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.)

Hswagata Museum Founder Meets Chief Custodian of Sacred Tooth Relic Temple

In a harmonious convergence of cultural custodianship, the founder of the Hswagata Buddha Tooth Relics Preservation Museum engaged in a significant meeting with Dr. Pradeep Nilanga Dela, the esteemed Chief Custodian of The Temple Of The Sacred Tooth Relic in Kandy, Sri Lanka. This rendezvous, marked by mutual respect and shared reverence for heritage, promised a promising alliance between two bastions of cultural preservation.

During the rendezvous, the founder of the Hswagata Museum presented Dr. Pradeep with a Certificate of Honorary Senior Advisor and Lifetime Membership, acknowledging his profound contributions to the safeguarding of the revered Buddha Tooth Relics. This gesture, a testament to Dr. Pradeep's expertise and dedication, symbolized a bond forged in the fires of cultural stewardship.

In the spirit of advocacy meeting, the Hswagata Museum founder further extended an olive branch, providing Dr. Pradeep with an exclusive profile and the annual magazine of the museum. This gesture aimed to foster a deeper understanding of the museum's endeavors and its commitment to preserving the sacred relics for future generations.

Moreover, the occasion witnessed an illuminating presentation by Indasoma, shedding light on the diverse activities and initiatives undertaken by the Hswagata Museum. Through captivating visuals and insightful narratives, the presentation showcased the museum's tireless efforts in research, conservation, and educational outreach pertaining to the Buddha Tooth Relics.

The meeting culminated in an atmosphere of mutual admiration and shared purpose, as both parties reaffirmed their commitment to safeguarding the rich cultural heritage embodied by the sacred relics. As guardians of tradition and custodians of history, the Hswagata Museum and The Temple Of The Sacred Tooth Relic pledged to continue their preservation and worship, ensuring the legacy of the Buddha Tooth Relics endures for eternity.

During the dialogue, Dr. Pradeep, esteemed for his custodianship of the revered relics, presented an intriguing suggestion to Indasoma Bhikkhu, advocating for the establishment of a temple rather than a museum. This proposal, born from a deep-rooted reverence for tradition and spiritual sanctity, aimed to create a sacred space devoted to the veneration and contemplation of the Buddha Tooth Relics.

Dr. Pradeep's proposal resonated with the ethos of spiritual devotion and reverence for the relics, suggesting a departure from conventional museum practices towards a more immersive and spiritually enriching experience. By envisaging a temple, Dr. Pradeep sought to encapsulate the essence of devotion and reverence that defines the cultural significance of the Buddha Tooth Relics.

Indasoma Bhikkhu, tasked with spearheading the initiative, welcomed Dr. Pradeep's proposal with open arms, recognizing the potential to create a sanctuary where devotees could engage in spiritual practices, meditation, and contemplation. This shift in focus, from a museum to a temple, underscored a deeper commitment to honoring the sacred relics and fostering a spiritual connection with devotees.

As plans for the temple take shape, it represents a new chapter in the preservation and dissemination of the cultural heritage embodied by the Buddha Tooth Relics. With Dr. Pradeep's vision guiding the way, and Indasoma Bhikkhu's dedication driving the endeavor forward, the proposed temple stands as a testament to the enduring legacy of devotion and reverence that transcends time and space.

The Greek Inscriptions of Emperor Ashoka: A Bilingual Testament from Afghanistan

Discovery & Significance

In 1958 (2501 BE), British archaeologists uncovered two remarkable Greek-Aramaic rock edicts at Chil Zena Hill and Shah-I-Khona in Kandahar, Afghanistan—ancient Alexandria in Arachosia, founded by Alexander the Great. These inscriptions reveal:

1. Ashoka’s Hellenistic Audience:

   • Kandahar housed a large Greek population post-Alexander’s conquest.

   • Ashoka (called "Piodasses" in Greek) used Greek and Aramaic to communicate his Buddhist reforms to non-Indian subjects.

2. Historical Paradox:

   • The Kalinga War (261 BCE), which caused 150,000 deaths, is documented 3,600 km away in Afghanistan—not in Odisha (Kalinga’s location). Scholars suggest Ashoka avoided inscribing it near the warzone to prevent unrest.

The Two Inscriptions

1. Shah-I-Khona Inscription (1963 CE / 2506 BE)

Content: Ashoka’s remorse after conquering Kalinga:

"In the eighth year of King Piodasses’ reign, he conquered Kalinga. 150,000 people were captured, 100,000 slain, and nearly as many perished. Then, devotion and compassion seized him... He banned the killing of living beings and urged respect for parents, teachers, and friends. Those who neglect these duties will face the king’s displeasure."

Key Themes:

• Anti-war sentiment: Rare royal admission of guilt in ancient history.

• Moral code: Echoes Greek philanthropia (humanity) and Buddhist ahimsa (non-violence).

2. Chil Zena Hill Inscription

Content: Ashoka’s 10th-year reforms:

"Ten years after his coronation, King Piodasses proclaimed the Dharma. Men have grown more pious, and the world prospers. The king abstains from killing, as do his hunters and fishermen. Those who lack restraint must obey elders, ensuring a happier life."

Key Themes:

• Environmental ethics: Early bans on hunting/fishing.

• Social harmony: Blends Buddhist values with Hellenistic ideals.

Why These Inscriptions Matter

1. Cross-Cultural Diplomacy: Ashoka tailored his message using Greek political terms (e.g., "eusebeia" for Dharma).

2. Strategic Placement: Kandahar was a Hellenistic hub—ideal for spreading edicts westward.

3. Historical Irony: The Kalinga confession appears farthest from its site, possibly to avoid inciting trauma.

Did You Know? The Greek script matches 3rd-century BCE Athenian style, proving Ashoka’s access to skilled Greek scribes.

(Note: "Piodasses" = Prakrit "Piyadassi" (Beloved of the Gods), Ashoka’s title.)

Where to See Them

The inscriptions remain in situ in Kandahar, though the region’s instability limits access.

Legacy: These edicts show Ashoka as the first ruler to merge Buddhist governance with multicultural outreach—a model for ancient globalization.