Vikramshila
The Lost University !
The ‘Silent Pages’ of Indian History include several mysterious chapters, of which some, though seemingly latent, often contain such lasting traces that allow revelation even centuries past erosion from common memory. One such chapter is the saga of Vikramshila, the erstwhile University i.e. ‘Mahavihar’ (Large Monastery), which was once internationally famous for its spectacular intellectual activities, but, later forgotten even in the very land of its origin, following brutal destruction at the hands of the invading Turushkas (Turks), sometime around the end of the 12th century A.D. Despite physical decimation by the invaders, who made utmost efforts to obliterate any traces of the great centre, Vikramshila, however, still survived spiritually in the collective memories of the Tibetans, who fondly remembered it for having been the original seat of Dipankara Atisa Srigyana, one of their most revered teachers, having reached their kingdom only after painstaking efforts and persuasion by specially dispatched monks carrying the invitation of the then King (around 1042 A.D.). Thus, due to such past importance, efforts were made by several scholars from the mid 19th century onward, for actual physical identification of the erstwhile site. In the process, old and dilapidated texts, lying forgotten in the distant hills and monasteries of Tibet, were translated and analyzed over years for crucial leads. Gradually, through prolonged historical research, which was followed by actual field excavations, the remains were finally traced.
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| Entrance to the Main Monastery, Excavated Remains of Vikramshila, Image from May, 2017 |
Natural
Beauty and Antiquity
To appreciate the past magnificence of Vikramshila,
imagination should be taken back in time to the days when monks, from the high
mountains of Tibet, in pursuit of true knowledge, were making tremendous
efforts to surpass arduous routes in order to reach the banks of the Ganga in
Bihar. Even as the forested hilly region, which marked the location of the
great centre, must have looked much different in those days, it still possibly
retains parts of its original natural beauty as gazing at the panoramic surroundings near
the banks of the mighty river flowing northwards and thus worshipped for being
‘Uttarvahini Ganga’ near Kahalgaon[i], in Bhagalpur, Bihar, even today, is an
experience in itself. Standing here, one should not be surprised if the mind
were found to wander and embark upon a mesmerizing journey into fantasy,
rendered awe-struck by the extraordinary beauty of the surroundings. This ‘Wow’
impact is furthered by the realization that such rendezvous has continued since
the most ancient times, with the unique region having been frequented as a
favourite travel destination, especially by those more spiritually inclined.
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| Boat Ride to the Three Hills, Kahalgaon, Image from March, 2016 |
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| View from the Third Hill, Kahalgaon, Image from March, 2016 |
The hills in the vicinity were famous as abodes of sages
and mendicants in the ancient past and certainly continued to be so in the
early 7th century A.D., when Hieun Tsang, the Chinese traveller, while exploring
the ancient city of Champa[ii], remarked “To the east of the city 140
or 150 li, on the south of the river Ganges, is a solitary detached rock,
craggy and steep, and surrounded by water. On the top of the peak is a Deva
temple; the divine spirits exhibit many miracles (spiritual indications) here.
By piercing the rock, houses have been made; by leading the streams (through
each), there is a continual flow of water. There are wonderful trees (forming)
flowering woods; the large rocks and dangerous precipices are the resort of men
of wisdom and virtue; those who go there to see the place are reluctant to
return”. Later, Tibetan monks like Nag Tcho (1039 A.D.) and Dharmasvamin
(1234 A.D.), too described the scenic aspects and also left behind interesting
accounts of difficulties then faced by travellers in crossing the Ganga, as the
dangers arose not only from the then prevailing outlaws, but, also from the
presence of numerous violent crocodiles.
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| Second Hill, Kahalgaon, Image from March, 2016 |
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| Ascending the Third Hill at Kahalgaon, Image from March, 2016 |
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| Monolithic Rock-Cut Temple, 9th century, Third Hill, Kahalgaon, Image from March, 2016 |
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| Site of Gupta age brick temple with remains of earlier temple used in a modern construction at the Third Hill, Kahalgaon, Image from March, 2016 |
Scanning through the ‘Silent Pages’, the natural
beauty is seen to have attracted the attention of visitors in later centuries
as well. One marks the reminiscences of William Hodges, who upon visiting the
region between 1780 to 1784, remarked[iii] “The
country about Colgong is, I think, the most beautiful I have seen in India. The
waving appearance of the land, its fine turf and detached woods, backed by the
extensive forests on the hills, brought to my mind many of the fine parks in
England; and its overlooking the Ganges, which has more the appearance of an
ocean at this place than of a river, gives the prospect inexpressible grandeur.”
Later, on 28th October, 1810, during survey of the then
Bhagalpur[iv] district,
Francis Buchanan too was surely captivated by the “naturally very beautiful
country, being fine swelling land, finely wooded, with several hills
interspersed, and occasional views of the Ganges”. William Franklin, in January, 1813, also appreciated the ‘country
abounding in rich and truly romantic scenery, in a high state of
cultivation’.
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| View of the Ganga at Bateshwarsthan, Image from March, 2016 |
Even as the woody patches along the river have largely
disappeared with the passage of time, my observations too were largely similar
during my first visit on 16th January, 2005. Then posted as an
IPS probationer, learning the basics of policing in Bhagalpur, I got so
fascinated by the beauty, calm and serenity of the surroundings, especially
near the banks of the river at Bateshwarsthan, right from the first visit, that
they gradually converted me into a regular visitor during my subsequent
stay. Years
later, long after those nostalgic days of 2005, I specially made another revisit
to refresh former memories on 27th March, 2016, and
fortunately, thereafter, the visits have continued regularly since May, 2017,
onwards, when I got posted in Bhagalpur again, though this time in a different
capacity, as the DIG. The repeated visits have always enriched my knowledge
base and have successively left the mind more craving than ever for another
revisit.
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| Photograph from a visit to Vikramhila in July, 2005 |
Antiquarian
Remains from Kahalgaon to Patharghata
Remains of considerable antiquity are noticed right
from the river banks at Kahalgaon, where commences a boat ride towards the
group of three magnificent riverine hill islands located nearby. Towards the latter
half of the 18th century, when the British were taking over the vicinity and
making regular travels to and from the ports near Kolkata (then Calcutta),
these hills were infamous as hideouts of waterborne bandits, who often attacked
boats navigating in the vicinity. Nevertheless, they possibly also still retained some of the original spiritual fervor,
as some unknown Sufi saint was noted as residing near the remains of the damaged brick temple,
dating back to the Gupta period. In the present day when they are not as famous
as they probably may have been in historical times, it is interesting to note
that they are still in use by at least two groups of Hindu
ascetics for residence and meditation, and also attract pilgrims, thereby
continuing the ancient tradition, which seems to have survived despite the
adversities encountered in the course of time. Standing upon any of these
hills, as one looks upstream towards the horizon, the Patharghata[v] hill
located about
4-5 miles straight
across, and, wherefrom the ‘uttarvahini’ river seems to be changing
course eastward towards the sea, is noticed most prominently. Even as
Cunningham identified these three hill islands[vi] as having been the spiritual site
described by Hieun Tsang, perhaps as one moves northward along the river and
explores the ancient sculpted panels on the rock-face at Patharghata, it is
then that the probable description of the Chinese traveller gets truly felt.
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| "Malla Yuddha" Sculpture on Rock-face at Patharghata, Image from March, 2016 |
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| Krishna Lifting Hill in Sculpture on Rock-face at Patharghata, Image from March, 2016 |
At Patharghata, several rock cut caves and panels on
the rock face which detail scenes from the Mahabharat, stylistically ascribed
to the Gupta age, mark it as once having been an abode of mendicants immersed
in deep meditation. Considerable brick remains atop the hill probably are also
suggestive of the existence of a monastic establishment in a later period. The
historical remains include the temple named ‘Bateshwarsthan', which is still
popular among local pilgrims and estimated to have been highly revered
particularly during the rule of the Palas and the Senas, as evidenced from the
various sculptures lying scattered in and around the temple along with several
inscriptions. From the remains, the spiritual significance of the site in
ancient India, is well felt and similarities with the description of Hieun
Tsang make one to surmise that the group of three hills met earlier in the
river may have actually served only as the starting point or probably as an
extension of the revered spiritual centre which culminated with its epicentre at Patharghata.
Wondering about the reasons for such fame, a positive clue is obtained from the
detailed research work of Franklin, who, in 1811-13, while on an exploratory
drive to locate the possible ancient site of ‘Palibothra’ (Patliputra in Greek
literature i.e. modern Patna), had probably visited Patharghata and found the
earlier Sanskrit name of the site as ‘Sila-Sangam’, still concurrent and signifying the junction near
the rocks of the rivers Ganga and Kosi, which even then was displaced about 5
miles further east.
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| Protected Remains at Patharghata, Image from March, 2016 |
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| Cave at Patharghata, Image from March, 2016 |
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| Buddha preaching Sculpture at Patharghata, Image from March, 2016 |
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| Sculptures on Rock-face at Patharghata, Image from March, 2016 |
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| Sculptures on Rock-face at Patharghata, Image from March, 2016 |
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| Patalpuri Cave, Patharghata, Image from March, 2016 |
Franklin is noted to have relied upon the descriptions
contained in the Uttar-Purana and Chore Punchasica written by
Chore Kubi Pandit, which while describing the reign of Rajah Gundh Merdun, who
founded his capital city of Raj Dhani Indrasun at one coss from the hill of
Bateshwar, ascribed to Bikram Samvat 1445 (1388 A.D),importantly
mentions a tradition regarding worship of the Mahadeva by an assembly of the devatas (Gods)at ‘Sila-Sangam’, thereby attesting to the sanctity of
the site. Interestingly, Nundolal Dey, who visited later around 1909, however,
could find no traces of the earlier Sanskrit name surviving. As local memories
of the past continue to fade very fast, even Patharghata now is not a very
familiar name locally and people address the whole site simply as
Bateshwarsthan. Perhaps, the actual name of the site with such ancient
ramblings beckons more importance, since originating from here, and
interspersed by several hillocks forming the last stretch of the hills of
Rajmahal, are scattered ancient and medieval mounds, both small and large
containing remains which once formed parts of the famous Mahavihar, confirmed
by continued excavations between 1961 to 1981, respectively by the Patna
University and the Archaeological Survey of India, as being the largest
excavated single monastic complex in India so far.
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| Sculptures lying scattered at Bateshwarsthan Temple, Image from March, 2016 |
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| Fragmented Sculpture at Bateshwarsthan, Image from March, 2016 |
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| Avalokiteswara Sculpture at Bateshwarsthan, Image from March, 2016 |
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| Sculpture at Bateshwarsthan, Image from March, 2016 |
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| Vishnu, Bateshwarsthan, Image from March, 2016 |
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| Tradition of Worship continues at Bateshwar Sthan, the Sila Sangam or Vata Parvata temple, Image from March, 2016 |
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| Bateshwarsthan Temple, Image from March, 2016 |
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| Inscription at Bateshwarsthan, Image from March, 2016 |
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| Nepalese Inscription on a Bell, Bateshwarsthan, Image from March, 2016 |
The rediscovery of Vikramshila
The rediscovery of what today is accessible to the
modern tourist easily upon the purchase of tickets from the counter, was never
easy due to its almost total decimation having been noted even contemporarily
by Dharmaswamin, the Tibetan monk, who visited around 1234 A.D., only to find
the site totally razed to the ground with its foundation stones having been
thrown into the Ganga by the invading Turushkas. Vikramshila was last seen
existing in the time of his elder Chag dGra-bcom, (1153-1216 A.D.) and Pandita Sakyasribhadra
of Kashmir (1145-1225 A.D.), and thus is believed as probably having been
destroyed around the end of the 12th century. The impact of the destruction was
so complete that as the remains gradually crumbled and lied unattended under
the debris, traces were obliterated even from collective local memory and
tradition. The challenges in identification of the site were also enormous
since literary accounts too were rather meagre when compared to those for the
Nalanda University. However,
from Tibetan
sources like
the writings of Lama Taranath (1575-1634 A.D.), the Tibetan Tangyur[vii], a text
entitled ‘Guru Guna Dharmakara’ along with the travel accounts of the
Tibetan monks Nag-Tcho and Dharmaswamin, and other sources including but not
limited to the two inscriptions discovered from the monastery of Tabo in Spiti,
by Mr. Franke, and some Sanskrit texts like Sarangdhara Srotra Tika[viii] and the Vrhat
Svayambhu Purana[ix], the
pen picture of then Mahavihara ascribed as having been founded to the north of
Magadha, on a hill on the southern banks of the Ganga, by the Pala ruler
Dharmapala (783-820 A.D.), was reconstructed.
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| The Main Monastery, Vikramshila, Image from July, 2005 |
From the Historical accounts, the Mahavihar was
noticed as having been one of the largest Buddhist universities of early
medieval India which accommodated more than hundred teachers and about one
thousand students, all of whom were carefully and specially selected only after
rigorous intellectual examination by the 6 doorkeepers. It offered several
subjects like theology, philosophy, grammar, metaphysics, logic along with
tantrism as the most important branch of learning. With accounts of it having
been the main administrative centre for other monasteries including Nalanda in
the time of the Palas, it seemed apparent that such a magnificent institution
should have left its large surviving remains like those of the contemporaneous
ones at Somapura, Odantapuri and Nalanda. However, unfortunately, the location
of the site remained a subject of conjecture among archaeologists and
historians almost till 1960, when scholars from the Patna
University like Dr. B. P. Sinha and Dr. R. C. Prasad Singh came up with
confirmatory opinions[x].
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| Excavated Remains of Vikramshila, Image taken in July, 2005 |
The story of the rediscovery of the remains of
Vikramshila begins with Buchanan, who noticed them on 16th January,
1811, during his second visit in the vicinity and should actually be credited
for having been the next recorded visitor, centuries after Dharmasvamin[xi]. With
the region
having
gradually shaded into oblivion, even locals had no idea about the ruins which
they called as ‘Dorohor’ (i.e. Heritage).Buchanan, unable to appreciate their actual purpose, guessed
them as having been ‘a Rajah’s house’ and “always a round hill
perhaps fifty feet in perpendicular height; but without digging it would be
impossible to determine positively whether or not it may not have been a
building. If it has been a building, it, in all probability, has been a solid
temple, no house in decay being capable of leaving such a ruin. There are traces
of a square fortification round it, and the surface of the earth within that is
covered with broken bricks. Many squared stones, one very long, are lying in
various parts of the vicinity.” C.E.A.W. Oldham, commenting upon Buchanan’s
journal in 1929, perhaps rightly suggested the possibility of the site, then
unknown to any archaeologist and missing from the survey maps of the time, as
possibly representing the ruins of the great centre, with the solid temple
probably representing a stupa, and desired for exploration trenches to be dug for further confirmation.
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| Entrance, Excavated Remains at Vikramshila, Image from March, 2016 |
Till Oldham, earlier efforts could not hit the bull’s
eye. Cunningham[xii], way back
in 1872-73,
had wrongly identified the remains at Silao, a small village six miles to the north of
Rajgir, as having been the actual site, perhaps, having missed the descriptions about it’s foundation on
the banks of the Ganga. Rahul Sankrityayan, who obtained several details during
his long wanderings in Tibet was perhaps close when he
identified the birthplace of Dipankarajnanasri mentioned in a Tibetan text[xiii] at
Sahore in Bhangal district with modern Sabour in Bhagalpur, but wrongly proposed
Sultanganj, in the same district and also containing ancient Buddhist ruins
near the Hindu ruins on the 2 hills named as Jahangira, within and near the
Ganga, as the site. Such identification was soon discarded following the
comments of Nundolal Dey in 1909, since the hill at Sultanganj was located in
the middle of the river and insufficient to hold the gathering as mentioned by
Taranath and further since it hardly had any Buddhist traces, while prominently
displaying sculptures of the Hindu pantheon. Dey closely suggested Patharghata as
representing the site since Buddhist sculptures were seen scattered along with
ancient Hindu remains and further since sufficient space atop the hill, which
presented an elevated plain, matching the descriptions of Taranath, was
available for the congregation of men. He also identified Patharghata as having
been the same as described by Hieun Tsang and proposed that the earlier Hindu
sacred places were probably appropriated by the Buddhists for the establishment
of Vikramshila. Regarding the earlier name of the site of Patharghata, perhaps
conjecturing from the work of Franklin, he hypothesized that the ealier name of
the site as Sila-Sangama could have been derived from Sila-Sangharama, which in
turn represented the abbreviated form of Vikramshila-Sangharama.
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| Gallery along the Entrance, Excavated Remains at Vikramshila, Image from March, 2016 |
Dr. R. C. Prasad Singh, later, in 1960, also rejected
the identification of Sultanganj as improper and identified Antichak village, not very far from Patharghata and seen
to be surrounded by ruins of brick structures from three sides, i.e. east,
south and west, with the ancient bed of the Ganga to its north in east-west
direction, the seat of the University. The proposal of Antichak initially seemed
suspicious since descriptions of its location on the top of a
hillock on the right bank of the Ganga in Magadha, were found difficult to
correlate. However, Dr. Singh perhaps rightly explained that such past
descriptions could be appreciated at the site seen to be enclosed by two hills
named as Garbardhan on the south and Patharghata on the west,
which were on the right banks of the Ganga and exhibited foundation walls.
Furthermore, since the land lying between these hills was covered with mounds
of brick structures and tank depressions, he suggested that the whole area from
Lallapur in the east and Patharghata in the west, Antichak in the north and
Garbardhan hill in the south formed the University township with its colleges
being located at some distance to each other. Field excavations commenced soon
thereafter at Antichak, resulting in what we presently witness as the
‘excavated remains of Vikramshila’.
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The Story of Vikramshila
Unfortunately, even as not much information has
survived in local memoirs or traditions, life still gets infused into the vast
excavated remains when one reads earlier accounts like those of Lama Taranath
and Nag Tcho. While Taranath has narrated the developments in a timeline along
with the names and important details of the principal teachers and the ruling
monarchs, Nag Tcho has highlighted the importance of the institute and detailed
the story of efforts made by Tibetans to persuade Atisa to proceed to their
kingdom, in order to reformthe Buddhist faith,then practiced. Reconstructed
from such accounts, the story of Vikramshila[xiv]begins in the
times of Dharmapala, understood to have been a devout Buddhist, who
during his reign not only constructed the Mahavihar, but also another 50 centres
for the spread of the doctrine, of which 35 were exclusively meant for the
study of the prajna-paramita. Located atop a hill on the right
banks of the Ganga in the north of Magadha, the Vihar is said to have contained
a total of 108 temples within boundary walls. The main central temple housing a human-size statue of the
Mahabodhi was surrounded by 53 smaller Guhya tantra temples and 54 others. In
the initial days of the monastery, 114 persons, namely 108 panditas and the
Bali-acharya, Pratisthana-acharya, Homa-acharya, Musika-pala, Kapota-pala and
the supervisor of the deva-dasas, were provided with sufficient provisions. A
monthly festival was also organised for Buddhist
devouts, who were also rewarded with excellent gifts. Interestingly, Nalendra i.e.
Nalanda, probably lost its earlier position of prominence, as the chief of
Vikramshila is learnt to be in charge of the affairs of the former.
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| Votive Stupa Complex, Excavated Remains at Vikramshila, Image from March, 2016 |
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| Excavated Remains at Vikramshila, Image from March, 2016 |
It is pertinent to recall some important personalities
who constituted and developed the University as a centre of excellence as the narrative proceeds in
ascending timeline. Among the initial luminaries was Mahacharya
Buddhajnanapada, who also served as the Vajracharya, soon after
consecration of the Mahavihar and extensively preached the five tantras, namely
the Samaja, Mayajala, Buddha-samayoga, Candra-guhya-tilaka and Manjusri-krodha
along with special emphasis on the teachings of the Guhya samaja, which thus
widely spread. Famous for a miraculous divine source of wealth which was
extravagantly spent in pious acts, he induced the ruler Dharmapala towards the
performance of a major homa that continued for several years for the dynasty’s
longevity. Upon completion, he predicted that 12 of his successors would rule
as kings, with up to 5th descendant in particular having many
countries under subjugation with the spread of Buddhism. In those days, certain
Sravakas from Sri Lanka were being considered for punishment by the king since
they had challenged Vikramshila’s teachings as being opposed to the Mahayana,
but, were however, saved upon intervention of the acharya, indicating his
having started the tradition of eminent scholarship at the Mahavihar. Several
of his disciples gained wide fame and included the likes of Prasantamitra, an excellent pandit of the Abhidharma, Prajna-paramita and the
three Kri-yogas, is said to have controlled the yaksha Yamari
through meditation, and constructed a monastery called Amrtakara with his
assistance to the south of the Nalanda; Kshatriya Rahulabhadra, who
delivered sermons on the Guhyatantra and built a large temple in the Dravida
country; Buddhaguhya and Buddhasanti, who were adept in
the three tantras and went to the Potala hill and Mount Kailasa (Ti-se) on the
Himalayas for meditation after attaining siddhi. As their fame spread, the Tibetan king Khri-sron-lde-btsan
had sent Manjusri of dBuss and others to invite Buddhaguhya, which though
refused did indicate importance gained by scholars from the Mahavihar, soon
after its establishment.
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| Monastic Cells, Excavated Remains at Vikramshila, Image from March, 2016 |
During the following 52 year reign of Mahipala,
son of Vanapala and grandson of Dharampala, the Mahavihar prospered further
under luminaries like Anandagarbha[xv],
Madhyamika-prasangika Asvaghosha[xvi], Parahita,
Candrapadma and others. During his son Mahapala’s 41 year reign, even as the king allowed Vikramshila
to retain its earlier position, he also established some centres in Nalendra,
Somapuri and Trikatuka monasteries and mainly worshipped the Sravaka sangha
numbering about 500 in Odantapuri along with another 500 in its new annexe at
Uruvusa. Among other luminaries of the time was Jetari,a pandit at Vikramshila,
born to Brahmin Gambhirapada and his wife, earlier a queen. After Mahapala, his
son Shresthapala,who ruled for 3 years, died without any
significant contribution and is thus not counted amongst the 7 Palas. As the
younger son of Mahapala then had still not achieved the age of 17, his maternal
uncle Canaka ascended the throne for the intervening period.
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| A Visit to Vikramshila in March, 2016 |
Canaka, whose reign lasted for 29 years, though not counted
among the ‘Seven Palas’ because of his separate descent, however, had a very
significant contribution. Most importantly, the designation of the 6 Doorkeeper Scholars was introduced and entry of new
scholars into the colleges was allowed only after rigorous intellectual
examination by them. He probably was a good military commander as well, having
won victory over the then Turuska king, who had revolted along with his army
from Bhamgala. The famous victory has been identified with miraculous
connotations by Taranath, since it is stated that when the Turuskas from
Bhamgalas came to war in Magadha, the Bali-acharya of Vikramshila
prepared maha-bali for Acala, which upon being put in the
Ganga had the effect of drowning many enemy boats, thereby resulting in victory
and restoration of peace in the kingdom.
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| Terracotta plaques, Excavated Remains at Vikramshila, Image from March, 2016 |
Next, Bheyapala, who reigned for about 32
years, maintained the older tradition, but, did nothing significantly new and
conferred patras on only 70 panditas of Vikramshila. The 6 door-keepers passed
away during the first half of his reign and thereafter the most illustrious
alumnus of the Mahavihar i.e. Dipankara Srijnana, also famed as Jo-bo-rje dPal-ldan Atisa (prabhu sri atisa),
was invited to be the upadhyaya of Vikramshila. An account of Atisa appears in
place before continuing the story further.
Buddhism in Tibet
The story of Vikramshila’s Atisa
To understand the importance and impact of Atisa’s
mission in Tibet, which fully indicates the strong cultural bonds between the
two neighbours, the story should begin with the introduction of Buddhism[xvii] in the Himalayan kingdom. Around 640
A.D., Buddhism got introduced in Tibet as a result of the marriage of the then
king Srong-tsan gampo with two Buddhist princesses from Nepal
and China (i.e. Kimshing Konjo, daughter of the Chinese
Emperor Tai-tsung, and daughter of King Amshu Varma of
Nepal).As the duo influenced the king towards Buddhism, Tibetan laws based on
10 commandments of the Buddha were introduced. As the King sought more
authentic knowledge, he dispatched scholarly teams to India and later
introduced the first written Tibetan script. This first phase of Buddhism
continued along with the earlier Bon and tantrik practices till around 823
A.D., when two Indian scholars namely Santa Rakshita, a native of
Gaur, the seat of the Palas, then the High Priest of Nalanda, and his
associate Padma Sambhava, a native of Udyana, visited Tibet upon
the invitation of King Thi-srong-deu-tsan. They formally introduced
Buddhism, which thereafter replaced the earlier Bon as the state religion. They
were received with due honours by the Tibetans who named Santa Rakshita
as Acharya Bodhisattva. On being appointed as the High priest by
the king, the system now known as ‘Lamaism’ was introduced by Santa Rakshita,
who preached the moral and disciplinary part of the doctrine, while Padma
Sambhava, took charge of the Tantrik liturgy.
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| Terracotta Figure, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
As a result of their combined endeavours, Buddhism
started flourishing in Tibet, and kindled a strong desire amongst Tibetans for
learning more from Indian scholars about the original essences of the faith.
Thus, in the 9th century itself, King Ralpachan invited several Indian pundits to
translate Sanskrit works into Tibetan, and the process continued to the 11th
century with the invitation to Atisa, who, born in 980 AD, had
acquired proficiency in the tri-pitakas of the Mahayana, the high metaphysics
of the Madhyamika and Yogacharya schools and the four classes of Tantras at
quite an early age and had at 19, received the sacred vows from Sila Rakshita,
then the Mahasanghika Acharya of Odantapuri, who also gave him the title
of Dipankara Srigyana. A biographical account of Atisa mentioning -
“In the eastern part of India in the country of Sahor, there is the famous
city of Bhagal or Bhangala. Dipankara was born in the family of the king of
this city. His parents were Raja Kalyanasri and Prabhavati. Towards the north
of the Raja Prasada is situated the Vikramapuri (Vikramshila) and the king and
the queen followed by 500 chariots visited the Mahavihara for offering puja
(worship)” and more lies placed in the Tibetan text ‘Guru Gunak
Dharmakara’.
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| Terracotta plaque, Excavated Remains at Vikramshila, Image from March, 2016 |
We learn that Atisa, at 31, on being ordained to the
highest bhikshu order and also given vows of a Boddhisatva by Dharma Rakshita,
decided to visit Acharya Chandrakirti in Suvarnadvipa, the then
greatest Buddhist scholar in the far east. After a strenuous journey via the
Lankan coast, he resided there for 12 years in order to completely master the
original teachings of the Buddha of which the key was believed to have been
possessed by the high priest alone. Upon his return to India, the Magadhan
Buddhists acknowledged him as their chief and upon the request of Naya Pala, he
accepted the post of High Priest of Vikramshila. His influence at Vikramshila
was such that he even actively negotiated peace when Magadha was attacked by the king of Karnya (identified as Kalachuri King Karna or
Lakshmikarna by R.C. Mazumdar[xviii]). Around the same time in Tibet,
King Lha Lama Yes’e hod, a devout who founded the monastery of
Thoding at Tholin (the lofty place) in Purang, made special efforts to invite
Atisa by sending scholars, with a view to reform Buddhism and to clean it from
the admixture of Tantrik and Bon mysticism.
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| Excavated Remains at Vikramshila, Image from March, 2016 |
Rgya-tson-gru Senge of Tag-tshal, initially sent to
Vikramshila with a large quantity of Gold as present, though sympathetically
heard by Atisa, was politely declined. Thereafter, the sad King resent him to
invite some other scholar inferior to Atisa to Tibet. At this time Nag-tcho,
famous for having recorded his accounts of the times and then still a young
monk of Gung-than, had met Gya-tson on the way and begged to
be his pupil, but was asked to wait till his return from Magadha as he had
proceeded with 5 attendants and a small quantity of Gold, barely enough to meet
his expenses for reaching Vikramshila. Unfortunately, Lha Lama died soon after
being captured by some ‘Garlog' king, inimical to Buddhism, while visiting the mines
on the Nepalese frontier to collect more gold in order to invite Atisa. Before
death, he refused an offer of freedom from captivity upon submission of the
Tibetan gold collected for the purpose of inviting Atisa. Thus, to fulfil his
mission even after his death, his nephew Prince Chan Chub (Lha-tsunpa),
around 1039 A.D., requested Tshul Khrim-gyalwa, also named as ‘Vinaya-dhara’
of the family of Nag-tcho, to visit Vikramshila as an envoy
with a large quantity of gold only to again request Atisa.
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| Tibetan Guest House, Excavated Remains at Vikramshila, Image from March, 2016 |
As the third mission commenced, Nag-tcho along with
his 5 attendants had to face several adversities on the way. At the Indian
frontier, they escaped a greedy plot for possessing their gold by way of their
assassination during their stay in a bamboo house. On the next day
they joined a party of the Nepalese prince consisting of 10 men on the way to
Vikramshila and reached the banks of the Ganga, from where they were
transported to the gates of Vikramshila on the other side by a boatman after
dusk. With the gates having been closed for the night, they slept in a
dharmasala nearby and next morning, were led to Gya-tson Senge,
then residing in the house assigned for the Tibetans. There, Nag-tcho was advised
not to immediately pronounce the intended purpose but to firstly stay in the
Mahavihar as a resident pupil of Sthavira Ratnakara, then
influential and also the chief of Atisa, and to gain his confidence by good
behavior and sincerity in studies after offering half an ounce of gold seeking
admission into the monastery.
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| Tibetan Guest House, Excavated Remains at Vikramshila, Image from March, 2016 |
Today, one can only imagine the next morning when
Vikramshila had witnessed a congregation of 8000 monks, also attended by the
ruler Naya Pala and other prominent scholars besides Atisa. Nag-tcho met Atisa
the following morning, and days later informed him about the request of the
Tibetan king. Saddened on learning about the sacrifice of Lha Lama,
Atisa agreed to seek divine guidance which was received from a Yogini at a Buddhist
temple atop a hillock in the great Tirthika (Hindu) city of Mukhena, in the
neighbourhood of Vikramshila, though with the caveat that even though his
proposed visit would be of great service to humanity, it would, however, lessen
his life span from 92 to only 72. Thereafter, he took about 3 years to complete
his pending works and for handing over charge of the monasteries under his
supervision. In those days, life around Vikramshila seems to have been very
interesting as well as mysterious, as Nag-tcho witnessed several miraculous
happenings including such like a tirthika (Hindu) man believed to have been
aged between 300 to 500 years, in a state of suspended animation by breath
regulation, an old Brahmin who revived a dead ten year old corpse of the Raja’s
son by washing it in the river and a pupil of Atisa who practicing occult
powers transformed himself into a wolf and devoured a corpse carried from the
cemetery.
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| Excavated Remains at Vikramshila, Image from March, 2016 |
Atisa initially tried to take leave from Ratnakara on
the pretext of showing the 8 sacred Buddhist sites to the Tibetan Ayusmats, but
could not succeed as he got accompanied by Sthavira Ratnakara and others to
Vajrasana (Bodh Gaya), when Gya-tson Senge fell ill at Nalanda and had to be
carried in a dooly (carriage) back to Vikramshila. On return, he then expressed
his intention to visit Swayambhu Chaitya in Nepal after visiting Mitra Vihara
on the way and that he did not want to take many men along since it was too far
from Vikramshila. Ratnakara then truly understood the purpose of Nag-tcho’s
visit and also appreciated the pure-hearted willingness of Atisa, but in his
parting remarks expressed concern over the departure in a time when the Turuskas
were invading India, as he had the keys to several monasteries, which he felt
would be left in darkness after his departure.
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| Buddha Head, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
Thus, Atisa accompanied by Pandita Bhumi Garbha,
Nag-tcho, Gya-tson Senge, Bhumi Sangha, Virya Chandra and a large retinue set
out for Mitra Vihara, where the monks received him with joy. Gya-tson with his
two attendants, Nag-tcho with 6 and Atisa with 20 attendants set out from there
for Tibet. Near the Indian frontier, at a small vihara, the monks looked upon
his departure as the sign of downfall of Buddhism in India. As the party
reached the sacred place of Arya Swayambhu, Atisa was warmly received by the
Raja and was accommodated in a part of the palace itself. Even as Atisa was
delighted by the very sight of Swayambhu, he was shattered following the sudden
death of Gya-tson, on a relapse of fever. On being convinced by Nag-tcho, who explained
the presence of lochavas (interpreters) who could assist him in his
mission to Tibet, he proceeded further. It was here that he wrote an epistle to
the then King Naya Pala, which has survived in its Tibetan translation.
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| Terracotta Sculpture, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
Thereafter, Atisa after spending some time in the
plains of Palpa, then under the rule of King Ananta Kirti, who also provided a
cordial reception and was presented by Atisa with a special elephant named Drishta-oushadhi,
for carriage of sacred objects, entered Tibet. As the party entered Tibet, they
found 100 horsemen, all decorated with white royal ornamental equipments, under
the command of 4 generals each of whom had 16 lancers bearing white flags with
the remaining escort carrying small Patakas (flags) and 20 white satin umbrellas.
The band consisted of musical reed bag-pipes, guitar and other musical
instruments which with a sonorous but grave music, and uttering the sacred
mantra “Om
Mani Padme hum”,
welcomed him. Here Atisa had the first introduction with the special
drink ‘cha’ (tea), which was presented in Tibetan manner poured in a cup
decorated with the figures of the Chinese dragon, in the presence of Nari-tcho
Sumpa, the King’s representative.
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| Terracotta plaques, Excavated Remains at Vikramshila, Image from March, 2016 |
Spending a month at the residence of Nag-tcho, he
reached Dok Mamolin on the banks of the lake Ma-pham (Holy Manasarovara), where
the news of his arrival spread like wildfire. At this time, the generals sang
the song of welcome like those ministers of King Thi-sron Deu-tsan, who 3
centuries ago had escorted Acharya Santa-rakshita from the confines of India
into Tibet. Singing songs, they proceeded to Thaolin, the royal monastery with
Atisa, always displaying a smile with Sanskrit mantras on his lips, seated on a
horse which ambled gently, and surrounded by his companions. At Tholin, where
another escort of 300 horsemen under 4 generals waited to take him to the
palace, were sounded several musical instruments, the most curious being the
long brass trumpet called the ‘Ragdun’, invented by Lha tsun-pa himself to
welcome Atisa, and therefore known as Lopan Chen Denpai dun, i.e. the trumpet
for inviting the Lopan i.e., Lochava or Pandit.
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| Head of Avalokitesvara, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
Thus the King of Tibet gave the most cordial reception
and commanded the people to receive Atisa’s teachings with profound veneration.
Out of reverence for his deep learning, he gave him the title of Jovo Je
(the Supreme Lord, in Sanskrit Prabhu Swami). At Tholin, Atisa preached the
Mahayana and wrote several works on the principles and cults of the general and
esoteric branches of Buddhism, among which Boddhisatva Pradipa is most eminent.
He revived the Mahayana in Tibet and cleared it of its foreign and heretic
elements. After a residence of 13 years which was distributed over the
different provinces of Tibet, enjoying uninterruptedly the good will and
veneration of the people, he died at Nethan near Lhasa at the age of 73 in the
year 1053 or 1054 A.D. He is still remembered with deep veneration all over
higher Asia, wherever Tibetan Buddhism prevails and was the spiritual guide and
teacher of Bromton (HBrom ston Rgyal-vahi hbyun gnas), founder of the first
grand hierarchy of Tibet.
Vikramshila
after Atisa’s departure in 1042 A.D.
Neyapala, son of Bheyapala, remembered for the letter sent to
him from Nepal by Atisa, reigned for 35 years. Even as we learn of a Turuska
raid earlier in the times of Canaka, the struggle seems to have continued as is
also understood from the remarks of the monks, who considered the departure of
Atisa to Tibet, as denoting the end of Buddhism in India. The account of Prajnaraksita,
the great pandit monk who lived during this period further confirms the
struggle, as having become extremely powerful after meditation for 5 years in a
small holy place near Odantapuri, he once saved Vikramshila from the attack by
the Turuska army. He is said to have made big offerings to Cakrasamvara,
which resulted in the army being struck 4 times by terrible thunder resulting
in the death of many soldiers along with their, and thus intheir repulsion. The
period was also one of debates with the tirthikas in which the monk is said to
have emerged victorious, with the story of him once having cast his magic stare
from the seat of the debate upon 8 tirthikas, who had challenged him in debate,
making 6 of them dumb and 2 blind, only to be released later, being famous. He
passed away later in a forest near Nalanda, where as instructed by him, his
untouched relics vanished after 7 days. Other prominent scholars in this period
included the kalachakra specialist Anupamsagara, and Samkarananda,
a brahmana from Kashmir who was earlier a scholar of the sastras, but later
composed commentaries on the seven treatises, on being so instructed by
Manjusri in a dream.
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| A Visit to Vikramshila, Image from January, 2019 |
Amarpala, son of Neyapala, reigned for 13 years. During this
period acarya Ratnakaragupta was the upadhyaya of Vajrasana.
At the time of his death, his son Hastipala was too young and thus his 4
ministers along with the child ruled for 8 years, whence-forth Hastipala ascended
the throne to rule for 15 years. After him, his co-uterine brother Ksantipala ruled
for 14 years. During the period of these kings Buddhism was nourished as
before, but they did nothing spectacularly significant.
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| Excavated Remains at Vikramshila, Image from March, 2016 |
Ramapala (1076-1132 A.D.),son of Hastipala, though having ascended
the throne at an early age, extended his power widely by virtue of his
exceptional intelligence. Shortly after he became king, the great acharya Abhayakaragupta was
invited to act as the upadhyaya of Vajrasana (Gaya) and after many years, also
appointed as the upadhyaya of Vikramshila and Nalendra. We learn that by
this time, the older tradition of these places had changed and in this period 160
panditas and about 1000 monks permanently resided in
Vikramshila, with even 5000 assembling for occasional offerings.
In Vajrasana, where occasionally even 10,000 Sravaka monks
congregated, about 40 Mahayanis and 200 Sravaka
bhikshus were maintained permanently by the king. In Odantapuri 1000 monks
belonging to both the Hinayana and the Mahayana resided permanently, with occasionally
congregations of even 12,000.Among the Mahayanis of the
time, Abhayakaragupta, whosesastras were in vogue even during the
time of Taranath, was also highly regarded by the Sravakas as an expert in
Vinaya. He has been remarked as having been practically the last among the most
famous great acaryas who fully nourished the law with their scholarship,
compassion, power and wealth.
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| Terracotta with Inscription, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
Ramapala ruled for 46 years, inclusive of some years
after the death of Abhayakaragupta. Before he died, his son Yakshapala was
placed on the throne. Ramapala died after 3 years. After this Yakshapala could
rule for only one year, when his minister Lavasena usurped the
throne. Taranath informs that the Pala dynasty was also called the Surya
dynasty while the line of the Senas was that of the Candras. After Yakshapala
and Lavasena, many were still born in the line of the Palas, but, none of them
ever became king.
Rule of the Senas
Four Sena
kings i.e Lavasena, Kasasena, Manitasena, Rathikasena,
each being son of the former in ascending order, ruled for more than about 80
years even as their exact individual reignal years remains unknown. During
their period, several scholars like Subhakargupta, Ravisrijnana, Nayakapasri,
Dasabalasri and other followers of Abhayakara flourished. To the period
of the last prominent king Rathikasena, belonged scholars like
maha-pandita Sakyasribhadra of Kashmir, Buddhasri of Nepal,
Maha-acarya Ratnarakshita, Jnanakaragupt, Buddhasrimitra, Samghamajnana, Ravisribhadra, Candrakaragupta, and
others, who were famous as the 24 great mahantas. Ratnarakshita, the
Tantra-acarya of Vikramshila, ordained in the Mahasamghika sect, was the most
famous having had visions of many tutelary deities like Cakrasamvara, Kalacakra
and Yamari. It is said that his offerings were directly received by the
dakinis, and his magic stare was powerful enough to immobilize mad elephants.
However, surprisingly, he predicted the fall of Magadha two years in advance
and at the time of the imminent attack, went to the north, with some of his
disciples. His famous magic stare which still could subdue a wild buffalo that
attacked him near Tirahuti, however, seems not to have been strong enough to
repulse the Turuskas, this time. Anyway, after working extensively in Nepal, he
also visited Tibet for a short period.
The Decline of Vikramshila
Taranath mentions that decline of Buddhism had begun
soon after the death of Dharmapala, as the numbers of tirthikas and mlecchas gradually
increased in the kingdom of Bhamgala, in Ayodhya etc, on the north
of the Ganga and in all the regions on the east and west of the Yamuna – from
Varanasi to Malava, Prayaga, Mathura, Kuru, Panchala, Agra, Sagari, Dilli, etc.
Also, though tirthikas became numerous in Kamarupa, Tirahuti, Odivisa, etc.,in
Magadha however, the Buddhists were greater in number than before,
because of the increase of the samghas and yogis. The period was however, one
of confusion with impending attacks of the Turuskas and growing influence of
the followers of the yogi Gauraksha, who have been described as fools by
Taranath for having become the followers of Isvara, being driven by the greed
for money and honour offered by the tirthika kings, and not opposed even to the
Turuskas. Taranath has mentioned about major social
and cultural changes which gradually took place as the rule of the four Senas
progressed, and the numbers of tirthikas and the Persian followers of the
Mleccha view, also went on increasing even in Magadha.
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| A Visit to Vikramshila, January, 2019 |
As mentioned earlier, the threat of the Turuskas in Magadha had
already arrived during the period of Canaka, when the efforts of the Bali
acharya had salvaged the situation. Later, we come across more interesting
accounts of Turuska raids being repelled with one being of the efforts ofKamalaraksita, who empowered by Yamari, had once
thought of holding a gana-cakra in the crematorium of Vikrama.Along with many
Tantrika disciples, they brought materials for sadhana carried by the yoginis,
whenon the way they encountered the minister of the Turuska king of Karna of
the West, who was then proceeding to invade Magadha with 500 Turuskas.
The Turuskas plundered the materials for sadhana, but, however, when
they came near the acharya and his attendants, he in anger threw at them an
earthen pitcher full of charmed water, which immediately generated a terrible
storm with black men seen emerging from it and striking the Turuskas
with daggers in hand. The minister himself vomited blood and died and the
others were afflicted with various diseases, and excepting one, none of them
returned to their country. This made the tirthikas and Turuskas
terror-stricken. Also mentioned is the account of Lilavajra, who
upon hearing the rumour of an impending Turuska invasion, defeated their
soldiers by drawing the Yamari-cakra, by virtue of which on reaching Magadha,
they were rendered dumb and inactive and remained so for a long time and thus
turned away. Later, in the period of Neyapala, who ruled when Atisa departed
for Tibet, the Turuskas were repelled by the efforts of Prajnarakshita,
who is stated to have magically struck them with thunder. The successive
accounts over the years only indicate that a constant strife with different
Turuska hordes on the rampage was underway.
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| Excavated Remains at Vikramshila, Image from May, 2017 |
As the impending threat from the Turuskas increased in
the ever changing circumstances, the king tried his level best to save
the situation and even converted Odantapuri and Vikramshila partially into
fortresses and stationed some soldiers there. While the other centres for
the doctrine in the regions gradually became practically extinct, the number of
monks both in Vikramshila and Odantapuri remained same as during the time of
Abhayakara. After Rathikasena’s death, the few years of Labamsena’s
reign were peaceful. However, soon thereafter the Turuska king called the Moon
(i.e. Chandra[xix])arrived in the region of Antaravedi
in-between the Ganga and the Yamuna, and was assisted by some monks, who acted
as his messengers. As a result, the petty Turuska rulers of Bhamgala and other
places united, ran over the whole of Magadha and massacred many ordained
monks in Odantapuri. They destroyed both Odantapuri and Vikramshila. The
Persians at last built a fort on the ruins of Odantavihara. Local measures were found insufficient in the wake of
widespread confusion and national disunity with the concurrent situation best
described by Dharmasvamin, who visited soon after.
After Vikramshila
With the end of Vikramshila, also ended the
sovereignty of the Senas, who were subjugated by the Turks. Lavamasena’s and
his other successors in the direct family line including Buddhasena, Haritasena, Pratitasena and
others had to obey them and did not have much of actual royal power. After the
death of Pratitasena, their line came to an end. However, we come
across instances when even with their limited power, efforts were being made to
maintain the earlier traditions. From the account left by Dharmasvamin, we
learn about the period of Buddhasena, when Pandita Rahulasribhadra, though
aged more than 90, was still residing at Nalanda, along with about 70 other
monks. Dharmasvamin stayed with him for one year and studied the sastras at
Nalanda, which though ransacked, is stated as still having some live-able
apartments, in which hiding from the Turks, these few monks then tried to
continue the studies. However, on one fateful day, the Turk army,
then stationed at Odantapuri and numbering about 300, reached and looked for
them. While all others escaped, Dharmaswamin hid in the nearby temple of
Gyannatha along with the elder monk and noticed their activities from hiding.
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| A Visit to Vikramshila, Image from January, 2019 |
Taranath has mentioned that after about 100 years of
Pratitasena’s death, Cingalaraja became very powerful in
Bhamgala and brought under control all the Hindus and Turuskas up to Dilli. He
is stated to have converted to Buddhism under the influence of his Queen, and thus
made lavish offerings in Vajrasana, renovated all the temples there and
properly rebuilt the upper 4 storeys of the nine-storied maha-gandola, earlier
destroyed by the Turuskas. He established there a centre for the doctrine under
Pandit Sariputra. Long lived, he also made lavish offerings in the
temple of Nalendra, but did not build any big centre. After his death, 160
years had passed when Taranath was documenting the Buddhist history of India.
After him, no other king of Magadha was known to have promoted Buddhism and
later even when King Mukundadeva of Odivisa occupied most of the territory of the
Madhya-desa, no centre for the doctrine was established. In Odivisa, he
established the temple for the insiders and also a number of smaller centres
for the doctrine. 38 years had then passed since his death. However, Buddhism,
thereafter, vanished totally from its original homeland. India had changed,
only to be revived centuries later !
An
Epilogue to the Story of Vikramshila A
Succession Board of Vikramshila’s Teachers
Had Vikramshila survived decimation from the invading
Turks, there is a probability that it may have survived to this day and would
have been famous as one of the most historical centres of learning in the
world. In such case, the modern visitor upon entering the University would have
been bewildered with its long list of teachers and prominent alumni and with
the magnificent biographies and legends attached to their great personae. As
Taranath’s description allows us to identify the “Seven Pala”, rulers,
remembered prominently for their contribution to the Buddhist faith and
including Gopala, Devapala, Dharmapala, Mahipala, Mahapala, Neyapala (Nayapala)
and Ramapala, it also helps us to create such a succession board of the Chief
Teacher’s of Vikramshila, which would have read as follows.
1.
Buddhajnanapada
2.
Dipamkarabhadra, the first two being from the period of Dharmapala.
3.
Lanka-jayabhadra, who was born and initially educated in
Lanka i.e. Singhala, where he thoroughly studied the Mahayana and later on
reaching Magadha, became a scholar of the Guhya-tantra. He meditated on
Cakrasamvara at Vikramshila and received the vision of the deity. He then went
to the Mahabimba chaitya in the Konkana region, which was unapproachable even
as its reflection could be seen in the sky, and preached the Guhya-tantra-yana
for sometime. Then he became the Tantra-acharya at Vikramshila.
4.
Sridhara,the Brahmin acharya, who was invited to Vikramshila
after heacquired fame as a preacher of the Mahamaya in the south.
5.
Bhavabhadra, who particularly studied the Vijnana-vada and
acquired proficiency in about 50 tantras. He received the blessings of
Cakrasamvara in dream and also had the vision of Tara. He practiced the
Gutika-siddhi and attained success. Later on, he attained success in the
practice of alchemy, which proved highly beneficial for himself and others.
6.
Bhavyakirti, a profound scholar of the Tantrika
scriptures and said to have attained unfettered abhijnana.
7.
Lilavajra, who obtained Yamari-siddhi and probably composed the
Bhairava-asta-vetala-sadhana. Upon hearing the rumour of an impending Turuska
invasion, he defeated their soldiers by drawing the Yamari-cakra as on reaching
Magadha, they became dumb and inactive and remained so for a long time and were
thus turned away.
8.
Durjayacandra,
9.
Krsna-samaya-vajra
10.
Tathagata-rakshita
11.
Bodhibhadra, who was a great scholar of the
Guhya-mantras of both the insiders as well as the outsiders.
12.
Kamalaraksita, a bhikshu in rank and a scholar in all
sutras and tantras and specially in the Prajnaparamita, Guhya-samaja and
Yamari. When he attained siddhi of Yamari in the Amda-giri to the south of
Magadha, he was confronted by various miraculous obstructions. All these
subsided when he meditated on sunyata and the Yamari melted into his heart
making him stronger. Even as he is mentioned to have defeated the Turuskas, by
an earthen pitcher full of charmed water, he performed many other abhicaras,
but for which he could have attained the rainbow body. It is said that the
abhicaras caused some obstacles even for a great yogi like him. This acharya
was a kind teacher also of Jo-bo-rje (Atisa) and Khyun-po-rnal-‘byor-pa. It is
said that in the latter part of his life, he lived in a forest near Nalendra,
fully absorbed in meditation mainly on sampanna-krama.
It is said that except for the first two of the 12
acharyas, each of them acted as the chief of the Mahavihara for 12 years.
After Kamalaraksita, came the 6 Door-keeper scholars, who existed during the reign of
King Canaka and the earlier half of Bheyapala.
1.
Eastern doorkeeper - Acarya Ratnakarasanti-pa.
2.
Southern doorkeeper - Prajnakaramati, a
scholar having the direct vision of Manjusri, who during debates with the
tirthikas, used to get the appropriate answers upon worshipping Manjusri.
3.
Western doorkeeper - Vagisvarakirti,
earlier born as a Kshatriya in Varanasi and ordained in the sect of the
Mahasamghika, is said to once have defeated 300 tirthika rivals who came from
the west and also performed miraculous feats. In the latter part of his life,
he went to Nepal where he lived mostly in meditation, though preaching the
tantrayana at times. Since he had many consorts, most people thought that his
conduct was unbecoming of a monk.
4.
Northern doorkeeper - Naro-pa, who was
later succeeded by Bodhivadra. Bodhivadra, born in a Vaisya family
of Odivisa, a scholar of the Vidya-sambhara, Carya-sambhara and especially of
the Bodhi-sattva-bhumi, having a vision of arya Avalokitesvara.
5.
First great central pillar - Ratnavajra,
born to Haribhadra, the 25th descendant of a famous Kashmiri
Brahman, once defeated in a debate by the Buddhists, he thereafter gained a
profound knowledge of the doctrine and came to Magadha for further studies,
where he meditated in Vajrasana and had the vision of Cakrasamvara, Vajravarahi
and many other deities. The king conferred on him the patra of Vikramshila,
where he mainly expounded the tantra-yana, the seven treatises on pramana, the
five works of Maitreya, etc. After Vikramshila, he went back to Kashmir
where he defeated several tirthikas in debate and converted them to Buddhism.
During the latter part of his life, he went to Urgyana in the west, where he
defeated a Brahmin of Kashmir at Urgyana and converted him to Buddhism and gave
him the name Guhyaprajna. Guhyaprajna learnt the tantra-yana and eventually
attained siddhi and went to Tibet, where he came to be known as the Red
acharya.
6.
Second great central pillar - Jnanasrimitra,
wasa teacher of Atisaand the author of the sastra “Free from the Two
Extremities”. Born in Gauda, he was earlier a pandita of the Sravaka Sendhavas
and a scholar of their Tripitaka. Later, he revered the Mahayana and thoroughly
studied all the sastras of Nagarjuna and Asanga. Once, while residing in
Vikramshila, he directed a novice monk to start immediately for Gayaso as to
reach by next noon, in order to save damage from predicted fire to the temple
at Vajrasan, where a brahmana had invited all the monks with the priests in
charge of the temple of Vajrasana to a seasonal feast. The monk went to Gaya
and met the residents of Vajrasana, half of whom didn’t believe him and stayed
back. When he reached the Vajrasana with the other half, it had already caught
fire and both the interior and the exterior were aflame. They extinguished the
fire with prayer to the deity and thus the temple was saved from further
damage. The acharya arranged for the restoration of the damaged paintings and
the renovation of the wooden structure.
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| Excavated Remains at Vikramshila, Image from March, 2016 |
After the 6 gate-keeper
scholars, there was no continuity in the succession of the upadhyayas for some
years. Then came Atisa. After him, there was no upadhyaya for 7 years. Then Mahavajrasana became
the upadhyaya for a short period. After him one
called Kamalakulisa became the upadhyaya. Next
was Narendra-sri-jnana, who was succeeded by Danaraksita. After
him Abhayakara acted as upadhyaya for a long time, and was succeeded
successively by Subhakargupta, Nayakapasri, Dharmakarasanti and Sakyasri,
the great pandita of Kashmir. After him, the legend of Vikramshila ended.
Field
Excavations at Antichak
Patna University published its long-awaited Antichak
Excavation Report (1960-69), in the year 2005, long after the first phase of
excavations were concluded in 1969. The Archaeological Survey of India which
carried out the more detailed further phase of the excavations from
1971-1981, too was not early when it published the Antichak Excavations-2 only
in 2011, on the occasion of celebration of 150 years of the survey. But,
nevertheless, the story of the longest excavation project in Bihar after Indian
Independence has been well documented. Way back in the winters of 1960-61,
the Department of Ancient Indian History and Archaeology, University of
Patna, under Dr. B. P. Sinha and Dr. R.C.P. Singh, the then Field Director,
commenced the historical excavations at Antichak, with three trial trenches in
one of the mounds. The team was indeed lucky as just in the very first year of
digging, the trenches not only revealed three structural phases of occupation,
but most importantly, yielded a terracotta votive stupa from the middle phase
bearing an inscription, Sri-Dharmadhara…devasya, in the late
Pala script, suggesting the presence of a monastic establishment at the site, and
thereby acknowledging to its excavators that they were on the right track.
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| Excavated Remains at Vikramshila, Image from March, 2016 |
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| Northern Side of the Main Stupa, Excavated Remains at Vikramshila, Image from March, 2016 |
Thus, probably brimming with confidence, as the
University continued in 1961-62, excavations uncovered the massive
stupa structure, with chambers and ante-chambers on either side. On the
northern wing, finely-carved stone pillars were found fallen over the floor of
the antechamber while the floor level of the chamber was found as higher than
the rest and reached by steps, thereby representing three phases of repairs and
reconstructions. An octagonal brick pedestal which earlier held an image was
found in the centre of the northern chamber, with a fallen image of crowned
Buddha of Pala style in bhumi-sparsa-mudra. A lotus-shaped brick
pedestal with floral design in red and black pigment over a white background,
was found in the southern chamber. The floors on either side
of the stupa were found covered with ash and charcoal indicative of a fire.
A pradakshina-path running around the main structure was also identified
along with a headless inscribed figure of Buddha and other objects. In 1962-63, a
chamber with a brick-pedestal carrying an image of Avalokiteshwara and a number
of terracotta plaques representing various scenes were obtained from the debris
overlying the floor. A thick deposit of ash and charcoal was found over
different floors, again testifying to the destruction of the site by a fire.
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| Terracotta plaques, Excavated Remains at Vikramshila, Image from March, 2016 |
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| Main Stupa, Excavated Remains at Vikramshila, Image from March, 2016 |
As excavations continued in 1963-64, they
again confirmed that the whole complex had been destroyed by fire.
Overlying the debris was noticed a new building activity in which the original
door was blocked by a brick wall and a new entrance, approached by brick
staircase, was provided. This may have been the work of some devout who wanted
to continue worship by some sort of building activity over the destroyed
remains, but who had no resources for major repairs nor possibly had the
circumstances in the favour, as the site was subsequently abandoned. Four
terracotta sealings were recovered from a pit resting over the wall of Terrace,
of which three read ‘Sri-Vataparata’ (probably hill of Bateshwarsthan),
the fourth remaining undeciphered. Terracotta plaques representing various
scenes such as Buddha in meditation, lady in toilet, riders, etc. were found
fixed on the walls of terrace which also interestingly included the figure of a
half-male and half-female, possibly representing Ardhanarisvara.
In 1965-66, several other antiquities were found during the
clearance-work of the north-western quadrant of the site, including a drain.
The inner as well as outer walls of Terrace showed terracotta plaques
representing various scenes such as Buddha in bhumi-sparsa-mudra, dharmachakra-pravartana-mudra,
Dhyani-Buddhas, deities like Padmapani and warriors and ladies in various postures.
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| Terracotta plaques, Excavated Remains at Vikramshila, Image from March, 2016 |
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| Terracotta plaques, Excavated Remains at Vikramshila, Image from March, 2016 |
In 1966-67, the Department of
Archaeology and Museums, Government of Bihar, exposed the wall running along
upper pradakshina-patha along with brick pillars and various terracotta
plaques of the Buddha, Buddhist deities, animal figurines and an inscribed
terracotta seal. In the same year, excavation at Oriup, about 2 km
south-west of the Antichak stupa-site, excavation revealed four cultural
periods of which the oldest marked by black-and-red ware, and next by the
occurrence of the NBP ware and its associated fabrics, pointed towards the
further antiquity of the site as earlier than 500 B.C. and contemporaneous with
Champa. The third period was distinguished by typical Pala pottery, and the
latest by the occurrence of the medieval glazed pottery and red ware. In 1968-69, the
most significant discovery was a stone votive stupa, with an inscription on
each of sides in 29 lines, bearing an account of Sahura, a local
ruler who installed a Kirti (possible image or structure)
after emerging victorious over the warrior Sondamna, sent with a large fleet by
the King of Bengal. This was recovered from the debris overlying the
floor of the lower pradakshina-patha in the south-eastern
quadrant.
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| Main Stupa, Excavated Remains at Vikramshila, Image from March, 2016 |
Excited by the preliminary results from the excavation
by the Patna University, and to undertake the work on a large scale, the Vikramshila
Excavation Project was launched by the Archaeological Survey of India (ASI),
under the leadership of Shri B. S. Verma in 1971-72, and
in the first year itself thirty trenches were laid out. In some of the
trenches, laid out on the south and the south-western sectors, a 3m wide
boundary-wall was traced out, which at certain places was found to be robbed of
its bricks right up to its foundation. An ashy layer, found inside the
cells, again confirmed that the building was destroyed by some conflagration.
In the course of clearance of the main stupa it was observed that it had
been built over the ruins of an earlier brick structure, remains of which were
traceable in the north-western corner. From the clearance work were obtained
many detached terracotta plaques, miniature votive stupas and a large number of
fragments of stone images of the Buddha, and the site could be ascribed to the
8th to 11th century A.D. from the inscriptions.
 |
| Two Lions in One Sculpture, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
As excavations continued, in 1972-73, along
with the most outstanding discovery being the magnificent Northern gate and
inner pillared hall (mandapa) having a wide passage with double flights of
stone staircase, the excavation showed a well-defined layout of the monastic
cells, of which 52 were discovered. By 1973-74, fairly large
area had been exposed completely, and in 1974-75, trenches
were laid out on the northern mound, outside the monastery complex, along with
others in the vicinity. Excavation in the northern mound exposed structures of
three phases with the third phase represented by shoddy walls constructed of
stone rubble and bricks, probably robbed from the main monastery. Curiously
enough a few Buddhist deities like Mahakala and Goddess Tara were found to have
been used as building material for the construction of the walls. A number of
sculptures both of the Brahmanical and Buddhist deities were recovered from the
excavation, which included Hindu deities like Mahishasuramardini, Chamunda,
Uma-Maheshwara, Vishnu, Sheshashayi Vishnu, Manasa, Yama Ganesa and Surya, and
Buddhist ones like mutilated Avalokitesvara, Maitreya, Shadakshari-Lokesvara,
Simhanada-Lokesvara, Avalokitesvara, Boddhisatva-Padmapani and goddess Tara,
Avalokitesvara, intricately-carved in black basalt, comparable to the one found
at Somapura mahavihara and bronze image of Buddha. Another interesting find was
a corner-stone carved with two lions having one common head. Excavation in the
north-eastern corner of the monastery exposed the main drain of the monastery,
built of stone slabs, and running below the flooring of the monastic cells,
which after 6-10m took an angular turn to prevent the erosion of the corner and
emerged outside the boundary wall.
 |
| Krishna Sudama, , Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
In 1975-76, clearance of the blocked
northern chamber of the central shrine revealed a huge mutilated terracotta
Buddha, seated in Bhumisparsamudra in padmasana,
the pedestal of which contained figures of lion, elephant, attendants and a
kneeling devotee in the centre, in the niches. Attached to the back wall of the
chamber was a terracotta prabha-mandala with traces of
painting in red ochre over a white background. It appeared that upon mutilation
of the earlier figure of the Buddha, the extant lower portion was buried under
debris and blocked for access. Over the filling, a new brick pedestal was
constructed and a fresh image of Buddha of black basalt in bhumi-sparsa-mudra was
installed, which was discovered by the Patna University in 1961-62.
Interestingly, it thereby suggested an earlier damage to the site prior to its
final decimation through burning by the Turuskas. Interestingly, as
suggested by some historians like D.C. Sircar, the archaeological implication probably
stands confirmed by the inscription of Sahura, discovered earlier in 1968-69,
as it might be providing a clue to an episode in the conflict for supremacy
between the Palas and the Senas in Bengal. With the Senas being inspired by
Brahminical zeal, it has been proposed that the earlier Buddha image may have
suffered damage by some members of their army during an aggression,
successfully repelled by Sahura, who repaired the damage by concealment under a
new platform and the installation of a new image referred to in the
inscription. But this hypothesis remains to be confirmed from other sources, as
none of the Tibetan writers seem to have taken note of it.
 |
| Remains of earlier Terracotta Buddha Image and pedestal on which was placed the later stone sculpture at Vikramshila, Image from March, 2016 |
In 1976-77, excavation outside the
monastery complex yielded structures of different phases of construction, with
one of the trenches having four human skeletons, 1.5m apart, with lengths
varied from 1.0 to 1.73m and oriented north to south with head turned towards
west and hand resting on chest, at a depth of 1.0m below the surface, which
then could not be dated in the absence of any associated find. From the excavations
at Oriup, recovered fragments of baked tiles and clay, indicated that rice
grains and chaff were mixed with clay before modelling tiles and clay pieces.
In 1977-78, the entire basement wall of the central shrine,
damaged by brick robbing, was exposed. In 1978-79, excavation in
the area south-west of the monastery revealed a rectangular structure which
appeared as the manuscript section of the Mahavihara since vents in the wall
seemed to have been provided for the entry of cool breeze, essential for preserving
the talapatra manuscripts, by forced draft ventilation. Interestingly, when the
tank was fully exposed, water started oozing out through the broken floor and
within a short time the whole tank was filled up with water, which dried up
automatically after a week.
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| Bone Atrefacts, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
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| Votive Stupas, Excavated Remains at Vikramshila, Image from March, 2016 |
In 1979-80, excavation in front of the
main gate revealed altogether 103 votive stupas, most of them being constructed
in reused bricks from the votive stupa complex along with other antiquities.
Interestingly, in the excavation on the mound near Jangalisthan, also called
dharohar, 0.5 km north-west of the main monastery, a rampart-wall with
salients, built of bricks, probably robbed from the Mahavihara was
encountered. Some of the outer veneer stones of the rampart had
architectural members like door-sill, lintel, jambs, pedestal, etc., which
seemed to have been built in the early 14th century AD, just
after the destruction of the monastery. Excavation on the mound at Malkapur,
where a villager had encountered a large number of unbaked clay tablets
representing miniature figures of Buddha in bhumisparsa mudra, revealed
disturbed votive stupas just below the humus. In 1981-82,during the
course of clearance work, a small temple belonging to latest phase in
pancha-ratha plan and facing east was discovered.
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| Mahishasura Mardini Durga, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
Art
and Architecture of the Mahavihara
The architectural style of the stupa and the themes of
terracotta plaques of Vikramshila Mahavihara are comparable to the contemporary
Somapura Mahavihara, Paharpur (Bangladesh). However, Vikramshila monastery is
larger and has fort like projections on its outer wall. The exposed monastic
settlement is a quadrangle measuring 330m square on plain with double terraced
chaitya in the centre. The whole chaitya rising to a height of 16.25m had only
one entrance through a pathway measuring 75x11m, and the complex fanned out in
the east and west from this direction. The main stupa in the centre of the
square monastery, a brick structure laid in mud mortar has on each of the four
cardinal directions, a protruding chamber which earlier displayed colossal
images of the seated Buddha, of which three were found in situ with the one on
northern side possibly replaced by a stone image after mutilation or damage to
the earlier clay image. All chambers had a pillared antechamber and a separate
pillared mandapa in front. The walls of both the terraces are decorated with
mouldings and terracotta plaques which testify the high excellence of
terracotta art flourishing in the region during Pala period (8th to 12th
Century A.D.) having evolved since the Gupta times as exemplified by the likes
at Bhitargaon (Kanpur), Nalanda, Gaya,and many others.
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| Terracotta plaques, Excavated Remains at Vikramshila, Image from March, 2016 |
The form of the Mahavihar is reminiscent of some
earlier and some contemporary Monasteries. The plans of the Vikramshila and
Somapura Mahaviharas are quite similar, though Vikramshila typically has a
Triratna projection at the front for entrance. A closed-in type of Monastery as
at Takshashila, it has only one gateway perhaps in tune with the monastic
discipline enjoined for the monks. Something peculiarly noticeable at
Vikramshila is the projections in the outer wall which give the impression of
fortification, conspicuous by its absence at Somapura. The scheme follows the
general plan of the four directions of a square around a central area, each of
the five symbolising one of the realms of human knowledge and cosmic
experience. The structures with a square plinth became a speciality of Indian
Buddhist architecture from the days of Kaniska, probably in response to the new
ideals. The precursors of the raised cruciform central chaitya can easily be
traced in north-western India (now in Afghanistan and Pakistan) and Central
Asia. The shrine at Antichak has two terraces instead of three at Somapura,
with the central Stupa as a shrine representing the Mountain Meru, sacred both
to the Hindus and the Buddhists.
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| Terracotta Sculpture, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
The mahavihar had 208 cells measuring 4.15x1.5m with a
verandah having a width of 3.10m. The outer wall of the monastery has 20
projected circular and 20 rectangular cells at an intermediary distance of 21
to 23m, which had provisions for 3 beds in each room and only for 1 in
rectangular. A unique feature of Vikramshila is its dozen underground cells at
a depth of 1.35m with a circular passage measuring 0.95x0.95m, which may have
been used by monks for meditation. About 32 metres south of the monastery on
its south west corner and attached with the main monastery through a narrow
corridor is a rectangular structure identified as library building. It was
air-conditioned by cooled water of the adjoining reservoir through a range of
vents in the back wall. The system was perhaps meant for preserving delicate manuscripts.
A large number of antiquities unearthed during the excavations are displayed in
the site museum maintained by the ASI, which also include inscriptions on
terracotta emblems.
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| Excavated Remains at Vikramshila, Image from March, 2016 |
Epigraphy / Inscriptions
Among many inscriptions at Vikramshila apart from
those mentioned above, mention may be made of the terracotta sealing discovered
in 1973-74, which showed, in the countersunk surface, a line of writing in
early Nagari characters of about the 10th century and in
Sanskrit language, which read ‘Shri Purushottamapalah’ and another
recovered in 1975-76, engraved on the pedestal of a Tara
image, in corrupt Sanskrit written in proto-Bengali characters of the 11th century,
recording the gift of Pratihara Udayavara. Upon analysis of the
inscriptions, it is surprising that no direct epigraphic evidence recording the
patronage by the Pala rulers has been found as yet at Vikramshila, which is
fundamentally different from those encountered at contemporaneous Somapura and
Nalanda. Another strange phenomenon is the near absence of inscriptions from
the early centuries of the monastery, believed to have been founded by
Dharmapala around the mid-eighth century, with most inscriptions, barring one
seal from the 9th-10th century, all other inscriptions datable to the 11th and
12th centuries with again barring the inscription of Sahura datable to the 12th
century on palaeographic grounds, none other attributable to any royal
authority. The earliest seal datable to the 9th-10th centuries contains the
legend Sri Rajyagraha Mahavihar, probably inferring to a great monastery of the
royal house.
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| Inscribed Fragment, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
Only 10 coins, 6 of copper and 4 of silver, were
recovered during the excavations. While the copper ones are badly rusted, the
silver ones in a slightly better state of preservation look like Sassanian
coins of eastern Magadhan variety having the impression of the Sassanian head
or the fire-altar and bear the legend ‘Sri Vigraha’ or ‘Sri Vi’,
and have been assigned to Vigrahapala II, i.e. in the second half of the tenth
century AD. Prior to this no Pala ruler seems to have issued such coins, which
in view of discovery of a large number of ‘Chitti’ cowries (a variety of
sea-shell) in hoards, suggests that cowries may have been used extensively as a
medium of exchange during Pala rule.
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| Terracotta, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
When compared to the seals and sealings recovered
during excavations at Nalanda, certain fundamental differences are noticeable.
No seals of kings, villages or janapadas, or of any persons from mercantile
backgrounds or of officials have been found so far at Antichak and none of the
seals discovered so far record the extra-local origin of any person. Unlike
Nalanda, no seal of any village granted officially to the Mahavihar or even any
copper plate inscription to such effect have been found. Nor do we get the seal
of any official or monk or nun of the Mahavihar. One cannot be sure if the
limited results from the excavation could be reflective of certain historical
realities, in the absence of further excavations. As a whole, the epigraphic
data from Antichak represents a great diversity in terms of social patronage of
the Mahavihar.
Preservation
of Monuments
Preservation of the remains at Vikramshila has
remained as a challenge right from the initial days when excavation had started
exposing the structures buried by centuries of neglect. The exposed terracotta
plaques fixed on the main temple were provided with a temporary shed of
corrugated iron sheets to protect them from deterioration way back in 1965-66.The
terracotta panels were desalinized during1969-70, but only to notice
that salts were however, still rising up from the ground and between 1974-76, the
friable plaques were in an advanced stage of decay due to heavy salt
efflorescences from the body of the stupa. The hygroscopic salts which kept the
surface damp throughout the year, were extracted as far as possible with the
application of paper pulp, followed by consolidation with 5% polyvinyl acetate
in toluene.
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| Terracotta Plaque, Image from July, 2005 |
Between 1973 to 1979, the tops of exposed
structures were water-tightened by and laying fresh concrete over the decayed
terrace, while dislodged brick masonry and stone slabs were reset and finished
with recessed pointing. Between 1979 to 1985, the area was
fenced with barbed-wire along with arrangements for discharge of rain water
from the monastic complex. Special bricks were also manufactured departmentally
for use during repairs. Between 1985 to 1988, the collapsed,
decayed and dislodged portions of the northern monastery were reconstructed
with special size of bricks in lime, surkhi cement mortar, including
underpinning, water-tightening the joints, etc., as per the original. Having
visited the site regularly since 2005, I have found the remains being better
preserved than earlier even as the challenge of saving the terracotta plaques
growing even more friable over the years due to salt hygroscopy continues.
 |
| Terracotta Plaque, Image from July, 2005 |
PERSPECTIVES
A
General Perspective !
Even as we notice the growth of Vikramshila in the
early medieval period and witness its importance from Tibetan literature, the
site is seen to have been much more ancient and important at least from the
Gupta times. Survey of the neighbouring area within a radius of about 10 km of
the main stupa mound in 1965-66, by the University of Patna,
revealed ancient remains at (i) Chandipur, about 3km to the southern side, tools of the Middle
Stone Age (ii) at Lalapur, about 1.5 km to the north-eastern side,
beads and microliths of chalcolithic assemblage; at (iii) Malakpur,
about 1.5 km to the south-east, yielding Late stone-age tools; at (iv) Namsukh-Kothi,
about 2.5 km to the north-east, Late stone-age tools; and at (v) Oriup,
about 2.5 km to the west, the NBP Ware and other associated ceramics, all
pointing to the activities of humans at the site since the most ancient times.
 |
| At the Main Monastery, Thinking about the Past, at the Excavated Remains of Vikramshila, Image from May, 2017 |
The remains at Patharghata confirm the popularity of
the site in Gupta times, as also attested by the accounts of Hieun-Tsang. Upon
analysis and a perusal of several Buddhist sites of the age, one finds that these
were usually found near ancient cities which had already been established as
religious centres. Thus after Gaya and Varanasi which served as important
starting points of Buddhism, cities like Mathura, Ayodhya and several others
which were already important sites of Hindu pilgrimage were chosen by the
sangha for building of monasteries and stupas etc. for the propagation of the
new ‘dhamma’. Monasteries close to such established
centres were sure to influence visitors along with the resident population as
well with their activities. Such background may have inspired the foundation of
the university of Vikramshila by the Pala ruler Dharampal.
Reasons
for the Decline of Vikramshila - A Perspective !
To understand the circumstances which ultimately led to
the decline of Vikramshila, all features of the period need to be appreciated
in totality. Politically, India was witnessing a transition since the
7th century, and the establishment and growth of the Mahavihar
was linked to agrarian expansion, successive ruralisation and gradual formation
of the Pala state, which probably had no fixed capital initially, as it
probably altered between places like Gaur, Patliputra, Mugdagiri,
Vataparvataka, etc[xx] with
administrative cum military centres at places like Naulagarh, Jaimanglagarh
etc. Several Pala settlements are noticeable in the vicinity of Vikramshila
including those at Shahkund and others in Bhagalpur district, while fortified
settlements are noticed at Mudgagiri (Munger), probably the most prominent
along with other places like Jaynagar (Lakhisarai), Champanagar and others,
showing a gradual development. The period shows considerable lack of numismatic
archaeological evidences, which has led archaeologists to presume a general
decline in India’s participation in South-East Asian trade between 700-1200
A.D., as the ancient port of Tamralipti had declined by that time. In such
changing economic circumstances and political transition, the challenge of
foreign invasion had also arrived close.
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| Loknath, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
The iconoclastic Turuskas (Turks) who
wanted to spread their religious rule in newer territories are generally
understood to have been formally responsible for the decimation of Vikramshila
and other contemporary monasteries, as mentioned without any iota of doubt in
contemporary Tibetan sources like the accounts of Dharmasvamin and Taranath.
However, upon interpreting contemporary references, several historians have suggested
that the sacking of Bihar was probably a part of the Sena strategy, since the
attacker Bakhtiyar Khilji is stated as probably unaware of the nature of the
fortified structure which was presumed to have been an enemy camp, only to be
discovered after attack as being a monastic establishment. It has thus been
conjectured that rivalry between the Hindus and the Buddhists may have been
utilised by the local rulers for ensuring the destruction of Buddhists at the
hands of the Turks. Such views have also gained credence from some records left
by scholars of Mithila like Jyotirisvara Thakura, who in Varnaratnakara, signified
that the scholars of Mithila treated the Buddhists, and not the Muslims, as
their worst enemies till as late as the 14th century and the famous Vidyapati,
who, in the second tale of his Purusapariksha accounted for
the alliance between Alauddin Khilji and Saktisimha and praised the Sultan
Ghyath-al-din Azam of Bengal and the Sharqi ruler of Jaunpur Ibrahim Shah
(1402-40 A.D.).
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| Mahakala, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
Going back to the story of the destruction of
Vikramshila, it is worthwhile to recall Persian sources[xxi] in
which Bakhtiyar Khilji is stated to have attacked and destroyed the monasteries
at Nalanda and Odantapuri and thereafter having proceeded towards Bengal.
However, exact details of the stated invasion of Vikramshila are not clearly
mentioned in such sources. It is often conjectured that Vikramshila too was
destroyed by his troops, on the way to Bengal, owing to the same timing of the
destruction, as mentioned by Taranath. However, whether or not Vikramshila fell
on the route followed by him to Bengal remains yet to be ascertained. What,
however, is clearly established is that Taranath has attributed the destruction of Vikramshila to the
combined attack by several Turuskas, then based in Bengal, who took
advantage of the situation that emerged after the raid of Bakhtiyar Khilji.
Since no traces of the former magnificence of the Mahavihar survived in any
local traditions or memories after the invasion, there seems to have been
a strong local disconnect with the surrounding inhabitants,
whose roles, probably having no prominence during the disturbances, are left
unrecorded.
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| Fragmented Sculpture of Tara, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
Significantly, some sort of non opposition to
the Turuskas by the resurging yogi followers of Gorakshnath,
is mentioned, albeit in a suspicious manner by Taranath. From such evidences, a
growing phase of struggle between Hindu and Buddhist ascetics, regular debates
between whom have been mentioned, is indeed indicated and most probably as a
lament, Taranath has mentioned that even as many siddhas and sadhakas did live in
that period of decline, however, since the karma of the people in general was
unalterable, the end could not be prevented. However, even as the conflict is
established from several historical references and also from the account of
Taranath, there should be no ambiguity in appreciating the fact that Turk
groups, then based in Bengal, were clearly formally responsible for the final
destruction of the Mahavihar, as both Taranath and contemporary Dharmasvamin
have stated the same without any iota of doubt. As per
Dharmasvamin, the Turks had even thrown the foundation stones of Vikramshila
into the Ganga.
 |
| Terracotta plaques, Excavated Remains at Vikramshila, Image from March, 2016 |
In such case, a question can be asked as to who these
Turks, then based in Bengal, could have been, since generally Bakhtiyar
Khilji’s raid is believed to have been the first such in Eastern India. The
answer is not difficult to find if one reads carefully between the lines, as
several evidences have emerged which clearly establish Turkish activities in
eastern India from at least the beginning of the 11th century. Though not many
historians seem to have paid due attention to such references, they are
nevertheless important for an understanding of the times, as Turkish influence
in Bihar is documented in times much before the well known raids of Bakhtiyar
Khiliji around 1193 A.D. Reading Taranath, we learn
about several strifes with the Turks even prior to the departure of Atisa (1040 to 1042 A.D.), starting from the times of
Canaka, when
the efforts of the Bali acharya had salvaged the situation. Archaeological
references for such activities have been also found at Maner, near Patna, where Arab rule is
stated to have commenced in 1175 A.D itself, and a copper plate inscription
(1126 A.D.) of Gahadvala King Govind Chandra mentions levy of “Turuska danda”
or Turk’s duty even before such rule, thereby
suggesting that long before Bakhtiyar Khilji’s advent in Bihar, some parts of
the province including Maner had fallen under a sort of suzerainty of the Turks
(the Ghaznavite emperors) who used to receive regular tribute from these
places. All such existing Turkish groups may have combined their efforts towards
the destruction of Vikramshila and subsequent invasion of different parts of
contemporary Magadha taking advantage of the prevailing situation.
 |
| A Visit to Vikramshila, Image from January, 2019 |
Viewing in perspective, the early medieval period was
one of turnaround and of contradictory developments for Buddhism. While there
was a general retraction of Buddhism across India, large Mahaviharas like
Vikramshila, Somapura and Odantapuri emerged, while previous Nalanda also
continued. The general decline is seen by many historians as a sign of
assimilation of Buddhism within the Brahmanic fold as both in the times made
efforts to readjust themselves to the extent of reformulating their basic
tenets according to the local needs. Tantric ideals associated with the cult
of Sakti added a new dimension into Buddhism which at the
deepest level, aimed to acquire wisdom (pragya or sunyata),
inherent in everything, but hidden to the non-initiated, which was similar
to the ends of advaita philosophy. Growth of Tantric Buddhism
and its patronage by the acharyas of Vikramshila can be viewed as a part of the
ongoing process of accommodating new people and ideas.
 |
| Sodhala Matha Fragmented Inscription, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
The presence of brahmanical structures and images in
association with the Buddhist ones at Vikramshila, best reflected from several
terracotta panels on the main stupa and from a temple structure with
considerable images, stylistically dating from the 9th century onwards, with a
12th century fragmented inscription referring to a Sri-Sodhila Matha,
indicating the presence of a Brahminical religious centre in the close
proximity of the monastery, has also been variously interpreted. The original
purpose as to why the authorities of the mahavihar may have allowed such an
institution to come up in the near vicinity is not fully understood and some
scholars have linked it as signifying the final destruction of the Mahavihar by
the Brahminists. However, upon detailed analysis, several such views seem to
have been guided and shaded[xxii] by compulsive ideologies as they
stand unaffirmed by most archaeological evidences, since both Brahminist and
Buddhist images are found to be equally bearing marks of the iconoclastic fury
of the invaders. B. S. Verma has mentioned[xxiii] that Sodhala was probably a Pala
minister hailing from South India, who had written a book titled as “Udaya
Sundari Katha” in which Dharampala was mentioned as Uttarapatha
Svami. Even though the Palas were mostly Buddhists, their ministers were
generally Hindus and thus when Dharmapala constructed Vikramshila monastery,
Sodhala might have constructed a matha.
 |
| Chamunda, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
In my opinion, the co-existence noticed prominently at
Vikramshila may have been a result of growing reconciliation between the
practitioners of the two faiths in wake of the need of the times and due to the
continuous threat posed upon by the common adversary, as signs of iconoclastic
destruction have been found equally. It is also probably suggestive of
the efforts for synthesis by the administrators of the Mahavihar
who desired to strike a chord with the traditions and practices of the local
populace, who possibly felt disconnected with the high level of spiritual and
esoteric practices of the ordained monks and scholars. The representation of
Hindu motifs and deities on the terracotta panels in the terraces of the main
stupa or chaitya may have served to inspire more affection from the local
populace. In such context, considering the generic reasons for the disconnect
of Vikramshila with the adjoining population, several scholars have indicated
the general abhorrence for degraded and heinous Tantric rituals being practised
by certain members attached to the institution as being the ultimate one.
 |
| Dancing Ganesha, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
In perspective, the growth of Tantricism in ancient
Indian society is seen to have been usually associated with the sacrifice of
animals and other charming rituals. Initially Buddhism and Jainism which had
been founded against such practices, had impacted tantrism, but, with the
emergence of the Guptas, there was a revival of Tantric worship in a
metamorphosized form in the Sakti cult, which soon became an integral part of
Hinduism. The early medieval period marked a sharp decline in Buddhism, which
was already divided into Hinayana and Mahayana. In the course of time, Mahayana
gradually evolved into Vajrayana (Diamond Vehicle), which had an esoteric
character and arose as a response to the social and economic needs of the early
medieval times and exercised a wide social appeal. The monastery had emerged
during the hey-day of Tantric Buddhism and therefore, became the chief centre of
the study of magic and occult sciences. Sexual intercourse, considered to be
one of the worst rituals of Tantricism, was in those times still performed
among tribal peoples as an important part of their agricultural magic for
promoting the fertility of the earth and the people. Unfortunately, it seems to
have been probably seized by some members of the leisured upper classes, and
distorted to provide them with sensual and sexual gratifications.
 |
| View of Ganga in the Monsoons from Patharghata, July, 2018 |
Significantly, the Siddhas were also generally moving
among the poorer classes and highly philosophical truths were often being
revealed only by esoteric symbolism, which may have led to moral degeneration.
Moreover, as the Guhya samara tantra stressed on the
importance of Prajnaparamita or the perfect truth for
salvation, ‘prajna’ was interpreted as residing in every woman on earth,
to be enjoyed without reservation. An instance of dispute between members of
the monastery has been mentioned in the context of Atisa, when Maitrigupta, a
Tantric, was probably expelled from the monastery for having presented wine to
a Buddhist yogini he was consulting on certain matters, and it caused a stir in
the campus. In the initial stage, Tantric teaching was imparted in a sacred and
guarded way but with the passage of time, the standard gradually declined and
eroticism and excesses proved fatal for the maintenance of monastic discipline
and ultimately led to the decline. Also, the introduction of tantra and worship
of a large number of gods and goddesses narrowed down the gulf between Hinduism
and Buddhism. Gradually Hinduism, which included Buddha among the ten avatars
of Vishnu, subsumed Buddhism. Perhaps, this was the probable idea of the
sculptors of the period who introduced the crown or ‘kiritamukuta’ in the image
of Buddha to have him resemble Vishnu.
 |
| Crowned Buddha, Preserved in the Archaeological Museum, Vikramshila, Image from January, 2019 |
The
Impact of Vikramshila
Looking in hindsight, the activities of the Mahavihar
aimed at reconciliation among different sections of society and provided a
platform to the emerging Buddhist ideology which was passing through a
‘systematic crisis’ and was on the decline, the monk-acharyas of the Mahavihar
contributed immensely to the ongoing metaphysical discourse and helped Buddhism
to reformulate its basic tenets in the new garb of tantrism. Their works
are indeed “The Last Beacon of Buddhist Philosophy” as with
the establishment of Vikramshila, Vajrayana, which originated way
back in the 3rd century A.D., got a new impetus. Within two centuries,
Vikramshila outstripped Nalanda and became the centre for the new wave of
Tantrik Buddhism, and acted as the major link between India and Tibet. It
developed as the most favourite place for students from Tibet and soon became a
centre for translating Buddhist texts into Tibetan. Interestingly, one
manuscript copied at the time of Gopala II is known to be still preserved at
the British Museum[xxiv].
The impact of Vikramshila continued even after its
physical decimation as its prominent teachers migrated to different parts of
the world taking with them the wisdom from the original abode. Immediately
after the end of Vikramshila, Pandita Sakyasri went to
Ja-gar-da-la (Jaggaddala) in Odivisa in the east, and after spending 3 years,
thereafter went to Tibet, while Ratnarakshita shifted to Nepal. Some
other panditas like Jnanakaragupta, and others went to the south
west of India. Buddhasrimitra and Dasabala’s disciple Vajrasri, along with many minor panditas, fled far
to the south. The 16 remaining mahantas including the scholar Samghasrijnana,
Ravisribhadra, Candrakaragupta, along with 200 minor panditas, went far to the
east to Pu-khan, Mu-nan, Kamboja and other places. Even as Buddhism
became extinct in Magadha, as most of the scholars went to these countries,
it exclusively spread there and was known to be exclusively flourishing even in
the times of Taranath, as it does to the present day in most.
Taranath has described the spread of Buddhism in the far east
i.e. countries of south-east Asia like Myanmar, Thailand, Malaysia, Indonesia, Cambodia etc. His geographical description regarding
these countries is significant since he mentions them as a part of Eastern
India, which consisted of three parts, the first being the Aparantaka consisting
of Bhamgala and Odivisa, the second being the Girivarta consisting
of Kamarupa, Tripura and Hasama in the north-east, and the third reached upon
proceeding as one reached Namga-ta, on the slopes of the northern mountains
where bordering on the sea were Pukhan, Balaku, Rakhan, Hansavati (Pegu),
Marko, the country of the Munans and further Cakma (Campa), Kamboja, etc., all
collectively then called as the Ko-ki (name probably derived
from the Chinese word tszyaochzhi). He mentions that samghas were
established in these regions since the time of Asoka and later gradually grew
in number. Before the time of Vasubandhu, these were only of the sravakas, even
as some of his disciples, however, did propagate the Mahayana. For
sometime, the continuity of this tradition just survived. However, from the
time of king Dharmapala and onwards, it indeed flourished as there were in
Magadha many students from these places, whose numbers went on increasing to
the extent that during the times of the four Senas, about half of the monks of Magadha were
from Ko-ki. This must have been the time when Vikramshila was
making tremendous impact on the religious life of these countries. Its impact
on the culture of Tibet remains a living reality.
Vikramshila
as a Tourist Destination
Vikramshila, an ancient travel destination, which once
attracted visitors from distant regions, including such like the isolated high
mountains of Tibet, still retains promise as a modern sought-after tourist
destination, with signs of optimism emanating from the steady and
ever-increasing flow of tourists to the excavated remains. At the excavated
site of the Mahavihar, as one moves along the central stupa and looks at the
directional chambers which still display the size, location and position of the
earlier images of the Buddha, their earlier magnificence, when the actual
images existed with their original characteristic paintings, decorations and
offerings, surrounded by hypnotized devotees chanting mantras of peace and
other prayers, can only be imagined. Once upon a time, the outer walls were decorated
with the portraits of eminent scholars while both the right and left sides of
the main entrance were adorned respectively with the portraits of Nagarjuna and
Atisa Dipankara. With 6 colleges with 108 teachers as staff, the Mahavihar had
the central hall, called the Hall of Science whose 6 gates opened to the 6
colleges, guarded by eminent Dvara Panditas. With the Mahabodhi temple in the
middle, were erected another 107 temples around, which were surrounded by an
outer wall. There were also satras (free Kitchen) for the resident pupils and a
dharmasala outside the gate for those arriving late in the night after the gate
was closed. Thus the spirit of the ancient tourist, fully enamoured by the
promise of spiritual enhancement, remained undeterred, even in those times when
the routes were deemed insecure in the absence of proper law and order.
 |
| Historical Remains on Hill top at Patharghata lie unexcavated, Image from July, 2018 |
On reaching Vikramshila, one can surely appreciate the
difficulties then faced by the ancient traveller, who, in the absence of modern
connectivity or amenities, apart from prevailing insecurity, must have worked
against all adversities with a rare commitment to reach the site. In
comparison, even as reaching the site does not present such challenges of
insecurity in the present day, problems in accessibility nevertheless remain.
The absence of good connectivity or other amenities routinely sought by the
modern tourist, is strongly felt due to long distances from the nearest
Airports at Patna or Ranchi and further due to bad road conditions prevailing
since a long time. As good accommodation facilities are also lacking in the
vicinity of the site, the traveller is forced to look for accommodation either
in the guest houses maintained by the NTPC Power plant or in different hotels
of sub-standard quality at Kahalgaon, and some only slightly better at the
district headquarters in Bhagalpur.
 |
| Wildlife at Patharghata, Image from July, 2018 |
If proper tourist amenities are developed around the
site and efforts are made to improve rail, road and air connectivity, the site
holds a lot of promise for both the domestic and international tourist. A lot
of potential domestic tourist population is available in the nearby region
which includes the industrialised Kahalgaon region along with the educational
and medical hub at Bhagalpur. A Central University has also been proposed at
Vikramshila which would also lead to significant increase in the population of
the neighbourhood and in bringing affluent members from different sections of
society to the vicinity. Apart from the existing educational centres, there
exists a strong possibility of the development of monasteries for the education
and residence of monks from several countries where Buddhism still prevails as
the prominent religion like Japan, Sri Lanka, Korea, Thailand and others. This
would lead to an automatic boost in tourism.
 |
| A Sadhu on the Hill top at Patharghata, Maintaining an Ancient tradition ! Image from July, 2018 |
However, all such upcoming development would be
worthwhile only when accompanied with tremendous improvement in general
connectivity. At present, the road connectivity needs to be improved not only
due to the promise of tourism, but, also due to problems faced by common public
due to tremendous commercial traffic from nearby minefields of Jharkhand and
West Bengal. The need of a new river bridge on the Ganga near Vikramshila,
which would improve direct access from Nepal and Tibet and thereby augment
travel on the ancient route connected with other sites on the Buddhist Heritage
Circuit, is strongly felt. Good Air connectivity is perhaps the most required
for promotion of tourism and good promise is held by the existence of a
non-commercial airfield at Bhagalpur, which can be commercialized in the
future, and another upcoming one at Deogarh in Jharkhand.
CONCLUSION
To sum up, meticulous excavation so far has revealed
the largest monastic complex excavated so far in India, with a a cruciform
stupa in its centre, a library building and cluster of votive stupas along with
a number of scattered structures including a Tibetan and a Hindu temple, with
the entire spread being over more than hundred acres. However, the parts
excavated so far represent only a fraction of the erstwhile Mahavihar as only
one out of about 9 major mounds have been excavated and much more remains to be
excavated and documented. Excavations unfortunately have not been continued
since. Most importantly, the original home and kingdom of Atisa, which is
stated to have existed south of the Mahavihar, still remains undiscovered.
Recent surveys in the district of Bhagalpur have pointed out to the existence
of significant mounds in the vicinity at places like Sanokhar, Sanhaula, and
Goradih apart from those at Sabaur (identified by Sankrityayan) and many
others. These would need further exploration and possible excavation for
confirmation to clear the impending clouds in the confused minds of
many scholars, some of whom, followed by the work of Alaka Chhattopadhyaya and
others, have even suggested the possibility of existence of such site at a
village near Somapura Mahavihar (Paharpur) in modern Bangladesh, probably due
to the then non-discovery of the site of Vikramshila, which was also being
confused with Somapura, by some. With the exact discovery of the site, the
discovery of the site of Atisa’s birthplace should not be very difficult if
proper efforts are made. The site can also be developed along with Vikramshila
in the tourist circuit.
 |
| Exploring the Hill top at Patharghata, July, 2018 |
Over the years, I have found the site as being much
better maintained than earlier, and with an ever transforming beautiful garden.
The Photographs in this document, which have tried to capture the inherent
spirit of Vikramshila, have been digitized in the course of my successive
visits to the site since January, 2005 till the most recent on 31st January,
2019. After a significant change in the policy of the Museums being maintained
by the Archaeological Survey of India, in July, 2018, following a directive
from the Honourable Prime Minister of India, the visitors can now also take
photographs of the excavated exhibits on display. The excavated premises are
secured by a strong boundary wall, which affords entrance only via a gateway. To
understand the immense importance of Vikramshila in the past, one will have to
transport one’s imagination to the past when in a world still without
electricity or modern connectivity, the spiritual yearnings were nevertheless
probably more than at present. Humanity of the time was willing to take great
pains for spiritual learning and was prepared to undertake the most difficult
of journeys in the most stifling and challenging of conditions. As one roams
around and visualizes the present in the light of interesting reminiscences of
the past travellers, one surely feels mesmerized. To conclude, if properly
developed, there is a lot for the modern tourist to explore amidst the
excavated remains and other sites in the villages around, which apart from
their historical remains also offer points for viewing the scenic panorama and
for experiencing the sheer pleasure of boating around in the wide span of the
Gangetic Dolphin river sanctuary.
(Author- Vikas
Vaibhav, IPS)
 |
| The Future of India, the new Generation needs to appreciate the Rich Heritage of Vikramshila, Image from May, 2017 |
References :-
1. Buddhist Records of the Western World
(Ta-T’ang-Si-Yu-Ki) by Hieun Tsang, translated by Samuel Beal(1884)
2. The History of India as told by its own historians
(Elliot / Dowson) in 8 Volumes.
4. Biography of Dharmasvamin (Chag lo tsa-ba
chos-rje-dpal), A Tibetan Monk Pilgrim, Original Tibetan Text deciphered and
translated by Dr. George Roerich, M.A., Ph.D., Moscow, Published by K P
Jayaswal Institute, Patna (1959), Page 6.
5. Journal of Francis Buchanan kept during the Survey of
the district of Bhagalpur in 1810-1811, C.E.A.W. Oldham, 1929
6. An account of the District of Bhagalpur in 1810-11 by
Francis Buchanan, Published on behalf of the Bihar and Orissa Research Society,
Patna, 1939
7. Journal of the Asiatic Society of Bengal, Vol-V, 1909,
The Vikramshila Monastery, by Nundolal Dey
8. Journal of the Bihar Research Society, Vol XLVI, Parts
I-IV, January – December, 1960 - Antichak, The Seat of Vikramshila University,
Dr. R. C. Prasad Singh
9. Journal of the Bihar Research Society, Vol XV, Page
268
10. Puratatva Nibandhavali, Rahul Sankrityayan
11. Bharati, Biasakh, 1315
12. Tibbat me Bauddh dharma, 1948, Rahul
Sankrityayan, Kitab Mahal
13. Reports of the
Archaeological Survey of India, Cunningham, Volume VIII, 1872-73,
Page 84
14. Indian Archaeology, 1960-61, Page 3
15. Studies in History and Archaeology of
Vikramshila Mahavihara, The Last Beacon of Buddhist Philosophy, Editors –
Rajiva Kumar Sinha, Om Prakash Pandey, Bauddha Sanskriti Kendra, Patna, Bharati
Prakashan, Varanasi, 2015
16. Antichak Excavations-2, (1971-1981), B.S.
Verma, Archaeological Survey of India, 2011
17. Antichak Excavations Report 1960-69,
Department of Ancient Indian History and Archaeology, Patna University, Patna,
edited by Dr. A K Singh, Dr. Dilip Kumar, 2005
18. Annual Reports of the Archaeological
Survey of India, 1960-61, 61-62, 62-63, 63-64, 64-65, 65-66, 66-67, 67-68,
68-69, 71-72, 72-73, 73-74, 74-75, 75-76, 76-77, 77-78, 78-79, 79-80, 80-81,
81-82.
19. Taranatha’s History Of Buddhism In India,
Translated from Tibetan by Lama Chimpa, Alaka Chattopadhyaya, Motilal
Banarsidass Publishers, Delhi, 1970 Lama Taranatha
20. Kahalgaon ka Itihasa, (Earliest to 12th Cent. A.D.), Professor (Dr.) Vinay Prasad Gupta,
Indian Book Market, Varanasi, 2008
21. Inquiry concerning the site of Ancient
Palibothra conjectured to lie within the limits of the modern district of
Bhaugulpoor according to researches made on the spot in 1811 and
1812, William Franklin, 1815, Black and Co., LeadenHall, London
22. Indian Pandits in the Land of Snow, Sarat
Chandra Das, K L Mookhopadhyaya, Calcutta, 1965
23. Proceedings and Transactions of the Sixth
All-India Oriental Conference Patna December, 1930, Pages 123-141
24. Select Inscriptions of Bihar, Prof R K
Choudhary, 1958, Pages 107-117
25. Journal of the Bihar and Orissa Research
Society, Vol-2 (1916), Pages 441-447
26. Atisa and Tibet: Life and Works of
Dipamkara Srijnana (Alias Atisa) in Relation to the History and Religion of
Tibet with Tibetan Sources Hardcover – 2011 by Alka Chattopadhyaya (Author), Lama Chimpa (Author)
27. Archaeology of Champa and Vikramshila, Dr.
R.C. Prasad, Ramanand Vidya Bhawan, Delhi, 1987
28. Anga Sanskriti, Vividh Ayam, Rajiv Kumar
Sinha, Om Prakash Pandey, Indian Book Market, 2006
29. Vikramshila Bauddha Mahavihar ke Mahan
Acharya Dipankar Atisa Srigyana, Shiv Shankar Singh Parijat, Anamika Publishers
and Distributors, Delhi, 2019
30. Smarika, First Seminar, 3rd/4th March,
2019, Vikramshila Media Group, Kahalgaon, 2019
31. The University of Vikramshila, R K
Choudhary,
 |
| Sculpted panels at Patharghata, Image from July, 2018 |
[ii] Now represented by the ancient
remains at Karngarh, Nathnagar and Champanagar, about 5 kms from the district
headquarters at Bhagalpur
[iii] “At Colgong there is a
considerable stream, that falls into the Ganges, which by its continued force,
and particularly in the time of the periodical rains, has detached two large
rocks, and formed them into islands, covered with woods, full seventy yards
from the shore. There is a passage between the islands and the shore filled
with sunken rocks, which form violent eddies. The passage is sometimes only to
be effected by small boats; and in the time of the rains is esteemed
exceedingly dangerous. I knew an instance in which it had nearly proved fatal.
The country about Colgong is, I think, the most beautiful I have seen in India.
The waving appearance of the land, its fine turf and detached woods, backed by
the extensive forests on the hills, brought to my mind many of the fine parks
in England; and its overlooking the Ganges, which has more the appearance of an
ocean at this place than of a river, gives the prospect inexpressible grandeur.”
[iv] The then Bhagalpur district was huge
in geographical area and included parts of the current districts of Bhagalpur,
Banka, Munger, Jamui, Lakhisarai, Sheikhpura, Khagaria, Madhepura, Saharsa and
Supaul in Bihar and Dumka, Deogarh, Godda and Sahebganj in Jharkhand and parts
of Murshedabad district in West Bengal.
[v] Patharghata literally means “rocky
ghat” and is derived from the fact that the hill here projects into the river
Ganga, which becomes ‘Uttarvahini’ with its isolated pile of granite rocks. The
ancient ruins at the hills were first brought to notice by Buchanan. In 1879-80
Cunningham also visited and described the ruins. The hill is situated facing
the river Ganges, just where the river resumes its easterly course and is about
12 kms north-east of Kahalgaon and 3 kms from the excavated remains of the
Vikramshila University. The rock cut sculptures or carvings stylistically
assigned to the 6th Century AD, are seen at various places on the hill, viz.
those on the isolated rocks near the ghat and others forming an important
group, a little below the summit of the hill, facing the river towards the
north. The group near the summit depicts a continuous array of carved figures
and scenes called locally as Chaurasi Munis or 84 sages. There are in all 7
Rock Cut caves on the hill.
[vi]Cunningham observed that the brick
platform at the top of the Hill was the original brick temple of which remnants
in the form of stone pillars and pilasters can still be seen. The antiquity of
the Temple is traceable to the Gupta age.
[vii] The Tibetan Tangyur (Tangyur-RGYUD,
LA, FOLIOS 11-26, 54) also refers to the fact that numerous Sanskrit texts were
translated into Tibetan in the monastery of Vikramshila (Purattatva
Nibandhavali, pp 221-25) and the great Mahavihara was founded by Dharmapala.
Buchanan visited the site of Pattharghata
on 16th January, 1811, and mentioned “On the promontory of
granite are some small carvings in relieve, but so rude, that it would be
difficult to say what is meant. One seems to represent Ram with Sita (note by
Oldham – More probably Siva and Parvati (Hargauri)) sitting on his knee. East
some hundred yards from the promontory, and on the face of the hill is the
temple of Bateswornath, built of brick, and newly repaired, but a small and
rude edifice. Returning from thence west, and thus winding to the top of the
hill, you come to an Idgayi (i.e. Idgah) built of brick, and as usual ruinous.
By the way you pass several cells cut in the mouldering sandstone, and occupied
by pentinents (Topisiya (i.e. tapasiya, the vulgar form of tapasi (Sans.
Tapasvin), an ‘ascetic’)). Descending from the summit considerably, towards
the west, you come to ……, where a great many figures are cut on a perpendicular
mass of regenerated granite about thirty feet long and three feet high. The
engravings represent Vishnu riding on the bird guror, Rama, Sita, Hanuman, and
a vast number of attendants and partisans of the sect of Vaishnav. The images
are exceedingly rude, and have gone through the hands of Kalapahar
[xi] West
from thence some way, is a cave, which many of the natives suppose to extend to
Dorohora half a cose distant, but this is extremely doubtful. It seems rather
to have been a cell or set of cells, which some hermits had formed by digging
the earth or clay from under the regenerated granite, and which was interposed
between that and the friable sandstone. The roof, at any rate, has in many
places fallen in, and if there was a subterraneous passage, it has been
choked.”
[xiv]It has been suggested that the Mahavihara
was named Vikramashila, because a Yaksha called Vikrama was suppressed there
(JBTS, Vol – 1, 10-11). Attempts have also been made to link up the name with
the epithet Vikramashila of king Dharmapala himself (Ramacarita of Abhinanda, p
XXII). There also is a legendary account which mentions the name of Acharya
Kampila of Sri Nalanda, who being struck by the rocky hillock on the bank of
the Ganga experienced an intuitive realization that a great Vihara was going to
be built at that place and is said in course of time as having been Dharmapala.
[xv]Anandagarbha was born in a Vaisya family
in Magadha and belonged to the Mahasamghika sect. In philosophy, he was a
Vijnana-madhyamika and had studied the five branches of knowledge at
Vikramshila. Taranath gives an interesting account of his spiritual and
intellectual pursuits which earned the appreciation of Mahipala, who invited
him to the monastery of Otsayana-cudamani near Jvala-guha in the south of Magadha.
[xvii]Six phases of Buddhism in Tibet as
described by Rahul Sankrityayan include Introduction (640-823 AD), Shantirakshita phase
(823-1042 AD), Dipankara phase (1042-1102 AD), Sasakya phase
(1102-1376 AD), Chod-Kha-pa phase (1376-1664 AD) and Last phase
(1664-1912 AD).
[xix] The reference undoubtedly refers to
the campaign of Muhammad Bin Bakhtiya Khilji, around 1193 A.D., as indicated by
contemporary Persian sources.
[xx] Sahasagandha, Kanchanpura and
Kapilvasaka have been mentioned in the recovered inscriptions as their
jayaskandhavara
[xxiv] Page 70, Studies in History and
Archaeology of Vikramasila Mahavihara, Sinha and Pandey attributed to Dipak
Kumar Barua’s work.
 | ||
Sunset viewed from Bateshwarsthan, Image from May, 2017
|
Waah sir bahut vistar se aur samay de kar likha hai sir aapne....
ReplyDeleteGreat doing sir. Hats off to you.
ReplyDeleteShaandaar
ReplyDeleteIt is Indeed a long interval to get some awesome facts and information towards our historical monuments sir....It keep us lot more happiness to go through it in deep. Thanks a lot sir once again to making this article immortal for every person belongs to this location as well as to the person who visits and wish to know about this place.
ReplyDeleteGood to see your article after a long time. It contains information regarding the ancient history of vikramshila and thanks for your endeavor for enriching my information about it
ReplyDeleteIt's really interesting to know about vikramashila in your words.... Thanks for sharing the information with us...
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ReplyDeleteYour research is full of interesting facts as well as good archiological survey about Vikramshila.
Amazing analysis . Thank you for sharing vast information in so simple way.
ReplyDeleteधन्यवाद, विक्रमशिला के इतिहास पर सिलसिलेवार और समग्रता से जुटाई गयी जानकारियों के लिए. अगर संभव हो तो इसे पुस्तक के रूप में प्रकाशित कराएं. अनंत शुभकामनायें
ReplyDeleteit's an outstanding job. Matchless analysis which force us to must visit vikramshila and explore it's glorious aura. Splendid description sir.
ReplyDeleteIt's really a great as well as outstanding work on the history of Vikramshila. It will help many of us indians to know about our glorious past.
ReplyDeleteIt's the time when our Universities have no great place in the world today. Your article ( Rather to say book ) shall surely help us to redefine the role of history in changing perspective of our thought process.
It's really a great work of academic as well as social importance.
I am speechless to make any comment.
Really Wonderful Sir .
It's amazing, superb and mind blowing.
Congratulations for writing and publishing it.
Waiting to see it as book.
Thanks and Regards
Truly insightful!
ReplyDeleteA very detailed account of not so known University!
During our visit it’s enigmatic Charm engrossed us.
Article shows the effort and time involved.
Simply outstanding.
वाह क्या बात है सर... बहुत खूब
ReplyDeleteइसकी एक कॉपी मै प्रिंट कर के रख लेता हूँ ...
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Very well-researched and explored write-up, I came across recently.
ReplyDeleteYou have compiled, analyzed and published with your study and research on the subject with photographs.
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Astonishing and stunning peek into history. Commendable, painstaking research is truly appreciated.
ReplyDeleteअद्भुत जानकारी आपका यह ब्लॉग हमारे लिए धरोहर है। यह बौद्धिक खजाना हैं हमारे लिए। मेरा नाम प्रिंस पांडेय पर हैं फेसबुक पर मै आपका टॉप फैन में से एक हूँ। मै आपके इस ब्लॉग के पोस्ट को हिंदी में ट्रांसलेट कर के अपने ब्लॉग पर लिखना चाहता हुँ। ताकि इस ज्ञान को पुरे भारत में फैलाया जा सके आपके अनुमति की आवश्यकता हैं। gurujiinhindi.com
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You posted very detailed information about Vikramshila. You write a very descriptive description of the Vikramshila University of Bihar. Photos are also of good quality.
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good to know about our heritage and it's history, salute to you Sir🙏
ReplyDeleteI want to use the picture of the Vikramshila Mahavihara seal in my book, can I use it?
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ReplyDeleteA well‑written tribute to Vikramashila — once a great center of Buddhist learning equal to Nalanda. The post captures its historical significance, scholarly heritage, and tragic decline, reminding us why this lost university deserves more attention.
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