The Method of Contemplating the Four Noble Truths and Nirodha-Saccca!

 Regarding Vedanākkhandha (Aggregate of Feeling):

The craving, attachment, and desire that arise taking feelings to be "I", "others", "man", or "woman" is lobha (greed), taṇhā (craving) - this is Samudaya-sacca (The Noble Truth of the Origin of Suffering).

The arising and passing away of the aggregate of feeling is Dukkha-sacca (The Noble Truth of Suffering).

Understanding and discerning this as Dukkha-sacca is Sammā-diṭṭhi, which is Magga-sacca (The Noble Truth of the Path).

The cessation of Samudaya-sacca and the non-arising of future aggregates is Nirodha-sacca (The Noble Truth of the Cessation of Suffering).

Regarding Saññākkhandha (Aggregate of Perception):

The craving, attachment, and desire that arise taking perceptions to be "I", "others", "man", or "woman" is lobha (greed), taṇhā (craving) - this is Samudaya-sacca (The Noble Truth of the Origin of Suffering).

The arising and passing away of the aggregate of perception is Dukkha-sacca (The Noble Truth of Suffering).

Understanding and discerning this as Dukkha-sacca is Sammā-diṭṭhi, which is Magga-sacca (The Noble Truth of the Path).

The cessation of Samudaya-sacca and the non-arising of future aggregates is Nirodha-sacca (The Noble Truth of the Cessation of Suffering).

Regarding Saṅkhārakkhandha (Aggregate of Mental Formations):

The craving, attachment, and desire that arise taking mental formations to be "I", "others", "man", or "woman" is lobha (greed), taṇhā (craving) - this is Samudaya-sacca (The Noble Truth of the Origin of Suffering).

The arising and passing away of the aggregate of mental formations is Dukkha-sacca (The Noble Truth of Suffering).

Understanding and discerning this as Dukkha-sacca is Sammā-diṭṭhi, which is Magga-sacca (The Noble Truth of the Path).

The cessation of Samudaya-sacca and the non-arising of future aggregates is Nirodha-sacca (The Noble Truth of the Cessation of Suffering).

Regarding Viññāṇakkhandha (Aggregate of Consciousness):

The craving, attachment, and desire that arise taking consciousness to be "I", "others", "man", or "woman" is lobha (greed), taṇhā (craving) - this is Samudaya-sacca (The Noble Truth of the Origin of Suffering).

The arising and passing away of the aggregate of consciousness is Dukkha-sacca (The Noble Truth of Suffering).

Understanding and discerning this as Dukkha-sacca is Sammā-diṭṭhi, which is Magga-sacca (The Noble Truth of the Path).

The cessation of Samudaya-sacca and the non-arising of future aggregates is Nirodha-sacca (The Noble Truth of the Cessation of Suffering).

Regarding Rūpakkhandha (Aggregate of Material Form):

The craving, attachment, and desire that arise taking physical form to be "I", "others", "man", or "woman" is lobha (greed), taṇhā (craving) - this is Samudaya-sacca (The Noble Truth of the Origin of Suffering).

The arising and passing away of the aggregate of material form is Dukkha-sacca (The Noble Truth of Suffering).

Understanding and discerning this as Dukkha-sacca is Sammā-diṭṭhi, which is Magga-sacca (The Noble Truth of the Path).

The cessation of Samudaya-sacca and the non-arising of future aggregates is Nirodha-sacca (The Noble Truth of the Cessation of Suffering).
Not knowing the Four Noble Truths (that's avijjā), not knowing the Five Aggregates (that's avijjā), wrongly perceiving the Five Aggregates as humans, devas, brahmas, or beings (that's avijjā). This wrong perception is avijjā. With wrong perception, what arises? (taṇhā/craving). Clinging with the thought "I must have it" (that's upādāna). When these three - avijjā, taṇhā, and upādāna - are combined, what Truth is it? (It's Samudaya-sacca).

Is Samudaya-sacca human? Is it deva? Is it brahma? Is it sons and daughters? How clear this is! Is it the self that knows Samudaya-sacca, or is it Magga-sacca? It's Magga-sacca that knows. Isn't this worth investigating? When there is Samudaya as cause, don't the resultant aggregates arise?

What appears - is it humans, devas, brahmas, or the Five Aggregates? How clear this is! Can anyone who has aggregates escape aging, sickness, and death? What Truth is this? (It's Dukkha-sacca). Isn't it taught as Samudaya and Dukkha? This is how Dukkha arises from Samudaya.

Don't we need to know Samudaya-sacca? Don't we need to know Dukkha-sacca? Don't we need to know Magga-sacca? Don't we need to know Nirodha-sacca? We can only abandon what we know. We need to know the aggregates, right? When we clearly and precisely understand the Five Aggregates, the wrong views of self as human, deva, or brahma fall away.

Continue observing these aggregates - whether it's Rūpakkhandha, Vedanākkhandha, Saññākkhandha, Saṅkhārakkhandha, or Viññāṇakkhandha - are they permanent or impermanent? When we truly know them as impermanent, does taṇhā still come? Does upādāna still come? Don't the āsavas of kāmāsava and bhavāsava cease? When understanding the Five Aggregates, don't diṭṭhāsava and avijjāsava cease? Don't all four āsavas end? When they end, doesn't Samudaya-sacca die? Doesn't the cycle of aggregates end? Isn't this taught as Nirodha-sacca?

The Buddha appears more as a reformer than a revolutionary

Whether the Buddha was a revolutionary or a reformer?

This question cannot be answered definitively. It needs to be analyzed section by section.

A revolutionary is someone who completely overturns an old system, old values, class positions, established power structures, and dominant religious-social systems to establish something entirely new. A reformer, on the other hand, maintains the foundations of the old system while making changes to methodologies, social relationships, and philosophical perspectives to make them more open, free, and progressive.

Using these definitions, it's difficult to categorically label the Buddha as either purely revolutionary or purely reformist. The Buddha was both a bearer of new ideas and someone who understood the value of existing traditions. He recognized both the merits of the old systems and saw what needed reform.

From a philosophical perspective, the Buddha could be considered revolutionary. However, "revolutionary" here means he provided critical analysis of all existing viewpoints rather than total rejection. During Buddha's time, there were various concepts of atta (self). There were different interpretations of what constituted the self. The self was considered permanent, stable, and the owner/controller/experiencer of the five aggregates.

The Buddha rejected all these definitions. When analyzing "everything," it can be reduced to the Five Aggregates, mind-and-matter, 12 sense bases, 18 elements, etc. In human experience, we only find these phenomena. When examining these phenomena, we find that they are all interdependent, conditioned, and constantly changing and decaying - processes that cannot be prevented. Therefore, the Buddha concluded these phenomena are "not-self" (anatta).

 On the Buddha's rejection of extreme views and teaching of Dependent Origination:
"Dvayaṃ nissito kho ayaṃ Kaccāna loko yebhuyyena atthitañceva natthitañca... 'Sabbam atthi'ti kho Kaccāna ayam eko anto, 'Sabbaṃ natthī'ti ayaṃ dutiyo anto. Ete te Kaccāna ubho ante anupagamma majjhena Tathāgato dhammaṃ deseti." (SN 12.15 Kaccānagotta Sutta)

The Buddha wasn't interested in the question of whether self exists or not. If there were a self, its characteristics would include permanence, stability, essence, and self-sovereignty. In the aggregates, sense bases, and elements, we don't find these characteristics of self - we only find the characteristic of non-self (anatta). Therefore, the Buddha confirmed these phenomena are not-self.

The Hindu Upanishads speak of the existence of atta (self). The Buddha didn't directly deny or confirm its existence. Instead, he asked for evidence - "Is there anyone who has seen or known it?" In one sutta, when asked about this, he mocked those who claimed self-existence by comparing them to a line of blind men, noting that none could trace it back even seven generations.

Therefore, the existence or non-existence of self isn't a definitive matter. The Buddha often stated he preferred not to discuss or answer this question. Humans tend to imagine self exists in some form. The Buddha explained this as twenty forms of personality-belief (sakkāya-diṭṭhi). For each of the five aggregates, people hold four wrong views:
1. The aggregate belongs to self
2. The aggregate is self
3. Self exists within the aggregate
4. The aggregate exists within self

When multiplied by the five aggregates, this creates twenty forms of wrong view about self. The Buddha rejected all these as unfounded doctrines.

On the twenty forms of personality belief (sakkāya-diṭṭhi):
"Rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ..." (MN 44 Cūḷavedalla Sutta)

So when asked whether the Buddha's teaching of anatta means "there is no self" or "it is not-self," the primary meaning is "it is not-self." The aggregates, sense bases, and elements lack the characteristics of self and cannot be owned. Because they are not-self, they are impermanent, unsatisfactory, and uncontrollable. The Buddha taught that these not-self phenomena are worthy of dispassion and disgust, not attachment. This leads to the sequence: dispassion leads to non-attachment, non-attachment leads to liberation. This is the Buddha's analysis of suffering.

When portraying the Buddha as revolutionary, some present him as establishing anatta-vada (doctrine of no-self). Actually, there is no such doctrine, and the Buddha never called himself an anatta-vadin. Instead, he said he was free from all doctrinal positions. He used the terms atta/anatta as tools when needed. Anatta is simply a perception tool for meditation practice to counter self-attachment.

The Buddha's truly revolutionary view was his teaching of Dependent Origination (Paṭiccasamuppāda). This principle aligns with concepts of anatta and suññata (emptiness) and serves as a tool to clear away all doctrinal thickets. The essence of Dependent Origination is that nothing exists independently. The aggregates, sense bases, and elements arise dependent on one another - one depending on many, many depending on one, or many depending on many. Because they are impermanent and without essence, they exist through mutual dependence and interconnection.The aggregates, sense bases, elements, and truths aren't separate entities but interconnected points within a single network. Only by seeing them this way can one begin to grasp the depth of Dependent Origination.

This interpretation critiques all contemporary belief systems. Some claimed the world was created by a creator god. Others said it arose from the combination of primordial matter and consciousness. Some believed everything was predetermined by past causes. Others maintained that things happened randomly without specific causes. The Buddha refuted all these views through the doctrine of Dependent Origination (Paṭiccasamuppāda).

The Buddha based his analysis of suffering (dukkha) on Paṭiccasamuppāda. Suffering isn't caused by a creator, nor solely by past karma, nor does it arise without cause. He showed how craving leads to clinging, clinging leads to becoming, and becoming leads to suffering. He also explained how craving itself arises through Dependent Origination. He criticized various philosophical schools for being entangled in their views like thorny bushes because they didn't understand this principle. Some held eternalist views, some nihilistic views, some partial views, and some agnostic views - all because they didn't understand how Dependent Origination works. In this aspect, the Buddha indeed carried out a philosophical revolution.

On arūpa jhānas not being the final goal:
"Santā vā sā samāpatti, sāpi kho aniccā dukkhā vipariṇāmadhammā" (MN 106 Āneñjasappāya Sutta)

However, regarding spiritual practice, the Buddha was more of a reformer than a revolutionary. He was a samana (ascetic) who followed the samana tradition. His disciples sometimes called him Mahāsamana (the Great Ascetic). The samana tradition existed long before the Buddha, since ancient times. Samanas opposed Vedic traditions, renounced household life, and sought truth in solitude outside society. The Khaggavisāṇa Sutta in the Suttanipāta describes ancient samanas as Paccekabuddhas (Silent Buddhas), depicting them as solitary seekers of liberation like rhinoceros horns. Contemporary movements like Jainism founded by Mahavira and the Ājīvaka sect established by Makkhali Gosāla were also part of the samana tradition. The Buddha himself adopted the samana lifestyle when he was still a Bodhisatta (Buddha-to-be).

Although the Buddha-to-be followed the samana path, his first two teachers - Āḷāra and Uddaka - were actually Brahmin sages, not samanas. They taught the samatha-yānika path, focusing on arūpa jhānas (formless meditative absorptions) that progressively refined consciousness by removing mental characteristics until only pure awareness remained. These were methods from Sāṅkhya-yoga philosophy. The Buddha mastered these practices completely.

These meditation techniques genuinely provided peace and could establish the mind in the highest states of concentration. However, the Buddha realized these were not true liberation from suffering but only temporary cessations. His discovery was that even in the highest states of concentration, the mind still clung to the identity of "one who experiences jhānic bliss." He understood that as long as this identification remained, there was no escape from suffering. As long as there remained a duality between the experiencer and the experienced, true liberation (vimutti) was not achieved. So despite mastering these yogic practices, he abandoned them.

On the characteristic of non-self:
"Sabbe dhammā anattā'ti, yadā paññāya passati;
Atha nibbindati dukkhe, esa maggo visuddhiyā." (Dhp 279)

Today, there's a misconception that these arūpa jhāna practices are forms of self-torture (attakilamatha). Actually, arūpa jhānas are sukha-paṭipadā (pleasant path) practices, involving peaceful dwelling in meditative bliss, not self-mortification. They are neither the true path to liberation nor self-torture - they're simply extraordinary states of mind. The danger with arūpa jhānas is that they so closely resemble liberation that they can be mistaken for the final goal.

In many suttas, the Buddha described arūpa jhānas as stages of mental development while also teaching about their impermanence, unsatisfactoriness, uncontrollability, and non-self nature, showing they are not true liberation. In the Pārāyana Vagga, sixteen brahmin youths who were disciples of Bāvarī were practitioners of arūpa jhānas. The Buddha taught them how to use these states as a foundation for liberation, showing that while arūpa jhānas themselves aren't vipassanā, they can become objects of insight meditation. We also find examples of arahant monks during the Buddha's time occasionally entering arūpa jhānas for purification, indicating that Buddhism neither rejected nor opposed these practices as self-mortification. While not considering them the path itself, the Pārāyana Vagga shows there are doors to liberation even from arūpa states. From this perspective, the Buddha appears more as a reformer than a revolutionary.

There Is More Than One Buddhaghosa

In 1901 CE (2444 BE), a Dutch scholar named Dr. Jean Philippe Vogel (J.Vogel)—renowned for his expertise in Sanskrit and Indian studies, especially Indian paleography—was appointed by the Archaeological Survey of India (ASI) as the head of archaeological missions in the western territories, including present-day Pakistan and northern India. Though he had previously taught at a university for a short time, his exceptional scholarship quickly caught the attention of ASI. When Vogel arrived in the field, he was shocked to discover there was no official office, no infrastructure—only three Indian assistants and one cook. He initially had to rent an office in Lahore before later relocating to Taxila, since ASI wanted a presence in the western region despite lacking proper facilities at the time. In 1905 CE (2448 BE), Dr. Vogel and his team began excavating the ancient Buddhist site of Loriyan Tangai in the Swat Valley, now in Pakistan. They uncovered an extraordinary number of Gandhāran-period Buddha images, many of which were transported and displayed in various museums.

One particular artifact stood out: a Buddha statue in the Abhaya (blessing) posture, of which only the base remains—the image itself has been lost. This base, retrieved from Loriyan Tangai, bears an inscription in the Kharosthi script, composed in a mix of Prakrit and Sanskrit, written in a single line: “Sa (saṃvacchare) 1111001044 Porṭhavadas di (divase) 204111 Buddhaghosasa danamukhe Saghorumas sadaviyaris.” Translation: "In the year 318, on the 27th day of the month Bhadrapada (around August–September), this religious donation was made by Venerable Teacher Buddhaghosa, together with his companion, Venerable Sanghavarman." This inscription clearly states that the base of the Gandhāran Buddha statue was donated by Venerable Buddhaghosa and Venerable Sanghavarman.

However, this Buddhaghosa is not the same person as the renowned Theravāda scholar Buddhaghosa, who lived around 1000 BE (approx. 5th century CE). The famous Buddhaghosa crossed the sea to Sri Lanka, mastered the Tipiṭaka at the Mahāvihāra, and authored revered commentaries like the Samantapāsādikā and many others. The Buddhaghosa mentioned in the Loriyan Tangai inscription, however, lived earlier—around 700 BE (3rd century BCE to 1st century CE)—and is clearly a different person. Today, this Gandhāran-style Buddha base is on display at the British Museum in London, United Kingdom. Anyone wishing to view it can fly directly to London and head straight to the British Museum. Personally, the author has visited it twice.

The Kissanapath Monastery and The Robe of the Lord Buddha

Abstract

This article examines the historical evolution, cultural significance, and enduring legacy of the Kissanapath Monastery, established in the 11th century by Atissaraka (1008–1064). Tracing its tumultuous history through invasions, natural disasters, and restorative efforts, the study explores the monastery’s role in housing sacred Buddha relics and its importance within the Gelugpa tradition. Emphasis is placed on the interplay of preservation, spiritual practice, and historical memory as the monastery navigated the challenges of colonial and post-colonial eras.

Introduction

The Kissanapath Monastery, situated amidst the rugged terrain of the Himalayas, stands as a testament to the resilience of Buddhist heritage. Founded in the 11th century by the renowned abbot Atissaraka, the monastery’s history reflects the interplay of spiritual devotion, political upheaval, and environmental challenges. Over centuries, the monastery has been a custodian of two sacred robes and other relics tied to the Buddha and King Suddhodana, lending it immense religious and cultural significance.

This article delves into the intricate tapestry of events that shaped the Kissanapath Monastery, from its destruction under Mongol invasions during the reign of the Fifth Dalai Lama to restoration efforts in the 20th century. It further examines the monastery’s murals, artifacts, and evolving role within the Gelugpa sect alongside sister monasteries such as Siri Pattavihara and Galyasiri Vihara.

Historical Evolution and Significance

The monastery’s establishment in the 11th century marked a significant phase in the dissemination of Buddhist practice in the region. Atissaraka’s vision for the monastery was deeply rooted in preserving sacred relics, including robes once offered by King Suddhodana to the Buddha. These robes, entwined with narratives of spiritual attainment, symbolize milestones in Buddhist teachings, inspiring adherents to this day.

During the mid-17th century, the Mongol invasions led by allies of the Fifth Dalai Lama caused extensive damage to the monastery, a pattern repeated in subsequent centuries. The Dogra army’s incursions in 1841 under Ghulam and Rahim Khan, coupled with natural calamities such as fires in the 1840s and an earthquake in 1975, further tested the resilience of this spiritual haven. However, restoration efforts spearheaded by the Archaeological Survey of India and local authorities revitalized the structure, ensuring its survival for future generations.

Religious Artifacts and Practices

Among the treasures housed in Kissanapath Monastery are murals depicting pivotal moments, such as King Suddhodana offering robes to the Buddha. The monastery’s architecture—a three-story structure with an underground chamber for preserving relics—is a hallmark of Buddhist monastic design. The Tansong chamber’s gilded murals and the assembly hall’s detailed adornments reflect the artistic and devotional zeal of its patrons.

The relics housed here have a storied past, with King Suddhodana’s re-offerings of robes symbolizing progressive spiritual attainments. These narratives underscore the monastery’s role in perpetuating the Buddha’s teachings, acting as a bridge between ancient traditions and contemporary practice.

Conclusion

The Kissanapath Monastery is said to have been founded in the 11th century by the renowned abbot Atissaraka (1008–1064). In the mid-17th century, during the reign of the Fifth Dalai Lama, the monastery suffered destruction at the hands of the Mongols. Around 1821, conflicts erupted between the Ladakh and Kullu clans. In 1841, the Dogra army under Ghulam Khan and Rahim Khan inflicted severe destruction on the monastery. Later that year, the Sikh community also faced attacks. During the 1840s, the monastery was damaged by fire, and in 1975, it was struck by a severe earthquake. Restoration efforts were carried out with the support of the Archaeological Survey of India and the State Public Works Department. The walls of the monastery are adorned with mural paintings depicting King Suddhodana offering robes. The Kissanapath Monastery houses a collection of ancient murals, Buddha images, and books. The three-story structure's most significant area is the underground chamber, used to preserve two sacred robes and other relics. A chamber known as “Tansong” is decorated with gilded mural paintings. The ground floor features a beautifully adorned assembly hall and quarters for numerous monks. The monastery is now part of the Gelugpa sect, alongside the Siri Pattavihara Monastery and the Galyasiri Vihara Monastery. The sacred robes were personally sewn by King Suddhodana when inviting his son, the Buddha. He offered the first set of robes to his son as a royal gift. Following this, the Buddha preached the verses starting with Uttithe Napapajeya, which inspired King Suddhodana to reach the state of Sotapanna (Stream-Enterer). The Buddha wore the first robe for three days before relinquishing it as a royal offering to the Dhamma. King Suddhodana later re-sewed the robe and reoffered it to the Buddha. The Buddha then preached the verses beginning with Dhammanca Upasama, inspiring the King to attain Sakadagami (Once-Returner). The Buddha wore this robe until receiving the Ayusankha robe offered by Nakula’s parents. During King Udayabhadda’s reign, the monk Saratta discreetly carried two sacred robes. These robes, hidden from history for centuries, were later discovered to be housed in the Kissanapath Monastery built by Atissaraka in the 11th century. It was later learned that the Fifth Dalai Lama, with the help of the Mongols, attempted to retrieve these robes. In 1821 and 1841, further attempts were made from various locations to seize the sacred robes and other relics.

The Kissanapath Monastery stands as an enduring symbol of faith, resilience, and cultural heritage. Its history, marked by periods of devastation and renewal, offers valuable insights into the dynamic interplay of religion, politics, and cultural preservation. As a custodian of sacred relics and a beacon of spiritual practice, the monastery’s legacy continues to inspire devotion and scholarly inquiry.

Sao Dhammasami

Research Scholar /Author

The discovery of Buddha's finger relics Maggadipa Stupa in Logar Province, Afghanistan

 

The remarkable discovery of Buddha’s finger relics in the Logar Province of Afghanistan stands as a profound testament to the region’s historical and cultural prominence during the Kushan Empire. This empire, flourishing between the early first century CE and the third century CE, played a pivotal role in shaping the religious and artistic landscapes of Central and South Asia.

The Kushan Empire: A Nexus of Culture and Faith

Under the Kushan rulers, particularly during the reign of Emperor Vasudeva I, the sixth ruler of the dynasty, the empire became a hub of cultural exchanges. The Kushans, known for their patronage of Buddhism, facilitated the propagation of the faith across vast territories. Their era was characterized by a unique syncretism between Indo-Greek artistic traditions and Buddhist devotional practices. This fusion is evident in the architectural styles and sculptural motifs that emerged during the period, blending Hellenistic, Indian, and Central Asian influences.

The Maggadipa Stupa: A Testament to Devotion

The Maggadipa Stupa, associated with the relics, is a prime example of the spiritual and architectural endeavors of the Kushan era. This monument not only served as a religious sanctuary but also as a symbol of the empire’s dedication to the dissemination of Buddhist teachings. The stupa’s design, influenced by both Indian and Greek architectural principles, reflects the cultural syncretism of the time.

Bhikkhu Indasoma Siridantamahapalaka's research (October 28, 2022) located these relics, Preserved by Naga.

Uncertain Future of the Ashoka Rock Edict in Sasaram

Sasaram is a major town located midway between Bodh Gaya and Varanasi, in Kaimur District, Bihar. On top of a hill in this area lies a rock inscription of Emperor Ashoka, engraved on a stone slab in the Prakrit language using the Brahmi script. The inscription reads as follows:

Line 1: Devānaṃ piye hevaṃ āha ..... piyāni savacchālāni (saṃvaccharāni) aṃ upāsake sumi na cu bāḍhaṃ alakante
Line 2: Savacchale (saṃvacchare) sādhike aṃ .......... etena ca antalena jambudīpasi anmisandevā santa
Line 3: Munisā misandeva kaṭā pala... iyaṃ phale no ... yaṃ mahatala ca cakiye pāvatave khudakena pi phala-
Line 4: Kamanīne vipule pi suaga ... kiye ālā .... ve se etāye aṭhāye iyaṃ sāvaṇe khudakā ca udālā ca pa-
Line 5: Lakamantu antā pi ca jāṇantu cilaṭhitike (ciraṭhitike) ca palākame hotu iyaṃ ca aṭhe (aṭṭhe) vadisati vipulaṃ pi ca vaṭhisati
Line 6: Diyādiyaṃ avadhiyeṇa diyaḍiyaṃ vaṭhisati iyaṃ ca sāvaṇe vivuthena dhuvaṃ sapannā lāti-
Line 7: Satā vivuthā ti 200 40 ima ca aṭhaṃ (aṭṭhaṃ) pavatesu likhāpayāthā ya...vā a..
Line 8: Thi hetā silāṭhambhā tata pi likhāpayatha ti

Translation:

“I have declared myself an upāsaka (lay follower of the Buddha) for one year, but I have not exerted much effort. A year or more has passed... and during that time, the people of Jambudīpa (India) were not associated with the devas (divine beings). Now, I have brought about a connection between humans and the devas. This is the result of effort... Not only the high-born can attain heavenly realms; even the solitary and lowly can reach them if they strive earnestly.

Therefore, this declaration has been issued for this very purpose: to encourage both the lowly and the noble to exert effort, and to inform the people in my realm of this possibility. This diligence shall endure for a long time. I will push this initiative forward significantly—by at least one and a half times its current pace.

This decree was issued while I was on tour. At that time, I had spent 256 nights on tour. Let this message be inscribed on stone. And wherever there are stone pillars throughout my empire, this message shall be inscribed there as well.”

This inscription reveals Emperor Ashoka’s personal transition after embracing Buddhism. He admits to initially being a less diligent upāsaka but later developed a deeper understanding of the Dhamma. The inscription notes that in earlier times, the people of Jambudīpa had little connection with the devas, but under Ashoka’s influence, a spiritual bond was re-established. His aim was to spiritually uplift his people, irrespective of status.

In 1969 CE (2512 BE), some members of the Muslim community began building a mosque near the site of this inscription. Over time, the area was taken over, and the historic edict was completely covered with a green cloth. Tourists and visitors were no longer allowed to view the monument.

In 2015 CE (2558 BE), the Archaeological Survey of India (ASI) ordered the green cloth to be removed and declared the area a protected monument. However, the issue remains unresolved. Just last year, the official signage designating it as a government-protected site was taken down.

"Bones, Hair, teeth ,nails and Ashes: Charles Masson’s Findings of Buddha Relics in Afghanistan"

 Charles Masson and the Documentation of 74 Stupas in Afghanistan.

The stupas excavated or documented by Charles Masson during his explorations in Afghanistan between 1833 and 1838. Each stupa is described based on its location, archaeological findings, and architectural features,.The stupas excavated by Charles Masson and others in Afghanistan, particularly in the Bimaran and Kotpur regions, contained a variety of relics that provide insights into the Buddhist practices of the time.

 

The Greco-Buddhist Masterpiece from Swat Valley

Discovery of a Hellenistic Treasure

In 1907 (2450 BE), American archaeologist D.B. Spooner of the Archaeological Survey of India uncovered 48 Buddhist sculptures at Jamalgarhi, a monastic complex in Pakistan’s Swat Valley (ancient Uḍḍiyāna). Among them stood a striking black schist Buddha—now hailed as a pinnacle of Greco-Buddhist art.

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The Statue’s Hellenistic Splendor

• Facial Features:

  • Straight, prominent nose (Greek: leptorrhine) flowing into the forehead (Greek profile).

  • Half-closed eyes (meditative gaze) blending Indian spirituality with Greek realism.

• Divine Entourage: Celestial beings (apsaras) flank the Buddha, their European-like faces echoing Greek deities.

• Mudra: The dharmachakra (teaching gesture), symbolizing the First Sermon.

The Inscription (Kharoṣṭhī script, hybrid Sanskrit-Prakrit):

"[This is] the religious gift of Shadakamitra, [who dedicated] the Jina Kumāra [‘Royal Buddha’] for the village of Hidda [modern Hadda, Afghanistan]."

• Date: ~150 CE (700 BE), Kushan era.

• Current Home: Peshawar Museum, Pakistan.

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Why This Sculpture Matters

1. Cultural Fusion:

   • Greek artisans in Gandhara adapted Apollo’s idealized features to depict the Buddha—creating the first anthropomorphic Buddha images.

   • Contrasts with India’s earlier aniconic traditions (e.g., footprints, stupas).

2. Kushan Patronage:

   • King Kanishka (r. 127–150 CE) promoted this style, merging Roman aesthetics with Buddhist theology.

3. Lost Legacy:

   • Hadda’s monasteries (with 23,000+ Greco-Buddhist sculptures) were 90% destroyed in the 1990s—making this survivor priceless.

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Xuanzang’s Forgotten Witness

The 7th-century pilgrim described Swat’s monasteries as "adorned with gold and jade." Today, only Peshawar Museum’s collection hints at that grandeur.

Did You Know? The term Jina Kumāra ("Victorious Prince") mirrors Greek "Basileus" (king)—elevating the Buddha to royal status.

(Source: Spooner’s Archaeological Survey of India Report, 1907–08)

The Bimaran Stupa Inscription: A Golden Relic of Gandharan Buddhism

Discovery by Charles Masson (1834–1837 CE / 2377–2380 BE)

While excavating Stupa No. 2 at Bimaran, Afghanistan, British explorer Charles Masson uncovered:

1. A gold reliquary depicting the Buddha flanked by Brahma and Indra.

2. A steatite casket with two Kharoṣṭhī inscriptions.

3. Coins of Indo-Scythian king Azes II (r. ~35–12 BCE), dating the relics to ~50 BCE (500 BE).

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The Inscriptions: A Donor’s Devotion

1. Around the Casket:

"This religious gift of Śivarakṣita, son of Muñjavāda, is enshrined in honor of the Blessed One’s relics and for the worship of all Buddhas."

2. On the Lid:

"Relics of the Bhagavān [Buddha], donated by Śivarakṣita, son of Muñjavāda."

Key Details:

• Donor: Śivarakṣita, a layman from the Muñjavāda clan (possibly a merchant or official).

• Language: Hybrid Sanskrit-Prakrit in Kharoṣṭhī script—common in Gandharan Buddhism.

• Purpose: Merit-making for the donor’s family and all beings.

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Why This Matters

1. Earliest Buddha Image?

   • The gold reliquary’s anthropomorphic Buddha (rare before 1st c. CE) suggests Greco-Buddhist art began earlier than thought.

2. Indo-Scythian Context:

   • Azes II’s coins confirm the stupa’s 1st-century BCE date, bridging Scythian and Kushan Buddhist patronage.

3. Tragic Loss:

   • The Taliban destroyed Bimaran Stupa in the 1990s—making Masson’s finds (now in the British Museum) irreplaceable.

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Azes II & the "Forgotten" Buddhist Kings

The Indo-Scythians (Śakas), though nomadic invaders, embraced Buddhism—Azes II’s era saw:

• Construction of Bimaran and Butkara Stupas.

• Fusion of Greek, Persian, and Indian art styles.

Did You Know? The reliquary’s Buddha-Brahma-Indra triad mirrors Hindu iconography—showing early interfaith dialogue.

(Source: Buddhist Art of Gandhara, W. Zwalf, 1996)