भारतीय इतिहास के ६ स्वर्णिम पृष्ठ (वीर सावरकर - विदेशी आक्रान्ताओं पर विजय गाथा)

and Ch. III Paras 242-246 of this book. Because of this treacherous mentality of the Buddhists, the whole of the patriotic and politically conscious Indian population was up in arms to destroy them root and branch. Being convinced beyond doubt by actual experience, that these Buddhist congregations (Buddhasangha) were inherently anti-national and unpatriotic, and treacherous institutions, the patriotic politicians and the kingly courts gave them hardly any support anywhere in India. Especially in the north about the year A.D. 700 as the new Rajput kingdoms, which were the staunch supporters of the Vedic religion, began to prosper, the Buddhist population and the Buddhist cult were rendered helpless, socially boycotted, weak and invalid everywhere in India. The Second Reason: Fanatic Buddhist Ahimsa 337. Just as the patriotic and politically conscious population of India became impatient with the Buddhist cult, so was the general populace disgusted with the harassment of Buddhist ahimsa. At times—though few and far between—when the Buddhists gained the greatest political power over the major portion of India as in the times of Ashoka and Shree Harsha, they enforced the Buddhist tenets on the Vedic Hindus by misusing their political authority. The writings of the times are replete with copious references to, and illustrations of, the religious persecution carried on by the Buddhists on those occassions. Yet, if passages are quoted from some Vedic books, some over-sensitive soul might doubt their veracity as they occur from an opponent’s mouth. Hence, we are adducing a specimen, to show clearly how vehemently the foreign and non-Vedic historians have criticized it. Vincent Smith in his ‘Early History of India’ has this to say— 338. “It is recorded by contemporary testimony that in the seventh century, King Harsha, who obviously aimed at copying closely the institutions of Ashoka, did not shrink from inflicting capital punishment without hope of pardon on any person, who dared to infringe his commands by slaying any animal or using flesh as food, in any part of his dominion. Kumar Pal, a Jain King of Gujarat, imposed savage penalties upon violators of his (similar) rules. An unlucky merchant who had committed the atrocious crime of cracking a louse, was brought before a special court at Anilhawada and punished with the confiscation of his whole property. Another wretch, who had outraged the sanctity of the capital by bringing a dish of raw meat, was put to death. The special court constituted by Kumar Pal (for this purpose), had functions similar to those of Ashoka’s censors.