Introduction
Around 200 years after the Buddha’s Parinibbāna, the Buddhist community began to branch into as many as 18 different schools (nikāyas). These sects developed due to differences in interpretation of doctrine and monastic discipline. Among them were the Theravāda (the original school), Mahāsāṃghika, Mahīśāsaka, Sarvāstivāda, Sāṃmitīya, Dharmaguptaka, Kassapīya, and others.
Archaeological discoveries at Mathurā provide important evidence for the existence of these schools in early India. Inscriptions found there mention at least four Buddhist sects:
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Mahāsāṃghika
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Sāṃmitīya
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Dharmaguptaka (Dharmottarika)
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Sarvāstivāda (Sabbatthivāda)
The most famous example of this sectarian epigraphy is the Lion Capital Inscription, discovered in the 19th century.
The Discovery
In 1869 CE (B.E. 2412), Indian archaeologist Pandit Bhagwan Lal Indraji uncovered a lion sculpture in Sītala village, Mathurā. The sculpture, carved from red sandstone, was artistically simple and somewhat crude in workmanship.
What makes the artifact extraordinary is the long inscription carved around the lion, even extending under its base.
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Script: Kharoṣṭhī
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Language: Prakrit with Sanskrit elements
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Unusual Feature: Kharoṣṭhī script was normally used in northwestern India (Taxila, Swat Valley, Bamiyan, Afghanistan). Its appearance in Mathurā—where Brāhmī was dominant—suggests that the lion capital may have been transported from Taxila.
Today, the Lion Capital is preserved in the British Museum, London.
The Inscription
The inscription was dedicated by members of a royal family of Indo-Scythian (Śaka) heritage. The most important figure is the Great Queen Ayasia Kamuia, daughter of Prince Kharaosta Kamuia, linked to the ruling line of the Mahākṣatrapas (Great Satraps).
Translation (Summary):
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Queen Ayasia Kamuia, together with her mother Nadha Diaka, grandmother Abuhola, and other relatives, established a sacred site outside the monastery (saṅghārāma).
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They enshrined relics of the Buddha Śākyamuni, after homage to the deity Muki, and consecrated a stūpa, horses, and a monastery.
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The offering was specifically made for the monastic community of the Sarvāstivāda sect, welcoming monks from all four quarters (cāturdikā).
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Prince Kharaosta Kamuia consecrated other princes—Khalamasa and Maja—with approval of the royal family.
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Monks Buddhadeva and Buddhila, both identified as members of the Sarvāstivāda sect, were given a cave monastery and the "water of liberation" (mukti-jala).
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The dedication honors all Buddhas, the Dhamma, the Saṅgha, and all kings.
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The inscription also names Taxila (Takkasilā) and figures such as Khardasa, Kronina of Taxila, and the Kalasamusa.
Key Point:
The term “Sarvāstivādin” occurs four times in the inscription, making it one of the strongest epigraphic evidences for the presence of this school in India.
Historical Significance
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Sectarian Evidence
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Confirms the existence and royal patronage of the Sarvāstivāda sect in India during the early centuries CE.
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Demonstrates that multiple Buddhist schools coexisted in Mathurā, including Mahāsāṃghikas, Sāṃmitīyas, and Dharmaguptakas.
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Royal Patronage
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The donors belonged to the family of the Śaka Great Satraps, Indo-Scythian rulers who controlled northwestern India.
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This shows the active role of foreign dynasties in supporting Indian Buddhism.
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Geographical Networks
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The mention of Taxila suggests close religious and cultural links between northwestern India and Mathurā.
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The use of Kharoṣṭhī script in central India supports the idea that the lion capital was originally from Taxila and later brought to Mathurā.
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Monastic Life
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The inscription records donations of monasteries, relics, caves, and ritual water, shedding light on monastic practices and lay-monastic interactions.
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Conclusion
The Mathurā Lion Capital Inscription is one of the most important documents in early Buddhist history. It not only preserves the names of donors and rulers but also explicitly identifies the Sarvāstivāda sect, providing rare epigraphic proof of sectarian Buddhism in India.
By linking Mathurā and Taxila, the inscription highlights the interconnected nature of Buddhist communities across regions. Its references to kings, queens, monks, and sects illustrate the complex web of patronage and practice that sustained Buddhism during the early centuries of the Common Era.
About 200 years after the Buddha's time, Buddhism branched into 18 sects:
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Theravāda (original),
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Mahāsāṃghika,
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Gokulika,
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Ekavyohārika,
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Paññattivāda,
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Bahuśrutīya,
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Jetavaniya,
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Mahīśāsaka,
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Vajjiputtaka,
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Dharmottarika,
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Bhadrayānīya,
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Channāgārika,
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Sāṃmitīya,
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Sarvāstivāda (Sabbatthivāda),
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Dharmottarika,
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Kassapīya,
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Saṅkantika, and
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Suttavāda.
At Mathurā, archaeologists have discovered inscriptions related to four of these 18 Buddhist sects:
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Mahāsāṃghika
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Sāṃmitīya
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Dharmaguptaka (also referred to as Dharmottarika)
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Sarvāstivāda (also called Sabbatthivāda)
In 1869 CE (B.E. 2412), an Indian archaeologist named Pandit Bhagwan Lal Indraji discovered a lion sculpture in Sitala village, Mathurā. The lion was carved from red sandstone. Artistically, it may not be considered very refined.
What makes it remarkable is the inscription carved around it. The script used is Kharoṣṭhī, and the language is Prakrit mixed with Sanskrit. Kharoṣṭhī script was typically used in northern India, such as Taxila, the Swat Valley, and Bamiyan in Afghanistan. But Mathurā is located in central India, where this script was not commonly used. The presence of this script suggests that the lion sculpture may have been relocated from northern India.
The inscription encircles the lion figure, including even under the base—engraved extensively in Kharoṣṭhī using Prakrit-Sanskrit hybrid. Below is a translated excerpt of the key parts:
Translation of the Inscription (Summary):
The Great Queen of Mahākṣatrapa Rājava, Ayasia Kamuia, daughter of Yuvraj Kharaosta, together with her mother Nadha Diaka, and the grandmother Abuhola, and other relatives such as Pisapasi and Hayuara, along with her brother and daughter Hana, established this sacred site.
On this land, outside the Sanghārāma (monastery), they enshrined the relics of the Buddha Śākyamuni after performing homage to the famous Muki, along with horses, stupa, and monastery.
This dedication was made for the monastic community of the Sarvāstivādin sect who had come from the four directions. Prince Kharaosta Kamuia consecrated Prince Khalamasa and Prince Maja, the youngest sons, with the consent of the royal family.
They also offered a cave monastery and the water of liberation to monks Buddhadeva and Buddhila from the city, who belonged to the Sarvāstivāda sect, in honor of King Kusulapatika and King Mevagimiyika, under the trust of the Sarvāstivādin community.
This offering was made to honor all Buddhas, the Dhamma, the Sangha, and all kings. It also mentions Khardasa, Kronina of Taxila, and all the Kalasamusa.
The term "Sarvāstivādin" appears four times in the inscription. The monks mentioned as recipients of the offering are Buddhadeva and Buddhila, both from the Sarvāstivāda sect, residing in a cave monastery. The city of Taxila (Takkasilā) is explicitly named, which strongly suggests that the lion capital was originally from Taxila.
Today, the Lion Capital is displayed in the British Museum, London, United Kingdom.
