KAPILVASTU DAY MOVEMENT

GLOBAL COMMITTEE

ADVISORY BOARD: * Mr. Agni Frank Eickermann (USA) * Ani Choyuing Dolma * Dr. Arzu Rana-Deuba (CA member and MP) * HE Deepak Khadaka (Consulate General, NSW, Australia) * Ms Domo Geshe Rinpoche (USA) * Dr. Kavitaram Shrestha * Mr. Rajendra Shrestha (former minister) and * HE Dr. Rishi Adhikari (Nepali Ambassador to Malaysia)

GLOBAL COMMITTEE: * Ram Kumar Shrestha Global Coordinator, UK * Abi Sharma Coordinator, Canada * Bhanu Poudyal Special Coordinator, Canada * Dr. Hari Kumar Shrestha Coordinator, Taiwan * Laxman Devkota Coordinator,, Portugal * Laxman Puri Coordinator, Nepal * Mrs Laxmi Simkhada Coordinator, USA * Nilkantha Tiwari Coordiantor, Nepal * Ramhari Shrestha Coordinator, UK * Santosh Neupane Coordinator, Belgium * Miss Sanu Ghimire Coordinator, Australia * Shambhu Kattel Coordinator, USA * Sujan Neupane Coordinator, Australia

SECRETARIATE (Responsible to coordinate): * Ram Kumar Shrestha, UK Global * Baburaja Maharjan,NZ Australia, Newzealand and surrounding countries

* Hari Nepal, Qatar Middle East * Binay Shah & Om Gurung Japan, Hongkong, China and surrounding countries

* Shailesh Shrestha, USA USA and South America * Chandra Rai, Canad Canada * Dr. Madhu K. Shrestha, Rusia Europe * Raj Shrestha, Nepal SAARC

Kapilvastu Day Movement Profile

च (CONTENTS)

1. Nepal‘s Lumbini: Where the Buddha was born B. K. Rana

2. : , ?

3. : : ( ) घ 4. Google Corrected its Mistake Breaking news

5. Lumbini: its challenges now and then Rupesh Shrestha

6. ज : ज , ज

7. गज 8. ज

9. ग 10. Kapilvastu Day as Part of the World

Peace Movement Ram Kumar Shrestha

11. ज ग

च

12. : 13. , 14. Why Kapilvastu Day – as Global Day? Damodar Prasad Acharya

15. , छ ज

16. : ज

17. ज ज

18. Buddhism: Fundamental to World peace Ram Kumar Shrestha

19. Dirty Controversy about Kapilvastu H.L. Singh

20. 21. ज ग ज 22. Buddhism Synonymous with Nepal (Faith Never Fades Away) Kamala Prasai 23. How has UNESCO inscribed Lumbini as the birth place of Buddha Information 24. British Arciologists confirm Lumbini as Buddha’s birth place Guy Gugliotta 25. Tilaurakot: the true and only contender for Kapilvastu Prof.Sudarshan Raj Tiwari

NEPAL’ S LUMBINI: WHERE THE BUDDHA WAS BORN

―…. Hida Bhagavm Jateti Lumini Game―( The Lord Buddha was born here in Lumbini Village). The full text of the inscription in English reads: ―Twenty years after the coronation, Beloved-of-the-Gods, King Piyadasi (Ashok) visited this place and worshiped because here, Lord Buddha, sage of Sakyamuni was born‖.[1]

By B. K. Rana

General Background:

Lumbini, the present southwestern Nepalese Tarai, is one of the holiest Buddhist pilgrimages on the earth. Lumbini presents herself as a land of eternal peace and serenity. In fact it is a fountain of love, compassion, nonviolence and world peace also. The importance of this holiest pilgrimage is profound because Buddha was born here some 2600 years ago.

The young pregnant princess Maya Devi was on her way from Kapilvastu to Devadaha[1], her father‘s home, as the time had come to deliver[2] baby Siddhartha Gautama – the future Buddha. The ‗Pradimoksha Van‘ – Lumbini Garden – as so enchanting it was, she virtually could not resist ! She thought to stroll around the garden and take a bath also in ‗Pushkarini‘ pond down there since the destination was not that far away. After the bath, she felt some pain in her stomach. Lo, she went into labour before reaching Devadaha! And a baby boy was born to become – the Enlightened One – the Buddha, the prince of peace, love and compassion. It was on the full moon day, Friday, Vaisakha of 623 B.C[3] .

As soon as the baby boy had entered the world, ‗he walked seven steps northwards on lotus petals; raised right hand forefinger and spoke, ―Aggohamamsi Lokassa‖[4] . At least two celestial figures began pouring water in his worship. In joy lotuses were thrown down from the heaven also‘. This is what the Buddhist texts read and the Buddhists also believe in.

Emperor Ashok, having caused a huge bloodshed and loss of lives in the 12 year Kalinga War[5], eventually embraced Buddhism to spread Buddha‘s message of nonviolence, compassion and love towards all living beings on the land. Hoping to find peace in mind, he paid a visit to this holiest site in the 20th year of his coronation in 249 B. C. He offered worship to the holy land and ordered exemption of 1/8th on produce tax from the people of Lumbini Village. Such portion used to be a considerable relief to the people of the land at that time.

To commemorate his visit, the emperor erected a stone column engraving a short edict which even today reads: Hida Budhe Jateti Luminigamme – ‗Budddha was born here in Lumbini Village‘ so it will be – Ubalike Kate Athabhagiya cha – waived 1/8th of tax on produce henceforward. The Ashokan visit to Lumbini revived waning Buddhism

prompting more construction works of monasteries and the likes around the birth place from the 3rd century B.C. to 6th century A. D. – recent Lumbini excavations reveal.

Although, not trained on archaeology or epigraphy but having deep interest in the subject and visited Lumbini scores of times and seen through eyes the inscription on the Ashokan Pillar beside the present Maya Devi Temple and other archaeological sites such as Devadaha, Niglihawa and Gotihawa etc. here in this sort write-up, I intend to discuss the profound importance of the Lumbini Ashokan Inscription in determining where the Buddha – the Light of Asia – was born.

Discovery of Ashokan Inscriptions[6] :

Dr. Anton A. Fuhrer discovered Lumbini Ashokan Pillar on December 1, 1896. He saw the pillar ‗standing nine feet above the ground‘. And which he later excavated and found the Ashokan inscription ‗10 feet below the surface and 6 feet above the base‘[7]. The inscription definitively reads Buddha being born in Lumbini of present Nepal. However, there are some researchers out there who doubt it and opine Lumbini ‗a Fuhrer-forged name‘ of the village. Whatever be the case, the Ashokan inscription on the pillar standing in the Lumbini Garden can not be debated for its originality.

A similar type of Ashokan inscription was discovered in Kapileswara, Orrisa in 1928. Naturally, this new Ashokan inscription could cause a kind of sensation among archaeologists around the world. Thus a controversy on Buddha birth place began. The Kapilesawara inscription gave birth to a new controversy on the Buddha birth place, which has not yet ceased since a century almost.

Few researchers, particularly from Orrisa, India have been found holding ‗nationalistic view‘ regarding the Buddha birth place which may seem natural in their part but such view appears more partisan than of any academic credence. The Kapileswara inscription is the sole object brought forward in this case; which eminent epigraphists and anthropologists have not received and shared seriously rather termed it – ‗not genuine‘ or ‗spurious copy of the record‘.

The Orrisan scholars argue that Buddha was born in Kapileswara village near the present Bhuvaneshawra in Orissa; not in Lumbini of Nepal. Those who hold this view basically have the following while making their points:

a) Kapileswara Ashokan Inscription discovered in 1928[8],

b) ‗Lembai Pragana‘ seen in the maps of 1817 and,

c) Kapileswara in Bhubaneswar, Orrisa.

i) Raising a question of authenticity on the present Lumbini Ashokan inscription, Prof. Nabin K. Sahu, a historian from Orrisa published a book in 1959 and wrote ‗ Buddha was born in Orrisa‘[9]. Then another book came out to the public eye which reads: ‗the

real birth place of Buddha is Kapileswara; not Lumbini of Nepal‘. This is apparently a book for fun-reading than any academic excellence[10]. The writer also goes deep into cultural level and finds Buddha marrying his maternal uncle‘s daughter- Yashodhara. He says, ‗this culture is living in Orrisa even today[11]‘. Such culture is living even today also among Nepal‘s Magar people who live thickly near the hills of Lumbini[12]. There are some other cultural issues he brings forward with which I may prefer not going along in this short write-up. The Buddha-era culture is living with Magars of Nepal but a question pops out: Can such a culture last more than 2600 years in some particular community of people ?

ii) The ‗Lembai Pragana‘ seen in a Orrisan maps of 1817 has been brought forward in support of Orrisa Buddha birth place claim. The Orrisan scholars seem to have found Nepal‘s Ashokan ‗Lumbini‘ as the corrupt form of ‗Lembai‘ of Orissan Kapilesawara or vice versa. These two toponyms look similar but phonetically they are not. They do not have same philological value also.[ please see - Lumbini Lexical Analysis - below]

iii) The Orissa scholars do not accept present Nepal‘s Kapilvastu as the place where Buddha grew up and where from King Shuddodhan ruled. Their belief strengthens even more when western scholars, like Alexander Cunnigham [1814 – 1893], believe such historic spot near Bhulia in Basti district in North West Indian province. They brush aside Max Muller who disagrees with Cunnigham terming the latter‘s view ‗clearly wrong‘[13]. Max Muller holds the view that present Nepal‘s Kapilvastu is the kingdom that Buddha renounced.

Some scholars have misquoted Cunningham as saying the Lumbini inscription ―not at all related to the name Kapilavastu nor the word Kapil also‖[14]. It is a perplexing remark made against the English scholar because he was already dead in 1893 before the discovery of Lumbini inscription was made in 1896. Of course there can be an agreement that Sir Cunnigham does not seem to have a clear view on whether the Buddha was born in present Nepal‘s Kapilvastu or Lumbini as he writes the Buddha was born in Kapila (Kapilvastu); proceeds forward in another page and again writes the lord was born in Lumbini. But his description offers a clear picture of present Kapilvastu where the Buddha spent his childhood and youth age as well.

While discussing the territory of Sravasti, Cunnigham discusses some of the western regions of present Nepal also. He quotes Hwen Tsang‘s travelogue that Sravasti was in between Karnali river in the west and the mountain Dhaulagiri and Faizabad in the east. The Karnali river, one of the major rivers in western Nepal, flows south till today towards the Ganges in Utter Pradesh, India. The Mt. Dhaulagiri is one of the eight-thousanders in western Nepal. From Sravasti both Fa-Hian and Hwen Tsang proceeded towards Kapilvastu in the south east direction [both measure 13 yojanas or 91 miles and 500 li or 83 miles respectively][15]. Although the description is hazier, it can point the right location of present Kapilvastu.

Moving back to the Kapileswara inscription in discussion, Prof. Dines Chandra Sircar, a distinguished epigraphist of India, degrades it as ‗a recent forgery‘ and ‗spurious nature

of record‘. He has discussed it at length in his book and even ridiculed Prof. Vincent A. Smith [1843 – 1920] for publishing a ‗retouched facsimile of the record‘ in his history books prescribed for school and university level students of India.

Prof. Sircar adds further up, ―The same facsimile became widely known in Eastern India with its reproduction in Hari Parsad Sastri‘s ‗History of India‘ (in Bengali) meant for school children and later in some text books of the kind. There can hardly be any doubt that the people responsible for the Kapilesawra inscription copied it from the same facsimile not much earlier than 1928‖[16]

On the Kapileswara Ashokan inscription, U. C. Mohanty has quoted Prof. Nirmal Kumar Bose, a renowned anthropologist of India as saying, ―In order to clarify this issue I asked Maharana to explain this deviation at the end. Maharana narrated that while he was carving the inscription, at the last line there was some shortage of space. When Maharana pointed this difficulty to Biren Babu he suggested to him to cover the empty space with some chisel marks so that the line could not be completed.‖

Mohanty further quotes Prof. Bose as saying ‖ when this discovery was announced Government made some local enquiries through the Collector of Puri. But Biren Roy was shrewed enough to bribe a Brahmin of Kapileswar with a ten rupee note and this Brahmin deposed before the Revenue Officer that the inscription had been discovered from a broken wall of his house while it was being reconstructed[17].‖

Lumbini Lexical Analysis:

The Lumbini Ashokan Pillar standing by the ‗Maya Devi Temple‘ in Lumbini Garden speaks the fact for ever. The writing on the pillar,- ‗hida bhagabvam jateti Lummnigame‟ – exclusively provides a proof that the Buddha was born in present Nepal‘s Lumbini some 2600 years ago. It is therefore worthwhile discussing the lexical importance of – ‗Lummini+game‘ i.e. ‗Lumbini‘ also.

Fa-Hian transcribes ‗Lumbini‘ as ‗Lun-min or Lun-ming‘ with two distinctive nasal variations whereas Hwen Tsang ‗sinotizes‘ it as ‗La-fa-ni‘. These two Fa-Hian and Hwen Tsang variations are due to their reception of a different family lexis. Such difference normally occurs among the speakers of different language families. Here the Indo-European ‗Lumbini‘ has either become ‗Lun-min or Lun-ming‘ or ‗La-fa-ni‘ in Sino-Tibetan, which is very understandable. This is natural and there should be no specific meanings attached to them. But some scholars find Hwen Tsang‘s ‗La-fa-ni‘ corresponding with ‗La-va-ni‘ of Sanskrit, which means ‗a beautiful woman‘. Phonetically, ‗La-fa-ni‘ and ‗La-va-ni‘ bear same voiced and voiceless i.e pharyngeal fricative features. ‗La-fa-ni‘ more in a sense is a ‗folk-etymological toponymy‘ of ‗Lumbini‘ which could have been something like ‗Lam-ba-ni‘ referring to later Chinese Buddhist lexicography[18]. This lexicography looks somewhat funnier. The lexes ‗Lafani‘ and ‗Lavani‘ here seem to be referring to Buddha‘s grand mother who might have been a beautiful woman.

Some scholars believe ‗Anjan, the king of Devadaha[19] made a beautiful garden and named it ‗Lumbini‘ after his Queen Lumbini. The queen was Buddha‘s grandmother from his mother‘s side‘. Not much information is available on the Queen Mother Lavani, however, she could give a famous name for the garden where the Buddha was born[20]. Etymologically, ‗Lumbini‘ or Lumbinidevi, Rummindehi, Rupandevi and Rupandehi bear the same distinctive feature.

What is also claimed is that Lumbini is other form of ‗Lhum + beni‘[21] with an aspirated ‗l‘ of which ‗Lhum‘ means ‗a vast land‘ and ‗beni‘ means ‗confluence of two rivers‘. Lumbini is on a vast land or ‗Tarai‘ of western Nepal. And also, there seem to have been some sizable waters around Lumbini in those days. Such as some springs at Lumbini and the Telar river[22] flowing south east of it. They should have made a confluence near Lumbini.

Lumbini, Anton Fuhrer and Controversy:

In some cases, Lumbini and Anton Fuhrer stand complementary to each other. Fuhrer discovered the Ashokan pillar and read the engraved letter „hid bhagavam jateti Luminigame‟. And knew the place was and is Lumbini. He discovered the right spot where Buddha was born. But some scholars both inside and outside Orrisa cast doubt over the landmark Fuhrer discovery. Some have named it ‗Fuhrer archaeological scandal‘ also. The present site is not what Fa-Hian or When Tsang have described or found or written in other Buddhist scriptures – they add. Further more, they even say that Fuhrer confessed his forgery in written.

The controversy over present Nepalese Lumbini has not ceased since a century almost. Scholars, writers, journalists from around the world are writing mainly from two different angles: Whether Buddha was born in Lumbini of Nepal or somewhere in India. Some people also argue Buddha was born neither in Nepal‘s Lumbini nor in any part of India. A bunch of western scholars hold this view point. What is even startling is that few other scholars have started writing Buddha was born in Iran![23] The Lumbini Ashokan Pillar Inscription has not received a universal recognition yet.

And, not a single research paper or book has come out without any partisan line in this subject. Some scholars are found solely sticking to ‗manufactured myths‘ while discussing Buddha birth place. Myths are manufactured in leisure and mostly are unreliable. From the part of Nepalese scholars, they have even now begun discussing‘ a ‘marker stone‘ that they hope ‗would determine the exact location !‘

How could such a stone be a definitive evidence that the Buddha was born exact in that chamber there ? What on earth would researchers and scholars from around the world simply accept such a publicity in media and ‗put the debate to rest‘ as the prime minister had hoped for?[24] This view contradicts with that in scriptures or travelogues of different famous travelers that Buddha was born under a tree either Ashok or Sal – we don‘t know for sure. But of-course, we believe Buddha was born in present day Nepal‘s Lumbini.

Nepal, not in India:

The Buddha was born in present Nepal, not in India – clear and simple. Some Indian writers in the past willfully or otherwise supplied wrong information in history books about Buddha birth place and put them into school, college syllabuses. Then each generation students began receiving wrong information. Inculcated with wrong information, the new generation students later grew up and began disseminating ‗false information‘ without going deep into the facts. What they were taught they wrote it. The facts on the ground did not match – controversy began.

In short, the Orissan claim that the Ashokan Inscription was copied and duplicate pillar was erected in Lumbini of Nepal bears no substance at all. The simple question to this claim is, who would have copied the old Asokan inscription hundreds of years later and hid in Nepal‘s Tarai to protect from those violent Sankarachayras hundreds of miles away ? Why not they dug a hole and hid under ground somewhere in Orissa as in Kathmandu‘s Budhanilkantha[25] ?

Besides Hwen Tsang and Fa-hian‘s travelogues, the internal evidence of the Pali canon is clear enough: Buddha was born in Lumbini, near Kapilavastu, which used to be one of the Bihar-area tribal Gana polities like their neighbors; the Malla, where he died, or the powerful Vrijji etc. All of them were in present Bihar or Nepalese Tarai, not in Orissa.

Majjhima Desha, Jambu Dwipa:

There can be hardly any different opinions that the importance of media in the Google age is extraordinarily great and challenging. Therefore, media people are always expected to publish or transmit correct information to the public. But as of the Buddha birth place conspiracy theory, some of those media persons have been found misquoting scholars of international name and standing. Such a misquoted scholar has become Prof. Hermann Kulke, a renowned indologist now awarded with ‗Padma Shri‘ for his outstanding contribution towards Indian History and Culture. The award is the fourth highest of civilian awards given by the Government of India generally to recognize someone‘s distinguished contribution in various spheres of activity including Arts, Education, Industry, Literature, Science, Sports, Medicine, Social Service and public life.

Prof. Kulke needed to issue a public statement following a leading daily newspaper from New Delhi, India and some other news outlets[26] misquoted him ‗backing the Orrisan claim‘. Refuting what it had appeared in the media, Prof. Kulke posted a statement on December 21, 2004[27].

Another less heard but an interesting claim so far made by another Orrisan scholar is that Buddha himself had said he was born in the ―Majjhima Desha of Jambu Dwipa‘. He argues the ‗Majjhima Desh‘ of Jambu Dwip can not be Nepal. Here the writer himself appears to be forgetting that Orrisa too, doesn‘t happen to be in central India or ‗Majjhima Desh of Jambu Dwip‘. Orrisa is at the east edge by the Bay of Bengal in the

Indian subcontinent. It is not at the center of India. The writer quotes, ―Edward J. Thomas[28] had clearly said that the Jatakas and Lalita Vistara described the words of Buddha himself in this connection‖ of his birth in the Middle Province of India.[29]

On the growing list, the Orrisan scholars have also dragged down a noted Oxford historian Prof. Vincent A. Smith to the Lumbini – Fuhrer controversy. They claim Prof. Smith did not accept Dr. Fuhrer‘s naming of ‗Lumbini‘ to the spot where the Ashokan pillar was standing. This is also a wrong interpretation of what the historian has written. Posting the top part broken, half-excavated photo of the pillar in his book Prof. Smith writes, ―The Rummindei ruins lie 4 miles inside the Nepalese border, and a little to the west of the Tilar, river‖[30]. I am at a loss to understand why the Orrisan scholars have required dragging this scholar to this controversy?

The other point brought in this conspiracy theory is that ‗no Buddhism was adopted in Nepal until the 6th Century A. D. So the Lumbini Ashokan inscription bears no truth.‘ This is also another bewildering remark the Orrisan scholars have made so far in this connection – I would write.

What can be said here is that King Ashok had visited Nepal (Kathmandu valley) sometime after his pilgrimage to Lumbini and constructed four stupas in four different corners of the valley. He gave his daughter Charumati to Devpal – prince of Nepal. Charumati lived in Chabahil near Pashupati Temple. After the death of her husband Devapal, Charumati built a town and named it – ‗Devpatan‘ – in memory of the dead husband. Later she became a nun herself and spread Buddhism in the valley.

Conclusion:

So, where was Buddha born? The straight answer to this question is absolutely ‗yes, in present Nepal‘s Lumbini‘. The Lumbini Ashokan inscription is the evidence. Alongside the Lumbini garden, are Bodha Gaya in Bihar, Kushinagar, [Kshauvati in Jatak Katha, the Capital City of Malla] in Utter Pradesh and Sarnath, also in Utter Pradesh. These are the other Buddhist holiest places in the Indian Subcontinent closely related to the Buddha‘s life. Bodh Gaya and Kushinagar are near Nepal border whereas Saranath [also called Isipatana in Pali Canon, is near Vanaras] in Utter Pradesh. Being in the proximity of Lumbini, these holiest sites also offer themselves as another proof that Buddha was born here in Nepal‘s Lumbini. If the Buddha were born in Orrisa or somewhere else, these kinds of holy sites would have also certainly been near Orrisa or somewhere else by some different names.

The Buddha came to this world, obtained enlightenment, preached his ‗dharma‘ and died in those four different holy places. Except for those four different places, he does not seem to have visited some other places in his life. So there should be no question whether Buddha was born in Orrisa or had ever visited it. It is therefore relevant to put here the widely acclaimed native Orrisa historian Prof. Karuna Sagar Behera‘s view in this connection.

Prof. Behera said, ―The Buddha was neither born in Orissa nor visited the place during his lifetime.‖ [31], But he added that Orrisa has contributed immensely to the growth and development of Buddhism in the Indian sub-continent. Keeping in view, the paramount historical and religious importance, of these four holiest Buddhist pilgrimages, concerned governments should always endeavour to preserve them and develop for tourism and education also. These governments should also keep close eyes on school curricula exclusively on matters relating to the birth place of the Buddha so that coming generations would receive correct information and no chances would be left wide open for any kind of antagonism between the peoples of these two neighbouring countries.

Additionally at the end, there were no boundaries that we have today in between Nepal and India when Buddha was born. We do not know for sure whether these two country names ever existed then. Here is a quote from George Curzon, former Viceroy of India but earlier a geographer who trekked through the Pamirs and wrote a book about it: ―The idea of a demarcated frontier is itself an essentially modern conception which finds little or no place in the ancient world.‖[32]

And, Prof. Michael Witzel at Harvard University says, ―Between 1816 and 1864, the Buddha was born, at Lumbini (Rummindei),in British India. Before and after that date: in Nepal‖.

References:

Buhler, G.- [1897] The Discovery of Buddha’s Birthplace- The Journal of the Royal Asiatic Society of Great Britain and Ireland.

Cunnigham, Alexander – [1871] – The Ancient Geography of India – Trubner and Co. 60 Paternoster Row, London

Deeg, Max – [2003] – The Places Where Siddhartha Trod: Lumbini and Kapilvastu – Lumbini International Research Institute, Lumbini, Nepal.

Huntington, John C. – [1986] – Orientations – September, 1986 – Showing the Seeds of the Lotus: A Journey to the Great Pilgrimage Site of Buddhism Part V.

Mohanty, U. C – [1976]- EXTRACT FROM ‗TWO ANECDOTES NARRATED BY TWO ARCHAEOLOGISTS‘, (Orissa Historical Research Journal, Vol. 22, No. 2, pp. 16-20, 1976) – Courtesy Terrnece Phelps.

Muller, F. Max – [1898] – Blackwoods Edinburgh Magazine, Vol – CLXIV – July- December 1898,

Sahu, Nabin Kumar – [1959]- Buddhism in Orrisa – 1959,

Sircar, Dinesh Chandra [1965] – Indian Epigraphy – Reprint 1996, Motilal Banarasi Das New Delhi, India.

Smith, Vincent Arther -[1914] - The Early History of India, From 600 B. C. to Muhammadan Conquest – Oxford at the Clarendon Press.

Thomas, Edward J. – [ 1993] – The life of Buddha: As Legend and History, First Indian edition, New Delhi.

[1] Also called Ramagrama, 26 kilometers east of present Lumbini Garden.

[2] Used to be custom to deliver baby in one‘s father‘s house.

[3] This is Shri Lankan dating of Buddha birth. There are some variations.

[4] Jatak Attha Katha – ―I am the foremost of all the creatures of the world to cross the riddle of the ocean of existence. I have come to the world to show the path of Emancipation. This is my last birth and hereafter I will not be born again‖

[5] [5]At least 150,000 were made POW [prisoners of war] and 100,000 were killed and that many times that number perished from famine, pestilence and other calamities afterwards [Smith, 1914, pp. 138 ]

[6] ‗The Real Birth Place Of Buddha Yesterday‘s Kapilavastu, Today‘s Kapileswar‘, Orrisa Historical Research Journal – 2004 http://tinyurl.com/ya7ejdh

[7] The Journal of the Royal Asiatic Society of Great Britain and Ireland http://tinyurl.com/ylren2d

[8] On August 24, 1928 a news broke out from a local newspaper the ‗Daily Asha‘ that an Ashokan inscription was discovered in Kapileswara of Orrisa. Scholars began discussing its originality. Some supported the view that the new find was the real whereas a bunch of others stood against. It was reported by a local journalist in Oriya Language. And then another article appeared in ‗Prabashi‘ in support of the inscription in July 1928. Casting doubt over the new find, another article came out in the same magazine in October 1928. In 1929 the view was discredited again and it is going on and on.

[9] ―It is quite amazing to note that an inscription has been discovered from Kapileswar which contains the same subject matter as found in the Tarai Pillar inscription. The scripts of it belong to the time of Ashok and a script writer named ―Chundraya‖ had written them. He had signed his name in Kharostri script. From his inscription it is found that Buddha Dev was born in Orrisa‘ [Buddhism in Orrisa - 1959, pp 1-2].

[10] ―The Shakyas and Kolios were much interested in producing scented rice to eat. Suddhodan was the father of Goutam Buddha. Literally one who likes pure rice is known as Suddhodana. Sinhayuna was the grand father of Goutam Buddha, who had five sons. The names of his sons were given in a manner that every name is related to rice only. i)Suddhodana,ii)Amitodana iii)Dhautodana,iv) Suklodan, v) Sukhodana‖. All five have the same last name ending at ‗dhan‘ – meaning – rice [‗dhan‟- in Nepali also]‘ because ‗they loved growing different types of flavoured rice‖.- Chakradhar Mahapatra – The Real Birth Place of Buddha – 1977.

[11] John C. Huntington offers a side-note to the book ―The Real Birth Place of Buddha – 1977‖ as ―of little scholarly value, if the writer has a fairly thorough knowledge of the archaeology of the pilgrimage route, it is fun to read‖ [Showing the Seeds of the Lotus: A Journey to the Great Pilgrimage Site of Buddhism Part V‘ – Orientations - September, 1986] http://tinyurl.com/yloex8d

[12] This culture is living in Nepal‘s Magar and Gurung Society also.

[13] Blackwoods Edinburgh Magazine, Vol – CLXIV – July- December 1898, pp 787

[14] PRESENT KAPILESWARA OF ODISHA IS THE THEN KAPILA VASTU OF KALINGA http://tinyurl.com/yk5a5sw

[15] Hwen Tsang assigns kingdom of Sravasti a circuit of 4000 li, or 667 miles which is about double the actual size of territory lying between the Ghagra river and the foot of the mountains; but as he assigns the same dimensions to the territory of Nepal, it is probable that in his time the two western districts of Malbhum and Khachhi , in the hills to the north, may at that time belonged to Sravasti. The territory of Sravasti would thus have comprised all the country lying between Himalaya mountains and the Ghagra river , from Karnali river in the west to the mountain of Dhaolagiri and Faizabad in the east. [Cunnigham, 1871 - pp. 413/414]

[16] Dines C. Sircar – Indian Epigraphy – 1965 reprint 1996 – pp 437/438 http://tinyurl.com/kvv4rs

[17] EXTRACT FROM ‗TWO ANECDOTES NARRATED BY TWO ARCHAEOLOGISTS‘, (Orissa Historical Research Journal, Vol. 22, No. 2, pp. 16-20, 1976) – Courtesy: Terrence Phelps http://tinyurl.com/yj37xpe

[18] Fayun‘s Fanyi-mingyi-ji [Collection of the Meaning of Translated Names] – ‗Linweini,or Luimini or, Lanpini mean ‗ place of redemption‘ or ‗ circle of light of happiness‘- [Max Deeg, 2003]

[19] Which is also called Ramgram in Nawalparasi district some 26 kilometers east of Lumbini.

[20] Some writer have treated Lumbini garden as Maya Devi Garden which is not true. The garden existed before Buddha was born.

[21] This nomenclature in Magar language, a Tibeto-Burman language, spoken around the present Lumbini, may offer partisan meaning but it is not less reasonable than the Chinese Buddhist lexicography discussed in this article.

[22] The Telar river [Oil River]

[23] Now comes the earth-moving discovery by the Indian researcher. He claims that Buddhism arose, not in North India, but in what is now Iran, that part of Iran which was formerly a part of India (so called India within Iran). See ―Zoroaster and Gotama in a Non-Jonesean Framework‖ http://tinyurl.com/y9ub4aw

[24] An international team of archeologists has reported discovering the chamber where Buddha was born more than 2,500 years ago, 16 feet beneath an ancient temple in southwestern Nepal.

The archeologists said they had found relics under the Mayadevi temple in Lumbini, 200 miles southwest of the Himalayan kingdom‘s capital Kathmandu. Nepalese Prime Minister Sher Bahadur Deuba said the discovery put to rest an international debate on whether Buddha, whose followers now number nearly 350 million worldwide, was born in Nepal or India. http://tinyurl.com/yky7ne3

[25] Kathmandu‘s Budhanilakantha is said to have been hid under ground to protect it from Muslim invader Samsuddin Elias in 13th century

[26]German researcher claims Buddha born in Orissa?

http://tinyurl.com/ydq3equ

[27] KULKE REJECTS ORRISA BUDDHA BIRTHPLACE CLAIM [AND POSTS A STATEMENT BELOW TO HIS COLLEAGUES THROUGH AN EMAIL MESSAGE.] http://tinyurl.com/ydhsm7d

[28] Edward J. Thomas – The life of Buddha: As Legend and History, First Indian edition – 1993 – http://tinyurl.com/ye2mrfk

[29] PRESENT KAPILESWARA OF ODISHA IS THE THEN KAPILAVASTU OF KALINGA – http://utkal-history.blogspot.com/

[30] ‖in approximately E.Long. 85.11 N. lat. 25.58. Padaria is a neighbouring village. The Nigliva pillar, which apparently has been moved from its original position now stands about 13 miles to the north-west from Rummindei. For facsimile of Rummindei inscription see Asoka, the Buddhist Emperor of India, plate ii‖ [Smith – 1914 - pp 169]

[31] New debate on birthplace of Buddha

by Rabindra Nath Choudhury, The Asian Age India, Sept 14, 2005

Bhubaneswar, India — There seems to be no end to the controversy over the birthplace of Lord Buddha. The latest claim that the apostle of peace was born in Orissa has been challenged by historian Karuna Sagar Behera. He said, ―The Buddha was neither born in Orissa nor visited the place during his lifetime.‖ Mr Behera said the claims made in this regard could go against the interests of the state. http://tinyurl.com/yl3jlyv

[32] Frits Staal, Chiangmai,Thai Land

ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ―Do not believe in anything simply because you have heard it. Do not believe in anything

simply because it is spoken and rumored by many. Do not believe in anything simply

because it is found written in your religious books. Do not believe in anything merely on

the authority of your teachers and elders. Do not believe in traditions because they have

been handed down for many generations. But after observation and analysis, when you

find that anything agrees with reason and is conducive to the good and benefit of one

and all, then accept it and live up to it.‖ - Buddha

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From: National Archives of India

To: Rana 1616

Sent: Tue, February 2, 2010 12:57:35 AM

Subject: Re: BUDDHA‟S BIRTH PLACE/CONTROVERSY AGAIN/ THE POST-AMERICAN

WORLD

F.No. 11-2/2010-R-I,

Government of India,

National Archives of India,

Janpath, New Delhi-110 001,

From: archives@nic.in

To : “Rana 1616”rana1616@yahoo.com

F.No. 11-2/2010 R-I

Subject: Buddha‟s birth place.

Sir,

This has reference to your e-mail dated 18 January 2010 on the aforementioned subject. I am to

inform you that the desired information is not available in the record holdings of National

Archives of India. However, you may contact the following addresses for eliciting the desired

information.

Yours faithfully,

for Director General of India,

Government of India.

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[1] PBS is made up of more than 350 local public noncommercial TV stations and reaches more than 115 million people each month through on-air and online content, and, increasingly, in other platforms. PBS content is available on air through its local stations and, for many programs, online, in the form of podcasts, blogs, video clips, and full episodes.

Key programs include PBS KIDS & PBS KIDS GO! series, as well as NATURE, MASTERPIECE, ANTIQUES ROADSHOW, GREAT PERFORMANCES , BILL MOYERS JOURNAL, TAVIS SMILEY, WASHINGTON WEEK, FRONTLINE and THE PBS NEWSHOUR

You can search throughout the entire universe for someone who is more deserving of your love and affection than you are yourself, and that person is not to be found anywhere. You, yourself, as much as anybody in the entire universe, deserve your love and affection.‖ – Buddha

―Just as treasures are uncovered from the earth, so virtue appears from good deeds, and wisdom appears from a pure and peaceful mind. To walk safely through the maze of human life, one needs the light of wisdom and the guidance of virtue.‖ – Buddha

: : ( )

By घ ( ज )

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च ग

च : :

ज ग ज छ ख छ ख ग गछ च ख छ ग !

!

छ : :

: :

"It's not just some other people who have cultural habits and attachments, customs and points of view. We have to see that culture exists on both sides. Whether we come from the American or Asian side, we can be like fish swimming in the ocean. Fish see everything that's in the ocean, but they don't see themselves or the water they're swimming in. In the same way, we can easily see the habits and customs of others, but we can remain blind to our own." (RB, Chapter 15, p. 169)

Google Corrected its Mistake (Breaking News)

Posted by worldamity on March 22, 2010

It is our Great pleasure to inform you all that the news Buddha’s Birthplace error in

Google Maps is already history. It is just couple of hours I received message from

friends of mine: ―It seems to me your blog is very closely watched by Google people.‖ I

rechecked the Google Map and found there that Buddha‘s Birthplace now not in India,

but in Nepal. This is due to our voice, this is due to our effort. Lots of groups created in

Facebook ( Hey Google! Buddha was born in Nepal not in India!!!, Google Fix the

Buddha’s Birthplace error in Google Map, google maps I Hate U: birthplace of

Buddha is, ―Lumbini, NEPAL‖, not UP, India ) as well to raise voice against Google‘s

wrong information.

Could you check Quotations by Authors and the map in this article. These links are

also with some blonder mistakes. We need to raise our voice there too. Even after flood

of criticisms, Newsweek Editor Fareed Zakaria is pretending that nothing happening

against his misinformation. A wise man always accepts his mistakes. Let‘s wait and see.

Lumbini: its challenges now and then

By Rupesh Shrestha

Behold ye now this monk austere, His matted locks, his penance fierce;

From the fair town called Kapila, His great retirement shall be made.

The mother that shall bring him forth, Shall Mahamaya be by name;

Suddhodana his father’s name, His own name shall be Gautama.

[Extracted from Introduction to the Jataka or book of ―Buddha’s Birth stories‖]

Introduction:

Lumbini, where Gautama Buddha was born presents mysticism and symbolism due to the elemental nature of thought present in this sacred place. The name Lumbini is said to have been derived from that of the queen of Koli (Devadaha), whose daughter was Mahamaya, the mother of Gautama Buddha. It is also assumed that the name Lumbini is a colloquial derivation of the word Rummindei (the queen of King Anjana of Devdaha). Later Rummindei was pronounced as Lummindei, and still later, as Lumbini. The name Rummin is identical with Lumbini of Lummini, the form written in the

inscription in the Pali Language, in which the middle or initial ―R‖ of Sanskrit is always replaced by ―L‖. This site is still locally called Rummindei.

The term Buddha means ―Enlightened One‖, and signifi es that the person to whom it is applied has solved the riddle of existence, and discovered the doctrine for the cessation of misery. It was by his attainment of this supreme ‗Enlightenment‘ or ‗Wisdom‘ that the warrior prince, Siddhartha Gautama, became a Buddha. Siddhartha Gautama belonged to the Sakya clan. The word Sakya means ‗Powerful‘ and the families that bore the name had a reputation of pride and haughtiness. They were of the warrior caste (Khattiyajati), but cultivated peaceful arts of agriculture. Lord Buddha propounded Hinayana, a simple religion in which he followed to a large extent. This was a direct and simple philosophy that appealed to the masses.

In 1896, Gen. Khadga S. Rana of Nepal (Commanding General of Western Nepal) and archaeologist, Dr. Alois Fuhrer of Germany (Archaeological Surveyor, north-western Provinces and Oudh under Archaeological Survey of India), became the first pioneers in discovering the southwestern plain of Nepal – the Lumbini Garden. It lies in the Terai about 20 kms west of Siddharthanagar (Bhairahawa) in Rupandehi District of Lumbini Zone in the Republic of Nepal. Geographically, historically and politically, Nepal occupies a position in between two great empires of India and China and has drunk deeply from the two culturally rich springs, drawing inspirations from both its grand neighbours, as the political current ebbed or flowed – an influence clearly illustrated in

the building styles of Nepal. In addition, there is the religious, cultural and philosophical effect of that great tide of Buddhism, which swept through the continent of Asia before and after the beginning of the Christian era, inspiring every people and every activity in its vicinity.

History and its present development:

The descriptions of famous ancient Chinese pilgrims, Huian Tsang (who travelled through India between AD 629 & 645) and Fa Hein (who travelled between AD 400 & AD 414) indicate to this area, saying, ―Lumbini, where the Lord was born, is a piece of heaven on earth where one could see the snowy mountains amidst a splendid garden embedded with stupas and monasteries.‖ Buddhist literature describes Lumbini as a pradimoksha – vana blessed with blooming sal-trees and masses of beautiful flowers, and a place where bees of five colours hum. The sweet warbling of various birds and other natural scenery in Lumbini was compared to the Chittalata (mind captivating) grove of Indra‘s (Hindu rain god) paradise in heaven. From these descriptions, we can assume that Lumbini presented an undulating landscape of considerable beauty.

The undercurrent of Buddhism which runs throughout the religious system of the country during the entire history originated at an early date. It is recorded that in the 3rd cent. BC., the Mauryan emperor of present day India, Ashoka, made a pilgrimage to Nepal and commemorated this event with the foundation of innumerable stupas and pillars as a token of his success in bringing the inhabitants into the Buddhist fold. Lumbini was lost in oblivion until it was discovered by the German Archaeologist, Dr. Fuhrer, wandering in the foothills of Churia (Siwalik) range, and the Ashokan pillar presented the first epigraphic evidence relating to the life history of Lord Buddha – the most visible landmark of the Sacred Garden.

The historic importance of the pillar is evidenced by the inscription engraved in the pillar (in Brahmi script). Also, the Nativity Sculpture (found above the Marker stone) and Marker stone itself are important as it fixes the place of the Nativity of Buddha with deftness and precision and provides answers to the controversies regarding the birthplace of Lord Buddha. There are multiple facts that leads to a logical conclusion that Lumbini is the birthplace of Lord Buddha. From excavations it has been found that the Ashokan pillar stands on its original base of unburnt brick platform which concludes that the Pillar is at its original location. Furthermore the inscription in the pillar ―si la vi ga da bhi cha‖1 (interpretations are varying, but translations is believed to mean ―at the centre of marking stone slab‖) pointed out there is a marker stone on a brick platform. Excavations done also have proved that the marker stone is on seven layers of brickwork which might have represented seven steps taken by Lord Buddha immediately after his birth2 . On account of geological nature of the marker stone, it is has been clearly accepted among the scientific community that the stone is non-Ashokan3 . Thus concluding that the marker stone is also at its original location.

The Ashokan pillar, discovered by Gen. Khadga S. Rana and Dr. Alois Fuhrer in 1896, presented the fi rst epigraphic evidence relating to the life history of Lord Buddha. From Dr. Fuhrer’s records, the Ashokan monolith was 22’-4” high, standing upon a masonry platform, and bore, about 9’-8” from its base, a well preserved inscription of the Mauryan period in fi ve lines. The pillar tapered slightly, as its circumference at the base was 8’-3”; near the inscribed portion 7’-5”; and at the top 6’-6”. There are stories that the pillar, burnished and polished to a unique mirror-like lustre, was surmounted with a horse-capital, which was afterwards sundered from it by the machinations of a wicked dragon . This can be agreed upon with the fact that an Ashokan pillar always comes with a capital as in case of Sarnath of India The Master Plan mainly consists of circle, square and lines, which are laid out in definite order, proportion and relationship to each other. It is focussed on 7.7 sq. km., centring on the Sacred Garden and the Ashokan Pillar, with an additional area of 64.5 sq. km. to be developed in its support. The Lumbini Development Area is 5 by 5 miles, while the central 3 X 1 mile strip is divided into three 1 X 1 mile areas5.

Circle – The most predominant and basic form in the Master Plan representing the six aspects of Buddhism.

Square – Used along with the circle representing fi ve aspects of Mahayana of Buddhism.

Line –The main axis of the Master Plan joining the centre of the Sacred Garden to the Lumbini Centre, seems to provide a sense of hierarchy to the Master Plan. The Lumbini Centre, accommodating materialistic aspects (hotels, schools, hospitals), is envisioned as a sort of impurity and is kept well away from the Sacred Garden. Similarly, the Cultural Centre is a transitional space, a form of a buffer zone, and the Monastic zone is for diversity of the Buddhist understanding of knowledge, accommodating libraries, research centres and monasteries. The true crux of the Master

Plan, the Sacred Garden representing enlightenment, is then approached, which is accommodated at the extreme end.

Prof. Dr. Sudarshan Raj Tiwari, a noted architectural historian of Nepal, in his research article ‘Mayadevi Temple‘, presents mathematical evidences that the ‗multiple layers of remains extending upto various historical periods‘ attests to the fact that the site has been of great importance throughout history starting from Lord Buddha‘s birth. Through analytical geometry, he further elucidates that sequences of construction are found to be centrally above the pedestal of Nativity Sculpture, which has been a focus of worship and various stages of construction have been done taking this very centre. Thus he concludes from his research that the Mayadevi image and the temple are in their rightful place and the speculations that it came from elsewhere are entirely wrong. Furthermore his papers discusses on implications on history of building at Lumbini since a congregational religious structure was already built in 3rd Cent. BC pointing out that brick building started from Lumbini4. Beyond any dispute, Lumbini has been ascertained as the authentic birthplace of Lord Buddha.

According to Prof. Kenzo Tange, “The form of a circle enclosing a square is a mystical universal symbol of purity and simplicity. Architecturally no built structures are to be added to the garden except the essential forms like offices, meditation cells, utility blocks and restoration of Mayadevi Temple.”

In 1967, United Nations Secretary General, U Thant (himself a Burmese Buddhist), visited Lumbini and made an appeal in front of the international community for assistance to maintain and improve the pitiable plight of this world famous pilgrimage site. Suggestions of development of Lumbini as an international pilgrimage and tourist centre then came into light. And since the implementation of the Master Plan for the development of Lumbini, prepared by Prof. Kenzo Tange in 1978, Lumbini has been a marked scene for development, both as an international pilgrimage as well as a tourist centre. The Lumbini Development Trust (LDT) was consequently formed in 1985 to co-ordinate the planned development works and activities. LDT can be considered as a result of amalgamation of two broad concepts: one is the direction of broad universalism and the other in the direction of contributing to the living standard of the people of the region – an appreciable approach for project sustainability. Lumbini was then enrolled in

the World Heritage Site (WHS) in 1997 AD following compliance with its cultural criteria (iii) and (vi).

The Master Plan:

The ultimate objective of the plan is to create an atmosphere of spirituality, peace and universal brotherhood and non-violence consistent with the time as well as to convey Buddha‘s message to the world. Here, the Sacred Garden is seen as a crux for Lumbini as a Buddhist religious centre. The Master Plan, oriented north-south, envisages three main elements in the future development of Lumbini – the Lumbini village, the Monastic Enclave, and the Sacred Garden, surrounded by green areas. Each of the three elements comprises of 1 X 1 square mile totalling to 3 X 1 square mile area.

The Sacred Gardens:

The Sacred Garden area, surrounded by a pond and a circular levee to protect against inundation, restricts new constructions so that its archaeological value may be preserved. Besides the Ashokan Pillar, another most famous monument is the Mayadevi temple. It has a stone relief having the Nativity scene of the Buddha, which is worshipped from the beginning of the Christian era. This nativity scene of Buddha was installed by the king Naga Malla of Western Nepal, who ruled over one of the two states which flourished from about 11th to 15th century in the Karnali zone of Nepal. It is pointed out by scholars that the temple of Mayadevi was constructed over the foundation of more than one earlier temple or stupa.

At present the Mayadevi temple is the heart of all monuments of the holy site, bearing the testimony of several phases of construction over the centuries. It was reopened in 2003 on the 2547th auspicious birth anniversary of Lord Buddha and contains ruins of

the earlier temple structure that date back to the 3rd to the 7th century B.C. However, this new construction and its design have not been spared of world criticism, brought about by the charge of it having negative impact on the archaeological remains, affecting the visual experience and understanding(both historic and spiritual) of such an important archaeological site 6. In this context, Prof. Dr. Jiba Raj Pokharel, the chief architect of the new Mayadevi temple and former Dean of IOE, Pulchowk Campus, says that he had tried to maintain the form, texture and colour of the previous structure constructed by Keshar Shamsher (the then commanding offi cer for Lumbini). Moreover, Dr. Jiba Raj reiterates that recommendation of UNESCO regarding the need of paying attention to the non-intrusiveness, reversibility, shelter, visibility, focus, access, worship and authenticity has been given consideration to the extent possible in his design. Justifi cations for the construction were made emphasizing the living character of the site and religious sensitivity and inappropriate conditions back then. He further explains that the construction process of the new Mayadevi temple incorporates brickwork with lime surkhi mortar and that steel structures with nut and bolt joints have been used to support the archaeological ruins to facilitate easy dismantling when required.

Monastic Zone:

While the Mahayana West Monastic Zone consists of 29 plots (21 being reserved for different countries), the Theravada East Zone consists of 13 plots (9 plots similarly reserved). Out of these 30 reserved plots, only 10 monasteries have been completed so far, while 12 plots are undergoing construction. The monasteries built have represented architectural style of their respective country but the desired population density has not been achieved as required by the Master Plan. In each of the two monastic zones there are two plots of land for the construction of meditation centres. In order to unify the various styles, landscaping is intended to be coordinated according to the Master Plan. A space known as a Monastic Plaza, made up of circular or semicircular steps, will be located in the centre of each monastic zone. Each plaza will be serving as a central gathering point and will have a symbolic sculpture placed at its centre. But the present development here have been widely criticised for damaging the essence of the Master plan as will be discussed later in this paper.

New Lumbini Village & Cultural Centre:

Several cultural facilities having a strong international fl avour and landscapes suitable to the functions are planned in the Cultural Centre. These include facilities for international conferences and seminars, museum, library, etc., for research on the Buddhist thought and philosophy. In addition, facilities of accommodation for pilgrims as lodging houses, hotels and facilities for daily requirements have also been accommodated in the Master plan.

According to the Master Plan, the new Lumbini Village and the Cultural Centre are designated as the main entry points of the site. It is located at the extreme north of the Master Plan and on the intersection of Bhairahawa – Taulihawa Highway. As per the original Master Plan it is divided according to purpose, viz.: New Lumbini Centre,

Cultural Centre, Pilgrims Accommodation Zone, High School, Roads and Landscaping. Besides these components, the Peace Stupa, Staff Colony and Crane & Bird Sanctuary are additions made to the original master plan.

It is necessary for the Lumbini Village to be completed as soon as possible so that all activities which are detrimental to the sanctity of the Sacred Garden can be shifted here.

Where the problem lies

“Physical barriers and locks provide the most obvious controls on the use of spaces, but an individual behaviour is also constrained by what he thinks is appropriate, admissible or possible.” – Bourdieu, P. 1977

According to the priorities as mentioned in the Master Plan, it was scheduled that all the major construction works would be completed by the year 1985. The total cost estimate then was US $ 55 million. But different circumstances led to the delay of the project execution resulting in a huge cost overrun, which according to a task force formed in 1999, would be 4.2 to 4.5 times higher. The team also presented recommendations for speedy progress of the Master Plan, which were never implemented.

As CK Lal in his article ‗The Prince of Peace‘ writes in the Nepali Times, ―The fascination of the Nepali power elite with the Buddha and his birthplace is on display in the excesses of the Lumbini Development Trust, where a new set of bosses takes over after every change of government at Singha Durbar …Besides the usual accusations of cronyism and nepotism that continue to undermine the effi ciency of the Trust, the rapid turnover of its key personnel in the last twelve years has also been a factor in its stagnation.‖

There is a discontent that has arisen due the manipulation of the Master Plan, resulting in its true essence being subdued by the present development carried out. The Master Plan was prepared to keep mundane activities outside the Sacred Garden and a sense of hierarchy to the plan was given for preserving the true essence of the Master Plan. A certain scale for future buildings to be constructed was also specifi ed so that the works do not subdue the monumentalism of the Ashoka Pillar and the Sacred Garden. Contrarily, the Monastic Zone has now started to become a more dominating sector than the Sacred Garden or the Ashok Pillar. These architectural built forms, colour schemes and material usage at the monastic zone have failed to accentuate the plan originally conceived by Prof. Kenzo Tange, as many of the building controls, (like prohibition of construction within a 20m zone from the axis of the main pedestrian path of the Monastic Plaza and the entrance courts, and limiting the height of buildings to 3 storeys -not exceeding the average height of the surrounding trees), have not been followed. The boundary wall is physically an eyesore and philosophically, a barrier to the fl ow of vibrations as per the original Master Plan. The main entrance leads directly to the Sacred Garden, which is totally against the sanctity and purity of the site. The Master Plan also mentions that only a single plot be made available to each party. Inspite of this, more than one plot has been allocated for some countries and there is no demarcation between monasteries and their adjacent open spaces. At the same time, infrastructure development is lagging behind compared to monastery construction due to ineffective mobilization of funds by LDT for timely completion of site development.

It must also be mentioned here that UNESCO too has published a report stating that there have been some activities which violate the basic essence of the Master Plan. For instance, the Peace Stupa in the Lumbini Center is built entirely against the Master Plan and violates its spiritual and technical aspects7. It is now seen as a counter point of the

Ashok Pillar which in its absurdity has affected the monumentalism and spiritualism brought about by the Pillar. There has been a realisation of a lack of a comprehensive conservation and management vision of World Heritage Property. Thus an Integrated Management Plan is being opted to solve issues and confl icts regarding conservation and development of Lumbini.

A growing discontent is also festering amongst the locals that development works are confined within the walls of the Master Plan, and that they have not received a share from the developments being undertaken, resulting in a lack of emotional attachment..There is no doubt that long term conservation of Lumbini and its sustainable development can be achieved only by considering the economic empowerment of the communities living in its immediate surroundings. Appropriate models for local development programs should be thought over with an integrated approach to meet all concerned stakeholders. These programs should address the existing socio-economic factors and community participation should be given top priority for the project to be sustainable.

Other issues:

Lumbini has several opportunities for environmental tourism, which until now, has been under promoted, limiting it simply as a religious destination. Lumbini and its surrounding areas are endowed with a rich natural setting of fauna and a favourable agricultural environ. A further development of forests, grasslands, and wetlands would reflect nature as it is represented in Buddhism and the natural habitats of the Tarai. However, the problems of encroachment, unplanned urbanization and pollution are alarmingly on the rise and are taking its toll on tourism. Furthermore, experts are of the opinion that the proposal to transform the existing domestic airport into an international one would have an adverse effect in an environmental perspective, and rather recommend Lumbini be declared a ‗no fly zone‘.

As we advocate international tourism and intra–regional tourism, that there has been a lesser exchange of tourists among the countries of South-Asia today is not due to the lack of travel urge but due to economic exigencies. Once the country has achieved a satisfactory level of development and economic capabilities, religious pilgrimage will generate a large volume of regional tourists. A pilgrimage route connecting the four great holy places of Buddhism – Lumbini, Bodh-Gaya, Sarnath, and Kushinagar can further be developed transforming Lumbini into a nexus for regional tourism.

A CERTAIN SCALE FOR FUTURE BUILDINGS TO BE CONSTRUCTED WAS ALSO SPECIFIED SO THAT THE WORKS DO NOT SUBDUE THE MONUMENTALISM OF THE ASHOKA PILLAR AND THE SACRED GARDEN. CONTRARILY, THE MONASTIC ZONE HAS NOW STARTED TO BECOME A MORE DOMINATING SECTOR THAN THE SACRED GARDEN OR THE ASHOK PILLAR.

Some noteworthy efforts have been made for Lumbini, such as the recent decision by the Ministry of Industries to limit industrial activities in an area of 15Km from the

Northern, Eastern and Western boundaries of the Master plan, as well as stricter screening measures for the operation of the existing industries.

Conclusion The late King Birendra Shah had appropriately defined the importance of Lumbini in one of his speeches, ―Although Gautama Buddha was born in Nepal, he belonged essentially to the whole world and to all times. He blazed a trail leading humanity to cast off parochialism and seek liberation and enlightenment. For us in Nepal, the way of life which Buddha practised and propagated has remained an inextricable part of our cultural heritage. Nepalese civilization has brought about a marriage between Hinduism and Buddhism making them inseparable.‖

In this world of wonders in which all things are inter-linked in a unique manner as a string of tapestry, it is but natural that we respect and conserve what is feasibly possible for the co-evolution of today and for the generation to come. Lumbini presents an enormous potential as a cultural, touristic and religious site, making it worthy of an effort towards preservation of its Outstanding Universal Value both in terms of its historical signifi cance and spiritual meaning. The values being inter-related, enhancement made in one should not compromise the other.

ACKNOWLEDGEMENT

Prof. Dr. Sudarshan Raj Tiwari, Institute of Engineering, Lalitpur Prof Dr. Jiba Raj Pokharel, Institute of Engineering, Lalitpur Ar. Kai Weise, PAHAR Nepal, Planners‘ Aliance for the Himalayan and Allied Regions Ar. Punya Sagar Marahatta, Lecturer, Institute of Engineering, Lalitpur

REFERENCES

• Angela, A, Cueppers, C, Ghimire, H, Rai, R, Suwal, R, Bhuju, U, Weise, K, Jenkins, M, Selter,

E, 2006, Lumbini: Present Status and Future Challenges, UNESCO

Publication, Kathmandu.

• Fuhrer, A. 1896, in H.R Joshi & I. Joshi (eds), Antiquities of Buddha Sakyamuni‟s Birth-place

in The Nepalese Tarai. The Nepal Studies : Past and Present, 1996

• Tiwari, S.R. 1996. „Maya Devi Temple. Recent discoveries and its implications on history of

building at Lumbini‟, Tribhuvan University Journal, XIX.

• Pokharel, J. R., Reconstruction of Maya Devi Temple on the Birth Spot of Buddha(

Unpublished). Kathmandu

• UNESCO-ICOMOS 2005, Mission Report Reactive Monitoring Mission to Lumbini, the

Birthplace of the Lord Buddha, Boccardi, G & Gupta, D, Nepal.

• Lumbini Development Trust 2007, „International Monastic Zone‟, About Lumbini, viewed 21

June 2010, http://www.lumbinitrust.org/monasticzone.htm#1

• Lal, C.K . 2002 , „The Prince of Peace‟, The Nepali Times, 24 May, viewed 16 June 2010,

http://www.nepalitimes.com.np/issue/2002/05/24/

StateOfTheState/6399

• Rakesh, Ram D. 1994, Cultural Heritage of Nepal Terai, Nirala Publications, Jaipur, India.

• Shakya, Min B. 1986, A Short History of Buddhism in Nepal. Young Buddhist Publication,

Lalitpur.

• Bidari, B. , Greetings from the Birthplace of Lord Buddha Lumbini, Nepal, The World

Heritage Site, Lumbini.

END NOTES

1 de va na pi ye na pi ya da si na la ji na vi sa ti va sa bhi si te na; a ta na a ga cha ma hi yi te

hi da bu dhe ja te sa kya mu ni ti; si la vi ga da bhi cha ka la pi ta si la tha

bhe cha u sa pa pi te; hi dab ha ga vm ja te ti lu mi ni ga me u ba li ke ka te

2 Excavations were carried out in 1990’s by Japan Buddhist Federation (JBF) and Lumbini

Development Trust (LDT).

3 Pillars for Ashokan stone are derived from hills south of Chunar railway station in Bihar,

India. Whereas marker stone found in Lumbini is made from local stone.

4 See MAYADEVI TEMPLE – Recent discoveries and its Implications on history of Building

at Lumbini by Prof. Dr. S.R. Tiwari.

5,7 See Lumbini: Present Status and Future Challenges by UNESCO, 2006

6 Mission Report, UNESCO – ICOMOS, Joint Mission to Lumbini, World Heritage Site –

Nov. 2005

What is Buddhism?

Buddhism is a path of practice and spiritual development leading to Insight into

the true nature of life. Buddhist practices such as meditation are means of

changing oneself in order to develop the qualities of awareness, kindness, and

wisdom. The experience developed within the Buddhist tradition over thousands

of years has created an incomparable resource for all those who wish to follow a

path — a path which ultimately culminates in Enlightenment or Buddhahood.

Because Buddhism does not include the idea of worshipping a creator god, some

people do not see it as a religion in the normal, Western sense. The basic tenets

of Buddhist teaching are straightforward and practical: nothing is fixed or

permanent; actions have consequences; change is possible. Thus Buddhism

addresses itself to all people irrespective of race, nationality, or gender. It

teaches practical methods (such as meditation) which enable people to realise

and utilise its teachings in order to transform their experience, to be fully

responsible for their lives and to develop the qualities of Wisdom and

Compassion.

There are around 350 million Buddhists and a growing number of them are

Westerners. They follow many different forms of Buddhism, but all traditions are

characterised by non-violence, lack of dogma, tolerance of differences, and,

usually, by the practice of meditation

ज : ज , ज

( ज , )

ज ( ) ग ग । ।

ज च ग ,

ग ज ।

Ashoka Pillar at Niglihawa. This pillar was brought and erected by Emperor Ashoka in 249 B.C.

Photos by Shambhu Pant. Directed by Chetan Pant. Copyright protected.

छ, ज च ग ग । छ ज ग ज ( ग ) ज ग

छ ।

ख ज च ग छ।

Shiva Linga at Kudan. Photos by Shambhu Pant. Directed by Chetan Pant. Copyright protected.

छ ग ग

छ ज , च ग ज छ।

ग

ग ३०३ छ। च

ज २० छ च

ग छ। घ घ ३० ज छ। छ ग

१० छ। ज ग १३८ छ ।

ख ख ग

ग छ ।

This famous Nativity sculpture was carved in the 4th century AD. It depicts the birth scene of

Buddha. Photos by Shambhu Pant. Directed by Chetan Pant. Copyright protected.

ग च ग । ज ज छ ग ग । छ ज छ । ग ग च

ज छ ।

Twin Stupas of Kapilbastu. The big stupa measures 52 foot in diameter and 7 inches and half

foot height constructed in 4th century BC. The small stupa was built in the 1st century BC.

Photos by Shambhu Pant. Directed by Chetan Pant. Copyright protected.

ज

६२३ . . घ घ ज ज ग ज । ज छ ।

ग ग ग ।

। ग झ झ

। ग ख

ख ग । ज छ

च ज ।

The sacred pond with archaeological remains of ancient stupas in Lumbini. The holy pnd where

Prince Siddharth was given first purification bath soon after the birth. Photos by Shambhu Pant.

Directed by Chetan Pant. Copyright protected.

२६४ . . २४९ . . ग

। ख ।

४०३ च ख । ग ख ख । ग

२०० छ च ग १०००

च ङ च ग छ ।

च ख च च ग ग घ ग ।

छ ग ग १११३ ग

ज ग । :

ज ज ग । १८९६ ग ख ग ज. . . ख ज . ग ख ज ।

This archaeological site in Gotihawa is the birth and enlightenment place of Karkchhanda, the

first Buddha. Photos by Shambhu Pant. Directed by Chetan Pant. Copyright protected.

ख ग , . ख

ख ख ग १८९६ छ

च . ख ग । . ख १, १८९६ ग ग । ख, ज , ज ज

ज ग ग छ, ।

This stupa in the Ramgram is the Eight of the Relic (Astha Dhatu) stupa of the Buddha. The

Koliyas enshrined the relic of the Buddha and erected the stupa in 6th century BC. Photos by

Shambhu Pant. Directed by Chetan Pant. Copyright protected.

१८९९ खज ख झ ग १९६१ ज झ ।

ग १९९७ ख UNESCO च च छ।

घ

घ च १९६७ ग ।

च ग

ग । १९७० १३ ग

ग छ।

च १९७९ . . . च ज ज

ज ग ग ज ग ग ग

ग घ ग ।

१९९३ घ १९९८ ग छ ।

१९८९ . . . च ज ग ।

च - २००८ ग च , -

ग ग ग छ ।

- ग घ

छ , - च ज ज छ ग छ।

ज च ग

ग ज छ छ । ख

छ छ ग ।

Ashoka Pillar in Lumbini.

ख ज ग छ । ख

।

/ग ख छ। च ग ख । च ग

ज छ ज । च ग

ग । ग । ग ख

छ । ग च

ग ज ।

च

ग छ । ख च छ ।

ख छ झ । च ग ग ग छ ।

ग ।

ग । ,

छ , । ख ग ग छ।

ग ज १५

ग ख छ। ख ख छ । , । ख ख ।

Kudan historical site where it is believed that Buddha had met his father for the first time....

being updated

ग छ। ज ङ , च ,

ग छ ।

, , ख ग छ।

ग , च ग छ ।

झ ज घ छ।

ग ख ज । ज

ख ज ग ज ज ग । ज ( ) ग ग ।

।

, , च च जग - घ

। - ज ज

घ ग छ । ज ग छ। जग । ,

च ग ।

च - झ च , -

ग छ। , ज ग

झ छ। ज च ज ख ख ज ग , , ज छ।

च ज ग

च ग छ । , ग ज , च

ग छ। ।

Santi Deep in Lumbini. Photos by Shambhu Pant. Directed by Chetan Pant. Copyright protected.

:

http://www.snowlionpub.com/pages/appeals10.html

http://www.lonelyplanet.com/nepal/the-terai-and-mahabharat-range/lumbini/history

http://www.lumkap.org.uk/Lumbini%20On%20Trial.htm

http://www.lumbinitrust.org/messageunsg.htm

Stupas of previous Buddha, B. Gosh,

http://himalaya.socanth.cam.ac.uk/collections/journals/bot/pdf/bot_1989_03_03.pdf

Ancient inscriptions of Nepal, D. R. Regmi, Abhinav Publications, New Delhi, 1983 Lumbini for

peace and pilgrimage, (Ancient Nepal, Journal of Department of Archaeology, Government of

Nepal, October 1967), T .R. Vaidya. The Buddha and Dr Fuhrer: An Archaeological Scandal,

Charles Allen, Haus Publishing Limited, UK, 2008

―All that we are is the result of what we have thought. If a man speaks or acts with

an evil thought, pain follows him. If a man speaks or acts with a pure thought,

happiness follows him, like a shadow that never leaves him.‖ - Buddha

गज

By . ज

ग ज ज

छ ग

ग छ ज

छ ज ज

च ज ज ज

What is Karma?

Karma is the law that every cause has an effect, i.e., our actions have results. This simple law explains a number of things: inequality in the world, why some are born handicapped and some gifted, why some live only a short life. Buddhists believe that are past actions have an effect on who or what we are in our next life.

By ज ( ज , )

१ १८९६ । ग ।

ख ग ज च ग च ख

ग च छ । झ ग १

२००९ ज ज

ग ग ग छ । ग ज च ग ग छ ।

ग ज च ज छ । च ग ग

ज छ । ख ग छ

ग ख छ । ख ख ग ग च ग छ । ख । । खज

च

ग ज ग ख

च छ ।

च ग छ ।

ख ग ग च ज ग छ ।

च ग छ । ज ग २९ ग छ । ग ज ग छ

ज छ । २९ ख ३१

छ । ज च ग ख ज छ । ग ज च च

ग छ ।

झ छ । छ । ।

छ च ख ज ग ग छ । ख

ग । ज

छ ग च । छ ख ग

ग च ।

च ।

६२ च

ग छ । ख ग ४।५ । । ज ग छ छ ज ग ३ । । ज

७ । । ग ग १० । । ग घ

५४ । । ज ग छ

छ । ग ग च छ । च ग

च ज छ ।

ग

By च ग छ छ , च ख झ ज ग ख ज २ छ , घ ज ज च ग च ग ख ज २ छ , ख ग ख , ज २ छ २ ग छ छ , ......

When Buddha was on his death bed he noticed his young disciple Anan was weeping. 'Why are you weeping, Anan?' he asked. 'Because the light of the world is about to be extinguished and we will be in darkness.' The Buddha summoned up all his remaining energy and spoke what were to be his final words on earth: 'Anan, Anan, be a light unto yourself.'

Buddhist Scripture

Kapilavastu Day as Part of the World Peace Movement

By Ram Kumar Shrestha, Global Coordinator, Kapilvastu Day Movement

―We shall find peace. We shall hear the angels; we shall see the sky sparkling with diamonds.‖ (Anton Chekhov) Undoubtedly a peaceful world is everybody‘s yearning and dream and many philosophers and humanitarian activists are optimistic that we will get there, however; every day results make it seem that we are not making much progress. The world peace mission has been complicated because of the divergence of people involved and their ways of thinking. This suggests to us that we need to work in different ways to coordinate and cooperate with each other to achieve this goal. Although this mission is very difficult, it is not impossible if we are serious about bringing change. As part of the World Peace Movement, Nepali intellectuals living in different countries decided to commemorate Kapilavastu, the birthplace of Gautam Buddha, Day as a global holiday in order to spread the peace message all over the world. Gautam Buddha, has been revered as a Peace Ambassador who is more and more able to persuade his followers to work more seriously in the World Peace Movement.

Kapilavastu, located close to Lumbini, is considered a holy pilgrimage place for Buddhists since it is known to be the birthplace of the Lord Buddha. The result of years of excavation and research by numerous international teams has concluded that Kapilavastu is in Nepal. UNESCO affirms the findings and has named Kapilavastu, and Lumbini as World Heritage sites.

Originally, on December 1, 1896, Dr Anton Führer, a German archaeologist, had claimed to have discovered the Buddha‘s birthplace when he found the Asoka Pillar at Lumbini. Even though this site was originally discovered by Khadga Shamsher before Führer, Führer was credited with the find as he brought it to light and made it known to the international community. The Asoka Pillar is the most important evidence that proves that Buddha was born in Lumbini. Therefore, we decided to celebrate December 1st as Kapilavastu Day.

Buddha taught that the world must be thought of in procedural terms and not in terms of things or substances. The Buddha advised viewing reality as comprised of dependently

originated phenomena and Buddhists deem this approach to experience as avoiding the two extremes of Reification and Nihilism. This is the understanding that any phenomenon exists only because of the existence of other phenomena in an incredibly complex web of cause and effect covering past, present and future. Stated in another way, everything depends on everything else and this seems to be the basic of Newton‘s law of Motion, ”To every action there is always an equal and opposite reaction”. A human being‘s existence in any given moment is dependent on the condition of everything else in the world at that moment, and in an equally significant way, the condition of everything in the world in that moment depends conversely on the character and condition of that human being. Everything in the universe is interconnected through the web of cause and effect; such that the whole and the parts are mutually interdependent. The character and condition of entities at any given time are intimately connected with the character and condition of all other entities that superficially may appear to be unconnected or unrelated. All things, therefore, are conditioned and transient; they have no real independent identity and thus do not truly exist, although to ordinary minds this appears to be the case. All phenomena are therefore fundamentally flimsy and empty. People with a broad mind are those who ―see things as they are‖, renouncing attachment and clinging, transforming energy of desire into awareness and understanding, and eventually transcending the conditioned realm of form becoming Buddhas.

Buddha Dhamma (Sanskrit: Dharma) is not a religion, it does not give credence to a god or philosophy, but is the Law of Nature about how we should handle spirit, soul and body to bring them together in harmony and to begin to annul the ego and to stop any sorrow or affliction in our life! This way we can learn to cultivate true happiness and not create a dependent happiness that is just for a fleeting moment eventually taking us back to the root of our problems. It takes a lot of insight and deep reflection about us to see this reality.

Buddha counselled, ―Believe nothing, no matter where you read it, or who said it, no matter if I have said it, unless it agrees with your own reason and your own common sense.‖ The main problem for many is that even when one agrees with the reason, in practise we disagree with the way to be followed. Because of this we complicate the problem, making it worse every day thus making ourselves and others unhappy. Problems do not arise from those who do not know, but from those who know but pretend not to know. Due to this attitude, the world is devastated a lot. Until we purge ourselves of this habit nothing will happen on the journey to create a wonderful and safe world for future generations.

As Malcom X exclaimed, ―You can‘t separate peace from freedom because no one can be at peace unless he has his freedom. And, as Albert Einstein said, ―Laws alone cannot secure freedom of expression; for every man to present his views without penalty there must be a spirit of tolerance in the entire population.‖ Most people think seriously about their responsibilities and rights but not about their duty to others. So many use their freedom to rape others and deny them of their freedom. This attitude

could be the result of not having this broad thinking spoken of earlier and not respecting others. Ultimately this results in missing our goal of attaining world peace.

―The well-being of mankind, its peace and security, are unattainable unless and until its unity is firmly established,‖ said Bahá‟u'lláh. Arms could not be the source for a secure feeling. This always creates knowing or unknowing pressure both to the owner and the other party. The United Nations Security Council Summit‘s resolution calling for the elimination of all nuclear weapons was its first resolution dedicated to nuclear proliferation and disarmament and the first chaired by a U.S. President. In addressing the Security Council‘s members, President Obama declared: ―The historic resolution we just adopted enshrines our shared commitment to the goal of a world without nuclear weapons.‖ Building on the extraordinary leadership of Presidents Obama and Medvedev, (who in April committed to working together to eliminate all nuclear weapons), this resolution is a significant step toward an international consensus on this goal and a stirring moment for so many who have worked on this issue for so long. World leaders are recognizing that whatever stability nuclear arsenals may have provided during the Cold War is now outweighed by the growing risks of proliferation and nuclear terrorism; and the only way to eliminate the nuclear threat is to eliminate all nuclear weapons. They have resolved to work together in the common interest of security to achieve this goal. The US has spent more than 5.5 trillion dollars in developing their nuclear arsenal and France has spent about 1.5 trillion dollars; these figures do not include the costs of testing, fissile material production, storage and disposal. As these figures are larger than many developing countries‘ annual budget, we can imagine how much the situation of the world would improve if these funds were used for the benefit of the people worldwide who are currently struggling to have education, minimum health care, food and housing. Eliminating all nuclear weapons will require people from around the world to get involved. Let‘s join our hands with the citizens from every country around the world who are already part of this movement and join ―Global Zero‖ at www.globalzero.org.

A peace movement could be defined as a collection of activities aimed at ending, or at least minimizing, violence and wars in a variety of different situations through an assortment of methods. Due to the complex nature of this goal, it is deemed necessary to properly coordinate cooperation among different peace movement forerunners and organisations for peace to become a worldwide reality. Even though the path to world peace has been rough and the goal, as of yet, unattained, this has not deterred those who are committed to achieving peace in their lifetime.

Even though people claim to love their children dearly, many are irresponsible when it comes to making the world a better place for them. Instead of taking action, they blame others and defend or hide their irresponsible behaviour due to egoism. This is very interesting and sad. As human beings are responsible for the deteriorating situation, they are also responsible for improving the situation and saving their own children. So which way will we go? Will we be blamed as slaughterers or kind and wise by our own children and grandchildren? This decision is in our hands. Currently, it is not too late, however, tomorrow it could be.

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ज झ छ

ग ज छ ज ज च छ ख छ ज ख

ग , ज ज ज , ग ङ छ ख च ग ग ।

ग च ग ग ज ख ख ख , ज च जग , ग ग ख : ज ज च ज ज

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झ । ज च UNN ९० १०

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ग ज ज ग छ । ग

ज ग ग च ।

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छ; PBS ज “The Buddha” ज ख ग ज

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Frank Eickermann White Conch Dharma Center Domo Geshe Rinpoche छ ग

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ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ

What did Buddha teach?

The Buddha's teaching is often divided into three parts. These are the :

1. Three Signs of Beings

2. Four Noble Truths

3. Noble Eightfold Path

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The Four Noble Truths

What is the First Noble Truth? - Dukkha: Suffering exists:

The first truth is that life is suffering i.e. life includes pain, getting old, disease, and ultimately death. We also endure psychological suffering like loneliness frustration, boredom, fear, embarrassment, disappointment and anger.

What is the Second Noble Truth? - Samudaya: There is a cause for suffering.

The second truth is that suffering is caused by craving and the needing to control things. It can take many forms: the desire for fame; the desire to avoid unpleasant sensations, like fear, anger or jealousy.

What is the Third Noble Truth? - Nirodha: There is an end to suffering.

The third truth is that suffering can be overcome and happiness can be attained; that true happiness and contentment are possible. lf let go of our craving and learn to live each day at a time (not dwelling in the past or the imagined future) then we can become happy and free. We then have more time and energy to help others. This is Nirvana.

What is the Fourth Noble Truth? - Magga: In order to end suffering, you must follow the Eightfold Path.

The fourth truth is that the Noble 8-fold Path is the path which leads to the end of suffering.

Why Kapilvastu Day – as Global Day?

By Damodar Prasad Acharya, Kapilvastu Day Movement Belgium nationalComittee Advisor

This is the proper time to say with pride that Buddha was born in Nepal not in India. Truth cannot be changed. But, the India is trying to create an illusion that the Lord Buddha was born in India. Released about a year ago, an Indian movie ―Chandani Chok to China‖ has focused on the same illusion in that story. The movie was banned in Nepal with the pressure of some political parties and the outburst of the people. Finally, as a result of pressure, the Indian film producer has apologized on his wrong doing in the movie.

After that, few months ago, some news medias have highlighted a news about India is building a replica of Kapilvastu, Lumbini (birthplace of Buddha) at Piparhawa, state of Uttar prades of India. It shows the real intention of India, time and again, to make vague propaganda on the matter of Buddha‘s birth place.

In my opinion, it is interesting and right time to focus the recent news which is regarding the birthplace of Buddha. On 16 November 2009, Asian Development Bank board of directors approved total $57.5 millions on grants and loans for three nation to develop the tourism infrastructure & services for key tourism sites. After the efforts made by Nepal, India & Bangladesh to take advantage of the tourism potential of their rich natural and cultural attractions, including many of the eminent Buddhist sites of Asia are getting financial support from the ADB to promote the tourism and services.

The world renowned site The Financial has published a news article whereby they stated South Asia as one of the poorer regions of the world but has many renowned natural and cultural attractions, including the world‘s highest mountain and the Sacred Garden in Lumbini, Nepal, where Buddha was born, the Rumtek Buddhist Monastery in India‘s Sikkim state, and ancient monasteries and temples in western Bangladesh. Countries in the sub-region, including India, Nepal and Bangladesh have formed a working group for collective action to tap the synergies of their complementary tourism sites in order to expand tourism.

In this context, we should not forget to raise our voice and focus on the ongoing invasive activities of India and its direct interference on Nepal. India‘s move is clear that it wants to annex Nepal as its state. Thus, it is interfering on Nepal‘s political, geographical, social, cultural & religious sectors.

There are lots of reports of border encroachment of Nepal territory by India. As the renowned Nepalese border expert Buddhi Narayan Shrestha reported, India has encroached about 59,970 hectares of Nepali territory at 54 points in 21 districts.

In this painful scenario, after the celebration in 15th June 2009 as global day of action against border encrochment by India, some patriotic Nepalese around the globe are joining hands to protect their pride. Since few months, they are raising the cause of Kapilvastu Day- Global Day on 1st of December 2009. On 1st december 1896 Dr A Fuhrer had found the Ashok Stambha in Lumbini and proved from the stone sculpture that Lord Buddha was born in Lumbini, Kapilvastu. To promote the cause worldwide, many Nepalese are using some social sites like facebook, Twitter and sharing their views, related photos and the logo of Kapilvastu Day and the concerned activities in news sites. Also formed is a group in facebook named The Birthplace of Gautam Buddha is in Nepal, not India! Untill 29th November 2009 the group has reached 17,380 members worldwide.

As I have recognized some renowned Nepalese Professors, Literators, Journalists, intellectuals & high skilled experts are attached in this group. We are encouraging the Nepalese embassies, consulates to join us for solidarity on the causse and also organising common programmes in various parts in the world as Kapilvastu Day- Global Day on 1st of December 2009. And, we are also calling for solidarity to the international community as slogan ―follow the peace and save the world‖.

After Indo-Sino conflict of 1962, India has initiated border encroachment of Nepalese territory. It‘s illegal border encroachment act is steady. Few months ago, while Nepalese in Indo-Nepal border areas have been frequently complaining of border encroachment by India, the International Relations and Human Rights Committee (IRHRC) under Nepal‘s Legislative Parliament has found a serious level of border encroachment by India in Nepal‘s Bara district.

A field study headed by the Committee‘s Chairman and Constituent Assembly Member Nabindra Raj Joshi three days ago has revealed that India has encroached Nepal‘s border by destroying 264 border pillars out of 685. And Chairman Joshi informed that India has erected buildings in Nepalese territorry too.

After the election of hostorical Constituent Assembly, the CPN Maoist became a largest party in Nepal‘s politics; New Delhi has been amazed with the result, because the result was unexpected to India and also Nepalese parliamentary parties. In the context of internal conflict and affecting by CPI Maoist in as many as 20 states in 28 states across the India, It has extreme fear from uprising popularity of UCPN Maoist in Nepal. Thus, India‘s doctrine of expansionism and imperialism is being threatened.

In the perception of threat upon it‘s doctrine, India begins to interfere directly in Nepal against UCPN Maoist led government in different topics. When Nepal‘s Maoists tried to resist direct Indian interference in appointing temple‘s priest and Army Chief, India has been openly exercising to re-consolidate in its favour the Nepal-based non progressive political forces servile to it from a long time.

The series of uprising India‘s direct intervention in Nepal, about two months ago, China has announced that if anyone interfere in Nepal internal affairs then it provides any kinds of help to the Nepalese people including arms. It comes during the tension between India and China about resuming territorial border dispute of Arunachal Pradesh.

After the announcment of China, about a months ago, Indian supersonic fighter plane was seen first time over the Nepalese territory. Recently, in the last week of November also many Nepalese news medias have reported that Indian supersonic fighter plane fly in Nepalese sky second time for three consecutive days over Rolpa & Salyan district. The people of that areas are frightened as media reported.

Except these illegal acts, there are news highlighted by some Neplaese media that India has also directed to Nepal that the new constitution should be drafted against the willingness of UCPN Maoist. It is not a matter and interest of India, but a matter and interest of Nepal and Nepal only. What kind of constitution is needed for peace, progress and prosperity of New Nepal, only Nepalese have the right to decide their own fate, not India. It is really shameful and ironic that India is known as world largest Democracy who has no respect for other‘s Democracy, Liberty, Fraternity and social justice.

In conclusion, everyone believes from these acts of India that it threatens transparently to the Nepal‘s sovereignty and independence. Given the critical circumstances of the nation, India faithful NCP UML Prime Minister Madhab Kumar Nepal led government, is tightening his lips on the topic of national sovereignty and invasive acts of India.

Finally, indeed, we believe that if Kapilvastu Day is celebrated as a Global Day elsewhere then it would be a small lesson for India to make correction for spreading illusion and wrong doing.

29 November 2009

Leuven, Belgium

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By ज , ( ज , )

३२ ग १९७८ ज ग ज झ १५ ग ङ ज

ज छ । ज खच खच ज ग ज ग ज छ । झ :ख ज

ज च ज घ ग छ ।

ज ज । ज ग ,

ज जज ज ज

। ग ग , ज ज

च ग

छ । ज

ज ग १३ ज ग ख छ । ४४ ८०० ज २००६ ४.२ ग । ख छ । ग ग च ग ,

३७६

ग ज ग ग ।

ग ज ग ग ग ,

, ख ज

ग ग छ ज ग

छ । च ग ग । खच ग ग ग छ,

ग छ झ छ, ग छ । च ग ज ग

ज ग ग ग छ । छ ज ज च

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ग ज ग छ छ ।

ग ग ग झ ग , , , , ज , च

ग ग , छ ग ग

ज ग ग च च , ज ख

छ छ ज ङ छ। ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ What are the 5 Precepts (morals)? These are rules to live by. The main five are:

1. Do not take the life of anything living. (Do not kill) 2. Do not take anything not freely given. (Do not steal) 3. Abstain from sexual misconduct and sensual overindulgence 4. Refrain from untrue speech, (Do not lie) 5. Do not consume alcohol or other drugs. The main concern here is that intoxicants

cloud the mind.

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ज च ग ,

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ज ग ग छ, । १८९९ खज ख झ ग १९६१

ज झ । ग १९९७ ख UNESCO च च छ।

घ

घ च १९६७ ग ।

च ग

ग । १९७० १३ ग

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छ। ।

1. http://www.snowlionpub.com/pages/appeals10.html 2. http://www.lonelyplanet.com/nepal/the-terai-and-mahabharat-range/lumbini/history 3. http://www.lumkap.org.uk/Lumbini%20On%20Trial.htm 4. http://www.lumbinitrust.org/messageunsg.htm 5. Stupas of previous Buddha, B. Gosh ,

http://himalaya.socanth.cam.ac.uk/collections/journals/bot/pdf/bot_1989_03_03.pdf 6. Ancient inscriptions of Nepal, D. R. Regmi, Abhinav Publications, New Delhi, 1983 7. Lumbini for peace and pilgrimage, (Ancient Nepal, Journal of Department of

Archaeology, Government of Nepal, October 1967), T .R. Vaidya 8. The Buddha and Dr Fuhrer: An Archaeological Scandal, Charles Allen, Haus Publishing

Limited, UK, 2008

ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ

Satsang

When the Buddha sat under the Bodhi Tree in Bodhgaya, after the illumination that revealed to him the

Four Noble Truths, gangs of disbelievers gathered around him and poured ridicule and abuse on him. His

disciples were enraged; they prayed to the Buddha, "Lord, give us leave; we shall beat this insolence and

ignorance out of these traducers". But, Buddha only smiled at their anger. He said, "Dear Ones, know you

not how much joy they derive from this exercise? You derive joy worshiping me. They derive joy pelting

me with abuse. You pour reverence; they pour ridicule, and receive equal satisfaction. Control

yourselves; do not hate any one, that is the teaching. This is the ancient ordinance".

Some people cannot tolerate glory in others; some are filled with the venom of envy; some are demonic in

nature and cannot tolerate holiness and divinity; some are perverted by disappointment and cast the

blame on God; such people will indulge in abuse. If you associate with such people and their followers,

you will only be contaminating your minds. Even ordinary men will feel ashamed to cast aspersions on the

great, but, these expose themselves by their tactics as lower than the lowest.

You might say, we are the ordinary kind; when the Form we adore is traduced how can we bear it

silently? Suppose some one sends you a letter by registered post. When you sign and take it, you

become aware of its contents, though you may not accept the contents. If you do not sign, the letter goes

back to the person who sent it and his purpose in making you aware of the contents is defeated. So too,

don't give ear to the abuse; keep cool and uninterested; then, the foulness goes back to the sender, and

cannot affect you at all. It will affect him as a resound, re-action. Instead of harming you, it will only recoil

on him.

ज ज By

ज च ख ज । ज , ग ख ज

च ।

ज ख छ । (The Future of Freedom)

। ज ज ग

ग छ ।

छ छ (The Post American World)

छ ग ।

ज ग ग । .

च च । च

। ग । ज

छ ।

ग ग ग ग छ

ख । ग ग ग ग छ । ग ग ।

ज च ग ग छ ।

ग ग छ । , , ज च छ ।

„ ज , ग च ग ग ग ग छ । , ज , ,

ग ग गछ ज छ । ज छ छ (The Post American World) छ ।‟ चच

छ च ।

ग । ख ज ।

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ख www.dnsharma.com ख छ । Source: www.nepalipost.com

Equanimity of Mind

It is only when you can demonstrate an ideal life, can you say that you have justified having been born as a human being. On the other hand, if you become a slave to your senses, you become a slave to the whole world around you. Even if you live a short life, lead a good and ideal life. A long life with contaminated and impure thoughts is no good. It is very necessary that you recognize that real education means development of character.

You should make an attempt to experience and enjoy the bliss that is contained in what you have learnt. Our wealth is knowledge. Our prosperity lies in the good qualities that are in us. Our riches are our dharma. An individual who has got faith in God must put his faith into practice. By believing in God and yet by ignoring God's utterances and commands, you are contradicting yourselves. Faith is not a cloak that is worn outside for decieving others. Such people are deceiving themselves.

These essence of education is to recognize the truth. All branches of learning are like the rivers. The spiritual learning is like the ocean. All rivers go and merge into the ocean. When they merge in the ocean, the rivers lose their individuality completely. Under no circumstances should we give room to excitement, to ego and to anger.

There is one little example for this. In one village, there was a village head who did not like Buddha. The moment he heard any words uttered by Buddha, he used to get angry. He was always suffering from uncontrolled anger. One day, he learnt the news that Buddha was coming to that village with his disciples. Since he was the head of the village, he issued a certain order. The order was that when Buddha came asking for

alms, no one should give him alms and all should close their doors. Following this order, all the people in the village closed the doors of their respective houses when Buddha came. The head of the village also closed the doors and was sitting in the verandah outside the door.

Buddha was all-knowing and he knew what was happening. With his disciples he came to the very house in which the village head was living. Great people will never be affected either by praise or blame. Such people, having developed equal mindedness, will go right in front of those who are suffering from jealousy and ego. This village head, was suffering from such ignorance and pride and Buddha went straight to him and asked for alms. The village head, who was waiting for such an opportunity, became even more excited. A person who is sick will always want to take several medicines. Certain birds will always be wanting to look at cool moonshine. Good people will always want to help the bad people and to see that the badness in them is removed and they are cleansed. It is only one who has a disease and is sick, that wants a doctor. A healthy man does not want a doctor. Similarly, people who are suffering from the disease of disbelief can be cured by good people.

With such noble ideas, Buddha, along with his disciples, went to the house of the village headman and said, "Bhavati, bhikshan dehi," I have come to ask for alms. When he saw Buddha and the disciples accompanying him, the headman became very angry. He addressed Buddha and said, "You lazy man, you have collected all these people in your company, and they become lazy. You are taking them round because they do not want to work. Not only you are ruining your own life, you are also ruining the lives of your disciples. This is wrong." In that manner, he abused Buddha and the disciples who came with him.

Buddha smiled at all this and smiling, asked the head of the village, if he could clarify a doubt for him. The headman said in a very loud voice. "What is your doubt? Let me know." Buddha said, "I have come to ask for alms from you. You have brought something in order to give it to me. If I do not accept what you wish to give to me, where will it go?" The village headman laughingly replied, "What a big question have you asked! If you do not wish to take what I have for you, I will take it back myself". Buddha said that he was very happy. "I have come here along with my disciples for taking alms from you. You have brought abuse and you want to give it to me as alms. But I have not accepted the bhiksha you brought for me in the form of abuse. To whom will it go back?" With this, the ego of that village headman subsided. In this manner, great people and great saints go to several persons and with a view to enlighten them, adopt different methods.

Buddhism: Fundamental to World Peace

By Ram Kumar Shrestha, Global Coordinator, Kapilvastu Day Movement

Even after entering into the 21st century - and a century of miracles of scientific achievements - still we have a question, ―Are human beings happier than before?‖ Materialism as well as knowledge in the form of science and technology has contributed greatly to human welfare, however; it is considered to be responsible for deterioration in World Peace as well. Every single day our world spends more than $4 billion on war. However everyday, 20,000 children die of hunger, poverty and a lack of treatment and medicines and millions of people are suffering a lack of their basic needs like food, clean water, clothes and shelter. Nuclear power was developed in the name of establishing peace and now this is threatening the whole human race. Current existing amounts of nuclear power are enough to destroy not a single earth but dozens of equivalent earths. To dispose of this nuclear waste billions of dollars are needed that amounts to just 10-15% of the total cost of producing, maintaining and managing the nuclear industry. If only a certain percentage of these funds were used for the benefit of the people worldwide, struggling to have an education, minimum health care, food and housing a lot could be done. What will happen if the nuclear power will get into terrorists‘ hand? This is today‘s one of the biggest concerns for world leaders. So where are we now? Irrespective of interest everybody has to read, see, watch and listen to unwanted news full of violence, crime, rape, hunger, accident, war, epidemic, disaster etc in everyday life. However, dedicated persons and organizations are still optimistic for a better and peaceful globe.

Then, how can peace be realized in a planet such as ours? Problems do not arise from those who do not know, but from those who know and pretend not to know. Due to this attitude, the world is in crisis. Until we purge ourselves of these problems nothing will happen on the journey to create a wonderful and safe world for future generations. Most people think seriously about their responsibilities and rights but not about their duty to others. So many use their freedom to violate others and deny them of their freedom. This attitude could be the result of mediocre thinking, selfishness and not respecting others.

The basis of World Peace is the individual. We can give others only the values that we possess. Only the happy person, therefore, can give happiness to others. A stressed person cannot give happiness. Only happy persons can love others and be able to unite people. World peace is possible only when everybody loves each other. The present world situation is the result of our way of thinking. Leaders are using their maximum effort to divide people and to control others to be so called powerful. If everybody thinks about each other we would not have problems, but we are habitual in our thinking and define everything according to ourselves or group or community or country. Religious persons are also dividing people in the name of religion. The basic of every religion is the same – love. Religion is religion if it unites people and not if divides people. We therefore, need conversation from leaders to masters, religious persons to spiritual persons to achieve a level of World Peace.

Despite philosophers‘ and humanitarian activists‘ optimism, every day results make it seem that we are not making much progress on World Peace. This mission has been complicated because of the divergence of people involved and their ways of thinking. This suggests to us that we need to work in different ways to coordinate and cooperate with each other to achieve this goal. Although this mission is very difficult, it is not impossible if we are serious about achieving change. As part of the World Peace Movement, Nepalese people living in different parts of the world last year decided to commemorate Lumbini and Kapilavastu, the birthplace of Gautam Buddha, by observing Kapilvastu Day as a global holiday in order to spread Buddha‘s peace and nonviolence messages all over the world. The Buddha is revered as a Messenger of Peace. He is also known as the Light of Asia who is actually the Light of the World as his message of peace and non-violence has become more relevant as the world is facing many violence problems today. The world today has become more violent than ever before. Therefore, we have decided to spread the messages of the Buddha all over the world by observing Kapilvastu Day every year. Originally, on December 1st, 1896, Dr Anton Führer, a German archaeologist, had discovered the Buddha‘s birthplace when he found the Asoka Pillar at Lumbini. The Asoka Pillar is the most important evidence that Buddha was born in Lumbini. Therefore, it was appropriate to observe December 1st as Kapilavastu Day.

Buddhists see the problem of war as a karmic one; the solution is seen as the practicing and teaching of correct ethical behavior. Good deeds lead to good consequences, bad deeds to bad. If we are encouraging war, how can we get a peaceful world? The most fundamental moral precept in Buddhist teaching is respect for life and the prohibition against taking life. The taking of life not only covers human life but all sentient beings. If we end killing, the world will definitely be at peace. Writing in Physics World, Calvert calculates that the animals we eat emit 21% of all the carbon dioxide that can be attributed to human activity. This suggests that if the whole world becomes vegetarian, the global warming problem will be minimized a lot. Consumption of a vegetarian food can contribute to more peace minded citizens in the world. Peace or war, therefore, is our decision.

Buddha taught that the world must be thought of in procedural terms and not in terms of things or substances. This is the understanding that any phenomenon exists only because of the existence of other phenomena in an amazingly complex web of cause and effect covering past, present and future and this seems to be the basic of Newton‘s law of Motion, ”To every action there is always an equal and opposite reaction”. The Buddha taught that peaceful minds lead to peaceful speech and peaceful actions. If the minds of living beings are at peace, the world will be at peace. Buddhists believe that the minds of all living beings are totally interconnected and interrelated, whether they are consciously aware of it or not. If we concentrate on putting our own minds at peace, then we can broadcast peace mentally and generate peace through our actions. We should use a peaceful mind to act for peace in the world.

Buddha Dhamma (Sanskrit: Dharma) is not a religion, it does not give credence to a god or philosophy, but is the Law of Nature about how we should handle spirit, soul and body to bring them together in harmony and to begin to annul the ego and to stop any sorrow or affliction in our life! This way we can learn to cultivate true happiness and not create a dependent happiness that is just for a fleeting moment eventually taking us back to the root of our problems. It takes a lot of insight and deep reflection about us to see this reality. It gives not only the peace message but also teaches techniques and methods for that.

Such human qualities as morality, compassion, decency, wisdom, and so forth have been the foundations of all civilizations. These qualities must be cultivated and sustained through systematic moral education so that a more humane world may emerge. We need a revolution in our commitment to and practice of universal humanitarian values. As from both scientific and religious viewpoints it is as of general rule that every action generates a force of energy that returns to us in the same way we are sending it out, for World Peace we, therefore, must choose action that brings happiness and success to others. In general everybody senses a discomfort for making a conscious wrong decision. Just the thing is that due to the ego and selfishness everybody wants to put out of sight the reality. One of the main objectives of this attitude is to seek control over others that is wasting of time and energy resulting in unhappiness to self and others. Our actions, therefore, must be motivated by real love, compassion and respect that generate energy causing a Peaceful World. Peaceful life is everybody‘s right and we can create that if everybody becomes serious about it.

This year Buddha Jayanti, which actually encompasses the birth; enlightenment (Nirvana); and passing away (Parinirvana) of Gautama Buddha, is going to be celebrated with very surprising yet wonderful programs all over the world and this could be the positive symbol of World Peace.

Even though people claim to love their generations, many are irresponsible when it comes to making the world a better place for them. Instead of taking action, they blame others and defend or hide their irresponsible behavior due to egoism. This is very interesting and sad. As human beings we are accountable for this deteriorating situation, as well as being responsible for improving the situation and saving our own children. So which way will we go? Will we be blamed as slaughterers, or kind and wise by our own children and grandchildren? This decision is in our hands. Currently, it is not too late, however, tomorrow it could be.

Dirty Controversy about Kapilvastu By H.L.Singh*

Many great men, writers and distinguished people have expressed their concern about the sancity of Lumbini, being the birthplace of the Buddha. Edwin Arnold, the author of the poem ‗Light of Asia‘, who was and is still regarded as a great Buddhist thinker, wrote: “One of the greatest of the epoch-making events in the spiritual history of mankind was marked when the “Light of Asia” was set out brightly in the central part of India, or, in other words, when the spring of Great Wisdom and Compassion gushed up there, which, in the course of time, has come to enrich the human mind through and over many centuries to follow up to the present day.”

There is a good deal of writings intended to establish connection of Kapilvastu with Koshala of India to the extent of saying that Kapilvastu was under Koshala. Sukumar Dutt, the author of „Buddhist Monks and Monasteries of India‟, wrote: ―We must not forget that the Sakiya country, at least, which Buddhism arose, stretched up in the lower slopes of the Himalayas. And in the seventh century B.C. the most powerful Kingdom was the Northern Kosala, whose capital lay under the hills, and whose power mainly depended on the mountaineers drawn from its vicinity‖.

Sukumar Dutt also said that ―He who brought Lumbini out of the mist of legends in the light of topography was no other than Emperor Asoka‖.

Another Indian writer Dr. Nanda Kishore Devraj wrote: ―The Buddha was born in 623 B.C. His father Shuddhodana, who was a king of solar dynasty under Koshala, was the chief administrator of the Shakya republic‖.

In the same light the book ―2500 years of Buddhism‖ mentioned, ―It was the seventh century before the Christian era. The civilized part of India was divided into sixteen realms, eight of which were Kingdoms and the remaining republics. Among the kingdoms the most powerful were Magadha and Kosala. The little Shakya republic was ruled by the king of Kosala who received tribute from the former. The Shakyas were of the Kshatriya solar race and called themselves rajas. In the middle of the century, their chief Shuddhodana had his capital at Kapilvastu‖.

Among the sacred places of Buddhism, Lumbini where the blessed one was born must inevitably come first. It has been identified with the site of Rummindei in the Nepalese Terai. As the birthplace of the Buddha, the site grew in sancity and importance….. of course, there still stands at the site a pillar engraved with an inscription commemorating the great Ashoka‘s pilgrimage to this place in the twentieth year after his consecration. ―Here the Buddha was born‖, says the emperor, and this statement proves the identity of the sanctified spot beyond any doubt‖.

The British writer John Snelling shared the above view in the following words: The man who was to become the Buddha was born about 563 BC of Kshatriya stock at a place called Lumbini. This is situated in the Terai region of what today is the republic of Nepal,

immediately below the Himalayan foothills on the northern edge of the plain of the River Ganges, due north of the holy city of Baneres. He was given the name Siddharth and took the clan-name Gautama. His father, Shuddhodana, has been variously described as the King or leader of a local people known as the Shakyas or even just as prominent citizen of Kapilvasthu, the Shakyan capital. The Shakyas were in fact just of a number of more or less independent people then inhabiting this part of northern India who were politically organized into tribal republics ruled by elected aristocracies‖.

John Snelling also cleverly noted that ―Nepal can claim the supreme Buddhists accolade of being technically the Buddha‘s birthplace, Lumbini, which lies just inside its southern frontiers, is one of the four great pilgrimage-places for Buddhists‖.

Writing on the Chinese pilgrims‘ view about Lumbini, Indian writer Avadesh Singh said that Chinese pilgrims have mentioned that Gautam Buddha was born in Lumbini forest close to Kapilvastu, the capital of Shakyas. It is worth mentioning that the Lumbini forest was 8 miles far south of the capital. Hiuen Tsang has written that Shuddhodana was the king of Kapilvastu, who was dependent on the king of Koshala.

The Japanese writer Nikkyo Niwano was misinformed when he said ―The historical Buddha, the founder of Buddhism, was born in north-eastern India about twenty-five hundred years ago… Shuddondana was the ruler of the Shakya state which, as was the custom in India at that time, was known by the name of the rulling tribe, rather than by the name of the land it occupied. The state of the Shakyas was a small country extending from the northern border of India into what is now southern Nepal. The remains of its capital city, Kapilvastu, and the palace in which the Buddha grew up still survive to remind us of the days when the land of the Shakyas was a vital minor state in northern India‖.

Controversy over Kapilvastu

That Gautam Buddha was born at Lumbini of Kapilvastu is a historical fact. Kapilvastu named after saint Kapila (early 6th century B.C.) was known not only as the home city of the Buddha, but was also known for its rith cultural heritage and natural splendors.

The hermitage of saint Kapila was on the side of the Bhagirathi river (which is now called Banganga). When King Bimbisara of Magadha asked the Buddha his birthplace, the Buddha said that it was the place from where the Himalayas could be seen. This shows that Kapilvastu was full-fledged city gifted with natural beauties. Later it was destroyed and due to neglet and natural wear and tear, identification of it became difficult.

Against this historical background, there are some attempts to distort this fact claiming that Kapilvastu is Piprahawa located in Uttar Pradesh, India. Sometime ago, Indian newspaper Aaj published a news headlined ―Piprahawa in India is Kapilvastu, the home of Gautam Buddha.‖ In the past, too, there were attempts by Indian scholars to establish that the Buddha was born in India and that the Buddha was an Indian. In books and

other writings originating from India, there are numerous mentions of this claim. As a result of this claim, a vast population of the western world was misinformed that the Buddha was born in India. The buddha was also called the ninth incarnation of Lort Vishnu. Because of the largeness of size, India has a great advantage over Nepal. The government of Uttar Pradesh is making maximum use of this advantage.

It is true that Gautam Buddha attained Enlightenment at Bodhagaya, Bihar, did Dharmachakraparivartana(turning the wheel of the doctrine) at Sarnath, a site near Benares, and passed away at Kushinagara in the Kasia district of India. This fact provided enough strength to the Indian scholarship to push ahead their claim. Since India was and is still a window of oriental culture and civillisation to the western world, it is but natural that Indian writings and literature should make a tremendous influence all over the world.

The main attraction of the Indian claim is the popularity of Buddhism. Even great Indian scholars were tempted to call the Buddha an Indian. K.M.Munshi and R.R.Diwakar wrote: ―….. in 543 B.C. in Lumbini in Nepal‘s Western Terai, he was born of an ancient Indian prince five centuries before Jesus. His father ruled the tribe of Shakyas under the shadow of the Himalayas‖.

D. Servepalli Radhakrishnan wrote: ―The Buddha did not tell that he was announcing a new religion. He was born, grew up, and died a Hindu‖.

Inspite of the above statements about Kapilvastu, the Shakya tribe to which the Buddha belonged to, the location of Kapilvastu was made a subject of controversy. There is no controversy about Lumbini, the pillar erected by Ashoka in 249 B.C., events of the Buddha‘s birth, childhood, renunciation, attainment of Nirvana and finally Parivirvana. Kapilvastu was referred to as the city where King Shuddhodhan reigned. It is a historical fact that the Buddha came to Kapilvastu after the attainment of Enlightenment, met his father, wife Yashodhara and son Rahula. The visit of Emperor Ashoka, Chinese prlgrims Fa Hsein in 403 A.D. and Hiuen-tsang in 636 to Kapilvastu, all the three from the Indian territory, and the accounts available from both the Chinese prilgrims found Kapilvastu in complete ruins. Hiuen Tsang wrote that the palace of King Shuddhodana was ―in utter ruins‖ with some of its parts conveted into monastries and occupied by the mons of the the Hinayana faith. The controversy that Piprahawa is ancient Kapilvastu was raised in 1971 by Director of the Piprahawa expedition and archaeologist K.M. Srivastava. He made this claim on the basis of the discovery of an ‗original‘ casket with relics of the Buddha. The story of the destruction Kapilvastu by Prince Virudhaka also called Vidudabha, son of Prasenjit, around 545 B.C. is a genuine story recorded in history. After the destruction of Kapilvastu, the Shakyas of that place went to different places….. some to Rajgriha and Vaisali, some to Vedi….. and others fled to Piplival (Piprahawa) where the Sakyas were afterwards known as Maurya.

The most important event in the history of Kapilvastu was the massacre of its citizens and the sack of the city by King Virudhaka of Kosala in B.C. 545. Virudhaka entered the town at the time of a truce and began killing the inhabitants washing the stone slabs of

the Assembly Hall (Santhagara), where he was humiliated. When Lord Buddha visited Kapilvastu, after its destruction, he was ill wia a headache. Ananda, the disciple of the Buddha, was also greatly shocked seeing the city like a cemetery. When Ajatasatru of Magadha heard this, the same year he attacked over Kosala, burnt Virudhaka and his minister Ambarisha alive and annexed both Kosala and Kapilvastu in his dominion.

It is said that after the revival of Hinduism and after the emergence of Gupta rulers, Shakyas, Kapilvastu and Buddhism suffered a setback and the importance of Kapilvastu declined. The once prosperous and shining Kapilvastu was neglected. And, in course of time, due to this negligence, Kapilvastu was nearly forgotten. But this argument is less convincing. The destruction of Kapilvastu by Virudhaka is a concrete evidence of the disappearance of Kapilvastu.

According to scholar Bhuwan Lal Pradhan, the Indian government‘s motive in identifying Piprahawa as ancient Kapilvastu is worth suspicions as well as baseless. It is Tilaurakot which is ancient Kapilvastu. There are still the remains of ancient monuments, structures like stupas, monasteries, etc. The remains of the palace of Kingh Shuddhodana, old coins found there and the presence of the Banganga river known in the past by the name of Bhagirathi are living proofs of the authenticity of Tilaurakot as ancient Kapilvastu.

The claim made by the Uttar Pradesh government based on the discovery of a casket with the relic of the Buddha and the terracotta seals and structural remains is motivated by factors other than the cultural and archaeilogical ones. Besides this propaganda, the government of Uttar Pradesh has undertaken construction works to give a face-lift to Piprahawa and to win recognitin for Piprahawa as ancient Kapilvastu. Naugadh district of Uttar Pradesh was renamed Kapilvastu district some years ago. Besides this, some places of Uttar Pradesh have been renamed Siddhartha Janapath. Thus, it is evident that the Uttar Pradesh government‘s move, has been calculated towards seeking recognition of Piprahawa as ancient Kapilvastu.

Even before the discovery of the Lumbini pillar by Dr. A. Fuhrer, efforts had been made to study about the archaelogical treasures in Nepal and India. Charles Allen writes: ―Vincent Smith, a Trinity College Dublin man, son of a well-known Anglo-Irish numismatist and archaeologist, … read many times over the latest translations of the Indian travels of Fa Hian, Huan Tsang and others. While serving as magistrate of the town of Basti, about a hundred and twenty-five miles north of Benares, he thoroughly explored the surrounding countryside – and came to the conclusion that many of Cunningham‘s identifications of Buddhist sites in the plains country south of the Himalayan hills of Nepal were wrong. In 1885 Mr. Duncan Ricketts, manager of an estate whose lands extended to the Nepalese border, came to him with news of a stone pillar sticking up out of the ground about five miles north of his bungalow, well inside Nepalese territory. It was inadvisable for a British official to tresspass across the frontier, so Simith asked for a rubbing to be made of the inscriptions on the pillar. They were identified as ‗medieval scribbling‘, so Vincent Smith left the matter there. It was probably the greatest mistake he ever made.

Like Vincent Smith, Dr. Lawrence Austine Waddell pored over Cunni gham‘s Archaelogical Survey Reports and came to the conclusion that Cunnigham had got a lot wrong, particularly in his siting of the places associated with Gautam Buddha‘s birth and death.

For many years past, Waddell later wrote, ―I had been devoting a portion of holidays to a search for this celebrated ancient site- Kapilvastu as well as for that of the Buddha‘s death – Kusinagara ever since I had realised that General Cunningham‘s identification of the villages of Bhuila and Kesia with those sites was clearly altogether false.

Against this historical background, there are some attempts to distort the fact that the Buddha was born in India claiming that Kapilvastu is Piprahawa which is located in Uttar Pradesh, India. There were attempts by Indian scholars to establish that the Buddha was born in India. In books and other writings originating from India, this claim has been made.

As a result of this claim, a vast population of the western world was misinformed that the Buddha was born in India. An effort in this direction had already been made in the past. Because of the largeness of the size of territory, the vast academic settlements and the numerous communication networks existing in India, India has a great advantage over Nepal as far as publicising India as the birthplace of the Buddha is concerned.

The fact that Gautam Buddha attained enlightenment at Bodhgaya in Bihar, delivered the first sermons at Sarnath, a site near Benares and passed away at Kushinagar in India Provided enough strength to the Indian scholarship to push their claim ahead.

Prof. A.T.D.E Perara of Sri Lanka who made a study of Kapilvastu wrote, Kapilvastu, according to Hsuan Tsang had the circuit of 4.000 li (equivalent to 664 miles). Hence, the argument put forward in favour of the tiny village of Piprahawa as representing the whole territory of the Shakya republic by an official in the service of the Department of Archaeological Survey of India carries little sense. As a matter of fact, it was the same department itself which after an intensive study of concerned areas declared at the close of the last century that Kapilvastu of Buddha‘s days is represented as today‘s Tilaurakot region of Nepal.

Mr. Perara said further: ―The search for the lost site of Kapilvastu, as mentioned above, was intensified only after the discovery in 1898 of Peppe‘s relic-casket from the stupa at Piprahawa. The case of Piprahawa was then under full consideration, but it has to be rejected in the light of newer buildings. Then was focused scholars‘ attention on Tilaurakot. It was extensively explored and parts of it were even excavated. An exhaustive study of Buddhist texts, travel accounts of the Chinese travellers, new find from Tilaurakot and all other relevant materials was made. Only thereafter experts working under the Department of Archaelogical Survey of India jointly arrived at the conclusion that Tilaurakot was Kapilvastu. Thus scientifically was this fact established, and it came to be unversally recognized with no ground for controversy‖.

Therefore, Perara says that the official of Indian Department of Archaeology K.M. Srivastava who said that Piprahawa was Tilaurakot was baseless.

This claim was covered by Indian newspaper ‗The Indian Express‘ on April 13, 1973. On Jan 24, 1976, the ‗Times of India‘ wrote, ―Scholars held for a long time that Tilaurakot was Kapilvastu even though there was no solid archaelogical evidence to do so. The basis for this erroneous belief (i.e. Tilaurakot is Kapilvastu) was the account given by the Chinese pilgrims…

In 300 A.D. Fa Hien went from Kapilvastu to Lumbini… in 629 Hien(Hisuan) Tsang also went from Kapilvastu to Lumbini.

K.M. Srivastava once again wrote in the ‗Illustrated Weekly of Indi‘ on May 16, 1979, ―The … indication of Piprahawa being the site of ancient Kapilvastu was furnished by the Chinese traveller Fa Hsien. According to his record Lumbini should be nine miles east of Kapilvastu… The difference supported by the scholars between the distance recorded by Fa Hsien and Hsuan Tsang was unwarranted.

The news item also carried a photograph displaying the structural remains traced around the stupa at Piprahawa under the title ―A scene of Vihara found in the excavation in Piprahawa.‖ Similarly, the Indian Hindi periodical ‗Dharmayug‘ also printed a photograph showing the remains of the palace of Shuddhodana, the father of Gautam Buddha in May 1973.

The above claims sadly expose that the archaelogist K.M. Srivastava was quite ignorant of the distance between Lumbini and Piprahawa. The actual distance between the two places is nearly ten miles. Also, the dates given by him about the visits of Fa Hsien and Hsuang Tsang to the region of Kapilvastu are hopelessly wrong. As noted above, the conclusion that Tilaurakot was Kapilvastu was based on the archaelogical and other evidences and on a joint decision of a group of experts. It is ridiculous that one single individual should challenge the views of a group of experts and denounce the entire previous work without any concrete evidence.

These pilgrims not only visited all important places, stupa and other monuments associated with the incidents of the Buddha‘s early life but also elaborately spoke of them in their accounts. But it appears that they did not go to Piprahawa, nor did they mention it. Had the present day Piprahawa in Basti been a part of Kapilvastu they would certainly not have failed to describe in details the stupa and monastery of Piprahawa. The fact that none of the three pilgrims Fa Hsien, Hsuan Tsang and King Ripu Malla of west Nepal visited Piprahawa nor made any mention of it clearly indicates that it was probably not even a part of Kapilvastu during the days of the Buddha.

There can be no comparison between Tilaurakot and Piprahawa. The antiquities of Piprahawa consist of a few clay seals, the ruins of a stupa from which Peppe took out the relic casket in 1898 and the remains of the monastic structure. Because of the scantiness of its antiquities, the archaeologist has now added head, one piece of

terrcota horse figure and few other figurines, a few copper and silver coins, pieces of precious stones and the like and the so-called remains of two-huge palace – complexes, the larger being 30 miles square with 28 rooms, the smaller being 26 miles square with 21 rooms. Thus, both the area provided nothing of any real significance. The Buddha head or horse figurine is not at all a pre-Buddha antiquity.

Archaeologist K.M. Srivastava claims to have recovered several more relic caskets similar to the ones discovered by Peppe. He even goes to the extent of asserting that one of the new caskets he has found inside the stupa contains the relics of the Buddha and that Peppe‘s caskets were only later additions. This claim of Srivastava is yet to be scientifically analysed. The find of Srivastava did not belong to the pre-Buddha age. In his article published in the Illustrated Weekly of India dated May 16-22, 1976, he had said that all his findings from Piprahawa and Ganwaria are not older than the 4th to 5th century B.C.

Tilaurakot contains the ruins of a full-fledged magnificent palace of a fortified capital city fenced with a tall strong wall, pentrable only through city gates built at four directions and surrounded with a wide moat. Besides a lot of polished grey ware shreds and the associated red ware shreds attributable to the 8th or 7th century brick ware and the associated red ware, attributable to the 6th or 5th century B.C. were also recovered from the Tilaurakot region during the 1972-3 excavation. It was such grandeur noticed in the region that led the earlier experts to declare it as ancient Kapilvastu. In comparison to its heritage of antiquities, Piprahawa or Ganwaria findings are quite meager.

Whatever Piprahawa ruins may yield they were not dated back earlier than 483 B.C.

Writing an article entitled Kapilvastu the ancient Shakya Kingdom of Nepal, Nepali archaeologist Basant Bidari said, Indian archaeologist, Mrs. Devala Mitra and K.M. Srivastava argued that the sites of Piprahawa and Ganwaria represented the old city of Kapilvastu. Srivastava claimed that the monastery found at Piprahawa and Ganwaria was the royal palace of Shuddhodana. The claim was based on seals sealings and inscriptions over the lid of a pot that were found during the excavation of the so-called palace at Piprahawa. The inscriptions read, Om devaputra vihare Kapilvastu bhikshu mahasanghasa and Om devaputra vihare Kapilvastu bhikshu sanghasa. They date from the 2nd century A.D. The title Devaputra refers to Kaniska, a great patron of Buddhism, who builds the biggest vihara at Piprahawa and renovated the main stupa there.

Archaeologists’ View

A local daily The Kathmandu Post published from Kathmandu carried a news report over this controversy in 2001. It is said that the controversy surrounding the actual birthplace of Lord Buddha- Tilaurakot of Nepal or Pipprahawa of India was finally over. British archaeologists have determined that Lord Buddha was indeed born in Tilaurakot of Lumbini in Nepal. The finding backs the popular belief in Nepal that the ‗Light of Asia‘ was born in Tilaurakot in the district of Kapilvastu more than 2,500 years ago.

Britain‘s University of Bradford archaeologist Robin Coningham and Armin Schmidt have unearthed artifacts in a 13-foot-deep trench ―beneath a swatch of gentle woodland‖ demonstrating that the site was inhabited during the Buddha‘s lifetime and perhaps even earlier. The finding is a result of joint research carried out in the past three years by UNESCO‘s World Heritage Committee and the government of Nepal.

The key was pieces of ceramic painted greware, used in South Asia between the 9th and 6th centuries, The Washington Post said quoting one of the researchers in a commentary posted on April 23, 2001. ―The sight is clearly right at the center of the Buddhist holyland,‖ the paper quoted Cunningham as saying. ―It‘s the only fortified site. It‘s the only urban site around and there are no rivals in the region.‖

The paper adds, India claims that Pipprahawa, which lies about 600 yards south of the Nepal-India border and four miles from Tilaurakot, is the birthplace of the Buddha. This followed the 1972 unearthing of a casket containing human remains and coins bearing the legend: ―Here is the Bihar of the monk of Kapilvastu‖ beneath a Buddhist stupa there.

While the Tilaurakot site ―represents the best preserved provincial urban hinterland in South Asia‖, Piprahawa, by contrast, is ―clearly a monastic site.‖ Coningham said according to the Post. The archaeologists‘ team was led by Nepal‘s chief archaeologist, Kosh Acharya.

European scholars surveyed the region in an attempt to match its contemporary geography with early accounts of the Buddha‘s life, and with the journey of the Chinese monks who traveled to Kapilvastu in the 4th and 7th centuries A.D. ―The westerners found little help on site, because Buddhism had all but disappeared from an area that had become a buffer zone between the Nepali state and the (British Raj),‖ Coningham told the paper, ―It was very much a wilderness, there were tigers there.‖

According to Coningham, there is an intact gate on the western side of the site and fired brick walls, but all of this is from a ―later phase‖ of occupation. The inhabitants of the Buddha‘s time built their structures of wood. Buddha is believed to have died in 483 B.C. when no central religious authority was established.

The paper said, ―Thus far, there is little indication that the dispute is over. India has long conducted tours to Piprahawa, and last year Coningham said at least 1,500 pilgrims visited the dig at Tilaurakot during the six weeks he was working there, among them several monks who scooped handfuls of clay to take with them.‖

It added, ―The Bradford discoveries, resulting from deeper and more extensive digging, will bring Tilaurakot firmly back into the competition. But they are not likely to settle an argument in which nationalism and the quest for tourist dollars ultimately play as large a role as science.‖

―For although Nepal has charged that the earlier Indian work was politically motivated, India will likely say the same now, because the Bradford excavation was financed through the Nepalese government by the United Nation‘s World Heritage preservation program.‖

Switch from Piprahawa to Lembei, Orissa

The controversy that Piprahawa was Kapilvastu with an objective of distorting the birthplace of the Buddha has been raised in a different light. Now the controversy has been shifted to Lembei, a place of Orissa, where, it was claimed, the Buddha could have been born.

It is not surprising that the Nepalese have reacted to the recent claim by some Indian scholars that the Buddha could have been born in Orissa. What is surprising is the restraint they have shown in their protests.

The controversy was triggered at a seminar on the Buddha and Indian poet Jayadev in Bhubaneswar recently. Chandrabhanu Patel, a researcher associated with the Orissa State Museum, said that the Buddha could have been born in a place called Lembei in Orissa‘s Kapileswar village. Another scholar, Satyakam Sengupta of West Bengal‘s Rabindra Bharati University, supported his claim saying the Buddha‘s teachings were in Pali, a now extinct language once spoken in Orissa but never used in Nepal.

The claims reached Nepal when an English daily in Kathmandu, the Himalayan Times published a report on the seminar on its front page, titled ―Scholars argue Buddha was born in Orissa‖. It was immediately repudiated by the media and Nepalese scholars, who called it an attempt to create ―unnecessary controversy and confusion‖. The off the mark was a leading Nepalese daily, Nepal Samacharpatra, that immediately carried two articles, one citing the archaeological evidence that says the Buddha was born in Lumbini and the other quoting Nepalese experts who corroborated the fact.

Pushkar Lal Shrestha, editor of Nepal Samacharpatra, says, ―Archaeological investigations have already established Lumbini as the birthplace of the Buddha. Such controversies are regrettable and could ultimately affect Indo-Nepal ties.‖ The next day, the cry was taken up by Himalayan Times, followed by a rejoinder by the Lumbini Development Trust, a committee formed in 1970 to develop the site recognised as the Buddha‘s birthplace by the UN. The trust said the Indian scholars‘ argument, based on a book written by an author from Orissa two decades ago, was ―totally baseless‖ and it was ready to provide information to allay doubts about the sacred spot. ―The world knows that Lord Buddha was born in Lumbini and the famous Ashoka pillar (marking his birthplace) still stands there,‖ it said. ―The site is enlisted in the World Heritage Site by the UNESCO. The UN has therefore recognised Lumbini as the birthplace of Gautama Buddha… if Lembei is the real Lumbini, what can one say about Buddha Gaya (Bihar), Sarnath and Kushinagar (UP)? Are all the three sites, historically recognised as places of Bodhi (enlightenment), Dharmachakra pravartana (teachings) and Mahaparivirvana (death) fake because they are not in Orissa?

―We request scholars.‖ it added, ―not to create unnecessary confusion about this issue by ignoring the truth established by the historians‖. A Nepalese NGO, the Explorers Nepal Group, has joined the protests, praising Nepal Samacharpatra for taking up cudgets on Lumbini‘s behalf, Sarvendra Nath Shukla, Nepal‘s Minister for Culture, Tourism and Civil Aviation, expressed confidence that history would uphold Lumbini‘s claim on the Buddha.

―The world, including Buddhist countries and the Government of India, of which Orissa is but a part, have recognised Lumbini as the birthplace of the Buddha.‖ he told the Statesman. ―Surely the world forum has not come to this conclusion haphazardly but only after intense research and discovering historical records. When Lumbini‘s claim is recognised by official Government of India documents, one shouldn‘t make much of what some scholars say. The Lumbini trust authorities have given their rejoinder and the controversial theories needn‘t be entertained anymore.‖

Indian national daily The Hindu published on Nov. 13, 2003, a news item on this issue. The news is as follows: The Orissa Government will have the Utkal University of Culture examine a Kolkata scholar‘s claim that Kapileswar, near here, and not Kapilvastu in Nepal was the birthplace of Buddha.

At a press conference the State Culture Minister, Damodar Rout, said if the scholar, Satyakam Sengupta‘s claim was found true, then the State Government would ask the Centre to conduct excavations in and around Kapileswar.

Mr. Sengupta said several factors had led him to conclude that the Buddha was born in Kapileswar village. While an Asokan pillar found in the village said, ―Buddha was born here‖, a pillar found at Kapilvastu said ―Buddha was born here‖. Also, Buddha‘s eci.gs were in Pali language, which was spoken in Orissa and not in Nepal.

Reference:

1. Arnold, Edwin, 1879, Light of Asia.

2. Dutt, Sukumar, 1962. Buddhist Monks and Monasteries of India Delhi: Motilal Banarsi-dass

3. Devraj, Dr. Nanda Kishore (ed.), 1975, Bharatiya Darshan (Indian Philosophy), Lucknow: Uttar Pradesh Academy.

4. Bapat, P.V.(Ed.), 1956, 2500 years of Buddhism. New Delhi: Publication Division, Ministry of Information and Broadcasting, India.

5. Snelling, John, 1987. the Buddhist Handbook, London: A Rider Book.

6. Singh, Avadesh, 1987. Chini Yatri Yonke Yatra Bibaran Mein Pratibimbita Baudha Dharmaka Ek Adhyayana (A study of Buddhism as reflected in travel accounts of Chinese travellers). New Delhi: Ramananda Vaidya Bhawan.

7. Niwano, Nikkyo, 1980. Shakyamuni Buddha. Tokyo: Kosei Publicity Company.

8. Munshi, K.M., & R.R. Diwakar (Gen. Eds.), 1968. Great Religious Leaders. Bombay. Bharatiya Vidya Bhawan.

9. Radha Krishnanan, Dr. S., 1968. Religion and culture.

10. Archaelogist P.C. Mukherjee‘s Antiquities of Kapilvastu quoted by Ram Niwas Pandey in The Voice of History.

11. Josephson, Richard, 1985, Swayambhu Historical Pictorial. Kathmandu: ‗Satya Ho‘ Prakashan

12. Allen, Charles, 2002. The Buddha and the Sahibs. London: John Murray.

13. Prof. A.T.D.E. Perara, 2004. Piprahawa Vs Tilaurakot. Lumbini: International Buddhist Society.

* Harischandra Lal Singh (H.L. Singh) is a well known Buddhist scholar and has written many books on Buddhism. This article was published in ―Anandabhoomi‖ monthly in Aswin issue.

To enjoy good health, to bring true happiness to one's family, to bring peace to all, one must first discipline and control one's own mind. If a man can control his mind he can find the way to Enlightenment, and all wisdom and virtue will naturally come to him. Buddha

There is nothing more dreadful than the habit of doubt. Doubt separates people. It is a poison that disintegrates friendships and breaks up pleasant relations. It is a thorn that irritates and hurts; it is a sword that kills. Buddha

By

छ

ग

छ

च ग

ज

च

छ

"We must always be open and accepting, then we will find our life is terrific, is completely in harmony and beautiful, and is a blessing everyday, twenty-four hours."

ज ग

By ज

१० ग ग ज ख च ख ज ख “ ” ।

“ ” ख ग ख छ । ख - ग २ “ ”; छ झ ग ग ग ग छ ।

ज छ ग छ । छ । ज -ज ग ग ग । छ ज । ज ऊ

छ । च छ जग ग घ छ । छ छ । जङ ग ग छ ग ज , ग च छ ज ज ख ।

ज ज छ । ज ।

च ज छ ग

च च छ ज ज छ ।

ख ग   ज

ज छ । छ- ज ज ग । ।

ग ग ग

ग । ग - ग ग छ ।

ग

छ ।

ग ।

छ ज ज ग ज छ ।

ग ख छ । ग घ ख छ । ज ज छ छ ज ख ज ज ग ग ग ज ज ज ग । घ ज ख ग ज ग । । ज ग “ ”…..” ” ख छ । ग ज छ ग । ज ग ।

ज छ ग ग

ख ग छ । च - च -च ग ख

ज च ख छ ।

ख ज झ ग । १८९५-९६ ज ग ग ख ज च ख ख छ । ख ख ग

ज । । । १८९८ खज १९६२ १९७६-८६ ज ज घ ग

ग ख ज छ ।

ख ज ख ख ज ग - ग ज च ग । च ख ग ख

झ ख छ ।

छ ज च छ । ग छ ख ज ग छ ।

च घ- च छ

। ज ज छ ग ग

?

ग छ । ग च छ ।

ज । झ च ज ख ज ज ज ज “ज ज ज ज ।” झ - । झ झ - ग

।

ज ज च

च छ छ ख ।

ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ

What is Buddhism

The founder of Buddhism was Buddha Shakyamuni who lived and taught in India some two and a half thousand years ago. Since then millions of people around the world have followed the pure spiritual path he revealed. The Buddhist way of life of peace, loving kindness and wisdom is just as relevant today as it was in ancient India. Buddha explained that all our problems and suffering arise from confused and negative states of mind, and that all our happiness and good fortune arise from peaceful and positive states of mind. He taught methods for gradually overcoming our negative minds such as anger, jealousy and ignorance, and developing our positive minds such as love, compassion and wisdom. Through this we will come to experience lasting peace and

happiness. These methods work for anyone, in any country, in any age. Once we have gained experience of them for ourselves we can pass them on to others so they too can enjoy the same benefits.

Meditation

Meditation is at the heart of the Buddhist way of life. It is basically a method for understanding and working on our own mind. We first learn to identify our different negative mental states known as ‗delusions‘, and learn how to develop peaceful and positive mental states or ‗virtuous minds‘.

Then in meditation we overcome our delusions by becoming familiar with virtuous minds. Out of meditation we try to maintain the virtuous minds we have developed and use our wisdom to solve the problems of daily life. As our mind becomes more positive our actions become more constructive, and our experience of life becomes more satisfying and beneficial to others.

Anyone can learn basic meditation techniques and experience great benefits, but to progress beyond basic meditation requires faith in the Three Jewels – Buddha, Dharma and Sangha. Usually people find this develops naturally as they experience the benefits of their meditation practice.

The spiritual path

The teachings of Buddha reveal a step by step path to lasting happiness. By following this path anyone can gradually transform his or her mind from its present confused and self-centered state into the blissful mind of a Buddha.

As Geshe Kelsang says in his popular book Eight Steps to Happiness:

Every living being has the potential to become a Buddha, someone who has completely purified his or her mind of all faults and limitations and has brought all good qualities to perfection. Our mind is like a cloudy sky, in essence clear and pure but overcast by the clouds of delusions.

Just as the thickest clouds eventually disperse, so too even the heaviest delusions can be removed from our mind. Delusions such as hatred, greed, and ignorance are not an intrinsic part of the mind. If we apply the appropriate methods they can be completely eliminated, and we shall experience the supreme happiness of full enlightenment.

Having attained enlightenment we shall have all the necessary qualities – universal love and compassion, omniscient wisdom and boundless spiritual power – to lead all living beings to the same exalted state. This is the ultimate aim of Mahayana Buddhism.

Buddha is Synonymous With Nepal (Faith Never Fades Away)

By Kamala Prasai*

The best-seller book, ―The Post American World‖ by Dr. Fareed Zakaria, published in

2008, recently created controversy among the Buddhist community throughout the world.

Dr. Zakaria‘s distortion of the fact that Buddha was born in India offended Nepali people. Dr. Zakaria holds a Ph. D. from Harvard. He received his doctorate in Political Science under renowned Professor Samuel P. Huntington and was enlightened by another renowned Professor Stanley Hoffman.

Dr. Zakaria is an editor and regular Newsweek columnist whith 24 million readers. Dr. Zakaria hosts a show on CNN called, ―International Affairs Program‖. He offers on a regular basis, his writings on foreign affairs. There is much more to him. If a man of his standing misleads readers on important subjects he may have some other intent in his mind and that might be a very ill-motivated one.

Intellectuals think Dr. Zakaria‘s intention is to create fissures between Hindus and Buddhists and between the people of two countries, India and Nepal and for instability in the South Asian region to fuel some psychological fear to the Chinese establishment.

Instability in South Asian region means the likelihood of China‘s instability which might cost the overall rapid progress of China. A halt in China‘s progress is a direct blow to the US economy because it is very much dependent on China‘s big investment and its cheap commodities.

Simple as it is, the faith of a person in this heavenly earth never fades away. The crumbling US economy and its collapse to a major or regional power status is only a victory to the Satan who forced the tears of many deeply hurt people remembering the eighth anniversary of the fallen twin towers.

Lord Buddha who was not required then to receive citizenship was born in Lumbini, the western part of Nepal. He definitely went to Gaya, now in India, for enlightenment but never received any citizenship from any part of the present day India.

To be pointed, India is one of the very few young nations, which was born only after the British left it in 1947. Nepal existed even before Buddha‘s forefathers rose to power.

Buddha was born to a Hindu ruler. Buddhism was his creation. Buddhism became a religion because human beings thrive for peace rather than violence. There are very few books that instigate violence and killing of innocents as their pathway to heaven.

The teachings of Buddha never accept the pains and sufferings of living creatures. Had Buddha‘s teachings prevailed, the Twin Towers would have been the major attractions of the tourism. Unfortunately, the evils took pride in the collapse of the Twin Towers thinking American pride would be shattered. American pride will never shatter because it represents freedom. The want of freedom cannot be kept under a piece of cloth.

We can hope, Dr. Zakaria is not provoking Harvard University to revoke his Ph. D. or shaming his widely acclaimed professors Samuel Huntington and Stanley Hoffman by creating confusion on Lord Buddha.

The hundreds of millions of Buddhists often remind the world that Lord Buddha was born in Lumbini, Nepal.

* Kamala Prasai, from Nepal, now in New York is a Lyricist and Writer, who has published five books of Nepali poems and plays.

ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ ॐ

Some Beliefs of Buddhism:

ॐ The mind is neither physical, nor a by-product of purely physical processes, but a formless

continuum that is a separate entity from the body. When the body disintegrates at death, the

mind does not cease. Although our superficial conscious mind ceases, it does so by dissolving

into a deeper level of consciousness, call 'the very subtle mind'.

ॐ The continuum of our very subtle mind has no beginning and no end, and it is this mind

which, when completely purified, transforms into the omniscient mind of a Buddha.

ॐ Every action we perform leaves an imprint, or potential, on our very subtle mind, and each

karmic potential eventually gives rise to its own effect. Our mind is like a field, and performing

actions is like sowing seeds in that field. Positive or virtuous actions sow the seeds of future

happiness, and negative or non-virtuous actions sow the seeds of future suffering.

ॐ This definite relationship between actions and their effects - virtue causing happiness and

non-virtue causing suffering - is known as the 'law of karma'. An understanding of the law of

karma is the basis of Buddhist morality.

HOW HAS UNESCO INSCRIBED LUMBINI AS THE BIRTHPLACE OF

THE BUDDHA

BELOW IS A TEXT OF A UNESCO DOCUMENT ON HOW IT DECIDED TO INSCRIBE

NEPAL‘S LUMBINI AS THE BIRTH PLACE OF THE BUDDHA

Nepal Date of Inscription: 1997 Criteria: (iii)(vi) Lumbini Zone, Rupandehi District, Western Terai N27 28 08 E83 16 34 Ref: 666rev

Brief Description

Siddhartha Gautama, the Lord Buddha, was born in 623 B.C. in the famous gardens of Lumbini, which soon became a place of pilgrimage. Among the pilgrims was the Indian emperor Ashoka, who erected one of his commemorative pillars there. The site is now being developed as a Buddhist pilgrimage centre, where the archaeological remains associated with the birth of the Lord Buddha form a central feature.

Other Languages:

English French Arabic Chinese Russian Spanish

Archaeoligical zone in the sacred garden |

Justification for Inscription

The Committee decided to inscribe this site on the basis of criteria (iii) and (vi). As the birthplace of the Lord Buddha, the sacred area of Lumbini is one of the holiest places of one of the world‘s great religions, and its remains contain important evidence about the nature of Buddhist pilgrimage centres from a very early period.

Nepal Lumbini Zone, Rupandehi District, Western Terai N27 28 8.004 E83 16 33.996 Date of Inscription: 1997 Criteria: (iii)(vi) Property : 1.95 ha Buffer zone: 23 ha Ref: 666rev

News

New project for the preservation of the World Heritage Property in Nepal: Lumbini, Lord Bhudda‘s Birthplace starts with funds from UNESCO/Japanese Fund-in-Trust Jul 20, 2010

World Heritage Committee Inscribes 46 New Sites on World Heritage List Dec 7, 1997

Events

Workshop for the World Heritage property of Lumbini, the birthplace of Lord Buddha, in Lumbini, Nepal Sep 15, 2008 - Sep 16, 2008

Links

1001wonders.org : visit this site in panophotographies - 360 x 180 degree images View photos from OUR PLACE the World Heritage collection Nepal Tourism Board

Link of the site: Click here.

British Archeologists confirm Lumbini as Buddha’s birthplace

By Guy Gugliotta

British Archeologists say, indeed, Buddha was born in Nepal.

Finally, British archeologists have determind that Lord Buddha was, indeed, born in Tilaurakot of Lumbini in Nepal. In a 13-foot-deep trench beneath a swatch of gentle woodland, Bradford‟s Robin Coningham and Armin Schmidt over the past three years have unearthed artifacts demonstrating that the site was inhabited during the Buddha‟s lifetime and perhaps even earlier. The key, Coningham said, was pieces of ceramic painted greyware, used in South Asia between the 9th and 6th centuries B.C. “The site is clearly right at the center of the Buddhist holy land,” Coningham said in an interview. “It‟s the only fortified site, it‟s the only urban site around and there are no rivals in the region.” But wait, for although Nepal has charged that the earlier Indian work was politically motivated, India will likely say the same now, writes Guy Gugliotta of the Washington Post. Full story follows: (Story Courtesy of Washington Post, April 23/01)

He was born in a tiny town called Lumbini, in what is now southern Nepal. He could both walk and speak at birth. He told his mother that he had come to relieve the world of all suffering.

He was called Siddhartha — ―he who has attained his goals‖ — and lived in the city of Kapilavastu until he was 29, when he left home to seek his destiny as the Buddha — ―the Enlightened One‖ — founder of one of the world‘s great religions.

For decades Nepal and India have argued over the location of ancient Kapilavastu, with each nation claiming the city for its own. Now, two archaeologists from England‘s University of Bradford have presented new evidence that Kapilavastu is modern Tilaurakot, a Nepalese town about 130 miles west of Kathmandu.

In a 13-foot-deep trench beneath a swatch of gentle woodland, Bradford‘s Robin Coningham and Armin Schmidt over the past three years have unearthed artifacts demonstrating that the site was inhabited during the Buddha‘s lifetime and perhaps even earlier.

The key, Coningham said, was pieces of ceramic painted greyware, used in South Asia between the 9th and 6th centuries B.C. The Buddha is generally recognized to have lived between the 7th and 5th centuries B.C.

―The site is clearly right at the center of the Buddhist holy land,‖ Coningham said in an interview. ―It‘s the only fortified site, it‘s the only urban site around and there are no rivals in the region.‖

In fact, however, there has been a rival for 30 years — the Indian town of Pipprahawa, about 600 yards south of the Nepal border and four miles from Tilaurakot. There, in

1972, archaeologists digging beneath a Buddhist monument, known as a stupa, found a casket containing human remains and coins bearing the legend: ―Here is the vihara [monastery] of the monk of Kapilavastu.‖

At that time, Tilaurakot‘s reputation was in eclipse, because Indian archaeologists had failed to find artifacts contemporary with the Buddha there, and therefore deemed the site too modern to be Kapilavastu.

The Bradford discoveries, resulting from deeper and more extensive digging, will bring Tilaurakot firmly back into the competition. But they are not likely to settle an argument in which nationalism and the quest for tourist dollars ultimately play as large a role as science.

For although Nepal has charged that the earlier Indian work was politically motivated, India will likely say the same now, because the Bradford excavation was financed through the Nepalese government by the United Nations‘ World Heritage preservation program.

Coningham said that his team, led by Nepal‘s chief archaeologist, Kosh Acharya, will recommend that Tilaurakot be put on the World Heritage list, but would have done so anyway, because the site ―represents the best preserved provincial urban hinterland in South Asia.‖

Pipprahawa, by contrast, is ―clearly a monastic site,‖ he added, and suggested that the inscribed coins could have been sent from another monastery, either as a gift or as relics from a ―mother monastery‖ to one of several satellites.

Still, although the weight of evidence may have shifted in Tilaurakot‘s direction, it has not tipped the balance. ―There are all sorts of problems like this, whenever you start dealing with prehistoric sites,‖ said Nancy Wilkie, a Carleton College archaeologist and president of the Archaeological Institute of America. ―Even finding greyware, and even with a radiocarbon date — all it will prove is that there is another site that is a potential candidate.‖

The search for Kapilavastu began in the late 1800s after archaeologists unearthed a stone pillar erected in Lumbini in 249 B.C. by the Indian Emperor Ashoka to commemorate the Buddha‘s birthplace.

European scholars subsequently surveyed the region in an attempt to match its contemporary geography with early accounts of the Buddha‘s life, and with the journeys of the Chinese monks who traveled to Kapilavastu in the 4th and 7th centuries A.D.

The westerners found little help on site, because Buddhism had all but disappeared from an area that had become ―a buffer zone between the Nepali state and the[British] Raj,‖ Coningham said. ―It was very much a wilderness. There were tigers there.‖

And although the monks‘ stories differed, the scholars nevertheless concluded that Tilaurakot was Kapilavastu, in part because it was an urban site in a rural area. The Buddha‘s father, Shuddhodana Gautama, was a warrior chieftain wealthy enough to move his son among three luxurious palaces during his upbringing.

Bradford‘s Schmidt described Tilaurakot today as a section of ―lovely green‖ wooded lowland about 500 yards long and 250 yards wide. ―It is surrounded by a shallow moat and covered with trees, with rice paddies all around,‖ Schmidt said.

There is an intact gate on the western side of the site and fired brick walls, he added, but all of this is from a ―later phase‖ of occupation. The inhabitants of the Buddha‘s time built their structures of wood.

When the Buddha died, perhaps in 483 B.C., no central religious authority was established. Instead, the Buddha‘s disciples radiated across South Asia to spread his teachings, said Boston College theologist John J. Makransky, and ―the whole history of Buddhism has been one of diversity.‖

Ashoka was instrumental in the early spread of Buddhism, but its prominence in countries ranging from Tibet to China, Indonesia, Vietnam and Japan was cemented by pilgrims and monks traveling to the Far East along the ―Silk Road,‖ during the first millennium A.D.

It was also during this period, between 200 A.D. and 400 A.D., when followers in what is now the Afghan city of Bamian sculpted the two giant Buddhas that were destroyed last month by the Muslim fundamentalist Taliban government.

Buddhism in southern Nepal and India was all but wiped out in the 12th century when Muslims sacked the monasteries across the holy land. Although a partial recovery has occurred in India in the past century, the theological tradition — and its archaeological embodiment — are largely subject to the interpretation of foreigners.

―In most countries, the mythological importance of [Kapilavastu] has been replaced by that of their own sites,‖ said Makransky, who is a Buddhist. But defining Kapilavastu‘s location ―will have significance‖ for world Buddhists, because ―to the degree that people agree that it is here or there, it confers legitimacy on the mythology.‖

Thus far, there is little indication that the dispute is over. India has long conducted tours to Pipprahawa, and last year Coningham said at least 1,500 pilgrims visited the dig at Tilaurakot during the six weeks he was working there, among them several monks who scooped handfuls of clay to take with them.

―It‘s very different when you‘re dealing with sites that aren‘t purely of academic interest,‖ Coningham said. ―They are alive: People are interested in them not merely for their ceramic sequences, but for their significance. It made me a lot more aware.‖

TILAURAKOT: THE TRUE AND ONLY CONTENDER

FOR KAPILAVASTU

[Its periphery has wide brick ramparts and moat all around clearly making it a fortress town. With its layers of habitation proven to go back to 11th-8th century BC and its last built phase ending about 2nd century AD in Kushana period both by Indian Gangetic archeological nanogram comparision using PGW (Painted Grey Ware Culture) and NBP ware (Northern Black Polished Ware Culture) finds as well as C-14 dating and ramparts and moats making it a fortress town as described in Buddhist literature, Tilaurakot is the true and only contender for Kapilavastu.]

By Prof. Sudarshan Raj Tiwari[1]

The faithful will continue to claim and feel closeness to the life of Lord Buddha as long as life remains a play of birth, old age, disease and death. Occasional expansion of the idea should be expected but Mr. Terence Phelps is different. He starts by presenting himself like an investigator of forgery of Fuhrer but shows his true colors in his concluding paragraphs where he appeals to Indian nationalism and sectarian lobby rather than to logic.

Except it seems for Mr Phelps and the like, there should be no dispute that Siddhartha Gautam, the Buddha was born at Lumbini of Rupandehi district in Nepal. As for Mr Phelps, when he visited Lumbini in 1994, he could have seen much more than the signboard at Mayadevi temple. The archeological excavation of the Mayadevi temple started in 1992 was already in an advanced state and he could have seen the foundations of the eastern end of the pre-Ashokan brikshya-chaitya temple. Within that year‘s archaeological season, the marker stone was exposed and several stages of construction spanning at least 1000 years preceding the seventh century AD Gupta phase saptaratha temple, each structure marking the birth spot as precisely as marked by the Nativity image were opened. Amazingly, even the sacred pond revealed two spring sources, one of warm and another of cold water, (see Lumbini by Basanta Bidari, 2002, page 156 for a drawing of the pond and wells therein) as if to retell the tale told to

Huen Tsang. The account of Huen Tsang fits Lumbini quite well once we take the current sacred tank as the springs that came forth when the Lord was born and place the old sacred pond where Mayadevi took her auspicious bath, the one Huen Tsang saw, to its west. The study of charcoal obtained from below the brick plinth of the marker stone has been established to belong to the root of a Sal tree, Dipterocarpaceaetment Shorea. The Asoka tree in Huen Tsang‘s account was to the west of Asoka pillar and spaces east of it were built over with stupas and the brikshya-chaitya in the intervening millennium.

The Ultimate Proof of Lumbini:

The ultimate proof of Lumbini has to lie in the contemplation of the archeology of Lumbini itself. I recommend Mr. Phelps give a good look to ‗Lumbini‘. The Archeological Survey Report (1992-1995), Japan Buddhist Federation, 2005‘.

About Max Deeg‘s new line of approach to interpreting vigadabhi, I am skeptical. The root word in Raghuvamsa reference ‗bhiga‘ is still in current use (bhigana in Hindi and bhijnu in Nepali) but the letter in the inscription is vi and such scribal error is most unlikely as the letter bhi follows closely. May be Max Deeg would like to read Keisho Tsukamoto, Professor emeritus of Indology and History of Buddhism, Tohoku University, ‗Reconsidering the Rummindei Pillar Inscription of Asoka, in connection with a piece of natural rock from Mayadevi Temple‘ (pp. 215-231) in the same report for a fresh look on ‗silā-vigadabhicā‘. The phrase is read as ‗the enclosure for the natural stone‘. The long chain of theories about the morphology, declension and semantics of this phrase that started with Buhler has, hopefully, finally terminated with discovery of the conglomerate stone marker stone and Tsukamoto‘s sila-avikrta-bhittya! Indeed it does seem to be referring to something specific here. Archeologists could be looking for a conglomerate at Niglihawa too.

The Rissho Report on Kapilavastu:

Kapilavastu is ancient. It was and has to be only one. Both the pilgrims Huen Tsang and Fa Hian visited it, only they gave differing account of its distances and directions from other places of Buddhist pilgrimage nearby, which led to a research position of two potential sites for investigation to locate Kapilavastu, first mapped out by Vincent Arthur Smith by fixing the birthplace of Lord Buddha at Lumbini of Nepal as pinpointed by Ashok Pillar, then just discovered by Kaisher Sumsher Jung Bahadur Rana/Anton A Fuhrer (1896). Exploratory research were made at Piprahawa (William Claxton Peppe, 1996-98) and Tilaurakot (Purna Chandra Mukerjee, 1998) and the archeologists then agreed that Tilaurakot could be confirmed to be Kapilavastu on grounds of its location and extent, the cross section through its moat and wall and associated stratigraphy and archeological artifacts. Issue of Kapilavastu and Lumbini had both been settled as far as the British India‘s Archaeological Survey of India was concerned. As Nepal‘s own Department of Archeology was born in the nineteen fifties, Sakya sites became the first target areas for excavations. From 1957, Indian archeologists again descended on the sites like Lumbini, Tilaurakot and Kudan. Following deliberate and unacceptable twisting

of excavation results let Nepal to organize an independent study. In 1967, Rissho University and Department of Archaeology started the spade work at Tilaurakot. With comparative credentials of Tilaurakot as Kapilavastu established, Tilaurakot went into research and conservation mode. The hypothetical basis of the two Kapilavastu theory is thus taken as tested.

It is amid such a scene that the new finds of Krishna M Srivastava at Piprahawa were reported and digs started at Ganwaria. Thus the recent politics of ancient Kapilavastu was set into motion. It had culminated into a Time of India news story in 1976.

The Piprahawa-Ganwaria Excavation Report:

Further archeological excavations at Piprahawa have been called for in the past more to establish the authenticity and accuracy of the archeological finds and reports of Krishna Murari Srivastava rather than to reexamine whether Piprahawa can still be a candidate for Kapilavastu. The epigraphy from the relic casket (Peppe, 1894) and the tokens and seals (Krishna M Srivastava, 1972-74) offer evidence that Piprahawa has, one, a saririka (mahaparinirvana) Stupa with a casket dated by the script as post-Asokan and, two, one or more monastery or monasteries such as named Devaputra Vihara inhabited or frequented by or with dealings with the monks of the Kapilavastu order or by sangha named after Kapilavastu from seals datable to Kusan/Gupta periods by the script. They can hardly be admissible as evidence for the scholarly identification of Piprahawa as Kapilavastu although one may establish it as one of the settlements of that time through stratigraphic observations and finds. Even Krishna M Srivastava first reported that what he had excavated was a monastery (see his ‗Notes‘ on the excavations at Piprahawa in Indian Archeology 1970-71 or photograph printed in Dharmayug of May 1973). Although written in a circle, the way the last two letters (ya nam) of sākiyanam is inscribed above and in an inner circle makes it clear that the single sentence inscription (sukiti bhatinam sabhaginikanam saputadalam iyam salila nidhane budhasa bhagavate sakiyanam) starts with the name ‗sukiti‘ and ends with the phrase ‗iyam salila-nidhane budhasa bhagavate sākiyanam‘. This sentence is clearly talking about the bodily remains of the Lord Sakya Buddha and sākiyanam does not qualify ‗salila-nidhane‘ or ‗Sukiti‘ and so does not suggest either that the relics came out of the share of the Sakya state or that Sukiti is a Sakya kinsman. So I cannot agree to your post of April 19 that suggests such interpretations. No archeologist can accept the stupa as the original place of internment of Lord Buddha‘s corporeal relics simply because script style cannot be earlier than Ashok and as such would be too late by about three centuries on both counts of the period of first distribution of the relics following the mahaparinirvana and the period of relocation of Kapilavastu relic that some have suggested could have happened following the massacre of the Sakyas at the hands of Birudhaka. It only fits in to the timeline of the third redistribution of relics that was apparently caused by Ashok, when it is said that all but one of the eight primary stupa were opened and relics redistributed into 7000 secondary stupas that were to dot the new Maurya state. About the ‗historical‘ destruction of Kapilavastu wrought by Birudhak, we should be clear that while the Shakya society could have gone into great disarray and dispersal (one group had arrived as far away as Nepal Valley), its effect on archeology could not have been such

as to obliterate Kapilavastu altogether. This situation could have led to cessation of building activities in Kapilavastu.

As a basis of art-historical dating, the relic casket find offers other avenues of investigation such as design of the casket or technology of metal work. For a comparative assessment of technology of metal works, some materials are available from Kapilavastu and Lumbini excavations but these have not been accepted as reference as yet. So in no way would we be able to date it prior to second half of 3rd century BC and cannot be pre-Mauryan, the terminology itself being problematic in the sense that it fixes only the end of a period and not its starting point in time. The stratification which are liberally dispersed with inscribed tablets and pot shards make it even worse making archaeologists themselves suspect of the reality of such precipitous finds of Krishna M Srivastava as well as of the methods used. The tokens can hardly be made a reason to review the inscription on the relic casket that was unearthed over a hundred years ago but had not impressed the archeologists as evidence towards locating Kapilavastu. C-14 dating is always possible if the site archeology had been properly handled or preserved. A new trenching could also come in handy to do a C-14 corroboration of claimed stratigraphy. For sites to claim habitation from the period of Buddha, a commensurate C-14 dating of 7th-6th century BC like those done for Gotihawa (6th century BC, Italian excavation in 1995) and Tilaurakot (8th century BC, Bradford U in 1999) would indeed be irrefutable compared to epigraphic records, which can only be late as proposed for Piprahawa by Kapilavastu Forum in their April 15 post. Gold relic caskets without inscriptions (such as the one from Lumbini) laid in carbon datable strata or the eight-petal lotus marks (the symbol of the Shakya) on Sagarhawa stupa are better pointers to pre-Mauryan period than Brahmi epigraphy. Piprahawa‘s claim to being Kapilavastu is thus denied by all the epigraphic materials brought out. Moreover, even if one were to accept the monastery as a palace, the very small size of the archeological site and absence of any finds to even suggest moat and wall in nearby periphery also deny it.

The Himalayan Voice’s Discussion:

The Himalayan Voice discussions has not covered much new ground on archeology of Tilaurakot either. With just a passing reference to a news report of the archeological works of Robert Cunningham of Bradford University and Kosh Acharya (1998-2000) on Kapilavastu, we have bypassed the most extensive works i.e. Rissho university‘s Tilaurakot excavations 1967-1977 (published as Tilaurakot, Vol 2 1978 and Vol 1 2000, largely in Japanese language). Tara Nanda Misra and Babu Krishna Rijal have only covered some aspects of this excavation as reported in Vol 2. If you consider these studies in detail, which the Vol I of Tilaurakot Report does, you will agree that there is no need to call for more excavations at Kapilavastu from the research perspective of identification. As a matter of fact, the archeological exercise undertaken by Robert Cunningham/Kosh Acharya used excavations along with magnetometer (which electronically recorded measures of earth resistance and magnetic nature of deposits below the surface) and excavation was limited in a pit of 9 square meters that went to a depth of 4.4 meters. One reason why more excavations are not advised is that we have

not been effective custodians of archeological finds and the threat of its misuse or misappropriation by others against us is greater than its research merit. You have to remember that many precious finds from Tilaurakot has been lost and we should not be surprised to find them floating around as finds from rival sites. The large scale theft of painted grey ware finds from Taulihawa museum should tell how powerful is this lobby. Although I do not think the Tilaurakot token is any evidence of Kapilavastu of 6th century BC (as it belongs to 2nd century BC and is also a highly movable object), we should read the inscription as sākayasā and not sākanasyā (Babu K Rijal‘s reading). The interpretation of Kapilavastu Forum is not even humourous when they suggest some missing letters of their own making. The letters in the token are neither illegible nor the word appears shortened in the manner of a modern anagram for expanding the reading into ‗sankarsanasya‘! It is small in size and we may not be able to make out its meaning but that does not make it incomplete. We should also note that other token finds from Tilaurakot carry different epigraphic legends such as nigame, jetha-kichakama, dabilasa etc. Magadha and Ayodhya punch marked coins found in Kapilavastu also cannot be interpreted as pre-Mauryan habitation indicator as the coins were located in Sunga cultural layers.

The Kapilavastu Forum’s Statement:

Kapilavastu Forum‘s statement ‗…the archeological excavations at Tilaurakot throws light on the major structural activities taken place at the site from 2nd century BC onwards and continued up to the Kushana period‘ appearing to refer to TN Mishra is a misrepresentation as this only refers to the top three periods III-V or the Maurya, Sunga and Kushana layers where the seals have been discovered. The lowest cultural layers, layer 10-13 named as Period I, at Kapilavastu have been dated to ca. 11th – 8th century BC (with attributes of Hastinapur period II such as painted grey ware and painted red ware and absolutely free of NBP ware) by Babu K Rijal. This kind of very ancient cultural layer was also substantiated by C-14 dating of charred remains in the trench investigated by Robin Cunningham/Kosh Acharya in 1998-2000 (8th century BC). Babu K Rijal names layers 8-9 as Period II dated to ca. 6th – 5th century (with fine grey wares and associated red ware mixed with NBP wares comparable to Hastinapur period III). Thus based on Gangetic nomograms used as standards in Indian archeology, the habitational stratifications about the fortification ramparts at Tilaurakot and Mound VII are datable from 11th century BC-2nd century AD. Comparative timeline nomograms for finds of beads, bangles, iron, copper and bronze, bone and ivory objects are not yet available for dating purposes.

The result of the Magnetometer survey of Cunningham/Acharya, which covered about 600 square meters in two places, one to the east of the west gate and another to west of the east gate, has shown that the ancient city at Tilaurakot site is planned on grid iron pattern and its buildings are also all aligned parallel or perpendicular to the street. The Rissho University plots of wall ruins of mound VII also show this rectangularity and courtyard planning of individual buildings.

The town is a rectangle of proportion 3:4 and its sides measure about 400 meters by 480 meters with 7 meter wide moat all around. If we apply the systems noted in the Vastushastra, the town looks like Nandyavarta plan of width 565 Dhanurgraha measures (equal to 27 angulas, one angula approximating 1 inch or 2.5 centimeter) and length 800 measures with moats of 10 measures on either side. Apparent moat crossings that signify gate positions have been established in west, south and east sides but the confirmation of only the east and west gates have been made. The northern central block and north-east corner block are ponds. The north western sector of the plateau has been washed away Banaganga river in history and whatever was here has been lost. The Rissho University has confirmed after investigation of the central mound that ―the upper layer buildings are from Shunga-Kushana period while its lower layers to back from NBP age to Neolithic age‖. Its periphery has wide brick ramparts and moat all around clearly making it a fortress town. With its layers of habitation proven to go back to 11th-8th century BC and its last built phase ending about 2nd century AD in Kushana period both by Indian Gangetic archeological nanogram comparision using PGW (Painted Grey Ware Culture) and NBP ware(Northern Black Polished Ware Culture)) finds as well as C-14 dating and ramparts and moats making it a fortress town as described in Buddhist literature, Tilaurakot is the true and only contender for Kapilavastu.

As rightly pointed by others, the palace of Kapilavastu could not be sought amid the burnt brick remains simply because architecture of the Buddha period was based on adobe and wood as evidenced by the section of ramparts of this period and the trace trenches in the strata carbon dated by Cunningham and Acharya.

Buddhism Facts

Buddhism is the fourth largest religion of the world. Founded by Gautam Buddha, it is a

path of spiritual development that helps a person in finding the true nature of life.

Buddhism emphasizes on experiencing, rather than teaching or learning. It considers

meditation as the means to enlightenment and is based on a number of principles. The

followers of Buddhism do not worship any God and follow the noble eightfold path to

lead a meaningful existence.

Meaning: System taught by the Buddha

Founded In: 6th Century BC

Founder: Siddhartha Gautama ("the Buddha"), a Nepali Prince

Followers: 376 million

Size: Fourth largest religion in the world

Main locations: China, Japan, Korea and Southeast Asia

Main Sects: Theravada and Mahayana

Sacred texts: Pali Canon (Tripitaka), numerous Mahayana sutras

Original language: Pali

Spiritual leader: Monk (lama in Tibetan Buddhism)

Place of ritual: Temple, meditation hall.

Theism: Varies - Theravada is atheistic; Mahayana is more polytheistic.

Ultimate reality: None, Nothing is permanent.

Holidays: Buddha's birthday, Buddha's enlightenment and lunar quarters

Three Jewels/Three Refuges:

The Buddha

The Sangha (monastic community)

The Dharma (truth or teachings)

Four Noble Truths:

All of life is marked by suffering

Suffering is caused by desire and attachment

Suffering can be eliminated

Suffering is eliminated by following the Noble Eightfold Path

Five Dhyani (Wisdom) Buddhas:

Vairochana

Akshobhya

Ratnasambhava

Amoghasiddhi

Noble Eightfold Path:

Right beliefs

Right aspirations

Right speech

Right conduct

Right livelihood

Right effort

Right mindfulness

Right meditational attainment

Buddhist Philosophy

Buddhism beliefs and philosophy, based on the teachings of Gautama Buddha, is a branch of

Eastern philosophy. Since the time of its start, Buddhism has had a firm philosophical element.

Buddhist philosophy rejects a number of traditional notions like those of atheism, theism,

monism, and dualism. Lord Buddha criticized all these concepts and encouraged His disciples

to discuss the problems in metaphysics, phenomenology, ethics, and epistemology.

Buddhism is considered by some to be more of a philosophy than a religion. Buddha never

declared Himself to be God. Almost all the other religions essentially entail some form of theism.

However, Buddhism, in itself, is considered to be non-theistic or atheistic. It does not emphasize

the existence or non-existence of a God or Gods any point of time. In addition to that, Buddhism

does not have doctrines in the same sense as other religions do. The major concepts covered in

Buddhism teachings include.

Epistemology

One of the major philosophies that differentiate Buddhism from called Hinduism is that of

epistemological explanation. Buddhism has a smaller set of valid justifications for knowledge

than Hinduism. It does not believe in a blind and inflexible acceptance of the established

principles.

Metaphysics and Phenomenology

The philosophy of Metaphysics rejects the notion of a soul or a permanent self. The concept of

continuous identity is nothing but a delusion. In the early days of Buddhism, philosophers

formed a metaphysical system that advocated the breaking down of the experiences of people,

things, and events into smaller perceptual units called dharmas (or phenomenon). Even the

issue of the Pudgala, or person, was debated upon by the different schools of Buddhism. The

concept was introduced to replace the one of atman (self).

Dependent Origination

A basic belief of Buddhism consists of the doctrine of Pratitya samutpada. It asserts that neither

are the events of our life predetermined, nor do the take place at random. Rather, it states that

the events in our life have, infact, no independent existence. It refuses to accept the notion of

direct causation of events. According to the doctrine, certain specific events, concepts or

realities are always dependent on a number of other precise things. For example, cravings

depend upon emotion, which in turn is dependent on our interaction with the environment.

Similarly, almost all the events are affected by another happening. Even the alleviation of decay,

death and sorrow depends indirectly on the alleviation of craving, being ultimately dependent on

an all-encompassing stillness.

According to Buddhism, the rationale behind leading a meaningful life is to have ethics. A

person should always strive towards increasing the welfare of not only his own, but of all the

living beings. This will help in cessation of suffering, which is so widely prevalent in this world.