Latest news with #Ashoka
News18
3 hours ago
- General
- News18
Ashokan Pillar replica erected on premises of Buddhist temple in Sri Lanka
Last Updated: New Delhi, Jul 22 (PTI) A replica of the ancient Ashokan Pillar has been erected on the premises of a Buddhist temple in Sri Lanka in recognition of the 'great service" of Emperor Ashoka to the island nation. Indian High Commissioner Santosh Jha in his address said this initiative has 'further strengthened" the cultural and spiritual ties between India and Sri Lanka. The replica, symbolising the one of the iconic stone-made pillars which were erected across the Indian subcontinent by Emperor Ashoka to perpetuate the ancient wisdom of Buddhism, was unveiled on the sacred premises of Waskaduwa Sri Subhuthi Viharaya on July 21, the Indian culture ministry said on Tuesday. The Buddhist temple is situated in the city of Waskaduwa in Kalutara district, a southern province of Sri Lanka about 42 km south of Colombo, the ministry said. The event took place with the participation of chief incumbent of the Waskaduwa Sri Subhuthi Viharaya, Waskaduwe Mahindawansa Mahanayaka Thero, Jha as the chief guest, and Deputy Secretary General of International Buddhist Confederation Damenda Porage, among other dignitaries. Mahanayaka Thero said the replica of the pillar has been made in 'recognition of the great service of Emperor Ashoka to Sri Lanka". The complete sponsorship for this replica pillar was provided by Kyabje Ling Rinpoche, one of the Tibetan Buddhism's foremost spiritual leaders, denotes the lineage of Tibetan Buddhist masters, particularly the 6th and 7th incarnations, the ministry said in its statement. The 6th Kyabje Yongzin Ling Rinpoche (1903-1983) was a highly revered figure, serving as the 97th Ganden Throne Holder (Gaden Tripa) and the senior tutor to the 14th Dalai Lama, it said. The current, 7th incarnation, born in 1985, is also a prominent figure, at Drepung Loseling Monastic University, Karnataka. He is the spiritual head of Ling Khangtsen and has travelled extensively to teach and guide students, the statement said. The foundation stone for the replica was laid over a year ago, on January 28 in 2024 by Jha and International Buddhist Confederation secretary general Shartse Khensur Jangchup Choeden Rinpoche. 'This initiative has further strengthened" the cultural and spiritual ties between India and Sri Lanka, Jha said. 'In order to further deepen this heritage, the government of India announced a special grant assistance of USD 15 million in September 2020 to promote Buddhist ties between our two countries. One significant initiative under this grant is the on-going project to provide free solar electrification for nearly 10,000 Buddhist temples and Pirivenas (monastic colleges) across Sri Lanka," he was quoted as saying. Mahanayaka Thero retraced the historical importance of the temple, saying it was due to the noble efforts of Emperor Ashoka that 'Sri Lankans received such a wonderful spiritual path, like Buddhism." 'Emperor Ashoka gifted both his son and daughter to the Buddha Sasana. Both Arhat Mahinda Thero and Arhat Sangamitta Therani were instrumental in introducing and establishing Buddha Sasana in Sri Lanka. Although the contribution of Emperor Ashoka in building the Sri Lankan Buddhist civilisation is monumental, it is hardly recognised," he said. 'In fact, we wanted to fill that void by expressing our gratitude to that great Emperor in some way. After discussing with Maha Sangha, they suggested that a replica of the Ashokan Pillar be erected at our temple premises. In one-and-a-half year time, we could complete the construction of the pillar," he said. Regarding the selection of Waskaduwa Sri Subhuthi Viharaya site to erect the replica in Sri Lanka, Damenda Porage said the temple is highly significant, because it is where the 'authentic and sacred Kapilavastu relics of the Buddha is housed". 'Waskaduwa Sri Subhuthi Viharaya houses the holy and authentic relics of the Buddha. Moreover, Maha Nayaka Waskaduwe Mahindawansa Thero is ever grateful to India for their support to Sri Lanka throughout millennia. The Thero often reminds them with utmost gratitude and often cherishes the ties between the two countries. It is Maha Nayaka Thero who often wanted to show gratitude to India for her great support to our country," Porage was quoted as saying. PTI KND ZMN view comments First Published: July 22, 2025, 21:30 IST News agency-feeds Ashokan Pillar replica erected on premises of Buddhist temple in Sri Lanka Disclaimer: Comments reflect users' views, not News18's. Please keep discussions respectful and constructive. Abusive, defamatory, or illegal comments will be removed. News18 may disable any comment at its discretion. By posting, you agree to our Terms of Use and Privacy Policy.
India Today
5 hours ago
- Politics
- India Today
Before the tricolour, there were symbols: A timeline of India's historical identity
The tricolour in the hands of school children is one of the most common sights on the streets during August 15 and January 26. The tricolour, which is now India's pride, was not always the same -- it took years to come into 1947, as different factions were fighting for India's independence, it gave them the chance to design various versions of a flag that could be used against British rule. This journey began in have you ever wondered what India's great kings like Ashoka, Chandragupta Maurya, Harshavardhan, or rulers from the Gupta Empire, used as a flag? Back then, the boundaries were not like they are today, and maps looked very different from our present-day context. Flags still existed, but in a different form. They represented empires, dynasties, and authority, and in many ways, symbolised rule over the land we now call India. Over centuries, the land has been referred to as Bharata, Aryavarta, or, in later periods, we explore how the flags/symbols of several empires came to represent this land across different centuries.A flag, in any nation, is a symbol that unites citizens under one visible expression of pride and identity. Historians say that a flag is something that reminds us of who we are and where we belong. Reconstruction of Mauryan Flag as mentioned by Chanakya (Image: Wikimedia Commons) Sadan Jha, in his book, Reverence, Resistance and Politics of Seeing the Indian National Flag writes: "History reveals that the flag does not merely act as an entry point in unearthing meanings of political and cultural practices, but also becomes a site where claims of nationhood and citizenship are made, resisted, and negotiated."FLAGS BEFORE THE TRICOLOURBefore the modern idea of a nation-state, flags in India were markers of dynasties and empires. These were the symbols of political authority, military identity, and spiritual the Mauryan Empire, the most recognisable symbol was the Ashoka Chakra, seen on pillars and coins. While no fixed rectangular flag survives from that era, the chakra, as a symbol, was used to project state Ashoka turned to Buddhism, the dharma chakra spread across his empire as an emblem of moral and administrative Guptas, who presided over a classical age of learning and administration, used garuda-like symbols on their coinage and and sculptures suggest flags were flown from military chariots and city were less about nationhood and more about dynasty and in the early medieval period, the Chalukyas and Palas used flags as insignia during war and the rise of the Rajputs and the Chauhans, flags began to represent valour and clan flags were often painted with family symbols, animals, or war Rajput banner was held high during battles against both invaders and rival kingdoms. It represented honour, not UNDER SULTANATES AND MUGHALSWhen the Delhi Sultanate rose to power, flags began to follow Islamic heraldry, solid colours, crescents, calligraphic Mughals, as successors, brought a more imperial approach. Their banners were recorded in chronicles like the Mughal standard often featured a green backdrop with symbols of the lion and sun, combining Islamic symbolism with a claim to universal Mughal empire, at its peak, unified much of India, and its standard came to be seen as the umbrella under which India functioned, if not fully united. Flag of Mughal empire (Image: Wikimedia Commons) However, these flags still signified dynasties rather than collective identity. There was no 'Indian' flag, only the flags of rulers who governed Indian MARATHAS AND REGIONAL POWERSWith the decline of the Mughals, the Marathas emerged as challengers to imperial rajmudra, his royal seal, was a statement of Swarajya, self-rule. His forces carried saffron flags, a colour later to be found in India's national flag. Swarajya Flag (AI-generated image) The Marathas, though decentralised, expanded across the subcontinent, and their flags began to symbolise a Hindu resurgence against foreign domination. Still, the idea of one India under one flag remained regional powers, the Sikhs, the Mysore rulers under Tipu Sultan, and even the Nizams, had their own flags, often reflecting spiritual motifs or military insignia. By the 18th century, India was a land of many flags but no national COLONIAL FLAG DURING THE BRITISH RAJAfter 1857, the British Crown established direct rule. The Union Jack dominated the colonial flag, with a royal emblem, the Star of India, marking imperial princely states retained local flags, the British sought to project a singular imperial image. But this created a was still no Indian flag to rally around, and as the nationalist movement grew, so did the need for a common RISE OF NATIONAL FLAG OF INDIAIn 1904, Sister Nivedita designed a red and yellow flag with 'Bande Mataram' inscribed on 1906, the 'Calcutta Flag', featuring lotus symbols and 'Vande Mataram' written in Devanagari, was unfurled. With horizontal stripes of orange, yellow and green, this flag came to be known as the 'Calcutta flag' or the 'Lotus flag', as it had eight half-opened lotuses on the orange strip. In 1907, Bhikaji Cama raised a different tricolour in Stuttgart. These were experimental attempts, each reflecting fragments of Indian 1916 and 1921, Pingali Venkayya submitted designs combining religious colours and symbols. Gandhi recommended the spinning wheel as a sign of economic his tricolour, red, green, and white, was later adjusted to saffron, white, and green, to remove religious Congress adopted this new tricolour in 1931, with the charkha at its unofficial, this flag became the face of protests, satyagrahas, and mass movements. When Netaji Subhash Chandra Bose hoisted the flag in Port Blair in 1943, it was no longer symbolic. It was a declaration. Netaji hoisted this flag in Port Blair FROM CHARKHA TO CHAKRAWith Independence in sight, the Constituent Assembly formed a committee to finalise the national flag. The design kept the tricolour but replaced the charkha with the Ashoka Chakra, an ancient, non-sectarian symbol of law and flag was adopted on July 22, 1947. (Image: Wikimedia Commons) This shift was more than aesthetic. The Chakra made a historical connection back to Ashoka and the idea of moral rule, a return to symbols that had once tried to bind the land through ethics, not just flag now is regulated by the Flag Code of India. Its usage has expanded over the years. From schools to stadiums, from courtrooms to battlefields, the Tiranga is seen and its meaning is still made by the people who carry it. Every era has redefined journey of India's flag, from the chakra of Ashoka to the saffron of the Marathas, from the crescent of the Mughals to the charkha of Gandhi, is a history of attempts to say: this is who we Arundhati Virmani's A National Flag for India, she observes: 'A national flag acquires meaning only when it is invested with emotions and memory by the people. Without this, it is just cloth.' Empires rose and fell, but each left behind a thread in the fabric we now call the flag is not just three colours. It is a long conversation across time, geography, and struggle, now stitched into a single still asks the question: who are we? And it still answers: we are many, but we are one.- EndsMust Watch
Hindustan Times
5 hours ago
- General
- Hindustan Times
HistoriCity: Mythical flying machines and the false science of ‘Vaimanika Shashtra'
Valmiki's Ramayana is believed to be dated between the 7th century BCE and the 3rd CE. In one of the earliest references to an airborne vehicle it shows the abduction of Sita in the Pushpak Vimana (flowery aircraft), a celestial craft that changed hands from Brahma to Kuber to Ravan. Rama won the epic war and returned the craft to Kuber. The word Vimana today means aircraft but its earlier meanings have been wider and more heavenly. The Adi Parva of the other great epic Mahabharat refers to the Vimana as a divine chariot enjoyed by deities; in the Jain tradition a Vimana is described as a palace which is the abode of the deities serving Mahavira. In temple architecture, particularly, in south India, Vimana means the pyramidal structure built over the garbh-griha or the sacred sanctorum of a temple. These ancient references are also corroborated by at least one known inscription. In the Girnar rock edict left by emperor Ashoka, it is written that 'In times past, for many hundreds of years, there had ever been promoted the killing of animals and the hurting of living beings, discourtesy to relatives, (and) discourtesy to Sramanas and Brahmanas. But now, in consequence of the practice of morality on the part of King Beloved of the Gods, Priyadarsin, the sound of drums has become the sound of morality, showing the people representations of aerial chariots, elephants, masses of fire, and other divine figures'. In the more than two thousand years since Ashoka's edicts were decreed, innumerable Sanskrit texts have been produced. The Gupta period (4th -6th BCE) itself saw the production of a large number of treatises and other works but none mentioned much about flying machines. As per available records it was about half a millennium later that the Samarangana Sutradhara, a 11th century work on temple architecture and attributed to king Bhoja of Dhar, spoke of a flying chariot or vehicle, the Vimana. Dr Mattia Salvini, Sanskrit and Buddhist scholar writes in The Samaranga Sutradhara: Themes and Context for the Science of Vastu: 'The author says something that should not pass unobserved, the instructions to make flying machines are purposely incomplete.' Salvini attributes the exclusion to 'ethical considerations'; he cites the following shloka to support his view: yantranam ghatana nokta guptyartham najnatavasat taira hetu (In this respect, that should be known as the reason, i.e that the details are not fruitful when disclosed). Vaimanika Shastra In 2015, a paper presented at a Science Congress in Mumbai claimed on the basis of the Vaimanika Shastra that aviation technology not only existed during the Vedic period but that it was also more advanced than today. The paper was dismissed as fanciful and false science, which threatened to bring disrepute to the genuine achievements of India such as those in mathematics and astronomy. The paper, titled 'Ancient Indian Aviation Technology' by former pilot Anand Bodas and Ameya Jadhav drew flak from the scientific community and has been forgotten as an embarrassing episode. The paper also brought back into scrutiny the Vaimanika Shastra itself. The shastra published in 1950s is based on a 'divine revelation' received in 1904 by an illiterate ascetic from the mythical sage Bharadwaja. The Vaimanika Shastra makes such impossible assertions, including flying speeds of 8,000 mph, that it was discarded as a flight of fancy. It says for instance, some of the construction materials include the urine of a donkey, cow and an elephant! One of the five aircraft described in the text is shaped like a multi-tier wedding cake, and had precise dietary instructions for pilots. Author Angela Saini writes in Geek Nation: How Indian Science is Taking Over the World, 'There were recipes too, for what these pilots should eat ('56 [roots] should be purified, powdered, and duly cooked, and made into balls, and given out for use as food'). And there was a detailed description of how to generate electricity to power the dynamos that would drive the aircraft ('get a . . .flame-faced lion's skin, duly cleaned, add salt, and placing in the vessel containing spike-grass acid, boil for . . .15 hours. Then wash it with cold water').' In a 1974 essay (A Critical Study of the Work: Vymanika Shastra), S M Deshpande, H S Mukunda and others analysed the historicity of the so-called Shastra and the claims it made. They wrote, 'What we feel unfortunate in history is that some people tend to eulogise and glorify whatever they can find about our past, even without valid evidence... the work 'Vymanika Shastra' was brought into existence sometime between 1900 and 1922…the only evidence in favour of Maharshi Bhardwaja being the author is the textual statement and nothing more'. After examining the technical aspects of the five planes, training of pilots, fuel composition and other claims in the Vaimanika Shastra, the scientist wrote a scathing conclusion. They said, 'the planes described are at best poor concoctions, rather than expressions of something real. None of the planes has properties or capabilities of being flown; the geometries are unimaginably horrendous from the point of view of flying; and the principles of propulsion make them resist rather than assist flying. The drawings definitely point to a knowledge of modern machinery. This can be explained on the basis of the fact that Shri Ellappa who made the drawings was in a local engineering college and was thus familiar with names and details of some machinery... Also, no data have been given about the weights of crafts and their components. This is serious since weight is fundamental to the flying of heavier than air machines. Moreover, the unit of mass does not even appear anywhere in the text.' HistoriCity is a column by author Valay Singh that narrates the story of a city that is in the news, by going back to its documented history, mythology and archaeological digs. The views expressed are personal.
Hans India
11 hours ago
- Politics
- Hans India
Reaffirming cultural ties: Indian envoy inaugurates Ashoka pillar replica, Buddha relics at Sri Lanka temple
Colombo: Marking a significant moment in the shared heritage between India and Sri Lanka, a replica of King Ashoka's Vaishali Pillar of Dhamma and a special exposition of the sacred Kapilavastu Relics were inaugurated by Indian High Commissioner Santosh Jha in the Raja Guru Sri Subuthi Maha Viharaya Temple in the island nation. Taking to X, the Indian High Commission called it the event a symbol of "deep historical, cultural and spiritual India-Sri Lanka ties." The event took place at Raja Guru Sri Subuthi Maha Viharaya, situated in Sri Lanka's coastal town Waskaduwa. This is a significant Buddhist temple, known for housing sacred relics of Lord Buddha and his two main disciples -- Sariputra and Maudgalyayana. Jha also joined Most Ven. Waskaduwawe Mahindawansa Mahanayake Thero, head of Amarapura Sambuddha Sasanodaya Maha Nikaya, and inaugurated a special exposition of the sacred Kapilavastu Relics in the temple. "High Commissioner also conveyed best wishes to Most Ven. Thero on his birthday, and offered prayers for his long life," Indian High Commission said in a post on X. Buddhism is one of the strongest pillars connecting the civilisations of India and Sri Lanka from the time when Ashoka sent his children Arhat Mahinda and Theri Sangamitta to spread the teachings of Lord Buddha at the request of King Devanampiya Tissa of Sri Lanka. Earlier in April, during his visit to Sri Lanka, Prime Minister Narendra Modi, along with Sri Lankan President Anura Kumara Dissanayake, visited the Jaya Shri Mahabodhi Temple in Anuradhapura to seek blessings. The temple holds immense spiritual and civilisational significance for India and Sri Lanka. The temple is home to a Bodhi tree believed to have been grown from a sapling brought from India by Theri Sanghamitta, daughter of Emperor Ashoka. Highlighting centuries-old spiritual ties between India and Sri Lanka, PM Modi, during the visit, announced that the Holy Relics of Lord Buddha found in 1960, in the Aravali region of Gujarat, are being sent to Sri Lanka for an exposition. Underlining the deep people-to-people connection and shared Buddhist heritage between India and Sri Lanka, the venerated relics of Lord Buddha from Kapilawasthu, discovered in 1970 in India, have been exhibited two times in Sri Lanka. The first time was in 1978 when they were brought to Sri Lanka and drew crowds of nearly 10 million people. In 2012, at the request of the then Sri Lankan President, Mahinda Rajapaksa, the relics once again travelled from India to Sri Lanka to commemorate the 2600th anniversary of the Enlightenment of the Buddha. The venerated relics from the Waskaduwe Vihara have also been exhibited in India in October 2015 to celebrate the 60th anniversary of Dr Ambedkar, the architect of the Indian Constitution, embracing Buddhism along with 500,00 followers, where over 8 million people came to see the relics and paid homage.
Hans India
15 hours ago
- Politics
- Hans India
HM says investigation must precede any conclusion
Bengaluru: Home Minister G Parameshwara on Monday asserted that a thorough investigation must precede any conclusions regarding the alleged murders of women and girls in Dharmasthala in the state's Dakshina Kannada district. A day after the state government constituted a Special Investigation Team (SIT) to probe the allegations, he said there was increasing public demand for a proper inquiry and that it was legally inappropriate to delay action. 'People residing in the Dharmasthala region, progressive organisations, and local communities have submitted complaints demanding an investigation. They've alleged that certain incidents have occurred. The investigation should first establish whether these incidents indeed took place. Dragging the matter unnecessarily is not legally sound,' the minister said. Responding to former Chief Minister B S Yediyurappa's claim that 'nothing wrong' had occurred in Dharmasthala, Parameshwara said if that were truly the case, it should be proven through the investigation and clearly communicated to the people of the region. The home minister clarified that no specific instructions had been issued to the SIT and denied any reports suggesting that SIT officers were hesitant to probe the matter. Meanwhile, Dakshina Kannada district in-charge Minister Dinesh Gundu Rao stated that although the district police were ready to conduct the investigation, the chief minister ordered SIT probe due to public pressure. 'There was a lot of public pressure, and several oranisations were demanding an SIT probe for various reasons. The CM responded to those demands. I believe the facts will emerge clearly because the SIT comprises capable officers,' Rao told PTI Videos. He further emphasised that all claims must be evaluated based on evidence and investigation, adding, 'unnecessary speculation isn't helpful. If the allegations prove true and people are found guilty of shocking crimes, then the full extent of the law must be applied.' Rao expressed confidence that the truth would come out through the SIT probe. Leader of the Opposition R Ashoka, while welcoming the government's decision to form the SIT, cautioned against misinformation being spread. At a press conference here on Monday, Ashoka said the SIT was formed in response to an allegation claiming that hundreds of bodies were buried in Dharmasthala. He demanded an impartial and fair investigation and stressed that no one should be falsely implicated. 'Dharmasthala, like Tirupati, is a sacred centre of faith for millions of Hindus in South India,' he said. Ashoka wondered how the claims of burying bodies surfaced after several decades. 'If any individual is guilty, they must be held accountable. But targeting an entire religious institution is wrong. The SIT should focus on the case at hand and ensure those responsible are punished,' he added. The BJP leader reiterated that the issue concerns individuals.
