Encyclopedia of India–China Cultural Contacts v2.c14.s4.t20: King Haṛavardhana (Śīlāditya)
Encyclopedia of India–China Cultural Contacts v2.c14.s4.t20
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King Haṛavardhana (Śīlāditya)
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Harṣavardhana, also known as Śīlāditya (590-647 CE), is one of the most famous emperors in ancient India and a renowned Sanskrit drama writer with *Nāgānanda*, *Priyadarśikā* and *Ratnavali* as his representative works. He is also an important person in the history of India-China exchanges, who once sent three envoys to China.
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Life
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Śīlāditya belonged to the Kshatriya caste. He was born in Sthāneśvara (present-day Thānesar) in 590 CE, and inherited the throne around 605 CE. He then issued an order to the whole county that 606 CE would be the first year of Harṣavardhana (Harṣa in short, or Śrīharṣa or Harṣadeva). He received the title of Śīlāditya after 620 CE, and the title was used at the same time with his other names like Harṣavardhana. His other titles include King or the King of Kings.
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After Śīlāditya successfully inherited the throne in Sthāneśvara and acquired power in Kanyākubja, his kingdom was gradually growing. This depended heavily on the army of his father and brother, and coalition with Kumāra after fighting a six-year ferocious battle, during which elephants and soldiers were sleeping even without removing their saddles, helmets and armours.
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Two important battles in Śīlāditya's life were recorded like this:
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First, Puṇḍravardhana Battle: Śīlāditya led his troops to fight Sasanka at Puṇḍravardhana in Gauḍa with great triumph. However, he didn't kill
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*A stone relief of Siladitya's reign*
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Sasanka but prohibited him from leaving Gauḍa. After the Puṇḍravardhana Battle, Sasanka was unlikely to continue ruling Magadha but still had control over Gauḍa.
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The Narmadā Battle took place between 630 and 634 CE. Śīlāditya led his troops to attack Pulakeśin II on the banks of Narmadā river in Mahārāṣtra. The battle was fought between the coalition forces led by Śīlāditya and the troops of Mahārāṣtra, and the elephant troops played the most important role. Śīlāditya failed in the battle.
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After this battle, Śīlāditya's borders remained relatively stable and his kingdom mainly covered central and north India and included some places in the east and west, with the regions along the Ganges river and Yamuna river as his political centres.
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Siladitya was a believer of Hinduism and a devout follower of the Hindu god, Siva. At the same time he also worshipped the earth goddess, the sun god, the snake god, etc. After he came to the throne he began to get attracted to Buddhism, and included it into his Hindu beliefs and used it to enable himself to have a stable governance.
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Literary Creations
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Śīlāditya is a distinguished Sanskrit playwright. The three outstanding Sanskrit dramas *Nāgānanda*, *Priyadarśīkā* and *Ratnavali* created by him are not only written with unique literary skill, but also have a rich historical and cultural research value.
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The three dramas were created between 611 and 640 CE; *Nāgānanda* might be the first one, followed by *Priyadarśīkā* and *Ratnavali*.
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There are some debates to the question of whether they were truly written by Siladitya. However, because the contents of these works match the historical events of that period and also because Siladitya was actually an accomplished writer, most scholars genuinely believe that these are his works. However, the fact that writers, such as Banabhatta and other scholars of the palace, could have given their inputs and contributions to the creation of these writings cannot be ruled out.
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Role in India-Chinas Exchanges
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Śīlāditya established a strong kingdom which pursued a policy of free religion and prosperity of literature and art. Besides, he also made extraordinary contributions in the cultural exchange between India and China. Śīlāditya and Emperor Taizong of Tang sent envoys to each other, thus providing the most important and dependable historical materials for to explore the official communications between the two countries.
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In the late Sui dynasty and early Tang dynasty, the India-China exchange among ordinary people became more and more prosperous. During the period when Master Xuanzang visited India, *Cina-Rāja-Vijaya-Gītā* whose creation and production was presided over by Emperor Taizong had been introduced into India. Although Master Xuanzang was not entirely willing to meet Śīlāditya, but this visit in effect propelled the official communications between the two nations, and in the subsequent eight years (641-648 CE), both countries sent envoys to each other frequently. Therefore, Śīlāditya, a famous emperor in the history of India, was closely
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*Nagarjuna (Tibetan edition)*
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brought together with Emperor Taizong, one of the most distinguished kings in ancient China.
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According to the records of *Biography of Tripitaka Dharma Master in Da Ci'en Temple*, after Śīlāditya returned from a battle against Kovgoda, he heard that Master Heun Sang was in the palace of Janaka Kumara and asked in surprise, "I sent an invitation to him several times before and was always refused by him, and why he is now with Janaka Kumara." So he asked for the immediate arrival of Master Heun Sang at his palace. Janaka Kumara said, "You can cut off my head, but Master Heun Sang may not want to see you!” Śīlāditya was greatly irritated and he sent a person to Janaka Kumara, and told him, “You said I could cut off your head, and now bring your head to me!” Janaka Kumara, due to deep fear of Śīlāditya immediately escorted Master Heun Sang to Kajughira where Śīlāditya lived. Śīlāditya was eager to meet Master Heun Sang due to the information he heard about the Tang.
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Between the 1ˢᵗ and 21ˢᵗ day of the second month of spring, 641 CE, Śīlāditya held a grand Buddhism debate for Master Heun Sang in Kanyākubja. During this period, monks and Brahmins put figures of Buddha in a decorated carriage for people to worship and held the ceremony of washing the figures of Buddha every day, and Śīlāditya wore akra’s cloth with a baldachin in his hands while Janaka Kumara, in Brahma’s cloth held a white horsetail whisk, and they worship Three Treasures with real pearls, gold and silver. Later, Śīlāditya carried the figure of Buddha to the west platform himself. Master Heun Sang was the main debater and most surprisingly during this 18-day event, no one dared to ask any questions and debate with him. Believers in Mahayana, addressed Master Heun Sang respectfully as Mahāyānadeva, while Hinayana followers all believed him as hvenasāmga. After the debate, Master Heun Sang bid adieu to everyone and Śīlāditya ordered many people to see him off for tens of miles, and demanded Địnhnghĩa, king of North India to escort him. Three days later, Śīlāditya and Janaka Kumara rode horses to see him off again, and later they sent an envoy with an official letter to go with Master Heun Sang until they reached the borders of Tang Kingdom.
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In the Sui and Tang dynasty, the India-China contact among ordinary people had never stopped and Master Heun Sang’s visit eventually resulted in the official contact and communication between both countries. From the historical materials in *Fa Yuan Zhu Lin*, *Old Books of Tang*, *New Books of Tang*, etc., it is apparent that in a 8-year period which extended from 641-648 CE, Śīlāditya and Emperor Taizong of Tang sent envoys mutually six times, which was one time for one year and four months on an average.
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The six official visits may be summarised as follows:
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First Mission to China
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The first time for Śīlāditya to send envoys to China was around the end of 640 CE or early 641 CE, after Master Heun Sang visited him. His envoys arrived in the capital city of Tang in the second half of 641 CE. From the time (no later than 642 CE) that Emperor Taizong sent envoys to pay a return visit to India, one figures that Indian envoys stayed in Tang for a couple of months only this time.
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The purpose of this visit was simple, probably only including the submission of an official letter written in the name of Śīlāditya, in which Śīlāditya calls himself as the emperor of Magádha.
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Śīlāditya’s mission arrived in Tang in the second half of the Zhenguan 15ᵗʰ year (641 CE). Later the same year (641 CE, no later than 642 CE), Emperor Taizong sent envoys to pay a return visit.
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“Emperor Taizong dispatched Liang Huaijing to propitiate India with an imperial edict,” (*New Books of Tang*, first part of Volume 221, *Western Regions I*.)
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This courtesy visit to India, though just due to diplomatic etiquette, greatly moved Śīlāditya, and asked his ministers in great surprise, “Did mahā-cīna (meaning China in India) send envoys to our country earlier in history?” The people answered “No”. So he rushed out to welcome the envoy.” [Old Books of *Tang*, Volume 198 (*Xirong Nationality*)] Meanwhile, Śīlāditya’s friendly attitude left a deep impression on the envoy or even Emperor Taizong, thus remarkably propelling the official communication between the two nations. As a result, the by-product of “comforting” by presenting rewards to Kawmira was upgraded into a protracted official visit.
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Second Mission to China
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The first time that Emperor Taizong sent envoys to India was not later than 642 CE, so Śīlāditya might have sent his second envoy to Tang the same year.
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“Śīlāditya sends envoys again to Tang,” (*New Books of Tang*, first part of Volume 221, *Western Regions I*).
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There are no records in history about the details of this visit. However, Śīlāditya’s friendly attitude towards the first envoy of Tang and his letter greatly “pleased” Emperor Taizong, who then brought the India-China exchange to a new level by officially sending envoys to visit India.
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The second time that Emperor Taizong sent an embassy to India was the most significant event in India-China diplomatic history, which lasted a very long time with a large abundance of historical contents and materials left for later generations. According to *Old Books of Tang*, Volume 198, the delegation composed of 22 persons, including Li Yibiao, the leading envoy and Wang Xuance, the vice commissioner, along with Shi Weicai who inscribed the Dajue Temple Stone Tablet and Song Fazhi, a craftsman, etc.
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*Siladitya Harshavardhana sending Xuanzang on his way back home*
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The second visit took place in March of the Lunar calendar, 643 CE and the envoy and his attendants arrived in India in December of the lunar calendar (i.e., early 644 CE). The major purpose for this event was to escort the Brahmin guests, i.e., the envoy of Śīlāditya back to India, thus Śīlāditya’s envoy started off in 642 CE. The envoy returned after February 11^th of lunar calendar, in 645 CE.
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The major purposes of the second visit ordered by Emperor Taizong included, “Escorting Brahmin guests back to India,” “learning the method of stewing sugar” and “bestowing gifts on Śīlāditya.” The visit was greatly welcomed by Śīlāditya’ and his ministers who all went to the suburb to receive the envoy of Tang and burn incense on both sides of the street leading directly to the royal palace. Later, the Tang envoy paid a visit to various meaningful places to pay homage to Buddhism, which included the visit to the Buddha Footprints Stone, (refer to the inscription on the Buddha Footprints Stone in the Nara Yakushii-ji Temple), Mount Jiufeng Inscription and Dajue Temple Stone Tablet.
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After the second official visit by envoys of Tang, Śīlāditya dispatched his third mission who arrived in China in the first half of 647 CE.
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In the historical materials there are detailed records about the gifts presented by Śīlāditya, “Śīlāditya sends envoys again to present fire pearls, saffron and Bodhi tree to Tang,” (*Old Books of Tang*, Volume 198, *Xirong Nationality*).
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During the Tang dynasty, fire pearls could only be seen among the countries in the southwest, and central India didn’t produce such things, and moreover, according to the Indian tradition, it was not allowed to bring the seeds of local trees or fruits out of India. So, these precious gifts were sound evidence to show Śīlāditya’s sincerity and eagerness to promote the exchange between the two nations.
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In the first half of 647 CE, Emperor Taizong sent his embassies a third time to India. Wang Xuance, along with his attendants which were over 30, they arrived in Sitianzhu first and received heavy gifts presented by various countries (no national chaos took place so far). Later, before they arrived in Central India, Śīlāditya’ was dead and his death immediately triggered a serious rebellion during which, Arunasva, a treacherous minister usurped the throne and sent troops to capture Wang Xuance and his attendants, and “the troops took away the gifts presented by different countries.” Wang Xuance escaped at night, and then he successfully borrowed 1,200 excellent soldiers from Tufan Kingdom, and more than 7,000 cavalrymen from Nepāla (now Nepal). In the end, he defeated Arunasva. On May 20, 648 CE of the lunar calendar (June 16^th), Wang Xuance returned to Chang’an and presented the captives in front of the Chongmyo Shrine, a kind of ancient military tradition in China to show military success.
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After Arunasva was completely defeated by the allied armies, Kumāra, Emperor of Kāmarūpa sent 30,000 horses and cows as well as some bows, arrows and tassels to reward the troops, and he also presented a map and welcomed the portrait of Lao Zi with great respect, (New Books of Tang, first part of Volume 221 West Regions I). Kamarupa is just kāmarūpa as mentioned in the *Records of the Western Regions of the Great Tang*. Kumara, the emperor of Eastern India, i.e., śrīkumāra in *Records of the Western Regions of the Great Tang*, and was the emperor of Kamarupa. Therefore, in the above-mentioned historical materials, Kumara, presented local products and maps and welcomed the portrait of Lao Tzu with respect, among other gifts.
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According to *Collection of Studies on the Ancient and Modern Buddhism and Taoism Principles*, Volume C), Janaka Kumara had asked for the translation of *Tao Te Ching*. After Li Yibiao returned to China (647 CE) and submitted a written statement about the request of Janaka Kumara, Emperor Taizong demanded Master Heun Sang to conduct the translation of *Tao Te Ching* into Sanskrit. During the third time that Emperor Taizong sent envoys to India (between 647-648 CE), Wang Xuance brought the Sanskrit version of Tao-te-ching to Janaka Kumara, and this was how the stories of Janaka Kumara rewarding soldiers, submitting maps and welcoming the portrait of Lao Zi took place.
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Historical Evaluation
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Śīlāditya ruled India for more than 40 years, during which he built an incomparably strong kingdom in central parts of India.
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In terms of the economy, the central government of Śīlāditya was very diligent and placed an emphasis on enhancement of social welfare, establishing houses in cities and villages to store food and drugs and then offering them to the poor.
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In military affairs, he expanded military buildup greatly, and his troops were developed from a 5,000-elephant troop and 20,000 cavalrymen to 60,000-elephant troop and 100,000 cavalrymen.
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With regard to religion, Śīlāditya carried out a slack policy on religion, allowing each religious sect in India, such as Hinduism (Shaivism), sun worship, ophiolatry and Buddhism to grow and gain recognition.
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In foreign affairs, Śīlāditya paid special attention to the relationship and communication with various countries around. He established to a certain degree an alliance relation with Kamarupa and Valabhi, and also fought in a battle against countries like Kovgoda and Maharashtra. Most importantly, he treated Master Heun Sang of Tang with respect and reverence, which was widely and highly acclaimed in theIndia-China exchange history. He and Emperor Taizong sent envoys mutually six times, known as the most important official contact and communications between both countries.
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However, his enormous armies frequently engaged in various battles and such a mania for military aggressions had undoubtedly brought great pain to his people. So, Śīlāditya resorted to religion to defuse the damage and comfort his people.
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In literature and art, Śīlāditya’s court literati Bāṇa created the most excellent biographical novels, *Harṣacarita* and *Kādambari* in the history of India. Another author Mayura created *Poems of Solar Deity*. Śīlāditya himself was also an extraordinarily outstanding Sanskrit drama writer and his works include *Nāgānandam*, a unique legendary story; *Priyadarśīkā*, utilising the unique technique of expression and *Ratnavali*, strictly in line with the standards of Sanskrit drama theories, and thus widely cited by later generations.
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(Zhang Yuan)
Cites (7)
- Harṣacarita — Bāṇabhaṭṭa, Sanskrit
- Nāgānanda — Harṣavardhana, Sanskrit
- Kādambarī — Bāṇabhaṭṭa, Sanskrit
- Ratnāvalī — Harṣavardhana, Sanskrit
- Kānyakubja
- Gauḍa
- Priyadarśikā — Śrīharṣa, Sanskrit