[While
supporting the claim that Buddha`s homeland Kapilavastu was in Nepal I would
like to quote here G. Buhler’s view. He stated- “It is now evident that the kingdom of the Sakyas lay, as their legend
asserts, on the slopes of the Himalayas, and that they were, as they too admit,
jungle and hill Rajputs exiled from the more civilized districts. Their
settlement in the hill forest must have separated them for a prolonged period
from their brethren further south and west. Their isolation no doubt forced
them to develop the entirely un-Aryan and un-Indian custom of endogamy, as well
as other habits not in accordance with those of their kindred. This also
explains why intermarriages between them and the other noble families of
Northern India did not take place." The view indirectly supports the present
claim that though exiles the Sakyas had their settlement on a zone near to
Himalayas which was not connected with Bharat proper. Hence the claim that
Buddha`s Kapilavastu was situated in Nepal is absolutely correct.]
By Kailash
Chandra Dash
Kapilavastu, the
homeland of Gautam Buddha and Lumbini, his birth-spot were not properly
identified by General Alexander Cunningham in his preliminary exploration in
the 1860s. His identification was doubtful to many at that time. The
identification of Kapilavastu was determined by the discovery in March 1895, of
the Ashokan pillar at Nigliva, and the associated stupa of Konagamana or
Kanakamuni Buddha of the Ceylonese tradition.
In December
1896, Dr. Anton Fuhrer returned to Nigliva in order to verify the site of
Kapilavastu and thence went eastward to see Rumindei pillar near Bhagwanpur of
which he had heard in 1895. Dr. Hoey, ICS, who had visited the spot before
Fuhrer assured Vincent Smith that local pronunciation of the name was
Rumin(Rummin)dei, not Romindei. Smith had known the existence of this pillar a
dozen years ago, when he was the magistrate at Basti. Mr. Duncan Ricketts,
manager of the Dulha estate on the border, whose residence was only about five
miles from the pillar then sent him rubbings of the medieval scribbling on the
exposed part of the pillar. Hence Smith then saw those writings useless for an
archaeologist and thought no more on the matter. The Nepalese authorities were
induced to excavate this pillar of which only about 9 feet were above ground.
The excavation was carried about 12 feet further down and some three feet below
the surface of the ground was found the inscription of Ashoka containing his
visit of Lumbini, the birth-spot of Gautam Buddha. Mr. Ricketts was present
while the inscription was being unearthed. Dr Fuhrer arrived a little later.
The pillar which is of polished sandstone, was split vertically down the
middle, probably by lightning and the top was broken off. The inscription
portion of the pillar was not mentioned by Hiuen Tsang and was probably buried
before his visit. The pillar rested on a masonry foundation. Smith on the basis
of this inscription stated in 1897. Thus have been set at rest all doubts as to
the exact site of the traditional birthplace of Gautam Buddha in the Lumbini
garden. The ruins of the four stupas seen by Hiuen Tsang were still visible
during the time of Smith. W. Hoey, Magistrate of Gorakhpur and Walter Lupton,
Joint-Magistrate had then the good fortune to discover the small shrine close
to the pillar containing a statue of Maya Devi giving birth to
the Buddha. The image was nearly life size and the infant was represented
according to the legend, as emerging from the right side of his mother and
being received by his attendants.
Then Dr Furher
wished to excavate some of ruins at and near Kapilavastu, he was put off by the
local authorities in Nepal with the excuse that owing to the scarcity of food
in 1897 it would not be prudent to assemble large bodies of workmen. Smith was
then critical of the local authorities of Nepal who showed no active interest
for excavation of the zone for one or more reasons. It was P. C. Mukherji in
1902 who stated correctly that Tilaurakot
can be identified with the old site of Kapilavastu. As supported by E.Rapson,
Kapilavastu decayed before the date of these pilgrimages. Of it Fa-hien stated-
there was neither king nor people; it was like a great desert. There was simply
a congregation of priests and about ten
families of lay people. Hiuen Tsang about 230 years later described this
district as having some ten desert cities, wholly desolate and ruined. It is by
no means improbable that amidst this desolation traditions may have been lost
or confused. The story of massacre of the Sakya families by the Kosalan king
definitely demonstrated the ruined status of Kapilavastu even during the life
time of Gautam Buddha. By the time of Ashoka the ruin was complete because
Buddhism could not be widespread till the time of Ashoka. Hence a careful study
of the ruins at Tilaurakot and further excavation of the areas associated with
it might yield further clue regarding the location of Kapilavastu.
While supporting the claim that Buddha`s homeland Kapilavastu was in Nepal I would like to quote here G. Buhler’s view. He stated- “It is now evident that the kingdom of the Sakyas lay, as their legend asserts, on the slopes of the Himalayas, and that they were, as they too admit, jungle and hill Rajputs exiled from the more civilized districts. Their settlement in the hill forest must have separated them for a prolonged period from their brethren further south and west. Their isolation no doubt forced them to develop the entirely un-Aryan and un-Indian custom of endogamy, as well as other habits not in accordance with those of their kindred. This also explains why intermarriages between them and the other noble families of Northern India did not take place." The view indirectly supports the present claim that though exiles the Sakyas had their settlement on a zone near to Himalayas which was not connected with Bharat proper. Hence the claim that Buddha`s Kapilavastu was situated in Nepal is absolutely correct.
(This paper is based on the
reports of Vincent Smith, G.Buhler and L.A. Waddell as published in the Journal
of the Royal Asiatic Society of Great Britain and Ireland, 1897, p.644-651,
p.429-433, p.615-621.)
*
[The recent release of a film
"Journey of Heart Sutra (Sutta)" directed and produced by Ravi Verma,
Sacramento, CA in memory of The Seventh Century Chinese Monk Xuan Zang who foot
stepped the holy pilgrimage sites of Buddha did not sit behind to take
documentary at Lumbini and Kapilvastu Nepal where archaeological evidences are
still intact.]
Ven. Wangmo and Richard Dixey,
It was really wonderful for me
and my wife to attend the program last Saturday. We really appreciate your
endeavor to revive Buddhism in India. I personally feel the need is equally
important in Nepal because the State in the past always tried to give less importance and still hanging over in the minds of many Nepalese people due to the
lack of awareness. The Nepalese people now feel awakened and the sense of
urgency is slowly surfacing.
In the last few weeks, Zee TV
India aired a documentary on Buddha and its birthplace and said that Buddha was
born in India; then people in Nepal made a quick response in refutation and even
blocked Zee TV for a brief period to be broadcast in Nepal. In response to
this protest, the Embassy of India Kathmandu made a hasty statement that this
issue was resolved 2000 years ago reminding the Ashokan Pillar (Inscription)
still standing in front of Mayadevi Temple, Lumbini, Nepal.
The recent release of a film
"Journey of Heart Sutra (Sutta)" directed and produced by Ravi Verma,
Sacramento, CA in memory of The Seventh Century Chinese Monk Xuan Zang who foot
stepped the holy pilgrimage sites of Buddha did not sit behind to take
documentary at Lumbini and Kapilvastu Nepal where archaeological evidences are
still intact.
I really admire the concept and
road-map for revision of Buddhism and shown birthplace of Shakyamuni but
the map you have presented was not clear to me whether Lumbini is in India or
Nepal. I am afraid that the confusing map might send a wrong message to the
American people and the world at large although we have mutually agreed on the
issue.
I hope you will try to give
correct message to the American people about the birth place of Buddha.
I am also delighted to learn that
Ven Tarthang Tulku envisioned this concept and surely will have windfall effect
to Nepal and Nepalese people as well. I also learnt that one of the daughters
of Ven. Tarthang Tulk helped with substantial amount of money to renovate the
2000 years old Swoyambhu Temple in Kathamndu. It is also learnt from you that
the Dharma Bell you have established is already standing in Lumbini, Nepal.
Your commitment to invite 30 Therabadi monks every year from Nepal to
participate in the Tipitika Chanting in Bodhgaya could be a worthy of message
to the Nepalese people living in the Bay Area. Contribution of Ven Tarthang
Tulku is beyond description when I could observe institution like Light of
Buddha Dharma Foundation, Udiyana Retreat Center, Guna Foundation, Nyngma
Center and many more right in and around the heart of SF Bay Area.
We live in peace and harmony honoring Buddha,
Buddhism and Buddhaland following the basic tenets of Buddha Dharma.
Personally, although I come from a Nyngma family, I would love Therabad, the
most original of the three, Buddha himself taught.
I would visualize the fourth form
that are increasingly seen in the western world in which I am trying to
concentrate as a part of my academic exercise and give message to the people of
the Land of Buddha.
May the sound of Buddha Dharma bring everlasting peace.
May the sound of Buddha Dharma bring everlasting peace.
Maitrya Mangalam !
Kishore Sherchand
Sacramento, California
United States of America.
United States of America.
