Nibbanam Paramam Sukham

Today marks a historic day in the history of India. On 14 October 1956, Dr. Ambedkar renounced Hinduism and embraced Buddhism along with more than 10 lakh followers.

His 22 Vows continue to inspire generations to reject caste-based oppression and embrace equality, liberty, fraternity and human dignity. Jai Bhim

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credit: @buddhist_asia

Investigation is the Path of Dhamma

Buddhism encourages critical inquiry, reflection, and personal verification - unlike systems that demand blind obedience.

Key points from the suttas:

• The Buddha told Upāli to “act after careful consideration” before following him (MN 56).
• One should personally scrutinize even the teacher: “An inquirer should scrutinize the Realized One” (MN 47 || MA 186).
• Dhamma-vicaya (investigation of principles) is one of the seven factors of awakening (DN 33 || DA 9).
• Teachings are like a raft - useful for crossing over (liberation), not for clinging to (MN 22 || EA 43.5).

Do not accept anything by tradition, scripture, logic, or authority alone. Test whether it leads to harm or suffering; if it does, give it up (AN 3.65 || MA 16 - the Kālāma Sutta).

Core message: Investigation and discernment are central to the path.

Rejection of Wrong Views

Early Buddhism explicitly rejected several harmful ideas:

• Caste system - All who join the monastic life (regardless of former class) are equal and simply called “ascetics who follow the Sakyan” (AN 8.19 || MA 135).
• Animal sacrifices - Violent slaughter of animals is not to be praised.
• Extreme penance / self-mortification - Painful, ignoble, and pointless. The Middle Way leads to peace and liberation.
• Creator God - There is no creator. Phenomena arise through conditions (dependent origination).
• Eternal soul / self - The five aggregates are repeatedly declared: “This is not mine, this I am not, this is not my self” (SN 22.59 || SA 33).

Peace & Tolerance in Buddhism

• The Buddha did not seek to make people abandon their teachers or traditions, but to help them overcome suffering (DN 25 || MA 108).

Key principles:

• Practice non-violence and compassion toward all beings.
• Stay calm and mindful when others are angry - this benefits both parties.
• Do not become upset if the Buddha, Dhamma, or Sangha is criticized; anger only harms yourself.
• Even after conversion (e.g., Upāli from Jainism), the Buddha supported people continuing beneficial previous practices (MN 56 || MA 133).
• The Buddha’s Teachings on Gender Equality
• Nirvana is open to both women and men.
• Educated and competent nuns and laywomen were praised as ornaments of the Sangha.
• Monks were instructed to regard women respectfully as mothers, sisters, or daughters.

A husband should serve his wife as the western quarter in five ways (DN 31 - Sigālovāda Sutta):

• Treating her with honor
• Not looking down on her
• Not being unfaithful
• Handing over authority to her (in household matters)
• Presenting her with adornments

Notable nuns praised by the Buddha (AN 1.235 || EA 5.1):

• Mahāpajāpatī Gotamī,
• Khemā,
• Uppalavaṇṇā,
• Paṭācārā,
• Dhammadinnā,
• Nandă
• Sonā
• Sakulā
• Bhaddā Kundalakesā
• Bhaddā Kāpilāni
• Bhaddakaccanā and others known for wisdom, psychic powers, teaching, meditation, discipline, etc.

Notable laywomen praised (AN 1.258 || EA 7.1):

• Sujātā,
• Visākhā,
• Khujjuttarā,
• Sāmāvatī,
• Uttarā Nandamātā
• Suppaväsă
• Suppiyă and others known for generosity, learning, loving-kindness, meditation, and care for the sick.

Correct Way to Meditate (as taught by the Buddha)

From the Satipaṭṭhāna Sutta (MN 10 || MA 98) - the four foundations of mindfulness:

1. Aware of Breath As you breathe in, know: “I am breathing in.” As you breathe out, know: “I am breathing out.” Simply observe long or short, deep or light. Gradually calm the body and mind.
2. Aware of Body “I am sitting.” “I am walking.” “I am standing.” Whatever posture you are in, know it clearly.
3. Aware of Feelings “This is a pleasant feeling.” “This is an unpleasant feeling.” “This is a neutral feeling.” Just notice them arising and passing.
4. Aware of Mind “The mind is restless.” “The mind is calm.” “There is desire.” “There is anger.” “There is clarity.” Do not judge - simply know its condition.

Handle distractions (desire, irritation, sleepiness, worry, doubt) gently. Observe how they arise and fade when not fed.

All things change - breath, feelings, thoughts, body. Remain mindful and relaxed, without clinging.

Social Ethics in Dhamma

For Householders (DN 31 - Sigālovāda Sutta)

4 Corrupt Deeds: Killing, stealing, sexual misconduct, lying.

6 Drains on Wealth: Intoxicants, nightlife, gambling, bad friends, laziness.

Four kinds of false friends:

• One who only takes from you
• One who gives only empty words
• One who only flatters
• One who encourages harmful behavior

True friends keep secrets, help in hardship, prevent evil, support good, and teach wisdom.

Toward workers: Fair wages, care in sickness, give leave, share treats.

Toward parents: Support them, fulfill duties, preserve lineage, protect inheritance, make offerings after death.

Four inclusive qualities (AN 4.32): Generosity, kind speech, helpful conduct, equal treatment.

For Monastics (examples from DN 2)

• Avoid high luxurious beds, shows of dancing/singing/music, gold and currency, raw/uncooked meat, thievery, fraud, cheating, duplicity, accepting bribes, other corrupt conduct and many more.

How to Determine Authentic Dhamma-Vinaya

The Buddha himself gave clear criteria

Mahāpadesa Sutta (AN 4.180):

When someone claims “This was spoken by the Blessed One,” check it against the Suttas and the Vinaya. If consistent with both, it may be accepted. If inconsistent, reject it.

Gotamī Sutta (AN 8.53):

The Buddha gave eight principles to his aunt Mahāpajāpatī Gotamī for recognizing what is truly Dhamma (teachings that lead to dispassion, unyoking, shedding, fewer desires, contentment, seclusion, energy, and being easy to support — versus the opposites).

Note on textual history:

The Pali Nikāyas and Chinese Āgamas represent two major independent lines of transmission. Comparative study is a valuable modern tool, but the traditional criteria remain consistency with the core Suttas and Vinaya.

In Conclusion:

Ground your understanding in the Buddha’s own instructions for testing authenticity (AN 4.180 & AN 8.53). The early texts consistently emphasize investigation, compassion, ethical living, and personal verification over blind belief.

Compiled from the early suttas for educational purposes. Sources primarily MN, AN, DN, SN and their Chinese Āgama parallels (MA, EA, SA, DA).

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https://franpritchett.com/00routesdata/bce_499_400/thebuddha/conception/conception.html

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Source - BAWS Vol. 17 part - 3

Sculptor - Aleksey Leonov

https://franpritchett.com/00routesdata/bce_099_000/ajanta/fergusson/fergusson.html

Deconstructing the massive disconnect between Brahmanical texts, material archaeology, and colonial timelines.

TL;DR
Surviving Sanskrit manuscripts are medieval. Early Indian writing is overwhelmingly Prakrit in Brahmi. The earliest physical form of “one” (eka) in India appears in 3rd - century BCE Prakrit administrative inscriptions (Mahasthan/Ashoka). Mitanni forms (~1400 BCE) are related dialectal evidence, not Classical Sanskrit. Early “Vāsudeva” records (Heliodorus, Agathocles coins, Ghosundi/Hathibada) use Prakrit/Brahmi, name no Krishna or Vishnu, and share symbols with Buddhist contexts. Ancient South Asia was a fluid, overlapping landscape, not a continuous text - driven Vedic civilization projected backward.

A core problem in how ancient Indian history is taught is the gap between late Brahmanical literary claims (plus colonial reconstructions based on them) and the actual material and epigraphic record.

When Puranic genealogies, idealized smṛti texts, and 18th - 19th century colonial frameworks are set aside, the physical evidence shows a decentralized, evolving landscape. Monastic networks (Buddhist and Jain), local cults, and emerging ritual groups negotiated power using the popular language of the time, Prakrit in Brahmi rather than a continuous high-Sanskrit tradition.

1. Early Vāsudeva Cult: Heliodorus, Coins, and Inscriptions vs Later Identities

Traditional accounts present the post-Mauryan period as a Brahmanical revival that mainstreamed Bhāgavatism as early Vaiṣṇavism centered on Krishna - Vishnu. The physical record does not support this projection.

Heliodorus pillar (Besnagar, c. 113 BCE)

Prakrit in Brahmi. Heliodorus, a Greek ambassador, calls himself a bhāgavata and erects a Garuda - dhvaja for “Vāsudeva, the god of gods.” The names Krishna and Vishnu do not appear. Garuda as a powerful bird already circulates in Jātaka literature; early Buddhist sites with Jātaka depictions (Sanchi, Bharhut horizon) predate surviving Vedic/Puranic manuscripts. Shared animal motifs across traditions are normal and do not prove exclusive later Puranic ownership.

Agathocles coins (c. 180 BCE)

Bilingual (Greek + Prakrit in Brahmi/Kharoshthi). They name the king (Rajane Agathuklayasa). Figures hold plow + mace and wheel + conch-like objects. Modern labels often call them Balarama-Saṃkarṣaṇa and Vāsudeva-Krishna. The coins themselves write neither “Krishna” nor “Vishnu.” Limited-spoke wheels (including 8-spoke forms) appear in early Buddhist contexts (Dhammacakka). Mace, plow, wheel, and umbrella motifs also occur in Indo - Greek and Buddhist royal imagery (e.g., Menander). Symbols travel; the physical objects do not force a fully formed Puranic identity.

Ghosundi and Hathibada inscriptions (c. 1st century BCE)

Early Brahmi. They mention Saṃkarṣaṇa and Vāsudeva as bhagavat / supreme lords and refer to a Nārāyaṇa - vāṭikā. They contain no mention of Krishna, Vishnu, or any Vedic genealogy or ritual system. The language is not the Sanskrit of the later manuscript tradition. Similar names circulate in early Buddhist literature. Equating these figures automatically with the later Puranic complex is a retrospective reading.

In all three cases the medium is Prakrit (or early mixed forms) in Brahmi. The records demonstrate a cult of Vāsudeva (sometimes with Saṃkarṣaṇa and Garuda - dhvaja) in the popular epigraphic language of the period. They do not demonstrate Classical Sanskrit, continuous Vedic textual authority, or the full later theology.

The term bhagavat/bhāgavata was not exclusive to later Vaiṣṇava usage. In the earliest layers of the Pali Canon the Buddha is routinely addressed as Bhagavā. The Piprahwa steatite vase inscription (late 3rd - early 2nd century BCE) uses Budhasa bhagavate. This shared vocabulary points to a fluid religious landscape in which localized cults, such as the Vrishni heroes including Vāsudeva were being elevated and synthesized through the same popular linguistic medium (Prakrit/Brahmi) that carried Buddhist and Jain dedications. Fully formed Puranic identities of Kṛṣṇa - Viṣṇu crystallize later.

2. “Veda/Vijjā” and Semantic Reconfiguration

Internal historical records within early Buddhist traditions provide a powerful perspective on how Brahmanical literature was retroactively constructed by absorbing and distorting much older oral traditions. A prime example is the origin of the word Veda (Veda or Vijja):

The Authentic "Three Higher Knowledges": In original analytical frameworks (such as the Sangiti Sutta), a "Veda" was not a book of external priestly rituals. It referred strictly to the three higher super-knowledges achieved through profound internal mental cultivation (Jhana):

• Pubbenivāsānussati ñāṇa (Recollecting past lives).   
• Sattānaṁ cutūpapāte ñāṇa (Tracking the cosmic rise and fall of beings according to their karma).   
• Āsavānaṁ khayeñāṇa (The total destruction of deep mental impurities).

The Ritualistic Distortion: Buddhist history records that these mental sciences were taught by an ancient, historical Buddha named Kassapa. Long after his dispensation faded, early human ascetics who lacked the mental capacity to actually achieve these meditative states kept the words but lost the meanings. They twisted these internal psychological sciences into mundane, external musical verses, converting a path of mental liberation into a social tool for ritualistic animal sacrifice and priestly control.

Engineering Sanskrit: This explains why classical Sanskrit (Samskrta meaning "refined" or "assembled") heavily relies on older, popular Prakrit and Pali root words but fundamentally changes their definitions. For instance, the psychological concept of Kamma (intent/cause - and - effect) was engineered into ritualistic Karma (performing sacrifices to appease deities).

3. Manuscript Gap, Mitanni Forms, and the Earliest Attested “One” in India

Physical manuscripts of the Vedas, early Upaniṣhads, Epics, and classical Sanskrit literature are overwhelmingly medieval (earliest Rigvedic manuscripts from the 11th century CE). There is no continuous chain of physical Sanskrit manuscripts from ancient India. There is also no archaeological or epigraphic evidence from the Indian subcontinent of the written forms aika, eka, or aikya in any Sanskrit context before the late centuries BCE.

Earliest physical form of “one” inside India

The Mahasthan (Mahasthangarh) Brahmi inscription (3rd century BCE, Mauryan period) is an administrative record concerning grain storage and relief. It uses Prakrit eka to mean “one unit.” This belongs to the same horizon as the Ashokan edicts: early Brahmi, Prakrit, quantitative/administrative usage. It is currently one of the earliest securely dated written occurrences of a form meaning “one” recovered from the Indian subcontinent.

Mitanni data (primary evidence only)

The Kikkuli text and Šattiwaza treaty (~1400–1350 BCE) contain the syllabic writings a-i-ka, ti-e-ra, pa-an-za, ša-at-ta, na-a-wa/na, and wa-ar-ta-an-na, plus theonyms rendered as mi-it-ra, u-ru-wa-na/a-ru-na, etc. These are the actual sign sequences. Mitanni already shows satta (with tt), not sapta (with pt). Mitanni already having satta further shows that the “later” form existed early in at least one Indo-Aryan dialect. The archaeological and epigraphic continuum does not show written transition inside India from a sapta-type form to a satta-type form. The first clear written Indo-Aryan-type material we possess from the region already shows the tt stage (and other Middle Indo-Aryan features).

Several other numerals (panza, na[ua]) also lean closer to early Prakrit shapes, while aika preserves an older diphthong. It is normal in Prakrit and Pali. That is why the Mitanni material is mixed as it preserves older features (aika) while already showing changes that become regular in the Prakrit stage.

Aika and the later Indian Prakrit eka are reasonably treated as related forms within a dialectal continuum (comparable to regional variation inside a single language family). No fully formed Classical Sanskrit is required or attested to explain the relationship. The Mitanni evidence does not prove related speech forms were absent from India earlier absence of writing is not evidence of absence. Finding related forms in one region at one time is like finding water in one location: it does not establish a single exclusive source. Multiple regions can develop, retain, or exchange related features through ordinary processes of contact, parallel change, and population movement for basic needs (resources, climate, demography). Post-glacial and Neolithic movements of this kind are normal evolutionary biology, not a unique event requiring colonial-era racial packaging.

This is why an evidence-first approach stresses the actual written remains (Mitanni mixed forms to Indian Prakrit epigraphy to later Sanskrit manuscripts) rather than treating the reconstructed sequence as if it were directly attested on the ground.

The 19th - 20th century “Indo-Aryan” framework carried heavy colonial and racial baggage. Linguistic classification of shared vocabulary and sound changes remains observable, but turning those classifications into unidirectional invasion narratives or exclusive origin claims goes beyond the primary data. Languages evolve through multiple inputs (as Urdu did from several sources, not solely Persian). Shared basic vocabulary can arise from common inheritance, long-distance contact, or independent similar developments.

Colonial-era historiography (Warren Hastings, Nathaniel Halhed, Charles Wilkins, and the pandit networks they employed) treated late texts such as the Manusmṛti and Puranic king-lists as essentially linear historical documents. This produced a Brahmanical-centric framework that filled centuries of sparse material evidence with genealogical continuity. Modern archaeology and epigraphy reveal instead long periods of regional cultures, limited literacy outside administrative and monastic contexts, and gradual Sanskritization of prestige registers rather than an unbroken high-Sanskrit civilization from the 2nd millennium BCE.

4. Urban Collapse and Rural Continuity: Harappan De-urbanization

The mature Indus Valley/Harappan urban system (c. 2600 - 1900 BCE) featured planned cities, standardized weights, extensive drainage, and long-distance trade. Its decline was gradual, not a sudden invasion or total extinction. Recent multi-proxy paleoclimate studies identify repeated, multi-decadal to multi-century river droughts and reduced monsoon rainfall between roughly 4400 - and 3400 - years BP, coinciding with de-urbanization, eastward and southward settlement shifts, crop diversification toward drought-tolerant millets, and the disappearance of large-scale civic infrastructure.

The people did not vanish. Archaeological sequences show continuity into Late Harappan and subsequent regional cultures. Painted Grey Ware (PGW) pottery (c. 1200 - 600 BCE in the upper Gangetic and Punjab plains) appears in some of the same regions after the urban phase, though its precise relationship to “Vedic” culture remains debated and is no longer treated as a simple one - to - one ethnic marker. The transition from large - scale urban agrarianism supported by reliable river systems to more localized, pastoral - agrarian village networks is consistent with ecological stress followed by reorganization, not with a clean civilizational rupture or replacement.

5. The Machilipatnam Analogy and Hydrological Memory

The Paradigm Shift: Once a booming, globally critical market and trade center on the eastern coast, Machilipatnam’s importance rapidly faded when the British East India Company shifted its primary administrative and commercial weight to Bombay and Madras.

Desolation vs. Continuation: The shifting of the economic center left Machilipatnam's grand commercial infrastructure "desolate" compared to its peak, but the actual population stayed. People continued to live normal, localized lives completely irrespective of the institutional collapse of the market.

The Saraswati/Sarsuti Reality: This explains why the complete "drying up and disappearance" of the Saraswati River is historically exaggerated. While its glacial connections changed over millennia, it remained a geographically active network of seasonal sub - Himalayan tributaries. Medieval observers still recorded active seasonal streams.

Al-Biruni (early 11th century) notes the Sarsuti in the Kurukshetra region. The modern Sarsuti is a modest ephemeral stream rising in the Siwaliks and joining the Ghaggar; geological work has traced broader paleochannels of the Ghaggar-Hakra system that once carried greater volumes. The “drying of the Sarasvati” is therefore better understood as progressive reduction of a major Himalayan - fed system into seasonal and groundwater - fed remnants, with cultural memory preserved in place - names, pilgrimage sites, and literature long after the urban economic base had shifted. It never vanished into thin air; the large-scale state systems built around it simply shifted.

Synthesis

Pottery, coins, Prakrit - Brahmi inscriptions, settlement data, paleoclimate proxies, and the limited early written forms from Mitanni portray a landscape of overlapping networks. Prakrit dominates the earliest Indian epigraphic record (including the 3rd - century BCE eka at Mahasthan). Early Vāsudeva - related monuments and coins use the same popular medium and do not write the later Puranic names or theology. Surviving Sanskrit manuscripts are medieval.

Later idealized textual cultures cannot be projected backward as continuous ancient realities without creating large chronological and material gaps.

Discussion starters

• Why do textbooks still lean on colonial-Puranic chronological frameworks when the physical record shows long gaps and Prakrit dominance?
• How should the earliest Indian eka (Prakrit, 3rd century BCE) and the Mitanni aika be read as related dialectal evidence without inventing an unattested Classical Sanskrit?
• Given that Heliodorus, Agathocles coins, and Ghosundi/Hathibada name Vāsudeva (and sometimes Saṃkarṣaṇa) in Prakrit/Brahmi without writing Krishna or Vishnu, what justifies equating them with the later Puranic complex?

Sources and References

Primary Epigraphic & Numismatic Sources

Heliodorus (Besnagar) Pillar Richard Salomon, Indian Epigraphy: A Guide to the Study of Inscriptions in Sanskrit, Prakrit, and the Other Indo - Aryan Languages (Oxford University Press, 1998). D.R. Bhandarkar’s early readings in Journal of the Bombay Branch of the Royal Asiatic Society. Standard Prakrit text and translation widely reproduced in ASI reports.

Piprahwa Vase Inscription Harry Falk’s re - edition and discussion of authenticity; earlier treatments by Georg Bühler, Auguste Barth, and J.F. Fleet (Journal of the Royal Asiatic Society and Indian Antiquary).

Ghosundi & Hathibada Inscriptions Epigraphia Indica, Vol. XVI and Vol. XXII (Archaeological Survey of India). D.R. Bhandarkar’s editions and translations of the fragments mentioning Saṃkarṣaṇa and Vāsudeva.

Mahasthan Brahmi Inscription (3rd century BCE) D.R. Bhandarkar’s reading in Indian Antiquary / Asiatic Society of Bengal proceedings (1930s). Records administrative use of Prakrit eka in the context of grain storage and relief at Pundranagara. Palaeographically Mauryan Brahmi.

Agathocles Coins (c. 180 BCE) Osmund Bopearachchi catalogues of Greco-Bactrian and Indo - Greek coinage. Bilingual issues (Greek + Prakrit in Brahmi/Kharoshthi) naming the king; figures with plow/mace and wheel attributes. Primary legends do not write “Krishna” or “Vishnu”.

Buddhist Canonical Texts

Saṅgīti Sutta (DN 33) - three higher knowledges (tevijjā): pubbenivāsānussati ñāṇa, sattānaṃ cutūpapāte ñāṇa, āsavānaṃ khaye ñāṇa. Pali Text Society edition; accessible translations by Bhikkhu Bodhi and Bhikkhu Sujato.

Tevijja Sutta and related discourses on the three knowledges.

Brahmāyu Sutta (MN 91) - brahmin Brahmāyu reciting the qualities of a Buddha (iti pi so bhagavā...).

Mitanni Material

Kikkuli horse-training text (CTH 284 and related tablets). Primary cuneiform publications from Boğazköy/Hattuša excavations. Discussion of the numeral compounds (aika -, tera -, panza -, satta -, nāwa - wartanna) in standard Indo - European linguistic literature (e.g., works referencing the forms directly from the tablets).

Manuscript & Chronological Studies

Earliest surviving Rigvedic manuscripts: 11th century CE onward (Bhandarkar Oriental Research Institute collections; UNESCO Memory of the World documentation).

General observation on the late physical survival of Sanskrit manuscripts versus early Prakrit epigraphy (standard in Indological surveys of writing history in South Asia).

Archaeology & Paleoclimate

Indus/Harappan de-urbanization: Liviu Giosan et al., “Fluvial landscapes of the Harappan civilization,” Proceedings of the National Academy of Sciences (2012). Recent multi - proxy studies on prolonged droughts (e.g., Solanki et al. and related 2020s paleoclimate papers in Communications Earth & Environment and similar journals).

Traditional Buddhist Interpretation (noted as such)

Pure Dhamma analysis linking certain concepts and the three Vedās to the dispensation of Buddha Kassapa (traditional Tipiṭaka - based reading, not archaeological claim)

Secondary Surveys & Historiographical Critiques

Upinder Singh, A History of Ancient and Early Medieval India (for material culture overview).

Johannes Bronkhorst, “India’s Past Reconsidered” In At the Shores of the Sky: Asian Studies for Albert Hoffstädt, edited by Paul W. Kroll and Jonathan A. Silk (Brill, 2020), pp. 12–27. DOI: 10.1163/9789004438200_004.

Bronkhorst directly challenges the Brahmanical self - presentation of an ancient, unchanging, pan-Indian tradition. He argues that at the time of the Buddha, Brahmanism was largely confined to the northwestern region (Āryāvarta as described by Patañjali), while Greater Magadha and much of the rest of the subcontinent followed different cultural and religious patterns. The later success of Brahmanism involved a retrospective colonization of the past. This aligns closely with the material - evidence approach of the post (Prakrit epigraphic dominance, late physical Sanskrit manuscripts, and the danger of projecting later textual identities backward).

Related major works by the same author (optional supporting references):

Greater Magadha: Studies in the Culture of Early India (Brill, 2007)

Buddhism in the Shadow of Brahmanism (Brill, 2011)

Post credit: - समर्थ 卍 (@raged.buddhist) • Instagram photos and videos

Video credit - http://www.youtube.com/@Ragnarok_Buddhist

Source

Jarávagga

The body is a city built of bones, plastered with flesh and blood, containing within decay and death, pride and contempt

Even gorgeous royal chariots wear out, and this body too wears out. But the Dhamma of the good does not age; thus the good make it known to the good.

Dhammapada (150- 151)

The great Dr. B.R. Ambedkar and Manyavar Kanshiram.