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The original language of present day Parayas or Pallas was Pali. They
were also called as Paliyan. The word changes over a period of time and
the name Paliyan became Parayan. In Tamil literature we find
interchange use of L for R and R for L. This shows the linguistic root
of present day Parayas and Pallas of so called Tamil Nadu.



Pali is another name for Sakya Nirutiya. Sakya Nirutiya is called Pali,
because it protected the words of Buddha (Dhamma). Pali means
protection. The Sakyans were called Paliyans or Pallas because they
were the protectors.



In the ancient days, there was no word Baudh. Baudh is a corrupted word
for Buddha. The Buddha Gaya is now known as Baudh Gaya. Baudh is a
Sanskrit word. In the entire Pali literature we do not find the word
Baudh. Rather the followers of Buddhas were called Sakyas. All ancient
inscription you find the word SAKYA……



In one of his discourse Buddha says, “All people when they follow
Dhamma give up their other identities and become SAKYAS as the
different rivers give up their identities like Ganga and Yamuna and
join in the great Ocean”.



Sakya is the identity of original Buddhist. They were Buddhists much
before Siddharth Gotama was born. At the age of five Siddhartha went to
a Sakya Vihara and worshiped a Buddha. Before the great renunciation he
saw a Sakya (Buddhist) Monk. This proves the long history of Sakya
Samana and their Buddhist tradition.



Sakyans are not converted and certified neo Buddhists. They are
original and ancient Buddhists. Those who believe that they are
converted Buddhists may break the Sila and just worship Buddha for name
sake. But those who realize their ancient path follw Dhamma seriously
and develop gratitude to Buddha and other Sakyans who spread the
message of SAKYA MUNI.



May all the Sakyans realize their original history and tradition.



May they all follow the Dhamma, the UNIVERSAL TRUTH……



Metta

Sakya

Saroj, a young housewife, says that ever since her
family embraced Buddhism and her husband, a daily wage worker, stopped
taking liquor, life has been much more congenial. “My husband no longer
beats me and we are happier,” she says gleefully.

Dear Dr Umakant,

Tel: 917-664-6566

Umakant <uk4in@yahoo. co.in> wrote:

[Attachment(s) from Umakant included below]

Addressing a meeting of parliament members and legislators of her
Bahujan Samaj Party (BSP) here Saturday, Mayawati reportedly called the
Father of the Nation a “natakbaaz” (fake).

She also distributed pamphlets condemning both Mahatma Gandhi and
Congress general secretary Rahul Gandhi for being allegedly insincere
about the improvement in the SC/STs’ socio-economic status.

Aggressive Appropriation: History of Buddhism in Kerala

Yasser Arafath,UoH, Department of History

            References
of Buddhism in south India have been plenty and convincing to the
students of history. South India emerged as a land of Buddhist shrines
and saints and could almost rival the sanctity the holy land of
Buddhism in North India . Chinese Buddhist pilgrim Husuan –Tsang
mentions the flourishing Buddhist centers in south India in seventh
century. Apart from Andhra Pradesh, both Tamil Nadu and Kerala had very
strong presence of Buddhism in the initial stages of its beginning.[1] Places like Kanchipuram, Nagapattanam, Kodungallore, Alappuzha and many in south India still do   bear
the testimony of the flourishing Buddhism for many centuries. Even
though the architectural and artistic relics of Buddhism vanished from
most of the places in South India gradually, the plentiful references
in the literature give us ample scope for the study.

            Buddhism had developed the trend of south ward movement since the time of Asoka. The references to the Keralaputra in his Major Rock Edict 2^nd shows that spread of Buddhist teaching was a quiet and strong possibility from the time of Asoka himself.[2]  During
the course of time Buddhists spread across the state and the facts are
substantiated by the discoveries of large number of Buddhist sacred
objects from the coastal districts of Alappuzha, Kollam and Lakshadweep
. These objects included Budddha idols and statues which shows the
influence of the Mahayana sects in these areas. From Kavaratti (
Lakshadweep ) reported a large statue of the Buddha. Karumadikkuttan at
Ambalapuzha convinces us that a strong practicing Buddhist communities
who had the support of royalty and rich classes. Historians argue that
Kuramba Bhagawathy temple at Kodungallur was a Jainist or most probably
a Buddhist shrine or Vihara till at least 12^th century.[3]

            First
references to Kerala in written history can be seen in the book of
Megasthenese, the Greek ambassador in the court of Mauryas. Asoka who
succeeded Bindusara, also refers Kerala (Kerala putra) in his
Major Rock Edicts. These edicts give ample evidences about the relation
of Kerala with the Mauryan Empire directly or indirectly. This relation
was strengthened by the continuous inflow of the buddhist monks in to
Kerala and they practiced and propagated Buddhism almost all part of
the region. Many munimadas or “monk’s caves” discovered in
different parts of Malabar show us the settled and practicing Buddhist
monks across the coast of Kerala . Irattamada or “Double caves”
have been reported from Katakambal, (Trissur), Chatanparampu ( Calicut
) with precious stones in it. Prof.L.A. Krishnan Nair analyses it as
the places of Buddhist Nirvana.[4]  

            Many
ancient and medieval temples in Kerala especially in Malabar region
show the physical presence of Buddhism all over the region. The Vadakkunnatha
temple of Thrissur bears the testimonial to this fact. The
architectural style and some existing ritual elements show that it
actually belonged to the medieval Buddhism. Shiva Temple at Madavurpara
at Kazhakkoottam near Thiruvananthapuram and Karimadikkuttan show amble
evidences of the practicing Buddhist communities in the region.
Karumadikuttan is a statue of the Budhha in a sitting position engraved
on a black granite stone.  Kollam
on the western cost of Kerala is considered to be the citadel of
medieval Buddhism. It had a long flourished history of Buddhism under
the glorious patronage of Cheras.[5]                          Wide
spread presence of the circular temples in Kerala is considered to be
one of the significant evidences shows the large practicing Monks and Upasakas in the urban centers in the region. Jadunath
Sarkar traces the Buddhist origin of the circular pattern of the
temples. He substantiates this fact by showing that the Southern Kerala
where Buddhism was a strong force shows comparatively large number of
circular temples. Some scholars have a different view point which regards the circular temples with a garbhagriha surrounded by one or two rows of columns bear some similarity to the circular
Buddhist temples of Sri Lanka , known as Vatadaga[6]. This tradition goes to the strong presence of Ezhavas (lower caste Hindu) who considered to be originally from Sri
Lanka and might have popularized this type of architecture which in course of time got mingled with the Brahminical tradition.

            Buddhist
sites in north India and Kerala have some striking similarities. Almost
most of the areas are either trading centers by themselves or situating
near by once flourished urban centers. It is true that all the
religions in the world emerged in the urban centers with a cosmopolitan
population and it is very evident in the case of Buddhism. Buddhist
centers in south India such as Amaravati, Jaggeyeppeta, Nagapattinam,
Kancheepuram, Kodunagallore and Trissur and so on had long history of
trade and commerce. It can be said that buddhism flourished mainly in
the regions where lot of mobility occurred due to heavy exchanges of
people and goods. It flourished in capital cities, main urban centers
of kingdoms/republics, among occupation groups and on trade routes.
Buddhism in Kerala also emerged along with the unmistakable growth of
urban bases in the region.[7]  Local kings and queens, ministers, craftsmen of various professions, merchants and guilds contributed immensely[8]
in Kerala too like elsewhere in India . Buddhism was associated with
booming commercial activities and trade relations on the coastal areas
of Kerala.

            Buddhist
sermon of equality and social justice enticed lower caste population in
to the folder of its philosophy. It was when an aggressive caste
hierarchy was norm in many part of Kerala and untouchably and
un-seebility observed.[9] Buddha’s rejection of sacrificial religion of Brahmin varna
, advocacy against the social injustice and prohibitory religious
sanctions were very appealing. People in Kerala were happy with
rejection of divine origin of the social hierarchy. It was coupled with
military and mercantile activities which called for strong rational
thinking and behavior associated more with the Buddhist philosophy.[10]          

            Buddhism as a social code for conduct and life had a very strong stake in molding the socio-cultural space of Kerala.[11]
Buddhism emerged as a significant social mobilizer and questioned the
existing social hierarchies based on religious dogmas. First two
centuries of AD witnessed flourishing episode of the Buddhism in whole
south India which had gradually percolated in to the interior part of
Kerala and many these areas  still have the remnants of the Buddhist vihara/chaityas. Places where Buddhism set the foot strongly are called as pallis. The traditional schools or pallikkodams were actually the contribution of Buddhism and teachers were generally called as asan, a word derived from pali. This pallis
became the hub of activities denouncing sacrificial Vedic religion of
the time. This was a time when a total transformation taking place in
the socio-economic sphere: complete transformation from pastoral
economy in to an agrarian economy. Peasentisation of the economy had
caused the emergence of many communities who could have had upward
social mobility with the new code of conduct. As in the case of Magadha
, Buddhism in Kerala also flourished among the new social forces.

            Many
recorded history state the way Buddhism enjoyed the popular and royal
patronage in the cultural geography of Kerala. Paliyam copper plate of
the Aye king Varaguna (885-925AD) shows that Buddhists followers in the
Malabar enjoyed royal patronage till late 10^th century. But later onwards this patronage has been disappeared and  so
was the presence of the buddhism as in the case of Buddhism in eastern
India . Patronage to Vaishanavism by the Vaisnavite Kulashekara dynasty
facilitated a faster destruction process. Lower caste Hindus like the Ezhavas
(from Ezham, Tamil term for Sri Lanka), got absorbed as a result of
aggressive assimilation process taking place at that time to the
mainstream Hindu fold.

            The
disappearance of the Buddhism as cultural force from the map of Kerala
culminated with the establishment of the caste/communities
solidification in the region. Assertion of the different castes like Nambuthiris (Brahmin) and Nairs
(upper Sudra) in the socio-political hierarchy and their close
association with the local power centers after the collapse of
Kulashekhara empire in 12^th century AD was a major set back
to the practicing Buddhist believers. Fragmentation of the political
authority had led to the total loss of royal patronage for
Buddhist/Jainist sects. Adversary attitude of the afore mentioned
communities facilitated the revival of the varna based social system with a stronger
vigor. This forced them to have a revived Hinduism which was undergoing
all time low everywhere in India at the time. Sri Sankara. Who was born
in Kerala in 8^th century contributed strongest ideological
background for this trend. His teaching facilitated to have a new
vitality in the revivalist Hinduism. It was reinforced with the
resurgence in the form of vaishnavism and shivism later
on. In later centuries Buddhism sometimes tolerated by local courts but
seldom supported by royal patronage gradually lost their hold on masses
and finally became extinct.[12]

             The disappearance of the Buddhism had a faster phase after the emergence of Bhakti
movement which attracted the down trodden in the hierarchical society.
Already lost its royal patronage, buddhism could not withstand the
ideological and physical assault from the powerful Nambuthiri-Samantha Kshatriya-Nair
social dominance. This shift in the religious functioning disseminated
the seed of weakness in the cultural presence of buddhism which by then
lost all kind of patronage. Dominant social forces later on executed
violent methods to drive away the remaining cultural space of heterodox
sects. By persuasion and appropriation, strong rooted values and
symbols of Buddhism could not be wiped out hence they used the real
physical force with the help of lower caste groups. Buddhist upasakas
and monks, scattered in many urban areas could not defend them
physically as they never accustomed to that form of self defense.          

            The
element of violent persecution of the Buddhist in Kerala can be
corroborated by reconstructing some of the rituals in the existing
temples.  Best example can be taken from the violent and abusive ritual at Kodungallor temple known as bharani where devotees sing and dance in an extremely abusive condition. The very image of the badrakali, local Sakti form, has eight arms in one of which she holds the head of  the defeated demon darukan.
Cocks are preferred as the sacrificial animal in order to appease the
goddess. Until 1954 thousands of cocks lost their head for the blood
thirsty incarnation of Sakti. Interestingly all the caste and
communities; lower and upper, have ritual roles to play in this
festival unlike in other temples in Kerala.[13]

             This particular festival atmosphere becomes a stinking cultural cacophony where no was spared from the abuse and verbal front.[14]
This festival is considered to be extremely violent and sexist and
invited the wrath of many political and social organizations. In all
probability this festival commemorates with sadistic pleasure the
violent inquisition and persecution done on buddhist laymen and monks
in the declining stage of their religion. Abusive languages and violent
action of cock sacrifices was meant to chase away the nuns in the
shrine at Kodungallor. Dominant caste forces used the low caste people
who were at their service most of the time as slaves to chase away the
‘polluting’ heterogeneous and heterodox monks and nuns from the
premises of the Kodungallore temple.[15]
They had in all possibility used extreme use of violence which can be
reconstructed from the very name “Kodungallore” which can be divided as
kodum-kola-cheytha- uru which means a “place of brutal homicide”.

            Kodungallore
represents one of the many violent persecutions Buddhist faced in
entire south India in early medieval times. The history of persecution
of Buddhists ofcourse has had very long history. History shows us many
organized persecutions of Buddhists under Pushyamitra Shunga who
destroyed Maurya dynasty and later carried out by the iconoclast
Mihirakula, who was a devout worshiper of Shiva.[16] Depictions of the brutal assault on the Jainists can be seen on the Suparna Pushkarani mandapa of Madurai Minakshi temple.[17]
In general, in Kerala too, over a period of time all institutions
related with buddhism had been forcefully appropriated by the resurgent
Hinduism. Acquired new strength in the socio-politico life of Kerala by
dominant castes facilitated the total destruction of a great
civilizational process in the region.                              

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Sakya Means Humanity.

May all beings be happy!

“I have never claimed to be a universal leader of suffering humanity.
The problem of the untouchables is quite enough for my slender
strength. I do not say that other causes are not equally noble. But
knowing that life is short, one can only serve one cause and I have
never aspired to do more than serve the Untouchables.”  Bodhisatta
Babasaheb B.R.Ambedkar

“The basis of my politics lies in the proposition that the Untouchables
are not a sub-division or sub-section of Hindus, and that they are a
separate and distinct element in the national life of India.”
Bodhisatta Babasaheb B.R.Ambedkar

“My social philosophy may be said to be enshrined in three words:
liberty, equality and fraternity. My philosophy has roots in religion
and not in political science. I have derived them from the teachings of
my master, the Buddha.” Bodhisatta Babasaheb B.R.Ambedkar

Sakya Sangha
8/A, Thiyagarayapuram,
Thangal, Thiruvottiyur,
Chennai - 600 019.
Tamil Nadu, India
http://www.sakyasangha.org

MAY ALL BEINGS BE HAPPY