Bhart Hari And The Buddhists

The divide between the North Indians and the South Indian Dravidians was created by the two British-initiated theories of the Aryan invasion of India (AII) and the Indo-European family of languages (IE). Both the theories AII and IE were mischievously engineered by the British, with their colonial and missionary agenda, guided by their world-known notorious policy, Divide and Rule. According to the AII, Aryans invaded India in about 1500 B.C. and got settled in North and forcibly pushed dark-skinned Dravidians to South. Aryans brought Sanskrit and composed the Vedas. The Dravidian Tamil, Telugu, Kannada and Malayalam are the native languages of India, not Sanskrit. With abundant historical irrefutable evidence, it has been established that the alleged invading Aryans were originally from Aryavarta (India) who had gone overseas earlier than 1800 B.C. for trade, and had established their Vedic kingdoms in several countries. Even Greece was colonized by the Indo-Aryans. When in trouble in about 1500 BC, some of them attempted to return to India, the land of their ancestors. The rest were culturally absorbed. The returning Aryans were mistaken as invaders because they were traveling in armored horsedriven chariots. It was their return to, not invasion of India. Because of long cohabitation between Sanskrit-speaking Aryans and Europeans, as the result of Indian colonization, Sanskrit influenced several European languages, particularly Greek and Latin. Resulting philological resemblances prompted Sir William Jones to theorize the IE, that Sanskrit and European languages have a common origin. It has been proved that Sanskrit and European languages do not have a common origin and that there is significant resemblance between Sanskrit and the Dravidian languages, much more than between Sanskrit and European languages.

We are aware of the Puranas in Hindu society. As an Indian even if you have not read them, they shape your behavior. These stories permeate the air of Bharat. Whether we believe in them or not, they determine our value system. All our festivals, ceremonies, and the way we celebrate them, are narrated to us in these Puranic stories. There are thousands of stories, and even for a brilliant mind, it is impossible to remember all of them. Collectively, as a society, we remember these stories, but as individuals, we struggle to know all. The purpose of these stories was to unite society. The stories that unite people depend on the society. The type of stories that will unite people depends on the political system, ethnic diversity in society, available resources, wealth distribution among citizens, geographical features such as deserts, snowy mountains, overflowing riverbanks, plateaus with good agriculture and water, or areas surrounded by dense forests with unknown diseases, etc. After twelve hundred years of barbaric invasions and colonization, when Bharat became free on 15th August 1947 and chose to be a democratic nation with immense diversity, the question arises: how do we unite the society? Stories revolving around military heroes or successful business ventures are one way to connect with people and unite society. However, these individual stories do not provide us with the broader narrative of a civilizational nation. We cannot unite Bharat in the same way as the USA, Greece, Iran, Saudi Arabia, or China. Bharat is a civilizational nation, and on top of that, we have vast diversity, population, and poverty. Engaging 1.4 billion people of a democratic nation who speak over 400+ languages, and embrace dozens of religious and ethnic diversities in nation-building is an immense challenge. That's why, despite one's education, experience, or intelligence, without divine blessings, whether you are a nation or an individual both will suffer. Bharat has a long tradition of writing and narrating Pauranic stories, and in a democratic system, we need to harness this art to unite society. However, this time, the stories should steer clear of concepts like heaven and hell. They should also avoid focusing on the gods and goddesses of the sky. Citizens should not prioritize to an afterlife but instead strive for a meaningful, peaceful existence on the land we call Rashtra or nation. Namo Purana is a grand narrative of Bharat. Glory, struggle, and progress from Vedic times to 2023 are compressed within this book. It encapsulates everything essential about Bharat, its Vedic time, peaks, struggle, rise, and resurgence. This is not a book focused on any specific topic like spirituality, history, geography, or economy. Instead, it is a Purana that delves into every aspect of Maa Bharati's life. Readers will encounter a wide range of topics in this work, including spirituality, dharma, religion, history, geography, trade and business, economy, culture, politics, geopolitics, war and conflicts, agriculture, literature, biographies, Bhakti Yoga, Jnyana Yoga, Karma Yoga, sociology, colonization, patriotism, nationalism, constitution, law and order, and the dos and don'ts of good governance. Each is discussed briefly to inspire the citizens of Bharat to understand their motherland, its struggles, and challenges. One should neither look up to any other nation with awe nor look down on any other nation. All nations on the planet are equal, and their residents are our family members residing in different houses. Therefore, it's important to respect and care for all, while ensuring that our Rashtra, our home, is safe and peaceful for ourselves and future generations.

In the Sign of the Golden Wheel tells the story of the 'middle period' of the fourteen years Sangharakshita was based in the Indian hill station, Kalimpong. It is a crucial time for Buddhism as the whole Asian world is preparing to celebrate 2,500 years of Buddhism, and Sangharakshita's abundant energies are brought into play in diverse ways.Precious Teachers covers the last period of Sangharakshita's time in Kalimpong.

Illustrations: 46 b/w figures Description: This is the first-ever exclusive study of the composite images of Indian iconography. Of the five chapters of the book, the one on Supreme Form can legitimately claim to be the first-ever comprehensive treatment of the theme concerned. The emphasis has been on the study of the socio-historical perspective of the images. The critical apparatus used consists of original source-materials, both published and unpublished. Copious textual citations and visual documentation in the form of more than forty illustrations of images lend authenticity to the volume which doubtless is a significant scholarly contribution to the iconological study of Indian art.

This book, compiled from basic Buddhist writings, presents a survey of Buddhist thought in India, China, and Japan, covering the central doctrines and practices that has profoundly influenced human life in Asia. Developments in practical ethics, social attitudes, philosophical speculation, and religious and aesthetic contemplation are represented by selected excerpts from basic writings with succinct introductions and commentary. From these one may observe not only the remarkable vitality of Buddhism in its spread through Asia, but also the essential links between widely diverse forms, showing how the spiritual message of the Buddha found expression in different historical and cultural circumstances. Thus both its continuity in time and its wide range of influence mark Buddhism as a major spiritual force in the world. Buddha, as the Awakened One, has exemplified to millions of followers throughout the ages a living Truth, a dynamic wisdom and an active compassion. It is these qualities that have inspired hop and courage in men who were asked to face to the stark reality of man's condition: the inevitable involvement in suffering which arises from his persistent egoism and refusal to recognize his finitude.

The Viikyapadiya of Bhartrhari and the Pramii1Jasamuccaya of Dignaga • are seminal texts in the history of ancient Indian philosophy. One text deals with grammar, the other with logic, both are the work of committed metaphysicians. Written within a span of less than a hundred years, between the fifth and the sixth centuries A.D., these texts have generally been treated separately, as representing independent schools of thought. This essay attempts to interpret these texts jointly, as a dialogue between a grammarian and a logician. This way of approaching these texts highlights unexpected facets of Bhartrhari's and Dignaga's theories of language and is intended to identify the individual achievements of each. Above all, this treatment is an exercise in writing the intellectual history of a period in time, rather than a history of a school of philosophy. The prevailing view of Bhartrhari holds that his linguistic techniques are not intrinsic to his metaphysics. The conclusions reached in the present essay are that Bhartrhari's metaphysics underlie his linguistic techniques and articulate their presuppositions. The prevailing view of Dignaga maintains that for him language deals with illusory entities and must falsify what is real. The conclusions reached in the present essay are that Dignaga's logical rules are designed to ensure that in using language one is not committed to a belief in fictional entities. My debt to modern scholarship in the field is considerable.