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Encyclopedia of India–China Cultural Contacts v1.c7.s2.t15: Vikramasila Mahavihara

Encyclopedia of India–China Cultural Contacts v1.c7.s2.t15

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Vikramasila Mahavihara

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Founded by King Dharmapala (783-820 CE) and located near Bhagalpur in Bihar, Vikramaśīlā Mahāvihāra [university-monastery] was an important centre of education and learning in eastern India for more than four centuries of the Pāla rule (750-1175 CE). In Tibetan accounts, which are the main sources of information, Vikramaśīlā Mahāvihāra holds the same position of pre-eminence as is accorded in Chinese accounts to Nālandā. The Pāla patronage of the Buddhist *mahāvihāras* was a step towards reorganisation of Buddhist education in the emerging socio-economic conditions, with the specific purpose of reviving Buddhism in India and protecting their commercial interests in the Buddhist kingdoms of South East, North and North East Asia.

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Scholars differ when it comes to the meaning of Vikramaśīlā. Some argue that the name originated from its location on the bluff rock hill, denoted in Sanskrit as *Śīlā*. Others emphasise that the name Vikramaśīlā conveys the sense of a strong moral conduct signified by the Sanskrit term, *Śīla*. The word *Vikrama*, in Indian tradition signifies strong or powerful attributes. The location and identification of the *mahāvihāra* defied a final answer until archaeologists from Patna University exposed a considerable monastic settlement at village Antichak, about 47 km East of Bhagalpur district in Bihar, during the period 1960-1969. The location of the exposed settlement on a broad and steep hill, south of the Ganges river, was similar to that described in the Tibetan accounts and so the remains were finally accepted to be those of the Vikramaśīlā Mahāvihāra.

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The exposed monastic settlement is a quadrangle with a double terraced central caityā in a cruciform shape, having four shrine chambers with pavilions. The central *caityā*, rising to a height of 16.25 metre, could be reached through a pathway. Tibetan accounts mention about six entrance gates manned by eminent scholars who screened admission to the *mahāvihāra*. Thus, we have the names of Ratnākaraśānti (East Gate), Vagīśvarakīrti (West Gate), Naropa (North Gate), Prajñākaramati (South Gate), Ratnavajra (First Central Gate) and Jñānaśrīmitra (Second Gate). The exposed monastic complex includes 208 cells with a verandah. The outer wall has 20 projected circular cells and 20 rectangular cells. A unique feature is the underground cells which may have been used by monks for meditation. Remains of a huge library building with a manuscript section have also been excavated. According to Lama Taranath, during the period of King Rampala (1076-1132 CE), when Abhyākara Guptā was its head, there were 108 professors and 1,000 inmate student monks. The number of monk scholars in the 12ᵗʰ century has been estimated to have been around 3,000. No definite evidence of land grants to the *mahāvihāra* exists. It appears to have met its expenditure though the state’s assignment of the revenue collected from surrounding villages. Although only one mound out of the nine has been excavated, the establishment is shorn of urban relics which characterised the earlier *mahāvihāras* like Nālandā.

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*Xuanzang Memorial Hall in Nalanda*

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Painting depicting Venerable Atiśa preaching dharma, Tibet

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Under the patronage of the Pāla rulers, Vikramaśīlā Mahāvihāra rose as the major centre for studies on Tantric Buddhism and its offshoots – Vajrayāṇa and Sahajayāna. Tantric Buddhism originated in India in between the 3ʳᵈ and 5ᵗʰ centuries CE but it flourished largely in Tibet, China and Central Asian countries. In Tibet, it was introduced by Indian scholar-monks like Śāntarakṣita (700-770 CE), Padmasambhava (720-800 CE) and Kamalśīla (720-790 CE). The close connection between Eastern India, Nepal, Tibet and China during this period has led scholars to believe that certain features of tāntrism had their sources in the trans-Himalayan region, particularly in North-Eastern India or on its borders. By 7th century CE, we have definite evidence of an active land route connecting Assam in Eastern India with South West China through the Patkai Hills and upper Myanmar. A reflection of this close connection could be easily found in the race for supremacy in Tibet among the followers of Ch’an meditational school of China and Indian Buddhism, dominated by miracles and magic during the rule of Dharmarāja khri-srong-Ide-btsan (755-797 CE). The race ended with the declaration of the Indian School of Buddhism as the state religion of Tibet by the Dharmarāja. This declaration marked a significant turning point in the dynamics of future cultural exchange between India, Tibet and China. Vikramaśīlā Mahāvihāra thus became the central place of India’s relationship with Tibet. It also became the centre for translating Buddhist texts into Tibetan. Many Buddhist scholar monks from Vikramaśīlā – namely – Sarvajñādeva Jinamitra, Dānaśīla, Dharmakāra, Tilopā, Nāropā and Atiśa went to Tibet. Among them Atiśa, also known as Dīpaṅkara Śrijñāna, was the most prominent. During his stay in Tibet from 1041-1054 CE, he reformed Tibetan Buddhism and composed the famous texts *Bodhi-patha-pradipa* and *Ekavira-Sādhana-nāmā*. The most popular face of his reform was the worship of Goddess Tārā.

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The galaxy of *acāryās* associated with the *mahāvihāra* made the institution the last beacon of Buddhist philosophy marked by strong Tantric characteristics. The Siddhas [enlightened one], namely Saraha-pā, Naro-pā and Santi-pā were associated with the *mahāvihāra*. Both the *acāryās* and the *siddhās* contributed immensely towards fostering the basic belief in tantric Buddhism that the Universe is identical with Buddha and that all its dimensions and qualities consist of Buddha. Their works and efforts acted as a fulcrum between Vajrayāṇa and Sahajayāna and laid the basis for the establishment of Lamaism in Tibet.

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Hindu-Buddhist rivalry for acquiring space in the emerging religious thought streams gradually affected the activities of the *mahāvihāra* which was finally destroyed by ruthless Turkish onslaughts by early 13ᵗʰ century CE.

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(*R K Sinha & Kamal Sheel*)

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