bheja fried zombies…

[rational]

  

  On 3/28/2025 at 4:49 AM, Mancode said:

Ok kadhani evadu anadu anna ,if they want to take ,let them ,i don't have any problem ,let them fight in courts ...

But buddhist main temples ie for example kashi,ayodhya,mathura lantivi destroy chesiunte I'm for it ..they can have them back.

Muslims chetha e maaata chepinchu ..if they destroyed temple and built mosques , can the other party have the land back ani????? 

Thats show what is sickularism is, and want is practiced in India all these years...

Don't try to divert and subjugate by generalising..

 

Expand  

 

If i am talking to muslim my stand will be same where do we stop, these same questions go to muslims if their mosques were destructed and converted to some religious shrine in the past history, but right now i am not talking to a Muslim. 

Read "Places of worship act". which gives you better idea why they cant take them back.

[rational]

  On 3/28/2025 at 5:49 AM, CanadianMalodu said:

 

A line where India embraces Hindu identity without secular credentials. 

 

There is NO archeological evidence for Asoka, NOR for his most hyped Kalinga war, that this Telugu guy is building up on.

What's claimed to be Asokan edicts were in the name of " Piyadassi". Piyadassi is a mere title, and only one Maski edict can't be basis for estimating supposed empire as "Piyadassi" could have been many. It's absurd that no written history records by Greek,Roman, Persian writers belonging to the period from 4th century BC to 2nd century AD had anything about Asoka, given the size of the empire (supposed). Even NONE state who LED Kalingas against supposedly mighty Asoka in the supposed Kalinga war.  Surprisingly, the war between Alexander and Porous was documented by Greek historians and it was 6 decades before. 

Even if you look at the famous archeological findings ascribed to Asoka, like this from Lion Capital 

 

 

Nihilistic religion like Buddhism will never celebrate an animal like "Lion", which is a "regal" symbol for Valor. Which is why Buddhist places of worship will not have it.  On the other hand, you will find similar lions in Hindu temples and Some Swethambar Jain temples (Like Chittorgarh , Rajasthan).

Simha Vyali (creature that has resemblance to a Lion) is routinely found in Hindu temples of South India.Northern ones were lost during Islamic conquests.

 

 

This is from Angor Wat in a far away land 

 

 

This one is from Mahabalipuram. 

 

Although timelines vary, one thing is so clear. Hindusim celebrates Valor and hence the need for an animal like "Lion" and "Simha Vyala". 

Nihilistic religion like Buddhism has no claim to these. I'd say, it's actually the  reverse of what you say. Buddhists were made to claim Hindu sites by creating a Buddhist Emperor "Asoka" by the Crown and the forces that ran it, not the other way around. 

Expand  

Well i posted the video to show how some of the buddhist temples that are converted to hindu shrines. Its not about Asoka we are talking. Since you brought Asoka 

Maski is not the only inscription Asoka name was mentioned.

Gujjar inscription

Translation

𑀤𑁂𑀯𑀸𑀦𑀁𑀧𑀺𑀬𑀲 𑀅𑀰𑁄𑀓 𑀭𑀸𑀚𑀲 𑀅 𑀢𑀺𑀬𑀸𑀦𑀺 𑀲𑀯𑀙𑀭𑀸𑀦𑀺 𑀳 𑀉𑀧𑀸𑀲𑀓 𑀲𑁆𑀫𑀺 𑀲𑀸𑀥𑀺𑀓𑁂 𑀲𑀁𑀯𑀙𑀭𑁂 𑀬 𑀘 𑀫𑁂 𑀲𑀁 𑀖𑁂 𑀬𑀸 𑀢𑁂 𑀢𑀻 𑀅𑀳𑀁 𑀯𑀸 𑀳𑀁 𑀘 𑀧𑀭𑀓𑀁 𑀢𑁂𑀢𑀻 𑀆 𑀳𑀸 𑀏𑀢𑁂𑀦𑀸 𑀅𑀁𑀢𑀭𑁂𑀦𑀸 𑀚𑀁𑀩𑀽𑀤𑀻𑀧𑀲𑀺 𑀤𑁂𑀯𑀸𑀦𑀁 𑀧𑀺𑀬 𑀲 𑀅𑀫𑀺𑀲𑀁 𑀤𑁂𑀯𑀸 𑀲𑀁 𑀢𑁄 𑀫𑀼𑀦𑀺𑀲 𑀫𑀺𑀲𑀁 𑀤𑁂𑀯𑀸 𑀓𑀝𑀸 𑀧𑀭𑀓𑀫𑀲 𑀇𑀬𑀁 𑀨𑀮𑁂 𑀦𑁂 𑀘 𑀇𑀬𑀁 𑀫𑀳𑀢𑁂𑀦𑀸𑀢𑀺𑀯 𑀘𑀓𑀺𑀬𑁂 𑀧𑀸𑀧𑁄𑀢𑀯𑁂 𑀔𑀼𑀤𑀸𑀓𑁂𑀡 𑀧𑀻 𑀧𑀭𑀓𑀫𑀫𑀻𑀦𑁂𑀦𑀸 𑀥𑀁𑀫𑀁 𑀘𑀭𑀫𑀻𑀦𑁂𑀦𑀸𑀁 𑀧𑀸𑀦𑁂𑀲𑀽 𑀲𑀁𑀬𑀢𑁂𑀦𑀸 𑀯𑀺𑀧𑀼𑀮𑁂 𑀧𑀻 𑀲𑁆𑀯𑀕𑁂 𑀘𑀓𑀺𑀬𑁂 𑀆𑀭𑀸𑀥𑀬𑀺𑀢𑀯𑁂 (𑀲𑁂) 𑀏𑀢𑀸𑀬 𑀅𑀞𑀸 (𑀬𑁂) 𑀇𑀬𑀁 𑀲𑀸𑀯𑀡𑁂 𑀔𑀼𑀤𑀸𑀓𑁂 𑀘 𑀉𑀟𑀸𑀭𑁂 𑀘𑀸 𑀥𑀁𑀫𑀁 𑀘𑀭𑀁𑀢𑁆 (𑀬𑁄) 𑀕𑀁 𑀬𑀼𑀁𑀚𑀁𑀢𑁆 𑀅𑀁𑀢𑀸 𑀧𑀺 𑀚𑀸𑀦𑀁𑀢𑁆 𑀓𑀺𑀁𑀢𑀺 𑀘 𑀘𑀺𑀮𑀣𑀺 (𑀢𑀺) 𑀓𑁂 𑀥𑀁𑀫 𑀘(𑀲𑀺) 𑀢𑀺 (𑀤𑁆𑀯) 𑀏𑀦𑀁 𑀯𑀸 𑀥𑀁𑀫𑀁 𑀘 (𑀭𑀁) 𑀅𑀢𑀺 (𑀬𑁄) 𑀇𑀬𑀁 𑀘 𑀲𑀸𑀯𑀦 𑀯𑀺𑀯𑀼𑀣𑁂 (𑀦 (200)50 6

whose Devanagari form is as follows

देवानंपियस अशोक राजस अ तियानि सवछरानि ह उपासक स्मि। साधिके संवछरे य च मे सं घे या ते ती अहं वा हं च परकं तेती आ हा। एतेना अंतरेना जंबूदीपसि देवानं पिय स अमिसं देवा सं तो मुनिस मिसं देवा कटा। परकमस इयं फले ने च इयं महतेनातिव चकिये पापोतवे। खुदाकेण पी परकममीनेना धंमं चरमीनेनां पानेसू संयतेना विपुले पी स्वगे चकिये आराधयितवे (से) एताय अठा (ये) इयं सावणे। खुदाके च उडारे चा धंमं चरंत् (यो) गं युंजंत्। अंता पि जानंत् किंति च चिलथि (ति) के धंम च(सि) ति (द्व) एनं वा धंमं च (रं) अति (यो) इयं च सावन विवुथे (न (200)50 6 । abhilekh ka shabdaanuvaad - (devaanaan priy) ( ashok)(raaja kee)(dhaee varsh beet gaye hain)(main upaasak tha)(dedh varsh hue mainne sangh kee sharan lee)(mainne adhik parakram kiya.)(is beech mein jamboodveep mein jo devata amishr the ve devata manushyon se mishr kiye gaye.(yah paraakram ka phal hai.)(na yah keval mahaan se hee)(paraakram karane vaale, dharmaacharan karane vaale aur praaniyon mein sanyam karane vaale kshutr se bhee vipul svarg praapt karana shaky hai.)(atah is prayojan ke lie yah shraavan kiya gaya.)(kshudr aur udaar dharm ka aacharan karen aur yog ko praapt hon.)....( aur seemaavartee log bhee jaane). kya dharmaacharan chirasthaayee hoga.(yah dharmaacharan atyant badhaiga.)(yah shraavan 256 ven padaav pravaas mein sunaaya gaya.)

abhilekh ka bhaavaarth- gujarra ka shilaalekh likhavaane ke samay tak ashok ko buddh dhamm ko sveekaar kiye dhaee varsh ho chuke the. bauddh dharm ko ek varsh tak bhaleebhaanti samajhane ke baad ashok ne bhikshu sangh kee sharan lekar poorn roop se cheevar dhaaran kar bhikhkhu ho gaye the. bhikhkhu banane ke baad aur adhik dhamm ko jaana aur janahit mein usaka prachaar prasaar kiya. logon ke madhy ke aapasee vemanasy ko khatm kar unamen ekata sthaapit kee. jamboodveep ke logon ke oonch-neech ke bhed ko samaapt kar unhen aapas mein mila diya. yahee usake lie paraakram ka kaary tha. yah paraakram baahoobal ka nahin buddhibal ka tha.

 

Nittur rock edict

TRANSLITERATION of MRE I
1. (I) Deva[nam]piyo he[vam] aha (/*) (II) adhvi(dhi)kani adhatiyani [va]sani yam..
2. [u]pasake [no cu] kho b[a]dham pakamte husam ekam [sa]mvacharam (/*) (III) satireke tu kho samvachare yam maya sanghe u
3. puyi[te].. ca me pakam[t]e (/*) (IV) imi[n]a kalena amisa....munisa Jambudipasi mi[sa] [deve]-
4. [hi] (/*) (V) pakamasa hi [iya]m pha[le] (/*) (VI) [no] hi iyam [mahapten=eva] sake papotave (/*) (VII) kama[m]         [khuda]ken=api paka9ma0mi[ne]ua vi[pule] [svage]
5. sake aradhayitave (/*) (VIII) [sa] [e]taya iyam a[tha]ya [savane] savapite yatha [khu]daka ca ma[ha]pa ca imam pakameyvu am[t]a pi ca me [jane]y[vu] ti (/*)
6. (IX) cira-thitike [ca] i[ya]m pake(ka)mehoti (/*) (X) imam ca v[ip]u[le] vadh[isiti] [badha]m ca vadhisti avaradhiya diyadh[i]yam [vadhis]iti (/*) (XI) iyam ca savapite[ne]
7. [sa]vapite v[yu]thena [200 50 6] (/*) (XII) [sava-pa]thaviyam ca viva[s]ite ti (/*) (XIII) yatha ra[j]a Asoka aha tatha(tha) ti (//*)

TRANSLATION of MRE I
(I) Thus saith the Beloved of the Gods.
(II) It is more than two years and a half that I have become an upasaka (i.e. a lay follower of the Buddha), but was not excessively zealous [in the cause of Dharma] for one year.
(III) However, it is more than a year that I have been intimately associted with the Sangha (i.e. the Buddhist Church) and have been exerting myself [in the cause of Dharma].
(IV) By this time, in Jambu-dvipa (i.e. Asoka's empire), people who were unmingled (with gods) have been mingled with the gods.
(V) This is the result of [my] exertion [in the cause of Dharma].
(VI) Indeed, it is not only the big (i.e. rich) men who are capable of achieving this.
(VII) Even the small (i.e. poor) man, who exerts himself [in the cause of Dharma].
(VIII) Thus this declaration has been issued for the purpose that small and big men i.e. the rich and the poor exert [in respect of] this [matter] and the people living on the borders [of Asoka's empire] may know [about it].
(IX) And [in this way] this exertion [in the cause of Dharma] becomes everlasting.
(X) This exertion will increase to a considerable extent, will increase greatly [and] will increase more or less to one and half times.
(XI) This declaration has been issued [by the king] when he was away [from his capital on a tour of pilgrimage after the elapsing of] 256 [nights i.e. days of the tour].
(XII) {This edict] has been dispatched throughout the entire earth (i.e. Asoka's empire).
(XIII) [this has been done] in the way as it was said (i.e. ordered) by king Asoka.

There is also liguistic analysis of these edicts, After comparing all the edicts available and linguistic analysis of the script, the historians came to conclusion that it is Asoka.

 

[CanadianMalodu]

  On 3/28/2025 at 12:49 PM, rational said:

Well i posted the video to show how some of the buddhist temples that are converted to hindu shrines. Its not about Asoka we are talking. Since you brought Asoka 

Maski is not the only inscription Asoka name was mentioned.

Gujjar inscription

Translation

𑀤𑁂𑀯𑀸𑀦𑀁𑀧𑀺𑀬𑀲 𑀅𑀰𑁄𑀓 𑀭𑀸𑀚𑀲 𑀅 𑀢𑀺𑀬𑀸𑀦𑀺 𑀲𑀯𑀙𑀭𑀸𑀦𑀺 𑀳 𑀉𑀧𑀸𑀲𑀓 𑀲𑁆𑀫𑀺 𑀲𑀸𑀥𑀺𑀓𑁂 𑀲𑀁𑀯𑀙𑀭𑁂 𑀬 𑀘 𑀫𑁂 𑀲𑀁 𑀖𑁂 𑀬𑀸 𑀢𑁂 𑀢𑀻 𑀅𑀳𑀁 𑀯𑀸 𑀳𑀁 𑀘 𑀧𑀭𑀓𑀁 𑀢𑁂𑀢𑀻 𑀆 𑀳𑀸 𑀏𑀢𑁂𑀦𑀸 𑀅𑀁𑀢𑀭𑁂𑀦𑀸 𑀚𑀁𑀩𑀽𑀤𑀻𑀧𑀲𑀺 𑀤𑁂𑀯𑀸𑀦𑀁 𑀧𑀺𑀬 𑀲 𑀅𑀫𑀺𑀲𑀁 𑀤𑁂𑀯𑀸 𑀲𑀁 𑀢𑁄 𑀫𑀼𑀦𑀺𑀲 𑀫𑀺𑀲𑀁 𑀤𑁂𑀯𑀸 𑀓𑀝𑀸 𑀧𑀭𑀓𑀫𑀲 𑀇𑀬𑀁 𑀨𑀮𑁂 𑀦𑁂 𑀘 𑀇𑀬𑀁 𑀫𑀳𑀢𑁂𑀦𑀸𑀢𑀺𑀯 𑀘𑀓𑀺𑀬𑁂 𑀧𑀸𑀧𑁄𑀢𑀯𑁂 𑀔𑀼𑀤𑀸𑀓𑁂𑀡 𑀧𑀻 𑀧𑀭𑀓𑀫𑀫𑀻𑀦𑁂𑀦𑀸 𑀥𑀁𑀫𑀁 𑀘𑀭𑀫𑀻𑀦𑁂𑀦𑀸𑀁 𑀧𑀸𑀦𑁂𑀲𑀽 𑀲𑀁𑀬𑀢𑁂𑀦𑀸 𑀯𑀺𑀧𑀼𑀮𑁂 𑀧𑀻 𑀲𑁆𑀯𑀕𑁂 𑀘𑀓𑀺𑀬𑁂 𑀆𑀭𑀸𑀥𑀬𑀺𑀢𑀯𑁂 (𑀲𑁂) 𑀏𑀢𑀸𑀬 𑀅𑀞𑀸 (𑀬𑁂) 𑀇𑀬𑀁 𑀲𑀸𑀯𑀡𑁂 𑀔𑀼𑀤𑀸𑀓𑁂 𑀘 𑀉𑀟𑀸𑀭𑁂 𑀘𑀸 𑀥𑀁𑀫𑀁 𑀘𑀭𑀁𑀢𑁆 (𑀬𑁄) 𑀕𑀁 𑀬𑀼𑀁𑀚𑀁𑀢𑁆 𑀅𑀁𑀢𑀸 𑀧𑀺 𑀚𑀸𑀦𑀁𑀢𑁆 𑀓𑀺𑀁𑀢𑀺 𑀘 𑀘𑀺𑀮𑀣𑀺 (𑀢𑀺) 𑀓𑁂 𑀥𑀁𑀫 𑀘(𑀲𑀺) 𑀢𑀺 (𑀤𑁆𑀯) 𑀏𑀦𑀁 𑀯𑀸 𑀥𑀁𑀫𑀁 𑀘 (𑀭𑀁) 𑀅𑀢𑀺 (𑀬𑁄) 𑀇𑀬𑀁 𑀘 𑀲𑀸𑀯𑀦 𑀯𑀺𑀯𑀼𑀣𑁂 (𑀦 (200)50 6

whose Devanagari form is as follows

देवानंपियस अशोक राजस अ तियानि सवछरानि ह उपासक स्मि। साधिके संवछरे य च मे सं घे या ते ती अहं वा हं च परकं तेती आ हा। एतेना अंतरेना जंबूदीपसि देवानं पिय स अमिसं देवा सं तो मुनिस मिसं देवा कटा। परकमस इयं फले ने च इयं महतेनातिव चकिये पापोतवे। खुदाकेण पी परकममीनेना धंमं चरमीनेनां पानेसू संयतेना विपुले पी स्वगे चकिये आराधयितवे (से) एताय अठा (ये) इयं सावणे। खुदाके च उडारे चा धंमं चरंत् (यो) गं युंजंत्। अंता पि जानंत् किंति च चिलथि (ति) के धंम च(सि) ति (द्व) एनं वा धंमं च (रं) अति (यो) इयं च सावन विवुथे (न (200)50 6 । abhilekh ka shabdaanuvaad - (devaanaan priy) ( ashok)(raaja kee)(dhaee varsh beet gaye hain)(main upaasak tha)(dedh varsh hue mainne sangh kee sharan lee)(mainne adhik parakram kiya.)(is beech mein jamboodveep mein jo devata amishr the ve devata manushyon se mishr kiye gaye.(yah paraakram ka phal hai.)(na yah keval mahaan se hee)(paraakram karane vaale, dharmaacharan karane vaale aur praaniyon mein sanyam karane vaale kshutr se bhee vipul svarg praapt karana shaky hai.)(atah is prayojan ke lie yah shraavan kiya gaya.)(kshudr aur udaar dharm ka aacharan karen aur yog ko praapt hon.)....( aur seemaavartee log bhee jaane). kya dharmaacharan chirasthaayee hoga.(yah dharmaacharan atyant badhaiga.)(yah shraavan 256 ven padaav pravaas mein sunaaya gaya.)

abhilekh ka bhaavaarth- gujarra ka shilaalekh likhavaane ke samay tak ashok ko buddh dhamm ko sveekaar kiye dhaee varsh ho chuke the. bauddh dharm ko ek varsh tak bhaleebhaanti samajhane ke baad ashok ne bhikshu sangh kee sharan lekar poorn roop se cheevar dhaaran kar bhikhkhu ho gaye the. bhikhkhu banane ke baad aur adhik dhamm ko jaana aur janahit mein usaka prachaar prasaar kiya. logon ke madhy ke aapasee vemanasy ko khatm kar unamen ekata sthaapit kee. jamboodveep ke logon ke oonch-neech ke bhed ko samaapt kar unhen aapas mein mila diya. yahee usake lie paraakram ka kaary tha. yah paraakram baahoobal ka nahin buddhibal ka tha.

 

Nittur rock edict

TRANSLITERATION of MRE I
1. (I) Deva[nam]piyo he[vam] aha (/*) (II) adhvi(dhi)kani adhatiyani [va]sani yam..
2. [u]pasake [no cu] kho b[a]dham pakamte husam ekam [sa]mvacharam (/*) (III) satireke tu kho samvachare yam maya sanghe u
3. puyi[te].. ca me pakam[t]e (/*) (IV) imi[n]a kalena amisa....munisa Jambudipasi mi[sa] [deve]-
4. [hi] (/*) (V) pakamasa hi [iya]m pha[le] (/*) (VI) [no] hi iyam [mahapten=eva] sake papotave (/*) (VII) kama[m]         [khuda]ken=api paka9ma0mi[ne]ua vi[pule] [svage]
5. sake aradhayitave (/*) (VIII) [sa] [e]taya iyam a[tha]ya [savane] savapite yatha [khu]daka ca ma[ha]pa ca imam pakameyvu am[t]a pi ca me [jane]y[vu] ti (/*)
6. (IX) cira-thitike [ca] i[ya]m pake(ka)mehoti (/*) (X) imam ca v[ip]u[le] vadh[isiti] [badha]m ca vadhisti avaradhiya diyadh[i]yam [vadhis]iti (/*) (XI) iyam ca savapite[ne]
7. [sa]vapite v[yu]thena [200 50 6] (/*) (XII) [sava-pa]thaviyam ca viva[s]ite ti (/*) (XIII) yatha ra[j]a Asoka aha tatha(tha) ti (//*)

TRANSLATION of MRE I
(I) Thus saith the Beloved of the Gods.
(II) It is more than two years and a half that I have become an upasaka (i.e. a lay follower of the Buddha), but was not excessively zealous [in the cause of Dharma] for one year.
(III) However, it is more than a year that I have been intimately associted with the Sangha (i.e. the Buddhist Church) and have been exerting myself [in the cause of Dharma].
(IV) By this time, in Jambu-dvipa (i.e. Asoka's empire), people who were unmingled (with gods) have been mingled with the gods.
(V) This is the result of [my] exertion [in the cause of Dharma].
(VI) Indeed, it is not only the big (i.e. rich) men who are capable of achieving this.
(VII) Even the small (i.e. poor) man, who exerts himself [in the cause of Dharma].
(VIII) Thus this declaration has been issued for the purpose that small and big men i.e. the rich and the poor exert [in respect of] this [matter] and the people living on the borders [of Asoka's empire] may know [about it].
(IX) And [in this way] this exertion [in the cause of Dharma] becomes everlasting.
(X) This exertion will increase to a considerable extent, will increase greatly [and] will increase more or less to one and half times.
(XI) This declaration has been issued [by the king] when he was away [from his capital on a tour of pilgrimage after the elapsing of] 256 [nights i.e. days of the tour].
(XII) {This edict] has been dispatched throughout the entire earth (i.e. Asoka's empire).
(XIII) [this has been done] in the way as it was said (i.e. ordered) by king Asoka.

There is also liguistic analysis of these edicts, After comparing all the edicts available and linguistic analysis of the script, the historians came to conclusion that it is Asoka.

 

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I stated Maski because, mainstream historians often conclude "Asoka" to be "Piyadassi" citing Maski. The other minor edicts may NOT even be talking  about same  Buddhist Emperor Asoka, that been fed in the mainstream but a king named Asoka, who had no connection to Mauryan Dynasty. 

"Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia".  You can read it here:

https://archive.org/details/beckwith-2015-greek-buddha/page/34/mode/1up

Give it a read if you get your hands on it. You can directly get to Appendix C, of the book and read it from thereon as well. 

 

 

 

much early on, Beckwith also stated this:

 

 

Even if you were to consider the Kushan period, then the entire story of mighty Emperor Ashoka falls flat. 

 

[rational]

  On 3/28/2025 at 3:53 PM, CanadianMalodu said:

I stated Maski because, mainstream historians often conclude "Asoka" to be "Piyadassi" citing Maski. The other minor edicts may NOT even be talking  about same  Buddhist Emperor Asoka, that been fed in the mainstream but a king named Asoka, who had no connection to Mauryan Dynasty. 

"Greek Buddha: Pyrrho's Encounter with Early Buddhism in Central Asia".  You can read it here:

https://archive.org/details/beckwith-2015-greek-buddha/page/34/mode/1up

Give it a read if you get your hands on it. You can directly get to Appendix C, of the book and read it from thereon as well. 

much earlier on Beckwith also state this:

Even if you were to consider the Kushan period, then the entire story of mighty Emperor Ashoka falls flat. 

 

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Ok! will look into it the book.