The Inscribed Vase from Taxila: A Sacred Relic of Ancient Buddhist Glory

The Inscribed Vase from Taxila: A Sacred Relic of Ancient Buddhist Glory

Taxila: The Legendary Seat of Learning

Taxila (तक्षशिला), known as Takkasilā in Pali and Taxila in modern usage, was one of the ancient world's greatest centers of education. Located near present-day Rawalpindi, Pakistan, this UNESCO World Heritage Site (inscribed in 1980) attracted legendary figures:

1. King Pasenadi of Kosala – The Buddha’s royal disciple.

2. Aṅgulimāla – The notorious bandit-turned-monk.

3. Mahāli the Licchavi – A nobleman who debated the Buddha.

4. General Bandhula – A military strategist.

5. Jīvaka Komārabhacca – The Buddha’s personal physician.

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Historical Accounts of Taxila

• 5th century CE (943 BE): Chinese pilgrim Faxian described Taxila as the place where the Bodhisattva sacrificed his head (hence the name "Cut-Head City") and later gave his body to a starving tigress.

• 630 CE (1173 BE): Xuanzang recorded King Ashoka’s stupas here, including one marking Prince Kunāla’s tragic blinding and another honoring the Bodhisattva’s 100 self-beheadings as King Candraprabha.

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The Inscribed Vase: A Buddhist Treasure

• Discovery: Excavated by Sir John Marshall (1902–1931), former Director-General of Archaeology in India.

• Description: A 12-cm-wide clay jar, inscribed in Kharoṣṭhī script (Prakrit language).

• Inscription:

  "Sihilena Sīhalajitena ca bhrātarehi Takṣaśilāye ayaṃ thūvo (thūpo) pratiṣṭhāvito savabudhānaṃ pūjāye"
  Translation:
  "This water stupa was established at Takshashila by the brothers Sīhala and Sīharakṣita in worship of all Buddhas."

Key Insights:

1. Donors: The brothers Sīhala (possibly from Sri Lanka) and Sīharakṣita ("Lion-Protected").

2. Ritual Use: The jar likely held water for stupa consecration (thūpo = stupa).

3. Historical Proof: Confirms Taxila’s name in ancient Prakrit (Takṣaśilā) and its role as a Buddhist pilgrimage site.

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Where to See It Today

The vase is displayed at the Chandigarh Museum, India—a testament to Taxila’s multicultural Buddhist heritage, where Greek, Persian, and Indian influences merged under the Kushan Empire.

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Why This Matters

• Global Legacy: Taxila’s artifacts are scattered worldwide (e.g., British Museum, Lahore Museum), highlighting colonial-era archaeology.

• Buddhist Philanthropy: The inscription reflects lay devotion through stupa-building, a practice Ashoka popularized.

Fun Fact: The "water stupa" (thūvo) may symbolize the Bodhisattva’s compassion—flowing like water to nourish all beings.

(Note: "Sīhala" might link to Sri Lanka, suggesting ancient maritime Buddhist networks.)

Harmony Unveiled: The Sacred Relics and the Journey of Reconciliation

There Was More Than One Buddhaghosa: A Remarkable Archaeological Discovery

The Discovery by Dr. Vogel: An Archaeologist's Struggle

In 1901 (2444 BE), Dr. Jean Philippe Vogel, a Dutch scholar specializing in Sanskrit and Indian paleography, was appointed as the Superintendent of the Western Circle of the Archaeological Survey of India (covering Pakistan and northern India). He began his work with extremely limited resources—only three Indian assistants and one cook! With no proper office, he had to rent workspace in Lahore before eventually moving to Taxila.

The Groundbreaking Excavation

In 1905 (2448 BE), Vogel's team excavated the Loriyan Tangai site in Swat Valley, unearthing numerous Gandhara Buddhist sculptures. Among them was a particularly significant find:

• Artifact: The base of a standing Buddha statue in the varada mudra (gesture of granting blessings) posture. The upper portion was missing, leaving only the inscribed base.

• Origin: Buddhist monastery at Loriyan Tangai, Swat Valley, Pakistan.

• Inscription: A single line in Kharoṣṭhī script, using mixed Prakrit-Sanskrit:

  "Saṃvatsare 318 20 4 1 1 1 Buddhaghosasa danamukhe Saghorumasa sadaviyarisa"
  Translation:
  "In the year 318, on the 27th day of the month of Bhādrapada (August–September), this donation was made by the teacher Buddhaghosa, together with his companion, the teacher Sanghavarman."

Why This Discovery Matters

1. Challenges Historical Assumptions:

   • The famous Buddhaghosa of Theravada tradition (author of the Visuddhimagga and Pali commentaries) lived around 457 CE (1000 BE).

   • This inscription proves the existence of another Buddhaghosa—a Gandharan monk active in ~200 CE (700 BE), 300 years earlier!

2. Evidence of Gandharan Buddhism:

   • Shows the vibrant monastic culture of ancient Swat Valley.

   • Confirms that "Buddhaghosa" (meaning "Voice of the Buddha") was likely an honorific title used by multiple scholars.

3. Current Location:
   The artifact is displayed at the British Museum, London.

Key Takeaways

• Not a Single Figure: The name "Buddhaghosa" belonged to at least two distinct historical figures.

• Gandhara's Legacy: The inscription highlights Swat Valley's role as a center of Buddhist learning long before the "Theravada Buddhaghosa."

• Colonial Archaeology: Many such finds were transported to Western museums during the British era.

Fun Fact: The date "Year 318" likely refers to the Kanishka era (starting 127 CE), placing this Buddhaghosa in the 2nd–3rd century CE.

(Note: The inscription's "Sanghavarman" may be linked to the monk who later translated texts into Chinese.)

Buddhist Heritage of Uzbekistan

Introduction

Today, we explore one of the most significant Buddhist sites in Uzbekistan—Fayaz Tepe. Located along the Silk Road, Uzbekistan’s capital is Tashkent. Originally, the people followed Zoroastrianism (fire worship), but later, Buddhism gained limited influence in the region.

Historical Accounts: Xuanzang’s Journey (630 CE / 1173 BE)

When the Chinese monk Xuanzang (Tang Sanzang) passed through Samarkand, he recorded:
"The king and people did not initially believe in the Buddha’s teachings, adhering instead to fire worship (Zoroastrianism). There were two monasteries in the city, but no resident monks. If foreign monks tried to stay, locals would light fires to drive them away. When I arrived, the king received me reluctantly, but after hearing the Dharma, he converted and took precepts. Two novice monks accompanying me visited the monasteries but were chased away with fire. The enraged king wanted to cut off the attackers’ hands, but I intervened, and they were merely exiled. Later, I organized a Dharma assembly, and many people embraced Buddhism."
(Keng Lian Sibunruang, The Biography of Xuanzang, p. 88)

Key Takeaway:

• Buddhism struggled against Zoroastrian dominance until Xuanzang’s mission.

• By 1057 CE (1600 BE), Muslim conquests erased most Buddhist presence.

Archaeological Rediscovery

In 1960 CE (2503 BE), Russian archaeologist V.A. Kuznetsov excavated Fayaz Tepe, uncovering:

• A Buddhist monastery with Gandharan-style artifacts, including a seated Buddha preaching.

• Now displayed at the National Museum of Tashkent.

Recent Research:
Thai scholar Prof. Dr. Banjob Bannaruji and team visited Uzbekistan, confirming ~20 Buddhist sites, with four major ones excavated:

1. Fayaz Tepe

2. Kara Tepe

3. Ayrtam

4. Zurmala

Modern Context

• Population: 30 million (94% Muslim).

• Capital: Tashkent.

• Legacy: Uzbekistan’s Buddhist ruins reflect its Silk Road role as a crossroads of faiths.

Significance:

• Proof of Buddhism’s fleeting but profound impact in Central Asia.

• Artifacts show Gandharan influence, linking Uzbekistan to Afghanistan/Pakistan’s Buddhist art.

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Why This Matters

• Cultural Exchange: Uzbekistan’s Buddhist past highlights Silk Road diversity.

• Preservation Challenge: Many sites remain unexcavated, risking loss to time.

(Note: "Fayaz Tepe" is sometimes spelled "Fayoz-Tepe" or "Fayaztepa.")

Three Alexanders in Indian History: From Conquerors to Archaeologists

1. Alexander the Great (327 BCE / 110 BE)

• The Invader: The Macedonian king who crossed into India in 327 BCE, defeating King Porus (Paurava) at the Battle of the Hydaspes (Jhelum River).

• Legacy: Though his campaign ended at the Beas River due to mutiny, he left Greek settlements that influenced Gandharan art and culture.

2. Alexander of Epirus (Referenced in Ashoka’s Edicts, 268–232 BCE / 218 BE)

• The Distant King: Ashoka’s 13th Rock Edict at Shahbazgarhi (Swat Valley, Pakistan) lists six Hellenistic rulers, including:

  1. Antiyoka = Antiochus II of Syria (Seleucid Empire)

  2. Turumaya = Ptolemy II of Egypt

  3. Antekina = Antigonus II of Macedon

  4. Maka = Magas of Cyrene (Libya)

  5. Alikasundara = Alexander II of Epirus (a lesser-known cousin of Pyrrhus)

• Diplomacy: Ashoka sent Buddhist emissaries to these kingdoms, marking the first Indo-Mediterranean cultural exchange.

3. Alexander Cunningham (1833 CE / 2376 BE)

• The Archaeologist: A British officer turned "Father of Indian Archaeology," he:

  • Mapped Buddhist sites using Xuanzang’s travel records.

  • Founded the Archaeological Survey of India (ASI) in 1861.

  • Excavated Sanchi, Sarnath, and Taxila, saving them from oblivion.

Why These Three Matter

1. Military Conquest → Cultural Fusion: Alexander’s invasion paved the way for Greco-Buddhist art.

2. Ashoka’s Outreach: His edicts prove ancient India’s awareness of the Hellenistic world.

3. Colonial Rediscovery: Cunningham’s work preserved India’s Buddhist heritage—though artifacts like the Kandahar Greek Edict remain in Afghanistan.

Fun Fact: The name "Alexander" (Greek: Alexandros, "Defender of Men") was so revered that Ashoka’s scribes used it for multiple kings!

(Note: Alexander II of Epirus ruled a minor kingdom but was included as part of Ashoka’s diplomatic "name-dropping.")

The Maski Ashoka Inscription: The Rosetta Stone of Mauryan History

Discovery & Significance

In 1915 (2458 BE), British engineer C. Beadon uncovered a groundbreaking inscription at Maski, Karnataka—the first Ashokan edict to explicitly name the emperor as "Devanampiya Asoka" (Beloved-of-the-Gods, Ashoka). This ended decades of debate among scholars who previously knew him only by the title Devanampiyadassi in other edicts.

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Key Features of Ashoka’s Inscriptions

1. Materials Used:

   • Pillars: Polished sandstone columns (e.g., Sarnath Lion Capital).

   • Rock Surfaces: Cliff faces and boulders (e.g., Girnar, Kalsi).

   • Stupas: Stone slabs at Buddhist sites.

2. Languages & Scripts:

   • Prakrit (not Pali): The vernacular language of the masses.

   • Four Scripts:

     1. Brahmi: Across India.

     2. Kharoṣṭhī: Northwest India/Pakistan/Afghanistan.

     3. Greek/Aramaic: Kandahar (for Hellenistic audiences).

3. Total Discovered: 65 edicts spanning 2,600 km, from Afghanistan to Andhra Pradesh.

The Maski Inscription (Brahmi Script, Prakrit Language)

Text:

"Devanampiyasa Asokasa..."
("Of Beloved-of-the-Gods, Ashoka...")

Partial Translation:
"Two and a half years (and a little more) have passed since I embraced the teachings of the Buddha. [...] The gods who once mingled with humans in Jambudvipa now return. Even the humble, if devoted to Dharma, may challenge injustice. Let none think only the noble can achieve this. Both high and low must be told: Act thus, and this [Dharma] will prosper and endure."

Historical Context:

• Buddhist Conversion: Ashoka references his turn to Buddhism after the Kalinga War (261 BCE).

• Egalitarian Dharma: Stresses that moral law (Dharma) is accessible to all, not just elites.

Why Maski Matters

1. Solves an Identity Crisis:

   • Before Maski, scholars debated if Devanampiyadassi was Ashoka or another king (e.g., Sri Lanka’s Tissa).

   • This edict confirmed the Mauryan emperor’s personal name.

2. Democratizing Dharma:

   • Ashoka’s message targeted commoners, breaking the Vedic Brahminical monopoly on spirituality.

3. Global Reach:

   • The Greek/Aramaic edicts show Ashoka’s diplomatic outreach to Hellenistic rulers.

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Where to See It

The Maski rock edict remains in situ in Raichur District, Karnataka—a quiet testament to India’s first imperial moral philosopher.

Did You Know? The phrase "Devanampiya" echoes the Egyptian pharaohs’ "Beloved-of-the-Gods", hinting at cross-cultural exchanges.

(Note: Ashoka’s avoidance of "Brahmi" in the northwest suggests Kharoṣṭhī was the administrative script there.)

Temporary Suspension of Booking Appointments and Request Forms for Worshiping Buddha Tooth Relics at Hswagata Relics Museum Headquarters

Mr. Thura Kyaw, also known as Myo Min Khine, management team member of hswagata has announced the cessation of booking appointments and the acceptance of request forms for worshiping the Buddha tooth relics at the Headquarters of the Hswagata Relics Museum. This decision is in effect due to the ongoing annual report evaluation period.

 

The Sarnath Ashoka Pillar: A Chronicle of Buddhist Unity and Sectarian History

The Iconic Lion Capital (Discovered 1905 CE / 2448 BE)

• Discovery: German archaeologist E. Hultzsch uncovered the pillar under Sir John Marshall’s ASI team. Now displayed at Sarnath Museum, its four-lion capital (adopted as India’s national emblem in 1947) symbolizes Ashoka’s imperial authority and Buddhist ideals.

• Inscription: A Prakrit edict in Brahmi script, warning against monastic schisms (Sangha-bheda):

  "King Devanampiya Piyadasi decrees: Any monk or nun who causes division in the Sangha shall be made to wear white robes and expelled. This order is to be proclaimed during every Uposatha [observance day]."

  • Context: Pre-Ashokan Buddhism had fractured into 18 sects; this edict (found at 8 sites like Sarnath, Sanchi) enforced unity.

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Later Inscriptions on the Same Pillar

1. Kushan-Era Addition (1st–2nd c. CE / 600 BE):

   • A single line in Brahmi, mentioning King Aśvaghosa (possibly the philosopher-saint):

     "[...] In the 4th year of King Aśvaghosa, on the 1st day of winter..."

2. Gupta-Period Inscription (4th c. CE / 900 BE):

   • Sanskrit text naming two sects:

     "For the teachers of the Sammitīya and Vātsīputrīya schools."

   • Historical Match: Xuanzang’s 7th-century account confirms Sarnath’s monks were Sammitīya, a Pudgalavādin sect.

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Eyewitness Accounts

1. Xuanzang’s Report (630 CE / 1173 BE)

• Varanasi: A bustling city with 30 monasteries (3,000 Sammitīya monks) but dominated by Shaivite "heretics."

• Sarnath: The Deer Park housed 1,500 Sammitīya monks. Ashoka’s 70-foot stupa marked the First Sermon site.

2. Hye Cho’s Visit (723 CE / 1266 BE)

• The Korean monk described the pillar:

  "A stone column crowned with exquisitely carved lions stands beside a stucco Buddha statue at Dharmachakra Monastery."

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Key Takeaways

1. Ashoka’s Iron Fist: His edicts threatened defrocking for schismatics, showing state intervention in Sangha affairs.

2. Sectarian Continuity: From Ashoka to the Guptas, Sarnath remained a Sammitīya stronghold—proof of this school’s influence in North India.

3. Archaeological Palimpsest: The pillar’s layered inscriptions reflect 1,000 years of Buddhist history, from Mauryan unity to Gupta-era sectarianism.

Did You Know? The Vātsīputrīya (linked to Pudgalavāda) believed in a "person" (pudgala) neither identical to nor separate from the five aggregates—a controversial view!

(Note: The "white robes" punishment mirrored the humiliation of Jain ascetics, who wore white.)