BUDDHISM

Kashmir has an honoured place in the history of propagation of Buddhism. In the heyday of Buddhism in the Indian sub-continent and for many centuries, thereafter, Kashmir enjoyed such high renown as a Centre of Bhuddist learning that Buddhist savants and scholars in neighbouring countries did not consider their education or scholarship complete without a  visit to the ‘Blessed Valley’.  Many eminent Buddhist monks and scholars came to hold  disputations and exchange ideas with the ‘masters’ here; many more came to learn at their feet. Not only that, Kashmiri monks and scholars were held in such high esteem that they were persuaded to brave the towering mountains and cross the perilous seas to teach and enlighten people in other lands. In the valley itself, the faith enjoyed the patronage of not only Buddhist kings and their consorts but of some Hindu and Muslim kings as well. This was because of the universal appeal of the Buddist religion. 

ARRIVAL IN THE LAND:

Buddhism came to Kashmir soon after its birth around 5^th century B.C. There are two views about its enrty to Kashmir. According to the Cylonese chronicle Mahawasma and the Chinese pilgrim Hieun-Tsang’s account, the faith was introduced into Kashmir  by Ashoka was deputed Madhyantika,a leading monk of the time to propagate the faith in the valley. According to Kalhana’s Rajatrangini, however, the faith was prevalent in the valley in the time of the native king Surrendra who ruled some time after the Buddha but before Ashoka.     Though situated at the northern extremity of the sub-continent, Kashmir was not isolated from the plains of northern India. Kashmir lay near the trade routes which connected India with her neighbours in the north and north-west. And the commerce of commodities was inevitably accompanied by an exchange of ideas.

It is, therefore, reasonable to assume that Buddhism came to Kashmir not long after the emergence of the faith. The assumption is reinforced by the fact that Kashmir’s exquisite beauty endered the valley to  sages and savants from  remote antiquity, for, here, in its sylyan glades and tranquil eminences, they could purse their goal of spiritual perfection, undisturbed by the din and bustle of the populace. And in course of time, the new faith claimed one of the native rulers as its adherent. He was Surrendra.

FIRST BUDDHIST RULER:

Surrendra belonged to a dynasty whose members are known for their religious endownments. He maintained the family tradition. The erection of the first known Vihara in Kashmir is ascribed to him. But the facts speak that it already existed in the valley. However, he built another one beyond the Zojila at Suru, near the land of the Dards. 

ASHOKA:

Though Buddhism was prevalent in Kashmir before Ashoka, yet there can be no  doubt that it spread widely in the timeof celebrated empwror. He not only sent a batch of monks headed by Madhyantika, for the propagation of the faith, but also covered the valley with monasteries and stupas. According to Hieun-Tsang the emperor built 500 monastries in which a large number of monks lived. The Chinese pilgrim found four of the Ashoka’s stupas in existence when he visited the valley in the second quarter of the seventh century A.D.    Ashoka’s Buddhist structures were erected principally in his capital Srinagri(corresponding to present-day Pandrethan on the south-eastern outskirts of  Srinagar),in some villages of Budgam Tehsil and at Vitastatra (Vathavuthur) near Verinag, the course of Vitasta of the Jehlum. The chaitya built by him in the town is stated to have been so high that the eye could not compass the extent of its height.

BUDDHIST COUNCIL:

In Kashmir Buddhism witnessed a temporary set-back in the time of the Ashoka’s successors. But in the time of the Kushans, some three centuries later, the valley emerged as one of the most  prominent seats of Buddhist learning in the north. The Fourth Great Buddhist  Council was attented by 500 arhats, 500 bodhisattyas, and 500 pandits.   According to Hieun-Tsiang and Taranatha, the council was held at the suggestion of Parsva, a leading Buddhist monk at the time, to reconcile the different interpretations of the faith at the hands of various sects and to settle once again the Vinaya, the Sutra and the Ahhidharma texts. Hieun-Tsang says that the Council finally settled  these texts and also prepared commentaries on them. The treatises containing the original texts were known as Upadesa-sastras and their different interpretations were called Vibasha-sastras. These commentaries were inscribed on copper plates and buried in a Vihara at a place known as Kundalwan or Kanzalwan. But inspite of the best efforts of historians and archaeologists, the stupa, where this treasure of Buddhist knowledge is buried, is still untraced.The commentaries drawn up at the Kashmir Council were held in high esteem. According to Hieun-Tsang they display ‘evidence of great study and research’ and ‘an extraordinary insight into Buddhist lore of various kinds and also into the Brahminical learning of Indian alphabets’ etc.The Chinese Pilgrim adds that Kaniska was in Kashmir when the Council was held and that he bestowed this klingdom on the Sangha when the pious labours of the Council had concluded.Kashmir’s native historians Kalhana has nothing to say about the holding of the Buddhist Council in Kashmir. But he also testified to the great influence, which the Buddhists commanded in the valley in the time of the Kushan Kings, Huska, Juska and Kanishka. He records how they covered the valley with monasteries, chaityas and similar edifices. He specially mentions the founding of four cities by them. The sites of three of these, Hushkapura, Jushkapura and Kanishapura can still be located in the village of Uskur and Kanispora near Baramulla and Zukur, in the north of Srinagar. 

GOLDEN AGE OF BUDDHISM:

The Kushan rule constituted the Golden Age of Buddhism in Kashmir. The faith enjoyed a great prestige in the valley in the time. Buddhists savants and scholars came here in persuit of learning from the neighbouring countries. The greatest of these Buddhistswas the illustrious Buddhist Philospher, Nagarjunm, whom Kalhana describes as ‘the sole lord of the land’. Under his guidance, the Buddhists defeated in disputation all the learned Brahmans in the land and the faith became so widespread that the traditional rites and customs fell into disuse. 

SET-BACK TO THE FAITH:

The trend of progress was, however, not destined to continue for long. A succession of excessively severe winters in the time of Abhimanyu led to the death or departure of large numbers of Buddhist monks from the valley. This provided a welcome apportunity to the Brahmana to re-establish the traditional mode of workship and once again offerings began to be made to the Naga deities.After Abhimanyu Kashmir was, for long time, under Shaiva rulers. But  barring one or two exceptions, all were very tolerant and Bhuddism continued to flourish in the Valley side by side with Hinduism. However, Buddhism suffered considerably at th hands of the ruler Mikhirakula, who ruled early in the sixth century A.D. But the faith got again revived when Meghavahana became the king of Kashmir.

MEGHAVAHANA:

Maghavahana was a staunch Buddhist who abolished the slaugher of animals and birds and even fish. Butchers and hawkers who were thus deprived of their livelihood were given financial assistance or were set up in other trades.During Maghavahana’s time Kashmir witnessed the errection of a large number of Buddhist foundations. The king himself founded a city, created an agraphara i.e made an endownment in favour of some shrine, and built a  number of viharas. Vihara’s known after themselves were built by his five queens also. The best known of these was the lofty Amritabhayana near Vicharnag to the north of Srinagar. This Vihara which was built by the principal queen Amritprabha, a princess of Assam, was meant for the use of bhikshus from the plains.After the  Meghavahana one does not come across any ruler of Kashmir who  was a Buddhist. But the faith continued to be professed and patronized by important personages. This  is clear from the fact that a number of Buddhists sacred buildings were set up in their time. The best known of these was the massive Javendravihara, built up by the maternal uncle of Pravarasena who ruled towards the later part of the sixth century A.D. Hiuen-Tsiang put up in this vihara which seems to have been in the vicinity of the Jamia Masjid in the city of Srinagar. 

PATRONAGE BY KARKOTAS:

Buddhism witnessed a fresh efflorescene in the time of the Karkotas(600 to 855 A.D.) Though not Buddhits themselves,the Karkota  extended their patronage to the faith in rich measure. Hieun-Tisang’s visit to Kashmir is usually placed in the time of the first Karkota ruler, Durlabhavardhana. He also patronized the faith as is clear from the hospitality he showed to the Chinese pilgrim. Besides honouring him with a great personal welcome and introducing him to the Buddhists and other celebraties in the land, he lodged him in the palace with twenty scribes at his disposal to copy the sacred texts. He was also given five attendants to minister to his personal needs.Towards the close of Durlabavarhana’s reign Kashmir was  visited by another distinguished scholar, Thonmi Sambhota, Minister of Tibet’s first great ruler Sronbtsam-sgampe. He stayed here for a number of years for study and on his return gave his native tongue a script based on the Sanskrit (Nagri) script, then in use in the valley.At that time Kashmir was a powerful kingdom receiving tribute from Taxila (Rawalpindi District), Urasa (Hazara) and Simphapura (Salt Range Region), besides Rajouri and Poonch. Buddhiam,though prevalent in all these dependencies was, however, in a state of decline. But in Kashmir itself there were over a hundred monastries ( including the four Ashokan stupas already mentioned) in which about five thousand  monks lived. The faith, received a further fillip in the time of Durlabhavardhana’s illustrious grandson Lalitaditya (699-736A.D).

LALITADITYA:

                                                                                                                                                                                                                                       Lalitaditya Lalitaditya considered as the greatest of kashmir’s ancient rulers, was a mighty warrior and a great builder. His military exploits ranged from Bengal in the East to Saurashtra in the West and from the Deccan in the South to the Central Asian deserts in the north. From the conquered territories, Lalitaditya brought both riches and talent. These were pressed into service to enhance the glory of his native land. Some of the most magnificient buildings ever built in  Kashmir were put up by him in his new capital Parihasapora near the confluence of Vitasta (Jhelum) and its principal tributary, the Sindh, about 20 kilometers to the north of Srinagar. These include a big Vihara and a magnificient chaitya. The latter housed a colossal image of the Buddha which the King had brought from Maghad. This was latter replaced with another massive copper image of Lord Buddha when one got from East India, was given to his Tokhharian Chief Minister, Chankuna, for being placed in his vihara which contained a number of golden images of the Buddha. Some of the other Ministers and countries also erected Buddhist structures.The fillip which the faith received in the time of the Karkotas is evident from the fact that the number of monastries in the Valley was over three hundred as against a hundred or so that were in existence at the time of Hiuen-Tsiang’s visit. 

DECLINE:

Buddhism lost its ascendancy in Kashmir with decline of  Karkota rule, but the valley continued to be a seat of Buddhist learning for some centuries, attracting scholars from  neighbouring countries, especially Tibet, and supplying teachers and translators to that country. Some  Kashmiri monk-scholars who traveled south, came to occupy high positions at the far-famed Buddhist Universities of Nalanda and Vikramashila. Buddhism  as a separate cult had passed into meridian long before the advent of Muslim rule in 1339 A.D. But one does come across refrences to the Buddhists  during the time of early Muslim rulers in the valley. One of the Principal Ministers of Sultan Zain-ul-Abidin (1420-70 A.D) was a Buddhist named Tilakacharya.

BHUDDIST INFLUENCE:

As already noted, Buddhism came to Kashmir early in its eventful career and continued to be a living faith in the valley for 1500 years.  Inevitably, therefore, it had its impact on the people living in the valley, their mode of worship, thoughts and beliefs etc. Kashmir too had its contribution to make to the faith more popular.Bhuddism is a religion based on equality and brotherhood of man. As such it had a most chasetening effect on the people. The influx of Buddhists into Kashmir in the time of Ashoka resulte in wiping out of cast distinctions, so much so that his immediate successor who was a shiavite had to appoint as his councellers persons of high castes from outside the valley. Bhuddist influence in the time of the Kushans was so great that people give up the traditional rites and customs. But no coercion was used. All this was the result of the example set by the Buddhist monks and their preachings.The Buddhist Council held by Kanishka represents an important Landmark in the history of Buddhism for its marks the rise of what may be called Sanskrit Buddhism. Since then Sanskrit became the language of Buddhist thought and  discussion all over the north. This meant the dominance of those who had the mastery  over language. In other words, the Brahman converts, gradually and imperceptibly the Hndu theistic concepts began the creep into Buddhism. For, though ardent Buddhists, the Brahman converts could not divert themselves entirely to their polytheistic background. The result was that before long Buddhism also developed a sacred pantheon of gods like Hinduism. The  traditional gods were fitted into the new religion. The Buddha himself was deified as a God. Gods like Avalokitesvare and Manjursi were also crested and chaityas (temples) were erected in their honour.

NOTABLE MONASTRIES:

In the course of time, Kashmir came to have a large number of  Buddhist viharas (monasteries), chaityas and stupas. Refrence has already been made to some of them. One of the most important monasteries was at Harwan, about 3 kms, above the famous Shalimar Garden on the north eastern bank of the Dal Lake where Nagharjuna lived. Excavations carried out at a place some years back have brought  to light the base of a medium-sized stupa in a rectangular courtyard, a set of rooms, possibly for housing the monks, and a large chaitya. The chaitya comprised a spacius rectangular anti-chamber and circular sanctuary behind it. Another important monastry was at the foot of the Shankaracharya hillin Srinagar, on its south. This enjoyed great sanctity as it contained a tooth-relic of the Buddha. The sacred relic was later carried away by Harshavardhan of Kanauj. Still another big monastry lay in  the side of the mountain above village Khonamoh, situated about 20 kilometers away from Srinagar.These big monastries comprised several spacious buildings and housed hundred of monks. The sites for the monastries were carefully chosen. Almost all of them were by the side of some hill or mountain, amidst  beautiful natural surroundings and commanding panoramic view of vast stretches of level ground in front.

CO-EXISTENCE OF FAITHS:

Buddhism came to Kashmir at a time when Shaivism of a kind, including worship of the Naga deities, was in vogue in the Valley. But the faith soon  found itself completely at home. Thereafter , the two  faiths co-existed in peace and amity. Quite a few rulers extended their patronage to both of them. The pace for this was set by Ashoka who erected two Shiva temples in addition to numerous Buddhist structures. His large-hearted munificence was amply reciporated by some of the later Hindu rulers, notably Lalitaditya. Two or three early Muslim rulers are also known to have put up Buddhist structures. For example, Sultan Zain-ul-Abidin got two beautiful viharas contructed one of them on the bank of Vitasta in Srinagar. 

BUDDHA WORSHIP:

Buddhist impact on Kashmir was so great that the Buddha was accorded an honoured place in the Hindu pantheon long before this was done else where in the India. Worship of the Buddha is enjoined upon the Hindus of Kashmir  in the Nilamat purana which gives an account of the pilgrimages, shrines and rituals etc. in ancient  Kashmir. According to this ancient text, the Buddha’s birthday on  Vaisakhappoornima was to be celebrated  in a befetting manner. On that day the  Buddha’s image was to be installed in Chaityas or temples after bathing it in scented water rendered holy with  different herbs (aushadhis) and jewels (ratnas). Thereafter, worship was to be offered to it in accordance with the instructions of the Sakyas i.e. Buddhists. On this occasion the wall of the temples and the Chaityas were to be decorated with paintings and people were to dance and sing. Gifts of food, clothes, cows, books etc were to be made to the Buddhists.

IMPACT ON PEOPLE:The rise of the Mahayana and tantricism, in which Kashmir made no small contribution, helped to bring the two faiths very close to each other. The peaceful co-existance of Himduism and Buddhism, for many centuries, led to the development of many common triats and practices.Circumbulation of shrines and temples continues to be vary common among the Hindus of thevalley to this day. The  use of the rosary extends to the holy man  of other faiths also. So about relic worship. Every year lakhs of Hindus and Muslims pay homage to their respective sacred relics enshrined at different places in the valley.The influence of Bhuddist Dharanis-mystical formulas or diagrams ascribed with magical powers, can similarly be traced in the widespread use of charms and amulets among followers of all religions  in Kashmir today. The enlightened philosophy of the Bhudda has not been without its impact on the non-Hindus of Kashmir. We have already noted that how some of the Muslim rulers and their  nobles erected mathas (convects) and viharas. According to  the author of Cambridge History of  India, the great Zain-ul-Abidin shared Akbar’s scruples with regard to the taking of life; forbade huntage; and abstained from  flesh during the month of Ramzan. Even now some Muslims in different parts of the Valley abstain from meat on the anniversaries of some of their saints known as rishis.Last but not the least, strong Buddhist influence on the people of the valley may be seen in the  qualities of tolerance, fellow feeling, compassion and charity that still form the distinguishing features of the Kashmiri Character.