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Inscribed Vase from Bajaur

Discovery & Provenance

Discovered in 1833 CE (2376 BE) by Charles Masson, a British explorer, during his excavations in the Swat Valley, Pakistan. The vase was found among ruins in Bajaur, a small but historically significant Buddhist site.

Inscription Details

• Material: Polished clay vase with a Kharoṣṭhī inscription encircling its body.

• Language: Prakrit (with some Sanskrit influence).

• Script: Kharoṣṭhī (typical of Gandharan Buddhist inscriptions).

• Date: ~60–160 CE (600–700 BE), based on paleography and historical context.

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Inscription Text & Translation

Original (Kharoṣṭhī Script):

(Transcribed from Kharoṣṭhī to Roman script for readability)

1. 𐨯𐨎𐨬𐨟𐨿𐨯𐨪𐨀𐨅 𐨟𐨿𐨪𐨅𐨮𐨛𐨁𐨨𐨀𐨅 𐩅 𐩅 𐩅 𐩀 𐩀 𐩀 𐨨𐨱𐨪𐨩𐨯 𐨀𐨩𐨯 𐨀𐨟𐨁𐨡𐨯 𐨐𐨪𐨿𐨟𐨁𐨀𐨯 𐨨𐨯𐨯 𐨡𐨁𐨬𐨯𐨀𐨅 𐨮𐨆𐨜𐨭𐨀𐨅 𐨀𐨁𐨨𐨅𐨞 𐨕𐨅𐨟𐨿𐨪𐨁𐨐 𐨐𐨿𐨮𐨞 𐨀𐨁𐨡𐨿𐨪𐨬𐨪𐨿𐨨𐨅 𐨐𐨂𐨨𐨪𐨅 𐨀𐨤𐨿𐨪𐨕𐨪𐨗𐨤𐨂𐨟𐨿𐨪𐨅
   Saṃvatsare trisatime 20 20 20 1 1 1 mahārāyasa ayasa atidasa karatiasa māsasa divase ṣoḍaśe imena cetrika kṣaṇa Indravarme kumāre Apracarājaputre

2. 𐨀𐨁𐨨𐨅 𐨧𐨒𐨬𐨟𐨆 𐨭𐨐𐨿𐨩𐨨𐨂𐨞𐨁𐨯 𐨭𐨪𐨁𐨪 𐨤𐨿𐨪𐨡𐨁𐨛𐨬𐨅𐨟𐨁 𐨛𐨁𐨀𐨀𐨅 𐨒𐨧𐨁𐨪𐨀𐨅 𐨀𐨤𐨿𐨪𐨡𐨁𐨛𐨬𐨁𐨟𐨤𐨿𐨪𐨬𐨅 𐨤𐨟𐨅𐨭𐨅 𐨦𐨿𐨪𐨨𐨿𐨨𐨤𐨂𐨙𐨆 𐨤𐨿𐨪𐨯𐨬𐨟𐨁 𐨯𐨢 𐨨𐨡𐨂𐨞 𐨪𐨂𐨑𐨂𐨞𐨐𐨀 𐨗𐨁𐨤𐨂𐨟𐨿𐨪𐨀𐨅 𐨀𐨤𐨿𐨪𐨕𐨪𐨗𐨧𐨪𐨿𐨩𐨀𐨅
   ime bhagavato Śākyamuniś śarīra pratiṣṭhaveti ṣṭhite gambhīre aparapratiṣṭhitaprave padeśe brāhmaṇapuṇyo prasavati saha madhuna Rukhunakā jiputre Apracarājabharye

3. 𐨯𐨢 𐨨𐨀𐨂𐨫𐨅𐨞 𐨪𐨨𐨐𐨅𐨞 𐨯𐨢 𐨨𐨀𐨂𐨫𐨞𐨁𐨀𐨅 𐨡𐨮𐨐𐨀𐨅 𐨯𐨢 𐨭𐨿𐨤𐨯𐨡𐨪𐨅𐨱𐨁 𐨬𐨯𐨬𐨡𐨟𐨀𐨅 𐨨𐨱𐨬𐨅𐨡𐨀𐨅 𐨞𐨁𐨐𐨀𐨅 𐨕 𐨒𐨱𐨁𐨞𐨁𐨀𐨅 𐨩 𐨀𐨂𐨟𐨪𐨀𐨅
   saha mātuleṇa Rāmakeṇa saha mātulaṇiye Daśake saha śvaśruhi Vasavadattā mahādevā Nikā ca gṛhiṇī yā Uttarā

4. 𐨟𐨂 𐨀 𐨤𐨂𐨩𐨀𐨅 𐨬𐨁𐨮𐨸𐨂𐨬𐨪𐨿𐨨𐨯 𐨀𐨬𐨕𐨪𐨩𐨯
   pitṛ a pūye Viṣṇuvarmasa avacarayasa

5. 𐨪𐨡 𐨬𐨒 𐨯𐨿𐨟𐨿𐨪𐨟𐨅𐨒𐨆 𐨤𐨂𐨩𐨀𐨁𐨟𐨅 𐨬𐨁𐨗𐨩𐨨𐨁𐨟𐨿𐨪𐨆 𐨩 𐨀𐨬𐨕𐨪𐨩 𐨨𐨡𐨂𐨭𐨿𐨤𐨯 𐨧𐨀𐨁𐨡𐨟 𐨤𐨂𐨩𐨁𐨟
   bhrātā vaga stratage pūyite Vijayamitro ya avacaraya madhuśvasā Bhaidatā pūyitā

6. 𐨀𐨁𐨨𐨅 𐨕 𐨭𐨪𐨁𐨪𐨅 𐨨𐨂𐨪𐨿𐨩𐨐𐨫𐨁𐨞𐨟𐨅 𐨠𐨂𐨦𐨂𐨟𐨅 𐨐𐨁𐨜𐨤𐨜𐨁𐨱𐨪𐨁𐨀 𐨀𐨵𐨁𐨩𐨅 𐨀𐨱𐨅𐨛𐨁 𐨨𐨗𐨁𐨨𐨨𐨁 𐨤𐨿𐨪𐨟𐨁𐨛𐨬𐨞𐨨𐨁 𐨤𐨿𐨪𐨟𐨁𐨛𐨬𐨁𐨯
   ime ca śarīre Mūryakaliṇate sthūbute kiṭapiḍihare avahiye aheṭhi majimmi pratiṣṭhāvaṇami pratiṣṭhāvisa

7. 𐨬𐨯𐨁𐨀 𐨤𐨎𐨕𐨀𐨁𐨭𐨆
   vaśiṣṭha pañcaiśo

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Translation:

*"In the 63rd year (of the Azes era), on the 16th day of the month of Kārttika, during an auspicious moment, Prince Indravarman, son of King Apraca, enshrined the relics of the Blessed Śākyamuni Buddha in a deep and secure stupa. He performed this meritorious act alongside:

• His mother, Queen Rukhunakā (daughter of King Aji),

• His uncle, Rāmaka,

• His aunt, Daśakā,

• His wife, Vasavadattā,

• The noblewoman Mahādevā,

• The householder Nikā,

• And Uttarā.

This act is also dedicated to:

• His father, Viṣṇuvarman,

• His brother, Vijayamitra (king of Apraca),

• His maternal aunt, Bhaidattā.

These relics are housed in a stupa built by the Mauryas, stored securely in a deep and protected chamber."*

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Historical Significance

1. Confirms the Apraca Dynasty’s Rule:

   • The inscription mentions King Apraca and his son Indravarman, rulers of a local kingdom in Gandhara.

2. Mauryan Connection:

   • Refers to the stupa’s construction by the Mauryas, suggesting an earlier foundation later reused by the Apraca kings.

3. Buddhist Patronage:

   • Shows the royal family’s devotion to Buddhism, enshrining relics with elaborate rituals.

4. Dated to the Azes Era:

   • The "Year 63" likely refers to the Azes era (starting ~47 BCE), placing this inscription around 16 CE (600 BE).

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Current Location

The vase is displayed at the Metropolitan Museum of Art, New York, USA.

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Why This Matters

• Rare Evidence: One of few inscriptions detailing the Apraca dynasty’s Buddhist patronage.

• Cultural Blend: Mixes Indian (Kharoṣṭhī/Prakrit), Greek (Azes era), and Central Asian influences.

• Artifact of Looting: Like many Gandharan relics, it reached Western museums via 19th-century colonial collections.

Research Note: The term "Mūrya" (Maurya) is intriguing—was this stupa originally Mauryan, or does it refer to a later guild of builders?

The Final Fire Burning

THE FINAL FIRE BURNINGBeneath the Bodhi Tree in Gaya's sacred shade,Where whispers linger and devotion is displayed,Buddha, in relics, preserved for ages past,A testament to teachings, a legacy that would last.
Tooth, hairs, bones, and ashes divine,Symbols of wisdom, in silence they shine.Followers and devotees, in worship they partake,Seeking blessings and solace, the relics they make.
But as time unfurls its relentless scroll,A day arrives when the relics console.Neglected by mortals, in their mundane strife,Yet destiny weaves the fabric of Buddha's afterlife.
At the Bodhi Tree, a mystical scene unfolds,Where unseen forces, in the sacred story, are told.Rays of light, a celestial dance they perform,Devas, the audience, witness the spiritual norm.
Human eyes blind to this ethereal show,Yet Devas perceive, in their heavenly glow.The relics, aglow with the final fiery dance,A cosmic finale, a mystical trance.
For this is the moment, the Buddha's last stand,No mortal witness, just the Deva band.In the final seconds, the relics transcend,The flame consumes, and the teachings find their end.
As the Bodhi Tree stands in silent witness,A chapter closes, a tale of enlightenment's finesse.The relics, once vibrant, now return to the ether,The Buddha's essence, a timeless feature.
In the realm beyond what mortal eyes can see,The Final Fire Burning, the relics set free.A celestial goodbye, an eternal adieu,The Buddha's teaching, in echoes, renew.Bhikkhu Indasoma

References

Bodhi, B. (Trans.). (1995). The Mahāparinibbāna Sutta (DN 16). In The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya (pp. 231–277). Boston, MA: Wisdom Publications.

Bodhi, B. (Trans.). (1995). The Four Noble Places of Pilgrimage (Cullavagga X). In The Connected Discourses of the Buddha: A Translation of the Saṃyutta Nikāya (pp. 1675–1680). Boston, MA: Wisdom Publications.

Ñāṇamoli, B., & Bodhi, B. (Trans.). (1995). The Doctrine of Impermanence (Dhammapada, vv. 277–279). In The Path of Purification (pp. 10–11). Seattle, WA: Pariyatti Publishing.

Rhys Davids, T. W., & Oldenberg, H. (Trans.). (1881). The Symbolism of the Relics (Cullavagga X). In Vinaya Texts: The Mahāvagga, Part I and II. Oxford, UK: Clarendon Press.

Thanissaro Bhikkhu. (Trans.). (1997). The Teaching of Striving Diligently (AN 4.180). Retrieved from https://www.accesstoinsight.org.

Walshe, M. (Trans.). (1987). The Rays of Light at Enlightenment (Suttanipāta, vv. 684). In The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya. Boston, MA: Wisdom Publications.

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Guardians of Enlightenment

"The Teaching of Six Consciousnesses and Their Cessation" (Chaviññāṇa Nirodha Desanā)

"Yo ca vassasataṃ jīve, apassaṃ udayabbayaṃ;
Ekāhaṃ jīvitaṃ seyyo, passato udayabbayaṃ"

Translation of the Pali terms:
- Yo ca: Any person, whether monk or layperson
- Udayabbayaṃ: The arising and passing away of the five aggregates (mind-matter phenomena)
- Apassaṃ apassanto: One who does not see or contemplate
- Vassasataṃ: One hundred years
- Jīve: Lives
- Na seyyo: Is not worthy

If one doesn't understand the five aggregates and impermanence, is there any value in being human? Is there any worth in living for a hundred years? Would there even be value in living for 84,000 eons?

- Udayabbayaṃ: The arising and passing away of the five aggregates
- Passanto: One who sees and contemplates
- Ekāhaṃ: One day
- Jīve: Lives
- Seyyo: Is superior/more worthy

Even living for one hour with true seeing is worthy. Even half an hour is worthy. Even one minute is worthy. Isn't this worth examining? These are the essential points. Don't look too far ahead. Isn't it taught as "mere seeing" because of the seeing-knowing mind?

It's like clear water in a vessel. When the water is clear, can't you see everything inside? Then if you add dye - whether green, blue, or red - doesn't it become murky? Can you still see? Can you still see your reflection? No, you can't. Therefore, "mere seeing, mere hearing" is taught as being protected by mindfulness, wisdom, and knowledge, like a protective barrier or fortress of wisdom.

The Venerable Ledi Sayadaw's teaching explains:

"Consider what Ledi Sayadaw teaches: Isn't it taught that eye-consciousness (cakkhuviññāṇa) is impermanent - it arises and passes away? Isn't it taught that ear-consciousness (sotaviññāṇa) arises and passes away after hearing? Isn't it taught that nose-consciousness (ghānaviññāṇa) arises and passes away after smelling?

Isn't it taught that tongue-consciousness (jivhāviññāṇa) passes away after tasting? Isn't it taught that body-consciousness (kāyaviññāṇa) passes away after touching? Isn't it taught that mind-consciousness (manoviññāṇa) passes away after thinking? Indeed, there is nothing but arising and passing away.

Isn't seeing taught as arising? After seeing, doesn't it pass away? When one sees this, isn't it called mindfulness? When mindfulness is present in seeing, and in the remaining six sense doors, doesn't one see impermanence? Isn't it taught to stop at seeing? One sees only impermanence. One sees the five aggregates and sees impermanence.

When impermanence is seen, does craving still arise? When truth is known, doesn't falsehood disappear? Isn't the characteristic of impermanence taught as the truth of suffering? Do greed, hatred, and delusion still arise? This is why the teachings to Mālukyaputta and Bāhiya are given.

The work of stream-entry, once-returning, non-returning, and arahantship was completed. How inspiring it is! While on alms round, in such a short time - going to request teachings from the Buddha during alms round.

When the monastic duties were completed, he had no robes. He couldn't remain long in human form - only seven days were permitted. After seven days, the burden of aggregates had to be laid down. If one wanted to stay longer, wouldn't one need to change clothes?

In that era, there weren't even people selling robes. Paṃsukūla robes were made from discarded cloth from village rubbish heaps - worn sarongs, shirts, and longyi. These had to be collected, washed, the firm parts cut away, and sewn together. That's how robes were made by piecing together patches.

Robes were that scarce. When he left, due to past grudge, a yakkhini (demon) disguised as a cow gored him to death. There, Bāhiya attained parinibbāna. When the monks returned from alms round, they saw him dead in the rubbish heap.

Didn't they report this to the Buddha? Bāhiya has died? The Buddha said, "He's not dead - he has attained parinibbāna." Didn't he instruct them to cremate the body? When they cremated him, relics remained. Isn't this worth contemplating? Study it this way..."

The impermanence of the six types of consciousness:
1. Eye-consciousness (cakkhuviññāṇa) - seeing and passing away
2. Ear-consciousness (sotaviññāṇa) - hearing and passing away
3. Nose-consciousness (ghānaviññāṇa) - smelling and passing away
4. Tongue-consciousness (jivhāviññāṇa) - tasting and passing away
5. Body-consciousness (kāyaviññāṇa) - touching and passing away
6. Mind-consciousness (manoviññāṇa) - thinking and passing away

The key points:
- There is nothing but arising and passing away
- When seeing occurs, it arises and passes away
- Mindfulness (sati) is recognizing this process
- When mindfulness is established in all six sense-doors, impermanence becomes clear
- When one sees impermanence, craving (taṇhā) cannot arise
- When truth is known, delusion disappears
- The characteristic of impermanence reveals the truth of suffering (dukkha)