Buddhism in Kashmir
Kashmir has been one of the most important centres for the spread and development of
Buddhism. Buddhism was an important part of the classical Kashmiri culture, as is reflected in the
Nilamata Purana and the
Kalhana's
Rajatarangini. Buddhism is generally believed to have become dominant in Kashmir in the time of Emperor Ashoka, although it was prevalent there long before his time. It enjoyed patronage not only of the Buddhist rulers, but Hindu and early Muslim rulers too. From Kashmir it had travelled to the neighbouring Ladakh.
The first known ruler of Kashmir,
Gonanda mentioned by
Kalhana in his
Rajatarangini was related to
Jarasandha who ruled
Magadha during the time of the
Kurukshetra war. Surrendra is perhaps the fist Buddhist ruler of Kashmir. He erected the first viharas in Kashmir. One of these, known as Narendrabhavana, was in the city of Sauraka (Suru, beyond the
Zoji La.) The other vihara was at Saurasa, corresponding to the village Sowur on the shore of Anchar Lanke to the north of
Srinagar.
Ashoka
Kalhana describes that though situated far away from the
Mauryan capital (
Pataliputra), Kashmir enjoyed all the benefits of the
Ashoka's benign rule. The provincial capital Shrinagari (
Srinagar) was 'resplendent with prosperity and wealth.' According to some Buddhist writers including
Taranatha, it was the Buddhist preacher
Madhyantika who introduced
saffron cultivation into Kashmir. Buddhism and Shaivism flourished side by side in Kashmir during Ashoka's time and rececived the Emperor's patronage in equal measure. Kalhana notes that Ashoka built two Shiva temples at Vijayeshvara (Bijbihara), and got several others renovated. In Vitastatra (Vethavutur) and at Shuskaletra (Hukhalitar) he built a number of viharas and stupas. He deputed Madhyantika for the propagation of Buddhism in Kashmir and Gandhara.
Ashoka's successors
Buddhism suffered a temporary eclipse during the reign of Ashoka's successors Jalauka and Damodara. Kalhana describes that a large number of Buddhist scholars were vanquished in debates with Jalauka's guru Avadhuta, and hence traditional observances were slowly revived. Later, however, Jalauka created a big vihara, the Krityashramavihara in the vicinity of
Varahamula (
Baramulla), which was in existence till as late as the 11th century. The history of Kashmir after Damodara is not certain till we come to the time of the Kushanas.
The
Kushana period saw a great resurgence of Buddhism in Kashmir, especially during the reign of
Kanishka. The fourth
Buddhist Council was held in Kashmir, under the presidency of Katyayaniputra, in Kanishka's time. The south Indian Buddhist philosopher
Nagarjuna lived in Kashmir during the Kushana period.
During the reign of Abhimanyu, which in Kalhana's chronicle comes after Kanishka, Buddhist scholars under the guidance of Nagarjuna defeated the Shaivite clergy in debates, encouraging people to choose Buddhism. However, during the time of Chandradeva, revival of knowledge of the works of
Patanjali, like the
Mahabhashya which had become rare, led to a resurgence of
Shaivism. By the time of Gonanda, old philosophy was completely revived. Nothing is known about the religious affiliations of Pratapaditya, a scion of the
Gupta dynasty and his successors, except that they are stated to have ruled well, and fullest liberty of faith was accorded. Buddhism is stated by Kalhana and Hiuen Tsang to have suffered severe setbacks under the
Huns, especially under
Mihirakula, who Hiuen Tsang describes as a great persecutor of the Buddhists.
Upon Mihirakula's death, Kashmir was ruled by Meghavahana, who belonged to the old ruling dynasty of Kashmir. Meghavahana was a staunch Buddhist, who issued a proclaimation against killing of all animals at the very time of his coronation, and built numerous stupas.
In Kalhana's time, and before that, there was no apparently no distinction between "Hindus" and Buddhists in Kashmir. Kalhana himself used Buddhist terms and expressions as a Buddhist would.
Nilamata Purana was the text of the worshippers of Nila Naga, the Naga worship was common in Kashmir. It mentions the prevalence of Buddhist worship as a common practice in Kashmir.
Here are some quotes from Nilamat Purana from Kashmir (trans. by Dr. VedKumari) (see external link below). It correctly represents the religious spirit of ancient India.
709-710a. O Brahman, the god Visnu, the lord of the world, shall be(born as) the preceptor of the world, Buddha by name, at the timewhen the Pusya is joined with the moon, in the month of Vaisaksha,in twenty eighth Kali Age.
710b-12. Listen from as to how his worship should be performed inthe bright-half, from that period onwards, in uture. The image ofBuddha should be bathed (with water renderd holy) with all medicinalherbs, all jewels and all scents, in accordance with the sayings ofthe Sakyas. The dwellings of the Sakyas (i.e. Viharas) should bewhitewashed with care.
713. Here and there, the Caityas - the abodes of the god - should beprovided with paintings. The festival, swarming with the actors andthe dancers, should be celebrated.
714. The Sakyas should be honoured with Civara (the dress of aBuddhist mendicant ), food and books. All this should be done tillthe advent of Magha.
715. O twice-born, eatable offerings should be made for three days.Worship with flowers, clothes etc. and charity for the poor (shouldcontinue for three days).Kalhana's Rajatarangini mentions that a monumental metallic image of Buddha once stood in Srinagar, which was eventually destroyed by
Sikandar Butshikan. A significant number of beautifully crafted Buddhist bronzes have survived.
In Kashmir valley, a Buddhist Bhikshu was present in Baramula in 13th century. The Kashmiri
Pandits still worship the
triratna symbol.
*
Harsha of Kashmir is said to have been anti-religion. However he was simply mentally unbalanced as portrayed in
Rajatarangini, a near contemporary text.
*
Dynasties of Ancient Kashmir* Ganhar et al,
Buddhism in Kashmir and Ladakh, Tribune Press, New Delhi, 1956
* Rizvi, J. Trans-Himalayan Caravans, Oxford India Paperbacks, 1999.
* Kalhana's Rajatarangini, A Chronicle of the Kings of Kashmir, M.A. Stein, 2 vols. London, 1900.
*
Nilamata Purana, trans. Ved Kumari*
Kashmiri Buddha bronze (c. 644 - 654), inscribed in the reign of king Narasurendea
*
Crowned Buddha Shakyamuni 8th century
*
The Gilgit Manuscript
