History of Kanauj to the Moslem Conquest c13.s3: Appendix I

History of Kanauj to the Moslem Conquest c13.s3

Language: English

Appendix I

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Yuan Chwang gives the following information with regard to the condition of Buddhism and other religions in the different parts of the kingdom of Kanauj at the time of his visit:—

(i) *Ku-lu-to* or Kullu : "There were in the country twenty Buddhist monasteries with above 1,000 Brethren of whom the most were Mahāyānists a few adhering to the schools. Of Deva-Temples there were fifteen and the professed non-Buddhists lived pell-mell" (Watters, I, p. 298; Beal, I, p. 177).

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(ii) *She-to-tu-lu* (Śatadru country) or Sirhind: "In and about the capital were ten monasteries, but they were desolate, and the Brethren were very few" (Watters, I, p. 299; Beal, I, p. 178).

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(iii) *Sa-ta-ni-ssu-fa-lo* (Sthānvīśvara) or Thanesvar : "There were three Buddhist monasteries with above 700 professed Buddhists, all Hīnayānists. There were also above 100 Deva-Temples and the non-Buddhists were very numerous" (Watters, I, p. 314; Beal, I, pp. 183-84).

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(iv) *Su-lu-kin-na* or Srughna : "There were five Buddhist monasteries and above 1,000 Buddhist ecclesiastics, the majority of whom were Hīnayānists, a few adhering to "other schools." There were 100 Deva-Temples, and the non-Buddhists were very numerous (Watters, I, p. 318; Beal, I, p. 188).

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(v) *Po-lo-hib-mo-pu-lo* or Brahmapura : "There were five Buddhist monasteries, but there are very few Brethren : there were above ten Deva-Temples and the sectarians lived pell-mell" (Watters, I, p. 329, Beal, I, p. 198).

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(vi) *Ku-pi-sang-na* or Govisāna : "There were two Buddhist monasteries with above 100 Brethren all Hīnayānists. Of Deva-Temples there were above 30, and the sectarians lived pell-mell" (Watters, I, p. 331; Beal I, p. 200).

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(vii) *Ngo-hi-chi-ta-lo* (Ahicchatra) or eastern part of Rohilkhand : "There were above ten Buddhist monasteries, and more than 1,000 Brethren students of the Hīnayāna. Deva-Temples were nine in number, and there were above 300 professed adherents of the other systems Pāśupatas who worshipped Īśvara (Śiva)" (Watters, I, p. 331; Beal, I, p. 200).

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(viii) *Pi-lo-shan-na* or Atranjikhera : "There were two Buddhist monasteries with 300 Brethren, all Mahāyāna students. There were five Deva-Temples and the sectarians lived pell-mell" (Watters, I, p. 332; Beal, I, p. 201).

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(ix) *Kab-pi-t'a* (Kapittha) or Saṅkāsya : "There were four Buddhist monasteries and above 1,000 Brethren, all of the Saṃmatīya school. The Deva-Temples were ten in number and the non-Buddhists, who lived pell-mell, were Śaivites" (Watters, I, p. 333; Beal, I, p. 202).

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(x) *Ka-no-kü-she* or Kanyākubja : "There were 100 Buddhist monasteries with more than 10,000 Brethren who were students of both the Vehicles. There were more than 200 Deva-Temples and the non-Buddhists were several thousands in number" (Watters, I, p. 340; Beal, I, p. 207).

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(xi) *A-yu-te* or Ayodhyā : "There were above 100 Buddhist monasteries, and more than 3,000 Brethren who were students of both Vehicles. There were ten Deva-Temples, and the non-Buddhists were few in number" (Watters, I, p. 355; Beal, I, p. 229).

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(xii) *A-ye-mu-k'a* (Hayamukha) i.e., Daundiakhera : "There were five Buddhist monasteries with above 1,000 Brethren who were adherents of the Saṃmatīya school, and there were more than ten Deva-Temples" (Watters, I, p. 359; Beal, I, p. 230).

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(xiii) *Po-lo-ya-ka* or Prayāga : "There were only two Buddhist monasteries and very few Brethren, all Hīnayānists. There were some hundreds of Deva-Temples and the majority of the inhabitants were non-Buddhists"(Watters, I, p 361; Beal, I, p. 230).

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(xiv) *Kiao-shang-mi* or Kosambi : "There were more than ten Buddhist monasteries, but all in utter ruin; and the Brethren, who were above 300 in number, were adherents of the Hīnayāna system. There were more than fifty Deva-Temples and the non-Buddhists were very numerous" (Watters, I, p. 366; Beal, I, p. 235).

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(xv) *Pi-sho-ka* (unidentified): "It had above twenty Buddhist monasteries and 3,000 Brethren who were all adherents of the Saṃmatīya school. There were above 50 Deva-Temples and the non-Buddhists were very numerous" (Watters, I, p. 373; Beal, I, pp. 239-40).

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(xvi) *Shi-lo-fa-si-tu* or Sravasti : "There were some hundreds of Buddhist monasteries, of which the most were in ruins : the Brethren, who were very few, were Saṃmatīyas. There were 100 Deva-Temples and the non-Buddhists were very numerous” (Watters, I, p. 377; Beal, II, p. 2).

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(xvii) Lan-mo (Rāma) or Rāmagrāma : Yuan Chwang does not give us any definite information excepting that there was a Śrāmaṇera monastery (Watters, II, p. 20 f.; Beal, II, p. 26 f.).

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(xviii) Kou-shih-na-ka-lo or Kuśinagara : The pilgrim is silent about the condition of both Buddhism and Brahmanism, although he mentions a number of Buddhist topes.

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(xix) Po-lo-na-se or Bārāṇasī : “There were above thirty Buddhist monasteries with more than 3,000 Brethren all adherents of the Saṃmatīya school. Of Deva-Temples there were above 100, and there were more than 10,000 professed adherents of the sects, the majority being devotees of Śiva; some of these cut off their hair; others made it into a top-knot; some went about naked and some besmeared themselves with ashes; they were persevering in austerities seeking release from mortal existence” (Watters, II, p. 47; Beal, II, pp. 44-45).

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(xx) Chan-chu country (Ghazipur district ?) : “There were above ten Buddhist establishments with nearly a thousand Brethren and attached to the system of the “Little Vehicle.” There were twenty Deva-Temples, and the followers of the different non-Buddhist systems dwelt pell-mell” (Watters, II, p. 59; Beal, II, p. 61).

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(xxi) Fei-she-li or Vaiśālī : “The Buddhist establishments, of which there were some hundreds, were, with the exception of three or four, dilapidated and deserted, and the Brethren were very few. There were some tens of Deva-Temples, the various sects lived pell-mell, and the Digambaras flourished” (Watters, II, p. 63; Beal, II, p. 66).

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(xxii) Fu-li-chih or the Vriji country : “There were few Buddhists, and the monasteries were above ten in number, the Brethren of which, less than 1,000 in number were students and adherents of both the “Great and Little Vehicles.” There were some tens of Deva-Temples and the non-Buddhists were very numerous” (Watters, II, p. 81; Beal II, p. 78).

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(xxiii) Mo-kie-to or Magadha : “There were above fifty Buddhist monasteries, and more than 10,000 ecclesiastics, for the most part adherents of the Mahāyāna system. There were some tens of Deva-Temples, and the adherents of the various sects were very numerous” (Watters, II, pp. 86-87; Beal, II, p. 82).

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(xxiv) *I-lan-na-po-fa-to* or Monghyr : “There were above ten Buddhist monasteries and more than 4,000 Brethren the most of whom were Hīnayānists of the Sammatiya school; there were above twenty Deva-Temples and the adherents of the various religions lived pell-mell” (Watters, II, p. 178; Beal, II, p. 186).

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(xxv) *Chan-po* (Campa) i.e., Bhagalpur : “There were some tens of monasteries mostly in ruins, and there were above 200 Brethren all Hīnayānists” (Watters, II, p. 181; Beal, II, p. 192).

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(xxvi) *Ka-chu-wen* (?) *K’ilo* (Kajangala) i.e., Rajmahal : “There were six or seven Buddhist monasteries and above 300 Brethren; the Deva-Temples were ten in number and the various systems lived pell-mell” (Watters, II, p. 183; Beal, II, p. 193).

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(xxvii) *Pun-na-fa-tan-na* or Puṇḍravardhana : “There were twenty Buddhist monasteries and above 3,000 Brethren by whom the “Great and Little Vehicles” were followed; the Deva-Temples were 100 in number, and the followers of the various sects lived pell-mell; the Digambara Nirgranthas being very numerous” (Watters, II, p. 184; Beal, II, p. 194).

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(xxviii) *San-mo-ta-cha* or Samaṭaṭa : “It had more than 30 Buddhist monasteries and above 2,000 Brethren, all adherents of the Sthavira school. There were 100 Deva-Temples, the various sects lived pell-mell, and the Digambara Nirgranthas were very numerous” (Watters, II, p. 187; Beal, II, p. 199).

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(xxix) *Tan-mo-lib-ti* or Tāmralipti : “Of Deva-Temples there were more than 50, and the non-Buddhists lived pell-mell. There were above ten Buddhist monasteries and more than 1,000 Brethren” (Watters, II, p. 190; Beal, II, p. 200).

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(xxx) *Kie-lo-na-su-fa-la-na* or Karṇasuvarṇa : “There were more than ten Buddhist monasteries, and above 2,000 Brethren who were all adherents of the Sammatiya school; there were 50 Deva-Temples and the followers of the various religions were very numerous” (Watters, II, p. 191; Beal, II, p. 201).

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(xxxi) *Wu-tu* (Oḍra) or Orissa : “There were 100 Buddhist monasteries, and a myriad Brethren, all Mahāyānists. Of Deva-Temples there were 50, and the various sects lived pell-mell” (Watters, II, p. 193; Beal, II, p. 204).

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(xxxii) *Kung-yü-to* (Kongoda) or Ganjam : “The people were not Buddhists. Deva-Temples were above 100 in number, and of Tirthikas there were more than 10,000” (Watters, II, p. 196; Beal, II, p. 206).

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It would be evident from the above extracts that Buddhism, Brahmanism, and Jainism were the principal religions in Harṣa’s empire. Of these the last was not so popular excepting in certain parts, viz., Vaisali, Puṇḍravardhana and Samataṭa, where the Digambaras were numerous. These along with the Svetāmbaras or Svetapaṭas, as Bāṇa calls them, formed the two great sections of the Jaina community. To Yuan Chwang, who mostly saw things through Buddhist spectacles, the religion of the Enlightened One appeared to be in quite a flourishing condition, although it had suffered decline in several localities like Kosambi, Srāvasti, and Vaisali. The monastic establishments, whose very existence depended upon the support and charity of the laity, were the centres of Buddhist life and activity. Of the two broad divisions of Buddhism, Mahāyāna and Hīnayāna, the former seems to have considerably gained ground. We must, however, be extremely cautious in accepting the figures supplied by Yuan Chwang, as it is very doubtful if a proper census of the adherents of the rival religions was ever taken; and moreover the accuracy of his information is marred by such vague statements as “myriad Brethren,” “some tens,” “few,” or “several thousands in number.” The pilgrim further says in his general description of India that there were 18 schools of Buddhism, which differed widely in their practices and claimed intellectual superiority over one another¹.

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¹ Watters, I, p. 162.

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Such unseemly controversies among the various sects must have weakened the cause of Buddhism and reacted in favour of Brahmanism, which had been showing signs of revival and vigour since the glorious epoch of the Guptas. Indeed, at the time of Yuan Chwang its influence was so potent and marked that India itself had come to be known as "the country of the Brahmans (Po-lo-men-kuo)." The main strongholds of Brahmanism in the kingdom of Kanauj were Prayāga and Vārāṇasī. Like Jainism and Buddhism, which in its Mahāyāna form encouraged the worship of the Buddha and the Bodhisattvas, Brahmanism was frankly given to idolatry. The most popular Brahmanical deities then were Āditya, Śiva, and Viṣṇu, and their idols were installed in what Yuan Chwang calls "Deva-Temples," existing almost in abundance. The Harṣa-carita gives us an idea of how images were worshipped. We learn, for instance, that on the day fixed for his departure Bāṇa washed the image with milk and then "offered worship to Śiva, with lighted lamps, ointments, oblations, banners, perfumes, incense, and sweet flowers."² It may be pertinent to add here that this passage further informs us that the Brahmans were wont to kindle the sacrificial fire (Agni) and offer oblations by a profuse pouring of ghee "on certain auspicious occasions, if not daily. They also held the cow sacred, and believed in the efficacy of performing superstitious rites in order to bring good luck."³ Another feature of Brahmanism was the multiplicity of philosophical schools and ascetic orders. Bāṇa mentions the followers of Kapila, Kaṇāda, Upaniṣads (i.e., Vedān-

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² Hc. C. T., p. 44.

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³ Ibid., pp. 44-45; see also pp. 71, 90, 130.

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tins), believers in God as a creator (Aiśvara-kāraṇikas), and even athiests like the Lokāyatikas¹. Similarly, there were different classes of recluses as those pulling out their hair (Keśaluñcakas), Pañcarātrikas (Vaiṣṇava ascetics), Pārāsara mendicants, Pāsupatas or Śaivas, Varṇis (Brahmacāris), Bhāgavatas (followers of Kṛṣṇa) etc.² The *Life* also gives us names like the Bhūtas, Kāpālikas, Jūtikas, Sāṅkhyas, Vaiṣesikas, Chingkias (Chūdinkas).³ They differed not only in their observances and beliefs, but as Yuan Chwang tells us, even their garbs varied. "Some wear peacock's tail, some adorn themselves with a necklace of skulls; some are quite naked; some cover the body with grass or boards, some pull out their hair and clip their moustaches; some mat their side-hair and make a top-knot coil."⁴ In this connection it is interesting to recall that Bāṇa also refers to distinguishing sectarial marks on the foreheads. Yuan Chwang speaks highly of such men as "promenaded through life away from human affairs" and devoted their time and energy to gain knowledge and spirituality. They were not moved by honour or reproach, but their fame was widespread and the rulers treated them with ceremony and respect. They got their food by begging and paid no attention whatsoever to their personal needs and comforts in the pursuit of what they considered Truth.⁵

Linked texts (1)

Harṣacarita — Bāṇabhaṭṭa, Sanskrit