बौद्ध धर्म और ब्राह्मणवाद के बीच संघर्ष ,तिरुपति बालाजी एक बौद्ध मंदिर था,मथुरा यह बौद्ध धर्म के बारे में 9 वीं शताब्दी तक फला जहां एक स्वीकृत प्राचीन बौद्ध केंद्र है
तिरुपति बालाजी एक बौद्ध मंदिर था
विषय - सूची
प्रस्तावना
प्रो डॉ एम डी Nalawade, एम.ए., बी.एड., द्वारा। बी, पीएचडी डी।,
पूर्व रजिस्ट्रार, सेवानिवृत। इतिहास विभाग के प्रोफेसर और प्रमुख
पुणे विश्वविद्यालय,
लालकृष्ण Jamanadas एक बौद्ध मंदिर के रूप में तिरुपति मंदिर साबित होता है
लेखक प्रस्तावना
किताब मैं - परिचय
The book by K. Jamanadas "Tirupati Balaji was a Buddhist Shrine" has potential credibility to create controversies unknown to historical writing and the Hindu common folks who flock to worship Tirupati Balaji as one of the supreme deities. It is also a new challenge to indologist at a time when politically imbued scholars are engaged to wash out their hands by proving and disproving claims of Hindus and the Muslims against each other as they did over the issue of Ayodhya Shrines. The writing of K. Jamanadas, but stand to the test of researchers and it surpasses all controversial writings relating to Hindu Muslim difference. Of course, a reader while going through this book requires to be equipped with relative knowledge of the Vedic forms and symbols of worship and the creation of monk hood, prayers and practice of Buddhist way of religious life. The author does not show at any place, his intention to religiously injure anybody and his presentation is purely of academic nature. Neither he intends to dethrone Tirupati Balaji from his present glory nor his popularity. He also does not make any comment on his devotees and his paraphernalia, he has with him. His research is to find out the truth hidden in the origin, growth and glory and his relation with the common man. An eminent surgeon turned to be an indologist, K. Jamanadas stands for operational methods in the historical research. His study of Tirupati Balaji is the best in the science of architecture, theology and history. It seems from his book that all the essentially necessary and available sources and historical writings related to Balaji are carefully taken into consideration. Of course, one can not confidently say that a new evidence may not come up hereafter. Religious life and socio-cultural interactions, so also their amalgamations on philosophical lines as well as in day today life among the people of this ancient land have created numerous problems for separating and identifying a particular set of features in a religious life either of the Buddhist or the Hindus except broad features and major differences. The land is the same and the people are also the same, naturally customs and traditions that they have carried on for ages together can not go far away from each other than they were in their previous religious life. There can not be a total change in the manners and etiquettes by changing and earlier religion. The walks of people in the earlier native religion, then to the Vedic which is named by the foreigners as Hinduism and then to Non-Vedic religions i. e. Buddhism and Jainism are through which this land is traveled and people have common following and practices even contradictory customs and philosophies they have through such livings of them although they learnt many things and have come across many images, idols and symbols of worships. The institution of the Viharas in Buddhist period is the first one of its kind as an institution of Temple which attracted the masses to keep its existence either in the manner the Buddhist have or the manner the Brahmins changed to their convenience to influence the masses. Originally Brahmins and their religion are centered around the system of the institution of Yajna. The Yajynas of various types such as Isthi, Pashu, Som, Chayan, Sava, Satra and others, for their selfish motives of seeking food, prestige and power. The very institution of Yadyna is to make commoners by way of traits, traps and tricks for sacrifices, the Brahmins are to loose nothing but in all the circumstances gain and gain much more beyond their demands and needs. This is how the institution of Yadyna works. Nowhere it is found and no text of the Brahmin literature tells that in pre-Buddhist time the Brahmins are vegetarians. The offerings and oblations offered to gods and goddesses so also, the sacrifices made in the Yadynas are basically originated in the minds and tastes of the Brahmins. As being the non - vegetarians or the flesh eaters Brahmins ask the masses to offer such things to gods and to them also. History, therefore of the vegetarian gods in Hinduism opens a new avenue for fresh research in Indology. In pre-Buddhist times cow was never a pious animal and Brahmins of those days are found very fond of cow flesh. Rigvedas are genuine witnesses for that, and the river Charmnyavati is the best example. There is enough of information to know as to how both of her banks are covered over by skins and her waters are redden by the flesh blood of cows and other animals washed into her waters. The very name of the river Charmnyavati in a Rigveda tells many more things as Charm - means skin. The river banks of this river are used for performing Yadynas and the cows are used in sacrifices on large scale in the Yadynas. The whole delta of the river seems to have seen as how Cow Satra - Killing of cows is carried on and the name, therefore, of the river Charmnyavati in a Rigveda confirms the same. The institution of Yadyna and sacrificing or killing cows in it is very much vital if it is understood against the agricultural background of those times. In those days no other animals but bullocks are used mostly for tilling the soil. Killing of the cows means no bullocks and no bullocks means no farming, no agricultural products.
Mathura It is an accepted ancient Buddhist centre, where Buddhism flourished till about 9th century. It was such an important centre of Buddhism that the ancient school of Buddha images goes by its name. "Mahakachhayana, one of the famous disciples of Buddha, actively preached Buddhism in Mathura. When Buddha visited the city, he noticed the abundance of women-folk. It is mentioned as the most famous place in Millinda Panha. Upagupta, the preceptor of Emperor Asoka whom he converted to Buddhism was the son of Gupta and a perfumer. The accepted view is that Upagupta was born in Mathura where he built a big Buddhist monastery which existed till the 7th century A.D. He converted many people of Mathura to Buddhism. Eighteen thousand pupils attained sainthood through Upagupta. The well-known courtesan Vasavadatta, who was ultimately converted to Buddhism was a resident of Mathura. Fa-Hein called Mathura the Peacock city. In his day Buddhism was flourishing here. Huen Tsang also visited it and found it 20 li in circuit. In his day there were five Deva temples, three stupas built by Asoka, twenty Buddhist monasteries and 2000 Buddhist priests." [Dave: 1970: 88] After the fall of Buddhism, Brahmins erected temples on Buddhist sites and established their supremacy
http://www.satnami.com/Tirupati%20a%20buddhist%20srine.pdf
विषय - सूची
प्रस्तावना
प्रो डॉ एम डी Nalawade, एम.ए., बी.एड., द्वारा। बी, पीएचडी डी।,
पूर्व रजिस्ट्रार, सेवानिवृत। इतिहास विभाग के प्रोफेसर और प्रमुख
पुणे विश्वविद्यालय,
लालकृष्ण Jamanadas एक बौद्ध मंदिर के रूप में तिरुपति मंदिर साबित होता है
लेखक प्रस्तावना
किताब मैं - परिचय
The book by K. Jamanadas "Tirupati Balaji was a Buddhist Shrine" has potential credibility to create controversies unknown to historical writing and the Hindu common folks who flock to worship Tirupati Balaji as one of the supreme deities. It is also a new challenge to indologist at a time when politically imbued scholars are engaged to wash out their hands by proving and disproving claims of Hindus and the Muslims against each other as they did over the issue of Ayodhya Shrines. The writing of K. Jamanadas, but stand to the test of researchers and it surpasses all controversial writings relating to Hindu Muslim difference. Of course, a reader while going through this book requires to be equipped with relative knowledge of the Vedic forms and symbols of worship and the creation of monk hood, prayers and practice of Buddhist way of religious life. The author does not show at any place, his intention to religiously injure anybody and his presentation is purely of academic nature. Neither he intends to dethrone Tirupati Balaji from his present glory nor his popularity. He also does not make any comment on his devotees and his paraphernalia, he has with him. His research is to find out the truth hidden in the origin, growth and glory and his relation with the common man. An eminent surgeon turned to be an indologist, K. Jamanadas stands for operational methods in the historical research. His study of Tirupati Balaji is the best in the science of architecture, theology and history. It seems from his book that all the essentially necessary and available sources and historical writings related to Balaji are carefully taken into consideration. Of course, one can not confidently say that a new evidence may not come up hereafter. Religious life and socio-cultural interactions, so also their amalgamations on philosophical lines as well as in day today life among the people of this ancient land have created numerous problems for separating and identifying a particular set of features in a religious life either of the Buddhist or the Hindus except broad features and major differences. The land is the same and the people are also the same, naturally customs and traditions that they have carried on for ages together can not go far away from each other than they were in their previous religious life. There can not be a total change in the manners and etiquettes by changing and earlier religion. The walks of people in the earlier native religion, then to the Vedic which is named by the foreigners as Hinduism and then to Non-Vedic religions i. e. Buddhism and Jainism are through which this land is traveled and people have common following and practices even contradictory customs and philosophies they have through such livings of them although they learnt many things and have come across many images, idols and symbols of worships. The institution of the Viharas in Buddhist period is the first one of its kind as an institution of Temple which attracted the masses to keep its existence either in the manner the Buddhist have or the manner the Brahmins changed to their convenience to influence the masses. Originally Brahmins and their religion are centered around the system of the institution of Yajna. The Yajynas of various types such as Isthi, Pashu, Som, Chayan, Sava, Satra and others, for their selfish motives of seeking food, prestige and power. The very institution of Yadyna is to make commoners by way of traits, traps and tricks for sacrifices, the Brahmins are to loose nothing but in all the circumstances gain and gain much more beyond their demands and needs. This is how the institution of Yadyna works. Nowhere it is found and no text of the Brahmin literature tells that in pre-Buddhist time the Brahmins are vegetarians. The offerings and oblations offered to gods and goddesses so also, the sacrifices made in the Yadynas are basically originated in the minds and tastes of the Brahmins. As being the non - vegetarians or the flesh eaters Brahmins ask the masses to offer such things to gods and to them also. History, therefore of the vegetarian gods in Hinduism opens a new avenue for fresh research in Indology. In pre-Buddhist times cow was never a pious animal and Brahmins of those days are found very fond of cow flesh. Rigvedas are genuine witnesses for that, and the river Charmnyavati is the best example. There is enough of information to know as to how both of her banks are covered over by skins and her waters are redden by the flesh blood of cows and other animals washed into her waters. The very name of the river Charmnyavati in a Rigveda tells many more things as Charm - means skin. The river banks of this river are used for performing Yadynas and the cows are used in sacrifices on large scale in the Yadynas. The whole delta of the river seems to have seen as how Cow Satra - Killing of cows is carried on and the name, therefore, of the river Charmnyavati in a Rigveda confirms the same. The institution of Yadyna and sacrificing or killing cows in it is very much vital if it is understood against the agricultural background of those times. In those days no other animals but bullocks are used mostly for tilling the soil. Killing of the cows means no bullocks and no bullocks means no farming, no agricultural products.
Mathura It is an accepted ancient Buddhist centre, where Buddhism flourished till about 9th century. It was such an important centre of Buddhism that the ancient school of Buddha images goes by its name. "Mahakachhayana, one of the famous disciples of Buddha, actively preached Buddhism in Mathura. When Buddha visited the city, he noticed the abundance of women-folk. It is mentioned as the most famous place in Millinda Panha. Upagupta, the preceptor of Emperor Asoka whom he converted to Buddhism was the son of Gupta and a perfumer. The accepted view is that Upagupta was born in Mathura where he built a big Buddhist monastery which existed till the 7th century A.D. He converted many people of Mathura to Buddhism. Eighteen thousand pupils attained sainthood through Upagupta. The well-known courtesan Vasavadatta, who was ultimately converted to Buddhism was a resident of Mathura. Fa-Hein called Mathura the Peacock city. In his day Buddhism was flourishing here. Huen Tsang also visited it and found it 20 li in circuit. In his day there were five Deva temples, three stupas built by Asoka, twenty Buddhist monasteries and 2000 Buddhist priests." [Dave: 1970: 88] After the fall of Buddhism, Brahmins erected temples on Buddhist sites and established their supremacy
http://www.satnami.com/Tirupati%20a%20buddhist%20srine.pdf
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