History of Kanauj to the Moslem Conquest c13.s1.3

c13.s1.3

Great as was Harṣa as a ruler and conqueror, he was greater still in the arts of peace, which “hath her victories no less renowned than war.” One of the latter class of events was the convocation of a grand assembly at Kānyakubja to give the utmost publicity to, and exhibit the refinements of, the doctrines of the Mahāyāna, which had captured the imagination of Harṣa on account of its lucid exposition by the illustrious pilgrim. He, therefore, sent “an order throughout the different kingdoms that all the disciples of the various schools should assemble in the town of Kānyakubja to investigate the treatise of the Master of the Law, of China.”² Harṣa marched from his camp with his accustomed pomp and pageantry along the southern bank of the Ganges, accompanied by Yuan Chwang and an enormous multitude; while his chief friend and ally Bhāskara-varman, king of Assam, kept pace with him on the opposite bank. Advancing up the river in battle array with their staff and soldiers the two kings arrived at the rendezvous *viz*., Kanauj, in the course of ninety days when the second month of spring was passing.¹ On arrival they found there were already present for their reception “kings of eighteen countries of the Five Indias;² three thousand priests thoroughly acquainted with the Great and Little vehicle, besides about three thousand Brahmans and Nirgranthas and about a thousand priests of the Nalanda monastery.”³ Harṣa had previously ordered two thatched halls, each capable of seating one thousand persons,⁴ to be erected at the place of the assembly for the accommodation of the vast concourse, and also a precious tower, about 100 feet high, in the middle of which was placed a golden statue of the Buddha, “of the same height as the king himself.”⁵ The proceedings of the assembly were opened by a huge and solemn procession starting from the king’s resting-hall (palace of travel), constructed for the occasion, and the main object of attraction was a golden statue of the Buddha, about three feet high, which was carried on a gorgeously caparisoned elephant. This was accompanied by Harṣa in person, who attired as the god Śakra held a precious canopy or cowrie, whilst his friend and ally, Kumārarāja, was also in attendance with a white parasol in the guise of the god Brahmā.⁶ Each of the two kings had an escort of two harnessed elephants, laden with jewels and flowers,⁷ while the Master of the Law and the chief state-officials were severally mounted on a great elephant. There were, moreover, three hundred other great elephants reserved for the princes, ministers, and chief priests of the different countries who rode in double file on each side of the procession course.¹ As the procession wended its way Harṣa scattered on every side pearls, gold, and silver flowers, and various precious substances in honour of the three objects of worship—the Buddha, the Dharma, and the Sangha. On reaching their destination Śīlāditya first washed the image at the altar, and then himself bore it on his shoulder to the western tower, where he offered to it thousands of silken garments embroidered with gems.² Then in order were allowed to enter the Hall the princes of the eighteen countries, one thousand renowned priests, and five hundred distinguished Brahmans and heretics with two hundred great ministers of the different kingdoms, while the unbelievers and secular people were seated outside the gate of the hall.³ These ceremonies were followed by a public dinner, of which all the people present, within and without, partook. This being over, Harṣa opened the conference by inviting the Chinese pilgrim to take his seat as "Lord of the discussion."⁴ Yuan Chwang began the proceedings by dwelling on the merits of the "Great Vehicle," and having fixed a subject for discussion he called upon Ming-hien, a shaman of the