Treachery by Buddhists

 Treachery by Buddhists

An excerpt from my history book “Swift horses Sharp Swords” with additional inputs.

Buddhism never fails to profess peace, moksha and nirvana, yet when it comes to the real world, they prove to be highly treacherous people. They never presented united efforts with Hindus in dealing with Muslim invaders and at least in two important battles, they openly supported Muslim invaders. That is an altogether different matter that they were later butchered by these invaders only.

Incidentally, both these battles happened in the 8th century. The first one was the battle of Sindh against Hindu King Dahar in 711-712 CE. Sindh was ruled by Hindus but the economy was in the hands of Buddhist traders. However, these traders were, for various reasons, unhappy with the Hindus. As soon as Arabs arrived at the doors of the city of Debal (Karachi), they made a beeline toward the Arab camp. Various Buddhist tribes such as the Bhuttos and Meds, and Buddhist rulers of Nerun, Siwistan, and Kaka Kolak offered their full-fledged support to Arabs. Qasim offered them substantial benefits and concessions in trade after capturing Sindh. Buddhist traders then spilled all the beans and shared every secret and weakness of the Sindh army.

Qasim had laid an elaborate siege on the Debal fort. He was informed by the Buddhists that the flag fluttering in the wind atop the temple was the talisman that protected the fort and he had to bring it down anyhow, if he harboured any chance of winning it. Qasim then trained the manjanik (Stone-throwing machine) towards the flag and could bring it down after several efforts. Seeing their god’s symbol down, the Sindh army became uncontrolled and disheartened at the bad omen. Utter confusion prevailed in the town. In anguish, the soldiers rushed out of the city and made an unorganized and chaotic attack on the Qasim’s forces. They soon lost the resolve to fight and were subsequently slaughtered. The fort was captured and the Muslim flag was hoisted for the first time on the soil of Bharatvarsha.

However, Arabs were in no mood to keep their promises and they went on to destroy each and every Buddhist monastery in Sindh and Afghanistan.

The next decisive battle was fought between the Tang Chinese and the Arabs at Talas in July, 751 CE at the banks of River Talas which forms the border between present-day Kazakhstan and Kyrgyzstan. The Tang and Abbasid armies met in the valley of the Talas River to assert their control over the Syr Darya region. At the last moment, Tibetan Buddhist soldiers chose to side with Arabs to defeat the Chinese as they had some running internal differences. This change of sides reversed the balance of power, resulting in a sudden Tang collapse. Lakhs of Chinese soldiers were killed and 25,000 were captured as slaves. The battle effectively ended the Chinese Buddhist presence in Central Asia and paved the way for Islam to take roots there. These very Turks would launch ferocious attacks on India in the coming centuries.

More than the Hindus, Muslim invaders hated Buddhists as the latter do not believe in the concept of God. At the turn of the 12th century, Bakhtiyar Khilji attacked Nalanda University and killed every single monk there. Like cowards, the rest of the Buddhists fled to Tibet, Bhutan and Burma. Not a single one took up the sword.

Even now, the Buddhists openly support Abrahamics, completely oblivious of history.

Naabhi of Varanasi

 THE #SACREDGEOMETRY OF VARANASI AND KASHI VISHWANATH:  

(Here are few old pictures of Gyanvapi/Jananwapi Jyotirlinga, the  axis mundi/Naabhi of Varanasi)

About #Varanasi/Kashi: According to the Manasara, a 10th century CE text of Hindu architecture, the layout of the Hindu city is based on the “Cosmic Vastu Vidya”. The city of Varanasi represents a complex mix of the cosmocised structure and local sacrality, and has grown without the support of sacred kingship. Varanasi has a sacred geometry including the Vishveshvara Temple and is older than the history of universe which cosmologically is said to reside on trident of Shiv surrounded by river Ganga, Varuna and Assi. 

The #Sacred Geometry: The various routes of pilgrimage journeys never form the identical geometric shape in Varanasi. However, Hindu religious geomancers and cartographers cosmocised the irregularities into a geometric plan of circularity, and sometimes in combination of other forms, leading to a cosmogram of macro and meso cosmos. 

Varanasi contains many sacred territories defined in different contexts. Among them, five are the most popular and all have irregular shapes, except the outer one (#Chaurasi krosi Yatra), which runs as a circle; however its pilgrimage is no more practised at least since last fifty years. In theory, the four inner sacred journey routes (#Antragrih yatra, #Avimukta Yatra, Nagar Pag-dakshina and #Panchkoshi Yatra) meet at the Gyanwapi Koop, the Naabhi (axis mundi) of Kaashi while the outer circle (Chaurasi Kros) covers up all the rest and meets in the west at Dehli Vinayaka,  the gate to the cosmic territory, Kashi. The five yatras symbolises the #panchmahabhoot (air, water, agni, aakash and prthvi). 

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DETAILED DESCRIPTION OF FIVE CIRCUITS

The #first outermost sacred circuit (Chaurashikroshi Yatra), symbolising the shadow of cosmic energy, is defined with reference to the shrine of #Madhyameshvara as the centre and Dehli (gate) Vinayaka as the radial point, at a distance of 5 kroshas  (equal to 11 miles/ 17.6 km). Its circumference identifies the cosmic territory called #Kashi Mandala. In each of the eight directions exist 12 power-goddesses (Shaktis), one energy-goddess (Durga), one of her male partners (Bhairava), 3 Vetalas, and one directional deity (Dikapala). Their total number reaches 144. 

The #second circuit (Panchakroshi) covers a distance of 88.5 km (25 kroshas), where there are 108 shrines. This is the most popular pilgrimage journey completed within 5 days (four, or five night halts). 

The #third sacred circuit delimits the city territory according to various historical legends, called Nagara Pradakshina. The route covers a distance of 25 km and links 72 sacred shrines and to be completed in two days. 

The #fourth sacred circuit refers to the zone “Never Forsaken” by Shiva (Avimukta). According to Skanda Purana (16.25-35), Surya (Sun) advised Shiva to live in this area forever, hence the name avimukta.  The centre of this territory is the shrine of Avimukteshvara, from where the circular route moves at the radial distance of about 2 km. It never crosses the Ganga river rather the route follows the left bank of the river. The three shrines making the reference points, lying on the raised mound, from south to north are: Tripurantakeshvara, Valmikeshvara and Omkareshvara. These three mound shrines are also symbolised as the three edges of Shiva’s Trident (Trishula). 

The #fifth circuit, the inner sanctum sanctorum (Antargriha), moves seven times around the temple of Vishveshvara. It symbolises the cosmic integrity, i.e., 7 chakras (spinal energy zones, or plexuses) and 8 cardinal directions. The seven-round spiral symbolises the understanding of reality, both physically and transcendentally, and reminds the pilgrims that the resort of the patron deity Shiva is everywhere but the circumference nowhere. The eight conjunction points on the outer circuit are controlled by the eight forms of #Bhairava (Shiva’s fierce form looking after the “Time” and “Death” in cardinal directions), of which three are across the Ganga in the right side. The remaining five are at the left side of the sacred circuit and refer to the five halting places on, the Panchakroshi route. 

This system is further developed in the arrangement of 56 Ganesha/ Vinayaka shrines. Vinayaka protects the dwellers and visitors to this city from obstacles at eight cardinal directions in all the seven lokas of the realm between earth and heaven (symbolically representing seven layers of the atmosphere). They serve as lokapala, the directional guardians of the universe and residents at all the cardinal junctions. The number and location of 56 Vinayakas can be represented in spatio-cosmological model showing the eight directions, seven layers, three sacred segments of Varanasi and the interlinking routes of pilgrimage journeys in spiral form. In Vastu Vidya, the Vastu-Purusha Mandala – a phenomenal structural plan is explained. The spiral form symbolises movement, the cyclic movement of time. This is how the circumambulation is performed. A round altar symbolises the terrestrial world, and a square in it, the vedic celestials energy. 

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#GROUNDPLAN OF ORIGINAL KASHI VISHWANATH: 

The ground plan of the ancient temple of Vishveshvara was reconstructed by #JamesPrinsep in 1831. The main temple was square; each side being 108 ft (32.92 m) divided into 27 grids (padas) in one dimension. Adjoining the central sanctuary, there were four ante-chambers (mandapas) corresponding to Jnana (wisdom), Mukti  (liberation),  Shringara (decoration), and Aishvarya (glory), respectively symbolizing the east, south, west and north (see Altekar 1937). Each of the mandapas had an area of 16 x 16 ft (16 grids).

The inner sanctuary represented the first circular form, while the four cardinal mandapas represent the second circle and cardinality. At the third level in the rest of the four cardinal directions, existed four ancillary shrines, each with an area of 9 grids (12 x 12 ft) corresponding to Tarakeshvara (SE), Dandapani (SW), Ganesha (NW) and Bhairava (NE). The whole temple in complete form must have been a picturesque group of nine spires. The height diminished from the centre outward in the ratio of 16, 8, and 6, as may be inferred from the ground plan. This way, the grid-mandala consisting respectively of 64, 16, and 9, together reflect the sacred geometry. The four main directional grids of 16 each had emerged into 64 at the centre. In addition to ancillary mandapa, closely also existed eight more 9-grid chambers; thus their number reached 12. This is comparable to 9 x 12 = 108. In total, calculated this way:  [(16 x 4) + 64 + {(9 x 4) + (9 x 8)}],  The final number of open-chambers comes to 236. The triple circle symbol was formed on the basis of a framework and grid consisting of essentially the representation of the three mystic lokas. 

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#JalTeerth: Varanasi has the most advanced natural #waterconservation and #watermanagement plan in the city well planned by various kings and rishis. It has number of koops, kunds, sarovars, jalaashays, vapis etc known widely as Jalteerth (water pilgrimage) linked to various devs and devis. River Ganga has further 84 ghats. 

According to Padm Puran, Kashi is spread in 20 kos which contains 88 ponds, 62 kunds, 8 wapis and 29 koops; all together known as Jalteerth. The names and status of few Wapis are Jyestha #wapi in Kasipura (lost), Gyanwapi in Kashi vishwanath compound (survives), Karkotak Naag Wapi (survives), Bhadrawapi in Bhadra mohalla (survives), Shankhchuda Wapi (lost), Siddhi wapi in Babu Bazaar (lost). The #koops are Chandra koop, Apsarakoop, Kaklodak, Chitakoop, Samundrakoop, Dharmkoop, Manglodak, Shukrakoop, Aghorokoop, Gauri koop, Brahmavairat koop, Apstambak, Nalkuwak, Baalchandra, Vyaskoop, Shubhodak, Hiranya koop, Dhanwantri, Padodak, Bhairav, Kritivaas koop. The list of #lost koops are Kanaad, Pitri koop, Rasodak, Maarkandey koop, Dadhikarn, Virupaksh koop and Mahadev koop. 

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Source:

1) http://collections.carli.illinois.edu

2) http://www.columbia.edu/itc/mealac/pritchett/00routesdata/1800_1899/banaras/gyanvapi/gyanvapi.html

3) http://old.harappa.com/hawkshaw/38.html

4. Singh, Rana P.B. 1994. Sacred Geometry of India’s Holy City, Varanasi: Kashi as Cosmogram. National Geographical Journal of India

5. Singh, Rana P.B., ed. 1994: The Spirit & Power of Place. Human Environment and Sacrality. Varanasi: National Geographical Society India, Pub. 41. ISBN: 81 86187 41 3.