History of Kanauj to the Moslem Conquest c13.s2.t2.13

c13.s2.t2.13

In his latter years, however, Harṣa appears to have inclined towards Buddhism, and eventually adopted it with a coating of a curious sort of eclecticism. It is difficult to determine what inner feelings and compunctions of conscience brought about this mighty religious transformation; but there seems little doubt that his earlier repeated calamities, his protracted campaigns of violence and bloodshed, his fondness for his dead brother Rājyavardhana, a "paramasaugata," and his association with his sister Rājyaśrī, also an earnest Buddhist, stimulated his interest in the Buddha's gospel of peace and non-violence. Probably the philosophy of the Sammatiya school of Buddhism, of which Rājyaśrī was an exponent,¹ originally held the chief place in Harṣa's affections, but after meeting with Yuan Chwang and listening to his brilliant exposition of the doctrines of the Mahāyāna he transferred his allegiance to this "advanced" school. Thenceforward he stood as its redoubtable champion, and convoked a special assembly at Kānyakubja for the avowed purpose of exhibiting "the refinements of the great Vehicle" and of making "manifest the exceeding merit of the Master." On this occasion Harṣa also showed some amount of open partiality and narrow sectarian spirit for the Mahāyāna. He interdicted and stifled free discussion on the pretext that the Chinese pilgrim's life was in danger, and further offered a slight to the chief gods of the Brahmans—Sakra and Brahmā—by representing them as mere attendants on the Buddha during the celebrations. The Si-yu-ki even states that the assembled Brahmans, who "had scarcely been spoken to," felt so keenly insulted at their neglect that they hatched an unsuccessful plot to kill the king.² It must not, however, be understood that henceforth Harṣa became a sort of royal missionary, like Aśoka, preaching and propagating the Dharma with the aid of his vast resources. On the contrary, he maintained the eclectic character of his public worship, and officially honoured the Brahmanical deities of Āditya (sun) and Śiva in the Prayāga gathering. He also made handsome gifts to the Brahmans, although it is true that the Buddhists had the first place in his scheme of charities. As proof of Harṣa's catholicity we may add here the information furnished by Yuan Chwang that the former was accustomed to provide viands every day for 500 Brahmans along with 1,000 Buddhists at the "royal lodges" during his tours.¹