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.