice-born man, who, relying on the Institutes of dialectics, treats with contempt those two sources (of the law), must be cast out by the virtuous, as an atheist (Naastik) and a scorner of the Veda (Veda Nindak).<\/strong> [Manu Smriti 2\/10-11]\n What should be the behaviour of Aryans towards these \u2018Naastiks\u2019 and \u2018Veda Nindaks\u2019? Let us turn to Atharvaveda Kaand 12, Sukt 5, Mantra 62. This mantra has been translated by Arya Samaj scholar Pandit Khem Karan Das Trivedi as follows<\/p>\n \u201cRend, rend to bits, rend through and through, scorch and consume and burn to dust, the one who rejects the Vedas.\u201d<\/p>\n I do not think the above verse leaves any ambiguity as to who the enemies mentioned in the Vedas are. The mantra speaks for itself. It also prescribes the most gruesome forms of slaughter of those who disbelieve in the Vedas.<\/p>\n The same Sookt (hymn) also commands the following in mantras 65-71,<\/p>\n 65) So, O Goddess, do thou from him, the Br\u0101hmans\u2019 tyrant,\u00a0 criminal, niggard, blasphemer of the Gods,\u00a0 66) With hundred-knotted thunderbolt, sharpened and edged with razor-blades, 67) Strike off the shoulders and the head. 68) Snatch thou the hair from off his head, and from his body strip the skin: 69) Tear out his sinews, cause his flesh to fall in pieces from his frame. 70) Crush thou his bones together, strike and beat the marrow out of him. 71) Dislocate all his limbs and joints.<\/strong><\/p>\n I wonder what type of mindset would have written this horrendous stuff? This extreme sadist mentality which relishes in instructing such horrible torture deserves to be banned forever before it is put to practice.\u00a0 One can imagine what would have happened at the time when such teachings would have been enforced thousands of years back. These teachings were recently put into effect when innocent Muslims were burnt alive and tortured in the Indian State of Gujrat, Christians were burnt alive in many places of India especially in Orrisa. Jains and Buddhists in ancient times and Muslims, Christians and Sikhs in recent times have been made the experimental mice of these teachings.<\/p>\n Based on instructions such as these, followeres of non-Vedic religions like Buddhism and Jainsm were brutally persecuted by the Brahmins. Let us deal with these persecutions in detail.<\/p>\n <\/p>\n Intolerance towards Buddhists<\/strong><\/p>\n The Brahmanical hostility towards Buddhism was a major reason of the decline of Buddhism in India, the place of its birth. It is quite true that at a later date the Brahmins accepted Buddha as one of the avataras but it was just another srewd Brahmin way of showing contempt towards the Buddha. The Hindus never really showed any friendly attitude towards the followers of the religion of the Buddha, as it shown from various historical records. The Bramins first sowed the seeds of hatred towards the Buddhists in their scriptures to gain the sympatheis of the common people in slaughtering Buddhists.<\/p>\n In the Ayodhya Kaanda of Valmiki Ramayana, a Buddhist was compared to a thief and the Tathagatas to atheists (Naastiks). It said:<\/p>\n \u092f\u0925\u093e \u0939\u093f \u091a\u094b\u0930 \u0938\u094d\u0938 \u0924\u0925\u093e \u0939\u093f \u092c\u0941\u0926\u094d\u0927- As a thief, so is Buddha. Know that Tathagatas are atheists. [Sarga 109; shloka 34]\n The Yajnavalkya Smriti says that the very sight of a monk with red robes and shaven head (referring to Buddhists), even in a dream, is a bad sign. [Yajnavalkya SmritiI\/272-273]\n The Agni Purana[16\/1-3] and Vishnu Purana[18\/13-18] refer to Buddha as an embodiment of Grand Deception (m\u0101yamohasvarup) and that he deluded the people from the Vedic Religion.\u00a0 His path is a sure ticket to hell.<\/p>\n The great philosopher of Hinduism, Shankaracharya, said that the Buddha was suffering from what we know as schizophrenia. Shankaracharya said that<\/p>\n \u201che (Buddha) was a man given to make incoherent assertions or else that hatred of all beings<\/strong> induced him to propound absurd doctrines by accepting which they would become thoroughly confused.\u2013So that\u2013and this the S\u00fbtra means to indicate\u2013Buddha\u2019s doctrine has to be entirely disregarded by all those who have a regard for their own happiness.\u201d [Shankar Bhashya on Brahmasutra 2\/2\/32]\n The commentator of Saankhyakaarika<\/em>, Vachaspati Mishra, uses the words \u2018Mleccha (filthy)\u2019, Purushaapsad (low people) and PashuPraay (Animal like) <\/strong>for Buddhists, Jains, etc. He writes in Saankhyatatva Kaumudi<\/em>:<\/p>\n \u0906\u092a\u094d\u0924\u0917\u094d\u0930\u0939\u0923\u0947\u0928\u093es\u092f\u0941\u0915\u094d\u0924\u093e\u0903\u00a0 \u0936\u093e\u0915\u094d\u092f\u092d\u093f\u0915\u094d\u0937\u0941\u0930\u094d\u0928\u093f \u0917\u094d\u0930\u0928\u094d\u0925\u0915\u0938\u0902\u0938\u093e\u0930\u092e\u094b \u091a\u0915\u093e\u0926\u0940\u0928\u093e\u092e\u093e\u0917\u092e\u093e\u092d\u093e\u0938\u093e\u0903 \u092a\u0930\u093f\u0939\u0943\u0924\u093e \u092d\u0935\u0928\u094d\u0924\u093f . \u0905\u092f\u0941\u0915\u094d\u0924\u0924\u094d\u0935\u0902 \u091a\u0948\u0924\u0947\u0937\u093e\u0902 \u0935\u093f\u0917\u093e\u0928\u093e\u0924\u094d, \u0935\u093f\u091a\u094d\u091b\u0928\u094d\u0928 \u092e\u0942\u0932\u0924\u094d\u0935\u093e\u0924\u094d,\u00a0 \u092a\u094d\u0930\u092e\u093e\u0923\u0935\u093f\u0930\u0941\u0926\u094d\u0927\u093e\u0930\u094d\u0925\u093e\u092d\u093f\u0927\u093e\u0928\u093e\u0924\u094d \u0915\u0948\u0936\u093f\u091a\u0926\u0947\u0935 \u092e\u0932\u0947\u091a\u094d\u091b\u093e\u0926\u093f\u092d\u093f\u0903 \u092a\u0941\u0930\u0941\u0937\u093e\u092a\u0938\u0926\u0948\u0903 \u092a\u0936\u0941\u092a\u094d\u0930\u093e\u092f\u0948\u0903 \u092a\u0930\u093f\u0917\u094d\u0930\u0939\u093e\u0926\u094d \u092c\u094b\u0926\u094d\u0927\u0935\u094d\u092f\u092e\u094d .<\/strong><\/p>\n \u201cBy saying \u2018true revelation\u2019, all pretended revelations such as those of Shaakya, Bhikshu (Buddha),etc have been set aside. The invalidity of these systems is due to their making unreasonable assertions, to want of sufficient basis, to their making statements contradictory to proofs, and lastly <\/p>\n Were Buddhists persecuted by Hindus? Yes, they were<\/strong><\/p>\n Buddhism suffered a great decline owing to the hostile activities of some philosphers of Brahminical thought and preachers of South India. Kumarila Bhatta was regarded as the fiercest critic of Buddhism. He was the strongest protagonist of Vedic ritualism. Kumarila is said to have been a Brahmin of Bihar who raged with the ardour to preach against Buddhism. The Shankar Digvijaya<\/em><\/strong> of Madhava (earliest authentic biography of Shankaracharya) refers to Malayali King Sudhanva\u2019s brutal extermination of Buddhists at the instigation of Kumarila Bhatta.<\/p>\n The king (Sudhanva) commanded his servants \u201ckill all Buddhists from Himalaya to Rameshvaram, even children and elderly<\/strong>. Whosoever will not kill them, will be killed at my hands.\u201d [93] At the instigation of Kumarila Bhatta, the king killed the Buddhists, the opponents (of the Hindu religion) just like a Yogi destroys the disturbances. [95] [Madhava-Vidyaranya, Sankara Digvijaya Sarg 1; shlokas 93-95]<\/strong><\/p>\n This was about Kumarila\u2019s brutal persecution of Buddhists. Now let us turn to Adi Shankaracharya, the Brahmin of South India, who did\u00a0 a great job of glorifying the Vedas <\/em>and the Advaita Vedanta<\/em> philosophy. He was vigorously anti-Buddhism. I have already quoted his remarks on Buddha, which show his \u2018regard\u2019 for the Buddhist religion (Refer Shankar Bhasya on Brahmasutra 2\/2\/32). With regards to the Sringeri matha built by Shankaracharya, Sir Charles Eliot in his book Hinduism and Buddhism<\/em> (1921 Ed. Page 211) says,<\/p>\n \u201cThere is some reason to suppose that the Matha of Sringeri was founded on the site of a Buddhist Monestary\u201d<\/p>\n The 15th Sarga of his biography Madhava-Vidyaranya Sankara Digvijay <\/em>refers to his campaigns against the Buddhists, being escorted by King Sudhanvan\u2019s army wherever he went from the Himalayas to the India Ocean. Owing to his anti Buddhist activities, Buddhism fell on its evil days.<\/p>\n This royal persecution of Buddhists by some Brahminic rulers was the most potent factor which contributed to bring the decline of Buddhism in India. The Budaun Stone Inscription<\/em> A Chalukya Inscription<\/strong> of 1184 A.D. refers to a feudatory chief, Mahaamandaleshvara Viruparasadeva<\/strong>, who is described as a \u2018forest-fire to the Jain religion\u2019, a \u2018destroyer of the Buddha religion\u2019, a \u2018demolisher of Jain basadis\u2019 and \u2018establisher of the Sivalinga-Simhaasana (Shiva Linga Throne).He destroyed several samayas <\/em>at Pariyalige, Anilevada (Anhilwad), Unukallu (Unkal), Sampagadi (Sampagaon), Ibbaluru (Ablur?), Marudige (Maradigi), Anampur (Alampur), KaTahada (Karad), Kembhavi, Bammakuru and other places. [Annual report of the archaeological survey of India 1929-30 Page 171]\n We know from the record of the Nalanda Inscription of Vipulasrimitra, that a Vangala <\/strong>army killed a Buddhist monk named Karunasrimitra<\/strong> of Somapura <\/strong>and burnt down his house, which was actually a monastery. [Epigraphia Indica vol.21 Page 97]\n Another fierce Hindu king who showed his great hostility towards Buddhism was Shashanka, the King of Gauda<\/strong>. He was a notable example of anti-Buddhist Brahminical fanaticism. He is said to have uprooted the sacred Bodhi-Tree at Bodh-Gaya but in order to destroy it totally, he burnt its remains. A Buddha image from a temple east of the Bodhi tree was removed by him and in its place, he installed an image of Siva. [On Yuan Chwang\u2019s Travels in India vol. 2 by Thomas Watters, 1905, Pages 115,116]\n This is corroborated by The Life of Hiuen Tsiang by the Shaman Hwui Li<\/em> who mentions that a certain Kumaara-Raja<\/strong> threatened the monks of Nalanda with a behaviour similar to Shashanka, and with the destruction of the whole monastery unless Hiuen Tsang was sent to his court. Kumara-Raja wrote in his letter,<\/p>\n \u201cI have again sent a messenger with a written request: If he (Hiuen Tsang) does not\u00a0 come, your disciple will then let the evil portion of himself prevail. In recent times Shanshanka-Raja was equal still to the destruction of the law and uprooted the Bodhi tree. Do you, my Master, suppose that your disciple has no such power as this? If necessary then I will equip my army and elephants, and like the clouds sweep down on and trample to the very dust that monastery of Nalanda. These words (are true) <\/em>as the sun!\u201d [The Life of Hiuen Tsiang by the Shaman Hwui Li<\/em><\/a> ; Translated by Samuel Beal; 1911;\u00a0 Pg. 171]\n Another cruel persecutor of Buddhism was Mihirakula<\/strong>, who had occupied the throne of Kashmir. Kalhana Pandit<\/strong>, the famous chronicler of Kashmir and the author of Rajatarangini<\/em><\/strong>, says that for his atrocities he was like Yama, the god of death. Kalhana describes further: \u201cOne\u2019s tongue would become polluted if one attempted to record his cruelties and evil deeds in detail\u201d [Rajatarangini <\/a><\/em><\/strong>I, 289,290 and 304; Translated by M. A. Stein]. From his account it is known that Mihirakula played an important role in the development of Brahmanism. He was a worshipper of Shiva and built a Shiva temple in Srinagara [Rajatarangini<\/a><\/em> I, 306; M. A. Stein]. The view that he was a Shaivite is upheld by M. A. Stein as he writes,<\/p>\n \u201cThe impression which this tradition retained of Mihirakula\u2019s religious propensities, is in full accord with the evidence of his coins which, in the emblems of bull and trident and in the legends of jayatu vrsa, jayatu vrsadhvaja, display a distinct leaning towards Shaivism.\u201d [Rajatarangini<\/em><\/strong>; M. A. Stein; Footnote to I, 289]\n Mihirakula oppressed the Buddhists and behaved with them cruelly. At his instigation not only were many Buddhists murdered but many Stupas, Caityas, Vihaaras, and other Buddhist establishments were destroyed in Punjab and Kashmir. The description of his cruelties as described in the Rajatarangini <\/em>is corroborated by the description given by Hiuen Tsang in his book Si-Yu-Ki<\/em><\/strong>. He writes,<\/p>\n \u201cHe exterminated the royal family and the chief minister, overthrew stupas, destroyed the sangharamas, altogether one thousand six hundred foundations.\u201d [Si-Yu-Ki. Buddhist Records of the Western World Tr. Samuel Beal, 1969; Book iv, Page 171]\n Mihirakula\u2019s hostility towards the Buddhist was shared by the Shaivite Brahmins. Kalhana comments in the Rajatarangini <\/em>on the greed of the Brahmins who eagerly accepted grants of land from Mihirakula.<\/p>\n \u201cBrahmins from Gandhara, resembling himself in their habits and verily themselves the lowest of the twice-born, accepted Agraharas from him.\u201d [Rajatarangini<\/a><\/em> I, 307; M. A. Stein]\n This shows that the Brahmins were hand in glove with his slaughter of Buddhists and the destruction of the Buddhist establishments. So, the fake polemics of some Hindu writers that Mihirakula was not a Hindu or that his destruction of Buddhists establishments cannot be tied to Hindus are unfounded.<\/p>\n Another hateful persecutor of Buddhists was Pushyamitra Sunga, founder of the Sunga Dynasty. Several Chinese and Japanese historians mention Pushyamitra\u2019s name at the head of the list of persecutors. Buddhist writers portray Pushyanitra as a cruel persecutor of the religion of Sakyamuni (Buddha). Pushyamitra, a militant follower of Brahminism, assassinated the last Mauryan Emperor Brhadratha, capturing the throne of Magadha and founded the Sunga Dynasty. It ruled for a period of one hundred and twelve years.\u00a0 Pushyamitra had to justify his position as head of the Brahmanic reaction by persecuting the Buddhists and destroying Buddhist monasteries on the one hand and restoring the sacrificial ceremonies of the Brahmanic faith on the other, for which his principal helpers were Patanjali and also perhaps Manu, the author of the Manusmriti. <\/em>who was also his contemporary according to some scholars. The persecution of the Buddhists by Pushyamitra, was a logical sequence of the Brahmanic reaction and the political coup d\u2019etat<\/em>. The Buddhist text Divyavadana <\/em>mentions the persecutions of Pushyamitra and his destruction of Buddhist stupas and monasteries. Hindutva apologists such as Dr. Koenraad Elst have tried to refute these charges on Pushyamitra, saying that they are \u201crendered improbable by external evidence\u201d. Elst then claims that \u201che (Pushyamitra) allowed and patronized the construction of monasteries and Buddhist universities in his domains, as well as the still-extant stupa of Sanchi.\u201d Although he gives no reference for this claim, it is possible that he was referring to the epigraph on the gateway of Barhut,<\/strong> which mentions its erection \u201cduring the supremacy of the Sungas\u201c. The inscription uses the words \u0938\u0941\u0917\u0928\u0902 \u0930\u091c\u0947<\/strong> (During the reign of Sungas). It does not necessarily include the reign of Pushyamitra. It only means \u2018during the reign of Sungas\u2019. The gateway was constructed during the reign of his successors who were more tolerant to Buddhism than the founder of the dynasty and leader of the Brahmanic reaction. That the gateways were erected long after the time of Pushyamitra is also the opinion of eminent archaeologists like Mr. N. G. Mazumdar, who writes,<\/p>\n \u201cThe Sungas referred to in this inscription formed a dynasty which was founded by the general (Senapati) Pushyamitra, succeeding the Mauryas about 180 B.C. The gateways, however, appear to have been set up about a century later, towards the close o the Sunga period<\/strong>.\u201d [A Guide To The Sculptures In The Indian Museum, Pt.I N. G. Mazumdar, 1937 Ed., Page 13]\n Dr. Elst also quotes the historian of Buddhism, Etienne Lamotte, who wrote, \u201cTo judge from the documents, Pushyamitra must be acquitted through lack of proof\u201d. [History of Indian Buddhism, Institut Orientaliste, Louvain-la-Neuve 1988\/1958, p.109] Firstly, this reference is incorrect as the page number is 392. Even then, let me provide the complete quote of Etienne Lamotte. He writes,<\/p>\n \u201cTo judge from the documents, Pushyamitra must be acquitted through lack of proof. Nevertheless, as was remarked by H. Kern, in view of the varied opinions, it is possible that, in some localities, there may have been pillages of monasteries, perhaps with the tacit permission of the governors<\/strong>. \u201d<\/p>\n Prominent Indian historian, professor Romila Thapar writes,<\/p>\n \u201cBuddhist sources claim that they (Sungas) persecuted the Buddhists and destroyed their monasteries and places of worship. This could have been an exaggeration, but archaeological evidence reveals that Buddhist monuments in the Sunga domain were at this time in disrepair and being renovated. However, if the chronology of these monuments shifts forward as is now being suggested, then this would make them post-Sunga renovations. Nevertheless, even if some renovations were of a later date, the damage to the stupa at Sanchi, and to the monastery at Kaushambi dates to Shunga times. Added emphasis is given to this from Pushyamitra having performed ashvamedhas<\/em>, or horse sacrifices. This is sometimes viewed as indicating support of Vedic Brahmanism and a disapproval of heterodox sects.\u201d This view of Professor Thapar was confirmed when Deorkothar Stupas<\/strong> were excavated by P. K. Mishra (Archaeological Survey of India) in 1999 till 2000. The story about this Stupa was published by P. K. Mishra on the official website of the Archaeology<\/em> magazine, a publication of the Archaeological Institute of America. P. K. Mishra wrote,<\/p>\n \u201cThe ancient Buddhist text Divyavadanam <\/em>speaks of the death and destruction brought about by Pushyamitra Sunga, who ruled in the first quarter of the second century B.C., in a bid to glorify Hinduism. During his reign, Buddhist monuments were wantonly destroyed. Although archaeological evidence is meager in this regard, it seems likely that the Deorkothar stupa was destroyed as a result of Pushyamitra Sunga\u2019s fanaticism. The exposed remains at Deorkothar bear evidence of deliberate destruction datable to his reign<\/strong>. The three-tiered railing is damaged; railing pillars lie, broken to smithereens, on stone flooring. Twenty pieces of pillar have been recovered, each fragment itself fractured. The site offers no indication of natural destruction.\u201d<\/p>\n [SOURCE:\u00a0<\/strong>http:\/\/archive.archaeology.org\/online\/news\/deorkothar\/<\/strong><\/a> ]<\/strong><\/p>\n Etienne Lamotte wrote his book in 1958, when he did not have the new archaeological findings before him. To hang on to his quote is an example of a drowning man clutching at straws.<\/p>\n Further Reading<\/p>\n Buddhist scholars have also laid claim to many Hindu temples being original Buddhist Shrines. A book written by Dr. K. Jamnadas was titled \u2018Tirupati Balaji was a Buddhist Shrine\u2019<\/em>. In this book, the author has given huge stock of evidence to prove that the temple which is today sacred to Hindus was once a Buddhist Shrine. Readers are advised to make up their own mind after reading the book themselves and verifying the proofs.The book can be downloaded from the link http:\/\/www.ambedkar.org\/Tirupati\/Tirupati.pdf<\/a><\/p>\n <\/p>\n Intolerance towards Jains<\/strong><\/p>\n The jains also were not immune to the Brahmanic persecution. Like Buddhism, the Jain religion is also reviled in the Hindu scriptures. Padma Puran Bhumi Khand 2\/38\/25-27 says<\/p>\n \u091c\u0948\u0928\u0927\u0930\u094d\u092e\u0902 \u0938\u092e\u093e\u0936\u094d\u0930\u093f\u0924\u094d\u092f \u0938\u0930\u094d\u0935\u0947 \u092a\u093e\u092a\u092a\u094d\u0930\u092e\u094b\u0939\u093f\u0924\u093e\u0903<\/p>\n \u0935\u0947\u0926\u093e\u091a\u093e\u0930\u0902 \u092a\u0930\u093f\u0924\u094d\u092f\u091c\u094d\u092f \u092a\u093e\u092a\u0902 \u092f\u093e\u0938\u094d\u092f\u0928\u094d\u0924\u093f \u092e\u093e\u0928\u0935\u093e\u0903<\/p>\n \u092a\u093e\u092a\u0938\u094d\u092f \u092e\u0942\u0932\u092e\u0947\u0935\u0902 \u0935\u0948 \u091c\u0948\u0928\u0927\u0930\u094d\u092e\u094b \u0928 \u0938\u0902\u0936\u092f\u0903 ,<\/p>\n \u0905\u0928\u0947\u0928 \u092e\u0941\u0917\u094d\u0927\u093e \u0930\u093e\u091c\u0947\u0902\u0926\u094d\u0930 \u092e\u0939\u093e\u092e\u094b\u0939\u0947\u0928 \u092a\u093e\u0924\u093f\u0924\u093e\u0903<\/p>\n \u201cMen deluded by sins, resort to the Jaina religion. They abandon the Vedic practices and will committ sins. There is no doubt that the Jaina faith is the root of sin. O best King, the fall of those men, who are sinners, is brought about by this great delusion (i.e Jainism).\u201d<\/p>\n Bhavishya Puran, prati sarg parv 3,\/3\/28\/53 says,<\/p>\n \u0928 \u0935\u0926\u0947\u0926\u094d \u092f\u093e\u0935\u0928\u0940\u0902 \u092d\u093e\u0937\u093e\u0902 \u092a\u094d\u0930\u093e\u0923\u0948\u0903 \u0915\u0923\u094d\u0920\u0917\u0924\u0948\u0930\u093e\u092a\u093f ,<\/p>\n \u0917\u091c\u0948\u0930\u093e\u092a\u0940\u0921\u094d\u092f\u092e\u093e\u0928\u094bs\u092a\u093f\u00a0 \u0928 \u0917\u091a\u094d\u091b\u0947\u0926\u094d \u091c\u0948\u0928\u092e\u0928\u094d\u0926\u093f\u0930\u092e\u094d<\/p>\n \u201cWhat ever may be the amount of pain inflicted, and even though the life be in jeopardy, let not the language of the Yavanas (Muslims) be employed in speech. Let no one save his life by seeking refuge in a Jain temple, even though he be pursued by a mad elephant, (for it is better to be killed by him than to set foot in a Jain temple).\u201d<\/p>\n Persecution of Jains<\/strong><\/p>\n Jains were brutally persecuted by Hindu Shaivites and Vaishnavites. The Shaivite were aided in their persecutions by the kings of the Chola Dynasty. The marriage of the Chola king Sundara Pandya with the sister of Rajendra, lead to the his conversion to Shaivism. Sundara became a fanatic Saivite and he persecuted the compatriots of his earlier faith, with ruthless cruelty. It is said that he sentenced to death by impalement not less than 8000 of his subjects who did not want to be converted to Shaivism<\/strong>. The impalement of these unfortunate people is said to have been graphically depicted on many sculptures on the walls of the temple of Tivatur in North Arcot (Coins of Southern India; Sir. W. Elliot; 1886;<\/a> Page 126).<\/p>\n Vincent A. Smith in his book, The Early History of India, writes<\/p>\n \u201cCertain unpublished sculptures on the walls of a temple at Trivatur in Arcot record these executions, and are regarded as confirmation of the tradition.\u201d [The Early History Of India In the footnote to this sentence he writes,<\/p>\n \u201cThe event took place at Madura, where it is celebrated as \u2018the impalement of the Jains\u2019 on the 7th day of the mahotsava of Siva and it is treated as an utsava.\u201d<\/p>\n Another scholar, T. A. Gopinath Rao, writing about the dating of Puranas and Agamas, in his book Elements of Hindu Iconolgraphy, reveals that the event of the impalement of Jains is mentioned in Uttara-Kaaranaagama. He writes,<\/p>\n
\n\u0906 \u0928\u094b \u092d\u0930 \u092a\u0930\u092e\u0917\u0928\u094d\u0926\u0938\u094d\u092f \u0935\u0947\u0926\u094b \u0928\u0948\u091a\u093e\u0936\u093e\u0916\u0902 \u092e\u0918\u0935\u0928\u094d\u0930\u0928\u094d\u0927\u092f\u093e\u0928\u0903 ||<\/strong><\/p>\n
\n<\/strong> (followers of another religion or creed), amaanusham \u0905\u092e\u093e\u0928\u0941\u0937\u092e
\n<\/strong> (not human), ayajvaanam \u0905\u092f\u091c\u094d\u0935\u093e\u0928\u092e
\n<\/strong> (not performing Yajna) [Refer to Rigveda<\/em> 8\/70\/11]\n
\n\u0924\u0935\u0928\u094d\u0924\u0938\u094d\u092f\u093e\u092e\u093f\u0924\u094d\u0930\u0939\u0928 \u0935\u0927\u0930\u094d\u0926\u093e\u0938\u0938\u094d\u092f \u0926\u092e\u094d\u092d\u092f ||<\/strong><\/p>\n
\n\u0924\u0947\u0928 \u0936\u0924\u0902 \u0938\u0939\u0938\u094d\u0930\u092e\u092f\u0941\u0924\u0902 \u0928\u092f\u0930\u094d\u092c\u0941\u0926\u0902 \u091c\u0927\u093e\u0928 \u0936\u0915\u094b \u0926\u0938\u094d\u092f\u0941\u0928\u093e\u092e\u092e\u093f\u0927\u093e\u092f \u0938\u0947\u0928\u092f\u093e ||<\/strong><\/p>\n
\n\u0905\u0938\u094d\u092e\u092d\u094d\u092f\u092e\u0938\u094d\u092f \u0935\u0947\u0926\u0928\u0902 \u0926\u0926\u094d\u0927\u093f \u0938\u0942\u0930\u093f\u0936\u094d\u091a\u093f\u0926\u094b\u0939\u0924\u0947 ||<\/strong><\/p>\n
\n\u0928\u0947\u0928\u094d\u0926\u094d\u0930\u094b \u0905\u0938\u094d\u0924\u0940\u0924\u093f \u0928\u0947\u092e \u0909 \u0924\u0935 \u0906\u0939 \u0915 \u0908\u0902 \u0926\u0926\u0930\u094d\u0936 \u0915\u092e\u092d\u093f\u0937\u094d\u091f\u0935\u093e\u092e ||<\/strong><\/p>\n
\n\u0905\u0930\u094d\u0923\u093e\u091a\u093f\u0924\u094d\u0930\u0930\u0925\u093e\u0935\u0927\u0940\u0903 ||<\/strong><\/p>\n
\n\u0938\u093e\u0939\u094d\u092f\u093e\u092e \u0926\u093e\u0938\u092e\u093e\u0930\u094d\u092f\u0902 \u0924\u0935\u092f\u093e \u092f\u0941\u091c\u093e \u0938\u0939\u0938\u094d\u0915\u094d\u0930\u094d\u0924\u0947\u0928\u0938\u0939\u0938\u093e \u0938\u0939\u0938\u094d\u0935\u0924\u093e ||<\/strong><\/p>\n
\n\u0905\u092d\u093f\u0937\u0947\u0923\u093e\u0928\u092d\u094d\u092f\u093e\u0926\u0947\u0926\u093f\u0936\u093e\u0928\u093e\u0928 \u092a\u0930\u093e\u091a \u0907\u0928\u094d\u0926\u094d\u0930 \u092a\u0930 \u092e\u0930\u094d\u0923\u093e\u091c\u0939\u0940 \u091a || <\/strong><\/p>\n![\"https:\/\/truthabouthinduism.files.wordpress.com\/2014\/08\/083014_1719_hinduismand3.png?w=699&h=204\"](\"https:\/\/vedkabhed.com\/wp-content\/uploads\/2020\/08\/https-truthabouthinduism-files-wordpress-com-201.png\")
<\/p>\n![\"https:\/\/truthabouthinduism.files.wordpress.com\/2014\/08\/083014_1719_hinduismand4.png?w=625\"](\"https:\/\/vedkabhed.com\/wp-content\/uploads\/2020\/08\/https-truthabouthinduism-files-wordpress-com-201-1.png\")
<\/p>\n
\n\u0938\u094d\u0924\u0925\u093e\u0917\u0924\u0902 \u0928\u093e\u0938\u094d\u0924\u093f\u0915\u092e\u0924\u094d\u0930 \u0935\u093f\u0926\u094d\u0927\u093f\u0964 <\/strong><\/p>\n
\nto their being accepted only by Mlecchas, or by mean men or by animal like people<\/strong>. \u201d<\/p>\n![\"https:\/\/truthabouthinduism.files.wordpress.com\/2014\/08\/083014_1719_hinduismand5.gif?w=625\"](\"https:\/\/vedkabhed.com\/wp-content\/uploads\/2020\/08\/https-truthabouthinduism-files-wordpress-com-201.gif\")
<\/p>\n
\n<\/strong> of Lakhanapaala refers to one Varamasiva, a Saiva ascetic, <\/strong>who destroyed an idol of Buddha in the South (Dakshinapatha) before his arrival in Vodamayuta (Epigraphia Indica vol.1, Page 63)<\/p>\n![\"https:\/\/truthabouthinduism.files.wordpress.com\/2014\/08\/083014_1719_hinduismand6.jpg?w=551&h=380\"](\"https:\/\/vedkabhed.com\/wp-content\/uploads\/2020\/08\/https-truthabouthinduism-files-wordpress-com-201.jpeg\")
[The Penguin History of Early India from the origins to AD 1300, Romila Thapar, 2002 Edition, Pg. 210<\/strong>]\n![\"https:\/\/truthabouthinduism.files.wordpress.com\/2014\/08\/083014_1719_hinduismand7.jpg?w=629&h=390\"](\"https:\/\/vedkabhed.com\/wp-content\/uploads\/2020\/08\/https-truthabouthinduism-files-wordpress-com-201-1.jpeg\")
<\/p>\n
\nSmith Vincent A.; 1924; Pg 475]\n<\/a><\/p>\n
![\"https:\/\/truthabouthinduism.files.wordpress.com\/2014\/08\/083014_1719_hinduismand8.png?w=625\"](\"https:\/\/vedkabhed.com\/wp-content\/uploads\/2020\/08\/https-truthabouthinduism-files-wordpress-com-201-2.png\")
<\/p>\n[NOTE: The name of this Facebook page is erased without the permission of writer Mushafiq Sultan by the admin of VedKaBhed]<\/strong><\/p>\n