His Enemies☸💙🧘♀️📿
§5. Jains and a False Charge of Immorality☸💙🧘♀️📿
As with the sunrise the glow-worms vanish, so miserable became the situation of the Tirthikas.
The people ceased to pay them respects or presents.
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Standing on the public streets they used to harangue:
“ If Samana Gautama☸ is enlightened (Buddha☸), we are also. If you acquire virtue by showering presents on the Buddha, you will get the same by giving us presents. Therefore make gift to us.”
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But the public paid no heed to it. So they conspired in secret how by spreading scandal on the character of Samana Gautama☸, they could discredit the Sangha☸.
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At that time there used to live in Shravasti a Brahmani Parivrajaka, known as Chincha.
In bodily formation and physical charms she was a seductive beauty.
She used to radiate voluptuous grace with her bodily movements.
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One of the crafty schemers among the Tirthikas said that with the help of Chincha it would be easy to spread a scandal about Gautama☸, and thereby discredit him, to which other Tirthikas gave their consent.
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Then, one day Chincha came to the park of the Tirthikas and saluting them, sat near them.
But nobody talked with her.
Surprised at this she said:
‘‘How have I offended you? I have saluted you thrice though you do not say a single word to me.”
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“Sister,” the Tirthikas said,
“Don’t you know that Samana Gautama☸ is causing us harm and loss by his popularity.”
“ I do not know that. And have I got any duty to perform toward its solution?”
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“Sister, if you mean to do us good, then by your own efforts, spread scandals about Gautama☸, and thus make him unpopular-” “All right ; be content ; and depend that on me,” saying thus she left the place.
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Chincha was an expert in feminine charms and coquetry.
When the citizens of Shravasti used to return from the religious discussions at Jetavana, Chincha wearing a red garment and with perfumes and garlands in her hands used to go towards it.
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If anybody asked her:
“Where are you going now?”
“That’s none of your business” she used to answer.
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Spending the night at the rest house of the Itinerants (Tirthikarama) near Jetavana, she used to return to the city in the morning, when the citizens used to go to the Jetavana to pay respect to the Buddha☸.
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If anybody asked her, “Where did you spend the night?” she used to say, “ That is none of your business.
I spent the night with Samana Gautama☸ in his garden house (Gandha Kutir) at Jetavana.”
The remark used to create doubts in the minds of some.
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After four months she used to increase the size of her belly by wrapping round it some old rags, and say that she became pregnant through Samana Gautama☸.
Some began to believe it.
In the ninth month, she suspending a wooden protuberance round her belly and
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having arms swollen through insect bites, appeared before the Buddha☸ when he was making a religious discourse before monks and laymen and said:
“Great teacher, you give many people religious lessons. Your voice is sweet, and your lips are very tender.
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Through cohabitation with you I have been pregnant, and my delivery time is near.
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“You have not fixed any delivery place for me, nor I do see any medicine for that emergency. If you cannot do that yourself, why don’t you appoint one of your disciples, the king of Kosala, Anathpindika or
Visakha for that purpose.
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“It seems you know well how to seduce a girl, but you do not know how to take care of the newborn baby that is born out of the seduction.”
The assembly remained silent.
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The Buddha☸, breaking the continuity of his lecture, answered her with reserved dignity. “ Sister, whatever you have said, whether true or false, is only known to us both.”
Chincha coughing loudly, said. “Yes, O Teacher, such a thing can be known to us only.”
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With her coughing the knot with which the wooden protuberance was tied round her belly slackened, and it fell on her feet to her discomfiture.
And she was turned away with stones and sticks.
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Among the Provinces of India which came Under Muslim domination,
Sind was the first.
It was ruled by a Shudra king.
But the throne was usurped by a Brahmin who established his own dynasty which naturally supported the Brahmnic religion at the time of the invasion of Sind by Ibne Kassim in 712 A.D.
The ruler of Sind was Dahir.
This Dahir belonged to the dynasty of Brahmin rulers.
Heuen Tsang had noticed that the Punjab was in his time ruled by a
Kshatriya Buddhist dynasty.
This dynasty ruled Punjab till about 880 A.D.
In that year the throne was usurped by a Brahmin army commander by name Lalliya who founded the Brahmin Shahi dynasty.
As to the conversion to the faith of Islam by the Buddhist population as a cause of the fall of Buddhism☸, there can hardly be much doubt.
In his Presidential address to the early Medieval and Rajput section of the Indian History Congress held at Allahabad in 1938,
Prof. Surendra Nath Sen very rightly observed that there were two problems relating to the Medieval History of India for which no satisfactory answers were forthcoming as yet.
He mentiond two:
1️⃣one connected with the origin of the Rajputs and the
2️⃣ other to the distribution of the Muslim population in India.
The Muslim invasions of India commenced in the year 1001 A.D.
The last wave of these invasions reached Southern India in 1296
A.D. when Allauddin Khilji subjugated the Kingdom of Devagiri.
The Muslim conquest of India was really not completed by 1296.
The wars of subjugation went on between the Muslim conquerors and the local rulers who though defeated were not reduced.
But the point which requires to bear in mind is that during this period of 300 years of Muslim Wars of conquests, India was governed all over by princes
who professed the orthodox faith of Bramhanism.
Bramhanism beaten and battered by the Muslim Invaders could look to the rulers for support and sustenance and did get it.
Buddhism beaten and battered by the Muslim invaders had no such hope.
POLITICAL REFORM MUST PRECEDE SOCIAL REFORM: Bodhisattva Dr Babasaheb Ambedkar (1932)☸💙🧘♀️📿
By establishing Bahujan Samaj Party i.e. BSP🐘🇮🇳 as the third front in Indian Politics, Manywar and Behenji have very well brought Babasaheb's dream mission forward.
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It was well advised by Babasaheb (1948) that, “Political power is the key to all social progress...", so BSP is not just a political movement but it is actually a Mission to transform the society at every levels.