The Buddhas first sermon: The world knows that the Buddha first preached in Sarnath. This is a very big historical blunder. Millions of Buddhists have died thinking this is the place the Buddha first preached. Huen Tsang went to a country called "Patalganga Chatti" which he mispronounced as "Po-li-ni-sie." Samuel Beal translated it as "Varanasi" thus triggering a search for a stupa in that are. Alexander Cunningham found one in Sarnath and proudly announced that it was the stupa marking the spot where the Buddha first preached. Below is the report I gave to the Archaeological Survey Of India" pertaining to the real stupa which Huen Tsang had visited. The youtube video showing all the spots in this report is below the report.

(9) Po-li-ni-see/Patalganga Chatti: (Si-Yu-Ki page 44 to 61). From Bettiah or the town where Rahul, Buddha’s son, was last seen Huen Tsang goes 500 li (140 km) south west as the crow flies to a small hamlet called Patalganga Chatti. This is where the Buddha according to Huen Tsang first turned the wheel or preached. Here again the reader will be amazed by the accuracy in distance and bearings from Bettiah to Patalganga Chatti. British Indologists like Samuel Beal mistranslated Po-li-ni-see as Varanasi because the description Huen Tsang gives is of a staunchly Hindu atmosphere which is reminiscent of Varanasi. So they (Alexander Cunningham and gang of British Indologists) searched for ruins near Varanasi and found some in Sarnath which they identified as the first place where the Buddha preached to five men. Unfortunately they had identified the wrong spot so they found nothing according to Huen Tsangs description. The stupa in Sarnath is definitely not an Ashokan stone stupa. This is important because the reader will realize Huen Tsang was dead accurate, sometimes his accuracy was to a foot. Actually the first place the Buddha preached to the five men is north east of Patalganga Chatti. The reader must remember that Huen Tsangs accuracy cannot be discounted. You have to search for places according to his bearings and if one reaches the correct place the names start popping up themselves. For example Patalganga Chatti. It sounds verbally akin to Huen Tsangs mispronounced ‘Po–li-ni-see’. It’s not hard to find and needs a little bit of deciphering. First and foremost, according to Huen Tsang Po-li-ni-see is on the western banks of the Ganges. If one scrutinizes Patalganga Chatti in satellite maps, it is situated perfectly on the western banks of the ancient Ganges. Moreover the local people state that in ancient times Patalganga Chatti was bang on the banks of the river. This is important for Buddhists as the Buddha regularly took a stroll along the river during his stay here. The excavated site in Sarnath is 7 km north of the rivers ancient bed so doesn’t fit into the Buddhist story. Neither is the main stupa in Sarnath an Ashokan stupa as claimed by British Indologists. It is a big blunder by them. I now realize no historian has seen an Ashokan stupa but myself. I now regard myself the only athourity in the world on Ashokan stupas. No historian has seen any of the first 10 Buddha relic stupas except for myself thanks to Huen Tsang. I will now describe the area north east of Patalganga Chatti where the Buddha first turned the wheel. First and foremost, Huen Tsang wrote about a deer forest. There is no forest today but deer are still seen here occasionally. They are a pest as they graze on agricultural produce.

(a)Patalganga Chatti: Bronze statue of Maheshwar: On page 45 second para Huen Tsang states that in the country of Patalganga Chatti is a 100 ft tall bronze statue of Maheshwar Deva. This statue should be searched for and found by studying satellite pictures of the area around Patalganga Chatti.

(B) Chandpur village and 100 feet high Ashokan stupa: On page 45 third para Huen Tsang writes, “To the north east of the capitol on the western side of the river Varana, is a stupa built by Ashoka Raja. It is about a hundred feet high.” Huen Tsang does not write anything else about this stupa except for the fact it had a shiny stone pillar before it. This stupa will be in Chandpur village west of the river that flows past Sonari village. And there is no river by the name of Varana. The river that Huen Tsang saw has a different name.

(c) Jiyandanpur Khurd village: In page 45 fourth chapter Huen Tsang writes, “To the north east of the river Varana about ten li or so, we come to the sanghdharma of ‘Lu-ye.’ (stag desert). Its precincts are divided into eight portions connected by a surrounding wall.” The stag desert Huen Tsang mentions is the entire area north east of the river that flows between Chandni, Sonari, and Belsari villages. The sanghdharma is today under a village called ‘Jiyandanpur Khurd’ which is exactly 10 li or 2.4 km north east of the river. I have deciphered the name ‘Jiyandanpur’ as “Jeevan daan” which matches the story Huen Tsang narrates of this village. ‘Jiyan’ is a rural mispronounciation of the word ‘Jeevan’.Huen Tsang tells the story of how the Buddha in his previous life as a deer king gives ‘Jeevan Daan’ to the unborn child of a female deer. There was a king who daily hunted deer to eat. This disturbed the peace and tranquility of the area. So the deer kings decided to give him a deer daily to eat. One day it was the turn of a female deer to die. But she was pregnant with an unborn baby deer. She went to the deer king who was the Buddha in his previous life and complained it was unethical to kill something that wasn’t born. Unlike the deer king Devadutta who got angry, the Buddha who was a Bodhisattva then, had compassion and understood the unborn child’s right to live. The deer king gives himself up to die instead of the female deer so that the unborn child may live. The human king is surprised and ashamed and stops eating meat. This is why this village is important and is called ‘Jiyandanpur’. The last three letters ‘pur’ is most probably the ancient ‘par’ which means on top of. So the stupa on top of the spot this story took place is called Jiyandanpur Khurd. I think Khurd means a stupa. Jiyandanpur Khurd village is on top of a stupa. This is definitely Huen Tsangs deer king stupa.

(e) Gyanpur village: In page 46 second para Huen Tsang goes on to say, “to the south west of the vihara is a stone stupa built by Ashoka Raja. Although the foundation has given away there are still a hundred feet of the wall remaining.” In the last line of this para he says, “It was here that Tathagat having arrived at enlightenment, began to turn the wheel of the law.” Gyanpur village is exactly south west of Jiyandanpur Khurd village or the deer stupa village as Huen Tsang has stated. I chose this village as the sight where the Buddha first preached because the village matches Huen Tsangs bearings from Jiyandanpur village. It is on a high stupa and the name ‘Gyanpur’ matches the story Huen Tsang narrates of the five men who try to ignore the Buddha when he was searching for enlightenment. They finally succumb to his knowledge and listen intently as he imparts knowledge of life and the holy law to them. This is the exact meaning of Gyan which means knowledge. ‘Pur’ is the present day word for the ancient ‘Par’ which means on top. We know that stupas were on top of a holy place. I couldn’t see any stones on the stupa as the entire village has settled on it. The stupa was covered by shacks and present day brick structures. A search will have to be conducted. But the stupa is high compared to regular Ashokan stupas.

(f) Alapur village/stupa: In page 46 para 3 Huen Tsang writes, “By the side of this building and not far from it is a stupa. This is the spot where Ajnata Kaundinya, and the rest (other four), seeing Boddhisattva giving up his austerities, no longer kept his company, but coming to this place gave themselves up in meditation.” I chose the stupa under Alapur village because it is smaller in size than Gyanpur and is just 3500 meters slightly south east of Gyanpur. So it matches the description of the five men who tried to avoid the Buddha. The first three letters of ‘Ala’ of Alapur sounds like the short form of ‘Alag’ which means to stay aloof. And that is exactly what the five men did. They stayed aloof and avoided the Buddha thinking he was an idiot who had left his palace, become a beggar, practiced austerities, broke the austerities. They finally came here and were mesmerized by his teachings. Alapur village stupa is certainly the spot Huen Tsang described.

(g) ‘Muktapur Urf Charkha’ village/stupa: In page 46 last para Huen Tsang further writes, “By the side of this last place is a stupa. This is the spot where Maitriya Bodhisatva received assurance of his becoming a Buddha.” By the statement, “By the side of this last place is a stupa,” Huen Tsang means by the side of Alapur stupa which I have just described. This is ‘Muktapur Urf Charkha’ village. Huen Tsang  goes on to say how in Rajgir the Buddha had predicted that in future years when men would live for 80000 years, a Brahmin by the name of Maitriya would attain Buddhahood and preach the perfect law. He would turn the wheel. Maitriya Bodhisattva gets up and says that he would like that prediction to come true. In page 47 last para the Buddha predicts that Maitriya Bodhisattva will become a Buddha and he will turn the wheel of knowledge. Huen Tsang writes in the last para of page 47 second last line, “Then tathagat spoke thus. Be it so; you shall obtain this fruit and as I have just explained. Such shall be the power of your teaching.” I chose Muktapur Charkha to be the above said stupa as the village is on a stupa and close to Alapur village/stupa which is according to Huen Tsangs bearings. I also chose this village because of Huen Tsangs Chinese mispronounciation of Samuel Beals Maitriya Bodhisattva. He writes ‘Mie-ta-li-ye-pu-sa.’ It sounds verbally very similar to ‘Muktapur Urf Charkha.’ I suspect Mukta is the ancient Maitriya and ‘pur’ is ‘par’ which means on top as stupas are on top of a particular spot.  And finally Charkha sounds similar to Huen Tsangs ‘pu-sa.’ Charkha means to turn a wheel, and the wheel fits in perfectly to the story Huen Tsang narrates about teaching or preaching.

(g) Awathahi village/stupa: In page 48, second para, Huen Tsang writes about the prediction of Sakya Bodhistattva becoming a Buddha by the name of Sakya Muni. He writes, “To the west of this place there is a stupa. This is the spot where Sakya Bodhisattva received an assurance (of becoming a Buddha).  In the midst of the Bhardrakalpa when mens years amounted to 20000, Kasyappa Buddha appeared in the world and moved the wheel of the excellent law, opened out and changed the unclosed mind, and declared this prediction to Prabhapala Bodhisattva. This Bodhisattva in future ages, when the years of men shall have dwindled to 100 years, shall obtain the condition of a Buddha and shall be called Sakya Muni.” The reader will realize that the above paragraph deals with the prediction of Sakya Bodhisattva that in his next incarnation or Avatar he will be a Buddha and turn the law and be called Sakya Muni. So this paragraph solely deals with the prediction of the Buddha that in his next incarnation or Avatar he will be a Buddha. I chose the village of Awathahi which directly means avatar or incarnation. It was also according to Huen Tsangs bearings as it is slightly south west of Muktapur Urf Charkha village. I visited the village and realized it was situated bang on a huge stupa. The stupa is very big which shows the importance of this place in the ancient Buddhist world. I am sure it is the stupa Huen Tsang wrote about. The size itself speaks of importance.

(h) Panditpura and Bhikhu Chak Villages: These villages are to the south of Awathahi village. Huen Tsang says there was a huge sanghdharma with a lot of holy traces in them. Like where the four previous Buddhas sat and walked. Huen Tsang says that west of the sanghdharma wall is a pond. I will quote the last para of page 48. He writes, “To the west of the sanghdharma enclosure is a clear lake of water about 200 paces in circuit: here Tathagat occasionally bathed himself. To the west of this is a great tank about 180 paces round: here Tathagat used to wash his begging dish.” These lakes are in a village called ‘Chak Bhikhu’ which is south of Awathahi village.  The ponds are exactly as Huen Tsang wrote to the east and west of each other. In page 49 second para he continues. “To the north of this is a lake about 150 paces round. Here Tathagat used to wash his robes.” This pond is in a village called Panditpura which is north of Chak Bhikhu ponds and one and a half kilometers south of Awathahi village. In the third para of page 49 Huen Tsang describes a rock on which the Buddha washed his robes. He writes, “By the side of the pool where Tathagat washed his garments is a great square stone on which are yet to be seen the trademarks of his kashaya (kia-sha) robe. The bright lines of the tissue are of a minute are of a distinct character as if carved on the stone.” The Buddhist world is lucky that this stone was recently found next to the northern pond. It created quite a sensation when it was found. People told me about it so I found it in a temple next to the pond. Villagers have parked it upright and cemented the lower portion to the ground. The carvings of the designs of the robe can bee seen according to Huen Tsangs statement that they seem to be carved.

(i) Danetha village: In page 49 third para Huen Tsang tells the story of the Buddhas previous life as an elephant king. He writes, “By the side of the lake and not far off is a stupa. This is where Bodhisattva during his preparatory life, was born as a king of elephants, provided with six tusks (che-danta).” Huen Tsang goes on to tell the story of how a hunter wanted to hunt the elephant for his tusks. The hunter wore a holy robe to deceive the elephant. The latter sees the holy robe and in respect to it breaks his own tusks and hands it to the hunter. He does this in respect to the holy robe. I have chosen ‘Danetha’ village because of the name. ‘Dant’ is an ancient Sanskrit word for teeth. And Dan also means to give away as alms. So Danetha may be an ancient Brahmi expression to give away teeth. Moreover Huen Tsang gives the bearing of this stupa as by the side of the pond. Danetha is in a straight easterly direction of Panditpura pond. Huen Tsang says it is not far from the pond. This means neither is it near to the pond. So Danetha fits into this description as neither far or near to the pond.

(j) Chilbil Patti village: Huen Tsang tells the story of the Buddhas previous life when he took the form of a bird. He writes in page 49 last para, “By the side of this spot and not far from it is a stupa. It was here Bodhisattwa in his preparatory career, grieved to see that there was little politeness amongst men, took the form of a bird.” The bird seemed to accompany a monkey and a white elephant to whom he asked the question who saw the Nayagrodha tree. This paragraph is unclear of what Huen Tsang meant. But the stupa can be identified as Chilbil Patti as Chilbil is a common rural word given to a bird. Even today birds in rural Bihar are called ‘Chirai’ and lovingly called ‘Chilbil.’ And Chilbil Patti village is three km north of Danetha and two km east of Awathahi.

(k) Baliyariya village: On page 55 last para Huen Tsang tells the story of how a person wanted to become a rishi by meditating without disturbance. He writes, “To the east of the deer forest 2 or 3 li we come to a stupa by the side of which is a dry pool about 80 paces in circuit, one name of which is ‘saving life,’ another of which is, ardent master.” The reader will realize the entire area of the villages I have mentioned above is the Deer forest. A remarkable fact is that deer can be seen here even today. Land records also bear the name ‘Kharagpur.’ Khara is the name of a deer/animal, and in ancient times must have meant ‘deer.’ Alapur village which I have earlier mentioned can be regarded as the central point of the ancient deer forest. So ‘to the east of the deer forest 2 or 3 li’ or 2500 feet, is Baliyariya village which is next to a pond and on top of an Ashokan stupa. Exactly 2500 feet east of Alapur which is the center point of the deer forest is Baliyariya village. Huen Tsang goes on to describe the story of the “vigil of the Champion” which is exactly what Baliyariya means. Baliyari means the champion. A sage who lived in a hut next to the pond wanted to become a rishi who could walk the skies and was free from death, disease, and pain. So he needed an ardent champion who could keep watch and make sure no one disturbed him while he meditated and chanted the magic mantras. He searched for such a man and found one. The latter had been defrauded by his master who made him work for five years but failed to pay him and threw him out of job at the slightest mistake. The sage lavishly helps the man and gains his gratitude. The latter agrees to stand in vigil. The sage makes a ten feet enclosure, gives the man a sword, tells him to stand on guard till the morning without making a noise. The sage himself takes a sharp sword and sits and meditates chanting the magic mantras. But early morning the guard cries. Fire and smoke fall from the sky so the sage grabs the man and shoves him into the lake to save him. Which is why one of the lakes name is “saving life.” He asks the man why he cried because his meditation was disturbed. The man says through the night he saw his entire life. He saw good and bad things. Someone was kind to him (to the solitary champion) but he refused to speak as promised to the sage. Someone then came and murdered him, and still the solitary champion whowas standing on guard refused to speak. Finally his wife told him if he refused to speak she would kill his only son. It was then he cried out loud. That is why the lake got its second name “the champions lake.” Or Baliyariya. Today the villagers of Baliyariya don’t know this story. They think Baliyariya is simply the name of the village. The lake is nameless. The village which is on a big stupa carries the name today. ‘The Champions lake’ is certainly Baliyariya village which is on a huge stupa. I discovered a stone pillar with intricate carvings next to the lake.

(l) Khardiha village: Khardiha village is on a huge stupa west of Baliyariya and Alapur villages. Alapur village/stupa is bang in the middle of these two villages, namely Baliyariya and Khardiha. This is exactly according to Huen Tsangs description. The reader will be amazed at the accuracy. The stupa is called Khardiha because of a Buddhist tale connected to it. The first four letters ‘Khar’ in Hindi means a hare and the last four letters ‘diha’ is a mispronounciation of ‘Deha’ which means the body. Put together ‘Khardiha’means the body of a hare. In the Buddhas previous life when he was a Boddhisattva preparing to be a Buddha, he was a hare. There were two more animals. They were a fox and a monkey and the Boddhisattva was a hare. One day Sakra king of Devas came to the world to see if the Boddhisattvas were preparing well. So he approached the three animals disguised as an old man. When he met the animals he pretended to be hungry and asked them for food. They agreed so the fox rushed off, skirted a river and caught a carp fish for the old man. The monkey got some berries, but the hare came empty handed. King Sakra then commented that the hare was not in one mind with the monkey and fox because they brought him food but the hare came empty handed. The hare replied that this was not so. He requested the monkey and fox to gather some wood and make a fire. They did so and the hare told Sakra that though he was small and feeble, he still had the ability to provide food. He would sacrifice himself on the fire so that the old man could eat him. The hare hopped into the fire, roasted himself and died. Sakra then came back to his original state as king of the Devas and collected the hares bones. He was moved by the hares sacrifice and said that he would put the hare on the moon so that future generations could see him and remember his sacrifice. That is why this stupa was made. Khardiha is certainly the hare stupa.

Heres the link to the youtube video:

https://www.youtube.com/watch?v=1SuvivqaxD8&t=286s