The following topics are researched and the text written by Sadhu Brahmaviharidas
AARSH - Akshardham Centre for Applied Research in Social Harmony
Taxila University:
Around 2700 years ago, as early as 700 BCE there existed a giant University at Takshashila, located in the northwest region of Bharat. Not only Aryans but also students from as far as Babylonia, Greece, Syria, Arabia and China came to study.
68 different streams of knowledge were on the syllabus. Experienced masters taught a wide range of subjects.
Vedas, Language, Grammar, Philosophy, Medicine, Surgery, Archery, Politics, Warfare, Astronomy, Accounts, commerce, Futurology, Documentation, Occult, Music, Dance, The art of discovering hidden treasures, etc.
The minimum entrance age was 16 and there were 10,500 students. The panel of Masters included renowned names like Kautilya, Panini, Jivak and Vishnu ,harma.
Takshashila, (later corrupted as Taxila),one of the topmost centers of education at that time in India became Chanakya’s breeding ground of acquiring knowledge in the practical and theoretical aspect. The teachers were highly knowledgeable who used to teach sons of kings. It is said that a certain teacher had 101 students and all of them were princes! The niversity at Taxila was well versed in teaching the subjects using the best of practical knowledge acquired by the teachers. The age of entering the university was sixteen. The branches of studies most sought after in around India ranged from law, medicine, warfare and other indigenous forms of learning. The four Vedas, archery, hunting, elephant-lore and 18 arts were taught at the university of Taxila. So prominent was the place where Chanakya received his education that it goes to show the making of the genius. The very requirements of admission filtered out the outlawed and people with lesser credentials.
At a time when the Dark Ages were looming large, the existence of a university of Taxila’s grandeur really makes India stand apart way ahead of the European countries who struggled with ignorance and total information blackout. For the Indian subcontinent Taxila stood as a light house of higher knowledge and pride of India. In the present day world, Taxila is situated in Pakistan at a place called Rawalpindi. The university accommodated more than 10,000 students at a time. The university offered courses spanning a period of more than eight years. The students were admitted after graduating from their own countries. Aspiring students opted for elective subjects going for in depth studies in specialized branches of learning. After graduating from the university, the students are recognized as the best scholars in the subcontinent. It became a cultural heritage as time passed. Taxila was the junction where people of different origins mingled with each other and exchanged knowledge of their countries.
The university was famous as "Taxila" university, named after the city where it was situated. The king and rich people of the region used to donate lavishly for the development of the university. In the religious scriptures also, Taxila is mentioned as the place where the king of snakes, Vasuki selected Taxila for the dissemination of knowledge on earth.
Here it would be essential to mention briefly the range of subjects taught in the university of Taxila. (1) Science, (2) Philosophy, (3) Ayurveda, (4) Grammar of various languages, (5) Mathematics, (6) Economics, (7) Astrology, (8) Geography, (9) Astronomy, (10) Surgical science, (11) Agricultural sciences, (12) Archery and Ancient and Modern Sciences.
The university also used to conduct researches on various subjects.
Nalanda University:
A Buddhist University, 5th Century
Bihar, Bharat.
Towards the Southeast of Patna is a village called the 'Bada Gaon', in the vicinity of which, are the world famous ruins of Nalanda University. Housing about 10,000 students and 2,000 teachers, this university attracted pupils from all over the world. A Walk in the ruins of the university, takes you to an era, that saw India leading in imparting knowledge, to the world - the era when India was a coveted place for studies. The university flourished during the 5th and 12th century.
The ruins of Nalanda university is spread over an area of 14 hectares. This university was totally built in Red clay bricks. The Nalanda university attracted scholars from all over the world. Even Chanakya or Kautilya was once a student of this university. This university was seat of knowledge for the world, the light of knowledge spread all over the world from Nalanda. Today only the memories of those glorious days are refreshed in the ruins. Whatever remains of the great university has been well preserved. Among the ruins one still recognizes the different sections of the place. Particularly the place of worship and the hostels are very distinct. The whole area is surrounded by beautiful lawns.
At the excavation site, Visitors going in for the monasteries and temples stand at the Eastern gate. The tourists going in for university ruins enter the site from the Western gate. The main temple area no. 3 is situated on the southern side of the site. The temple is surrounded by many small Stupas in a courtyard. The Vihar area no. 1 is the most important at this place. This Vihar has 9 storeys. The various levels are identified by the concrete courtyards and the walls & drains which are built one over the other. It is believed that the lower most Vihar was built by Devapal, the third king of the Pala dynasty.
This place saw the rise and fall of many empires and emperors who contributed in the development of Nalanda. Many monasteries and temples were built by them. King Harshwardhana gifted a 25m high copper statue of Buddha and Kumargupta endowed a college of fine arts here. Nagarjuna- a Mahayana philosopher, Dinnaga- founder of the school of logic and Dharmpala- the Brahmin scholar, taught here.
The famous Chinese traveller and scholar, Hieun-Tsang stayed here and has given a detailed description of the situations prevailing at that time. Careful excavation of the place has revealed many stupas, monasteries, hostels, stair cases, meditation halls, lecture halls and many other structures which speak of the splendour and grandeur this place enjoyed, when the place was a centre of serious study.
Hieun Tsang was a Chinese traveler who came to India in around 5th century. He has given a very detailed and vivid description of the Indian political and social conditions at that time. His writing is considered to be one of the most authentic sources of information of that period. Hieun Tsang was also attracted by the glory of Nalanda University. He came and stayed here, both as a student and as a teacher. As a student, he studied Yoga for six years under Acharya Shil Bhadra. He was in Nalanda for twelve years. The memorial Hall has been built in his memory.
A fascinating historical account by The Chinese pilgrim Hieun Tsang (A student of Nalanda in 5th century)
The Royal Patrons of the University of Nalanda, Researched by Rev. H. Heras, S.J., M.A.
Journal of the Bihar and Orissa Research Society, PART I. Vol. XIV 1928 pp. 1-23
Includes reference from I-Tsing, A Record of the Buddhist Religion, (Translated by Takakasu).
King Kumarra Gupta I is undoubtedly the founder of the university of Nalanda.
The Chinese pilgrim Hieun Tsang does not say that Kumara Gupta was a Buddhist, but says only that he "respected and esteemed" the law of Buddha and "honoured very highly" the Buddha, the dharma and the sangha. In fact he seems to have been a Vaienava. But such respect and esteem for Buddhism is not a strange thing in a Hindu monarch.
Moreover we cannot doubt that Kumara Gupta gave some endowments to the university, as some of the other kings mentioned by Hiuen Tsiang also did after him, so that the students being supplied with everything should not require to ask for anything. Thus the university could be called from the beginning of its existence Nalanda, i.e. "charity without intermission." As a matter of fact I-Tsing records the fact that the lands possessed by the university, that contained more than 200 villages, had been bestowed upon the institution "by kings of many generafions."
Of this king Hiuen Tsiang says:
"Buddhagupta-raja...... continued to labour at the excellent undertaking of his father. To the south of this he built another sangharama."
Accordingly Skanda Gupta continued the policy of his father towards the university. His patronage was specially shown in the fact that he built another sangharama to the south of that erected by his father. Such enlargement of the university was most likely carried out by Skanda Gupta after his victorious return from the west where he had crushed the power of the Hunas, then for the first time invading the plains of Aryavarta.
King Pura Gupta
Pura Gupta is said by Hiuen Tsiang to have "vigorously practised the former rules (of his ancestors), and he built east from this another sangharama." These words of the Chinese pilgrim point out two facts: first, the building of another college east of the one built by his brother; second, a more vigorous patronage policy in favor of the university, probably by granting privileges and endowments to the institution. We have already mentioned the fact of Pura Gupta's great devotion to Vasubandhu. It is not strange therefore that, either on his own accord or perhaps influenced by Vasubandhu, Pura Gupta should favor the institution even more than his deceased brother King Narasimha Gupta Hitherto the famous university had not apparently suffered as yet any attack of any enemy. But by this time the Gupta Emperors had already lost their paramount sovereignty and had become feudatories of his foreign enemies the Hunas. The latter's king Mihirakula, whose capital seems to have been somewhere in Malwa, issued a decree during Narasimha Gupta's reign, by which he declared his purpose "to destroy all the (Buddhist) priests through the five Indies, to overthrow the law of Buddha, and leave nothing remaining."
The greatest number of Bhiksus undoubtedly resided in the kingdom of Narasimha Gupta. So this king, a fervent disciple of Vasubandhu, and who is said by the Chinese pilgrim to have "profoundly honoured the law of Buddha," as soon as news of the persecution begun by Mihirakula reached his ears "he strictly guarded the frontiers of his kingdom and refused to pay tribute.'' This was a declaration of war on the part of the Gupta sovereign. The Huna king accepted the challenge, entered the kingdom of Magadha and pursued Narasimha Gupta till the bay of Bengal.In the course of this campaign Mihirakula at the head of his army had to pass very near the university of Nalanda, for he first undoubtedly marched on Pataliputra, and only when he realised that the Gupta sovereign had fled towards the sea then he continued his march till the bay of Bengal.
This inroad of the Huna army was bound to be fatal to the kingdom of Magadha and specially to the Buddhist religion then protected and patronized by the Gupta monarchs. Mihirakula, beyond doubt, in his hatred of Buddhism destroyed all its buildings that he found in his way, and killed all its priests-- cruelties which he was shortly afterwards to repeat from his exile into Kashmir. Nalanda University was not far from the capital, Pataliputra, and its fame had also reached Mihirakula's ears. The buildings of Nalanda were then probably destroyed for the frst time, and its priests and students dispersed and perhaps kiiled.
But Mihirakula was finally defeated by the Gupta army and exiled to Kashmir by the victor.After this Narasimha Gupta, the great patron of Buddhism, could not permit that such an important institution of learning should perish. Hiuen Tsiang tells us that he built another sangharama (College) on the northeast side of the one built by his father.This sangharama (college) was still called "the college of Baladitya-raja" in the time of Hiuen Tsiang. Moreover he constructed a great vihara 300 feet high. "With respect to its magnificence," says Hiuen Tsiang, "its dimensions, and the statue of Buddha placed in it, it resembles the great vihara built under the Bodhi tree."
But besides the building of the sangharama and the vihara Nalanda undoubtedly owed to Narasimha Gupta the restoration of the whole university after the destruction by the Huna King. The new sangharama mentioned by Hiuen Tsiang was only an enlargement of the university; but the old buildings were partly reconstructed or newly built over the ruins of the former ones. This has been evidently proved in the course of the excavations. They have shown that some of the monasteries and other buildings have been erected on the ruins of earlier ones. Moreover in the time of Harsa-vardhana the main hall built by Kumara-Gupta I was still existing, either in its primitive form or partially reconstructed.This shows that after the destruction of the university the pristine plot was not abandoned. After this work of restoration was done and after the new sangharama and vihara were finished, Narasimha Gupla decided to commemorate the event with a great assembly. Hiuen Tsiang says that he "invited common folk and men of religion without distinction." The meeting of this assembly was a great succese; 10,000 priests flocked to Nalanda from every corner of India and even two monks came from far-off China.
Narasimha Gupta, on seeing the faith of these two foreign monks coming to the great celebrations at Nalanda from so distant a country, "was filled with gladness," says the biographer of Hiuen Tsiang. This gladness seems to have been the effect of a great spiritual consolation, for the Chinese pilgrim himself says that "the king then was affected by a profound faith." The result of this faith and gladness was that Narasimha Gupta resigned the crown and entered the sangha as a monk. We cannot doubt these two facts; Hiuen Tsiang records that "he gave up his country and became a recluse," while his biographer states even more explicitly that "he gave up his royal estate and became a recluse."
We know of only one episode of the life of Narasimha Gupta in the sangha. The Chinese pilgrim relates that "he (before being fully ordained) placed himself as the lowest of the priests, but his heart was always uneasy and ill at rest. 'Formerly (he said) I was a king, and the highest among the honourable; but now I have become a recluse, I am degraded to the bottom of the priesthood'." The poor ex-king, though living within the walls of his vihara, was still wishing to be the recipient of the wordly honours which he had been accustomed to in former days. He consequently manifested his grievance to the superiors of the sangha. It was consequently resolved, in order to please the royal disciple, that those monks who had not yet received the full orders should be classed not according to the number of years they had been lay disciples, but according to their natural years of life till the time of receiving full ordination. Narasimha seems to have been pleased with the decision. The only thing he could not stand was to be the last of the whole community. According to this change in the monastic customs, he had all the young monks behind --as he was then an old man--and his ambition was satisfied. "This sangharama,'' adds the Chinese pilgrim," is the only one in which this law exists." We do not know whether Narasimba Gupta was finally fully ordained.
Kumara Gupta II
After narrating Narasimha's life in the sangha, Hiuen Tsiang adds: "The king's son, called Vajra, came to the throne in succession." According to the Bhitari seal of Kumara Gupta II, the latter was the son and successor of Nsrasimha Gupta.It is a fact recorded by Hiuen Tsiang that "he again built on the west side of the convent a sangharama.
" A long succession of kings," says Hiuen Tsiang, "continued the work of building, using all the skill of the sculptor, till the whole is truly marvellous to behold." The appearance of the university after all these sangharamas and buildings had been constructed is said to have been "truly marvellous" by the Chinese pilgrim. Indeed his biographer writes a fine description of the university, like a bird's-eye view, which is worth quoting as showing what the university looked like during the first half of the seventh century A.D., after all those kings had embellished its monasteries and decorated its towers and observatories. Hwui Li's description is to the following effect:
"The richly adorned towers, and the fairy-like turrets, like pointed hill-tops, are congregated together. The observatories seem to be lost in the vapours of the morning, and the upper rooms tower above the clouds. From the windows one may see how the winds and the clouds produce new forms, and above the soaring eaves the conjunctions of the sun and moon may be observed. And then we may add how the deep translucent ponds bear on their surface the blue lotus, intermingled with the Kie-ni (Kanaka) flower of deep red colour and at intervals the Amra groves spread over all their shade. All the outside courts, in which are the priests' chambers, are of four stages. The stages have dragon projections and coloured eaves, the pearl-red pillars, carved and ornamented, the richly adorned balustrades, and the roofs covered with tiles that reflect the light in a thousand shades, these things add to the beauty of the scene."
During this period there occurred in Magadha several wars, which by the natural havoc consequent on any war, may also have been destructive of Nalanda. The above-mentioned Apshad Inscription of Adityasena mentions two defeats inflicted on king Isanavarman, the first by one Kumara Gupta (probably the same Kumara Gupta II) and the seoond by Damodara Gupta; while Isanavarman himself had previously defeated the Hunas. Then Mahasena Gupta won a victory over Susthivarman. The Haraha inscription of Isanavaraman also refers to the victories of this monarch over the lord of the Andhras "who had thousands of threefold rutting elephants," over the Sulikas "who had an army of countless galloping horses, " and over the Gaudas "living on the seashore." A partial destruction of Nalanda caused by these wars (some of which were evidently fought in the territory of Magadha) may well have taken place.
Harsha-vardhana Vajra, i.e. Kumara Gupta II, seems to be the last king of the Gupta family mentioned by Hiuen Tsiang in connection with the university of Nalanda. Moreover not even other kings of the same kingdom of Magadha, but belonging to other dynasties, are referred to by the Chinese pilgrim. But he adds the name of a king of another kingdom to this list of patrons of the university of Nalanda. After having mentioned Vajra and his doings, he says: "After this a king of Central India."
This king of Central India, that appears after the extinction of the Gupta family before the arrival of Hiuen Tsiang in India, cannot be other than Harsa-vardhana of Kanauj. The same Hiuen Tsiang refer clearly to him in other two passages of his account in connection with the university. That this monarch had positively and openly declared leanings towards Buddhism is clear from other passages of Hiuen Tsiang's travels. When we read for instance Hiuen Tsiang's account of the assembly of Kanauj convoked by Harsa for propagating the doctrines of Mahayana, we cannot doubt that the great emperor had accepted in his heart the faith of Buddha.
The first dealings of Harsa with Nalanda seem, so it appears, to be connected with a double tragedy of his family. His sister Rajyasri had been married to the Maukhari king Grahavarman.This king, some years later, had been defeated and killed by king Deva Gupta of Malwa and after his death Rajyasri had been cast into prison by the victor. Harsa's brother, Rajya-vardhana, then the king at Thanesar, could not stand this affront on his family, marched against Deva Gupta and defeated him. But it so happened just at this moment that Sasanka, king of Gauda in Eastern Bengal, entered Magadha as a friend of Rajya-vardhana, but in secret alliance with the Malwa king. Accordingly Sasanka treacherously murdered Rajya-vardhana. It was most likely on this occasion that he destroyed the sacred places of Buddhism, as related by Hiuen Tsiang: " Lately Sasanka-raja" says he,''when he was overthrowing and destroying the law of Buddha, forthwith came to the place where that stone is, for the purpose of destroying the sacred marks (Buddha's foot-prints). Having broken it into pieces, it came whole again, and the ornamental figures as before; then he flung it into the river Ganges."
"In later times," the same Hiuen Tsiang goes on to say, '' Sasanka-raja, being a believer in heresy, slandered the religion of Buddha and through envy destroyed the convents and cut down the Bodhi tree (at Buddha Gaya), digging it up to the very springs of the earth; but yet he did not get to the bottom of the roots. Then he burnt it with fire and sprinkled it with the juice of sugar-cane, desiring to destroy them entirely, and not leave a trace of it behind." Such was Sasanka's hatred towards Buddhism.
Hence we cannot imagine this king going from the Ganges to Gaya and passing so near Nalanda, the greatest centre of Buddhism in those days, without leaving there the effects of his bigotry. That most likely was a new occasion on which the buildings of Nalanda were razed to the ground and its inhabitants murdered or dispersed. On hearing of the murder of his brother, Harsa resolved at once to march against the treacherous king of Gauda, and both the Harsa Charita and Hiuen Tsiang agreed as to the colossal success of Harsa's efforts. After having driven Sasanka to Bengal we cannot doubt that Harsa, the enthusiastic disciple of
Mahayana Buddhism, restored the university of Nalanda to its pristine grandeur, just as Purnavarma repaired the damages caused by Sasanka at Buddh Gaya.
But this was not all. Harsa, called by Hiuen Tsiang "a king of Central India," "built to the north of this a great sangharama." The Chinese pilgrim seems to indicate that the sangharama built by Harsa was greater than those built by other kings in the precincts of the university, for this is the only one called ''great" by him. Hiuen Tsiang mentions another building due also to the devotion and munificence of Harsa. "To the south of this," says he, " is a vihara of brass built by Siladitya-raja." It is well known that Siladitya-raja is the name given to Harsa by the Chinese pilgrim, a title which is also confirmed by numis- matics.This vihara was still under construction at the time of Hiuen Tsiang's stay at the university.
"Although it is not yet finished," he adds, "yet its intended measurement, when finished, will be hundred feet." But Hiuen Tsiang's biographer, who wrote some years later, seems to have received some more information about this building after its completion. In fact Hwui Li says that "it was renowned through all countries." The vihara, according to Hwui Li's information, was not made all of brass, but only " covered with brass plates." Indeed the appearance of the building was "magnificent and admirable." In fact the Hinayana monks of Orissa envied the Mahayana monks of Nalanda so rich and gorgeous a building."
Moreover in the time of Hiuen Tsiang Harsa had the purpose of dedicating an image of Buddha " in the hall of the monarch who first began the sangharama." This seems to be an allusion to the first sangharama built by Kumara Gupta I.Finally Harsa's patronage is also shown by the numerous endowments be granted to the university. " The king of the country," says Hwui Li, "respects and honours the priests, and has remitted the revenues of about 100 villages for the endowment of the convent. Two hundred householders in these villages, day by day, contribute several piculs of ordinary rice, several hundred catties in weight of butter and milk." The biographer here draws a consequence that discloses the great importance of these endowments of Harsa. " Hence the students here, being so abundantly supplied, do not require to ask for the four requisites (clothing, food, bedding and medicine). This is the source of the perfection of their studies, to which they have arrived." Hiuen Tsiang himself also informs us that when Harsa decided to erect an image of Buddha in the singharama of Kumara Gupta, he said too: "I will feed forty priests of the congregation every day to show my gratitude to the founder."
These endowments and grants of Harsa were most likely confirmed by official documents adorned with his seal. In fact two seals of Harsa have been found in Nalanda in the course of the excavations. All these favours and donations of the great emperor were crowned by the construction of a lofty wall enclosing all the buildings of the university.His intention seems to have been to defend the institution of any other possible hostile inroad.
Kings of other Countries
The Chinese pilgrim speaking of a brick vihara of Nalanda, where an image of Tara Bodhisattva was venerated, says as follows: --" The kings and ministers and great people of the neighbouring countries offer exquisite perfumes and flowers, holding gem-covered flags and canopies, whilst instruments of metal and stone resound in turns, mingled with the harmony of flutes and harps. These religious assemblies last for seven days."
Who were these kings of the neighboring countries in the time of Hiuen Tsiang besides the great Vardhana? Unfortunately the Chinese pilgrim does not give any clue for ascertaining this doubt. Anyhow six were the main kingdoms round Harsa's empire: the kingdom of the Maukharis, the kingdom of Gauda in Bengal, the kingdom of Kamarupa in Assam, the kingdom of Nepal, the kingdom of the Valabhis in Saurastra and tile kingdom of the Chalukyas in the Deccan. Let us examine separately the possibility of the patronage of Nalanda by the kings of these countries.
(a) The Maukharis.--Some of the Maukharis may undoubtedly be counted among the patrons of Nalanda. Two of their seals have also been found at Nalanda next to the seals of Harsa.Moreover Purnavarma, whom I consider to be the last Maukhari, seems to have had great affection for Buddha and his doctrines. Hiuen Tsiang tells us that when hearing of the destruction caused to the Bodhi tree by the fanaticism of Sasanka, Purnavarma exclaimed: " The sun of wisdom having set, nothing is left but the tree of Buddha, and this they now have destroyed; what source of spiritual life is there now." "He then," continues Hiuen Tsiang, "cast his body on the ground overcome with pity; then with the milk of a thousand cows he again bathed the roots of the tree, and in a night it once more revived and grew to the height of some 10 feet. Fearing lest it should be again cut down, he surrounded it with a wall of stone 24 feet high.'' Such a great devotion for the law of Buddha surely compelled also Purnavarma to patronize the Nalanda University, specially after its destruction by the same Sasanka who uprooted the Bodhi tree. In fact the same Hiuen Tsiang mentions a "pavilion of six stages" made at Nalanda by Purnavarma to enshrine a copper statue of Buddha 80 feet high.
(b) Gauda in Bengal.--We have seen that its king Sasanka was a declared enemy of Buddhism. His relations with Nalanda seem to have been purely negative and destructive.
(c) Kamarupa in Assam.--The king of Kamarupa contemporary of Harsa was named Bhaskaravarman. He was a Brahmana by caste and by faith, but he respected and was much interested in the law of Buddha. When he came to know of the existence of a Chinese pilgrim, Hiuen Tsiang, at the Nalanda University he sent him three different messages inviting him to his court, till his wish was satisfied. Later on we see him accompanying Harsa-vardhana in the great Buddhist assembly of Kanauj, where Mahayana Buddhism was propounded.He must undoubtedly be counted among the patrons of the Nalanda University. One of his seals, found at Nalanda next to those of Harsa, seems to prove the same fact.
(d) Nepal.--Hiuen Tsiang gives some information about this country and its king. His name was Amsuvarman, the founder of the Thakuri dynasty. He "was a descendant of the Licchavis. The Chinese pilgrim refers to his intellectual abilities and to his religion. As regards the former he says that he was distinguished for his learning and ingenuity. He himself had composed a work on 'sounds'; he esteemed learning and respected virtue, and his reputation was spread everywhere" As to his religion Hiuen Tsiang says as follows: "His mind is well informed, and he is pure and dignified in character. He has a sincere faith in the law of Buddha.'' In fact one of the inscriptions of this king, published by Pandit Bhagvanlal Indraji, shows on the top the wheel of the law, between two deer, that is a symbol of the first sermon of Buddha at the Deer Park, Sarnath.The literary likings of this king and his religious faith make quite probable that he himself patronized in some way or other the university of Nalanda, specially if we consider that he paid homage to Harsa-vardhana, as the introduction of Sriharsa era clearly shows, and that he visited Harsa's kingdom, a fact recorded in the Parvaviya Vamsavali.
(e) The Valabhis of Saurastra.-According to Hiuen Tsiang the contemporary Valabhi king was Dhruvapata. He seems to be king Siladitya VI, who is also surnamed Dhrubhata or Dhruvabhata, i.e. "the constant warrior." About his religion the Chinese pilgrim says "Quite recently he has attached himself sincerely to faith in the three 'precious ones' (Buddha. dharma and sangha)." He moreover describes his character and likings as follows: " He is of a lively and hasty disposition, his wisdom and statecraft are shallow. He esteems virtue and honours the good; he reverences those who are noted for their wisdom. The great priests who come from distant regions he practically honours and respects." This seems to give some probability to his being one of the benefactors of Nalanda University.
(f) The Chalukyas of the Deccan.--The contemporary sovereign of the Deccan was Pulakesin II, the greatest monarch of the Chalukyan dynasty. Hiuen Tsiang says that "'his beneficent actions are felt over a great distance." Nevertheless we are not aware of his leanings towards Buddhism. Moreover, himself being an enemy of Harsa, whom ha defeated near the Narbada, it is not probable that he would favour the Nalanda University within the boundaries of his enemy's dominions. Besides these sovereigns there were in northern India several petty rajas who had acknowledged the sovereignity of Harsa. They also perhaps favoured at times the university of Nalanda. Hiuen Tsiang says that there were twenty of these kings round Harsa at the Charity Assembly he witnessed at Prayaga (Allahabad).
A Plan of the University of Nalanda
As a complement of our study about the royal patrons of Nalanda,a probable plan of the university at the time of Hiuen Tsiang's visit, and according to the data furnished by him, will not, I think, be out of place. Certainly this plan cannot be without errors. The information is not great and scattered here and there without giving the distances between buildings and buildings, excepting in two or three cases. Anyhow this rough sketch will give a general idea of what that famous institution was like and will show the munificence of its royal patrons and benefactors.
1. Sangharama or college built by Kumara Gupta I "on
a lucky spot." (Beal, o. c., p. 168.)
2. To the south of this, sangharama built by Skanda Gupta. (Ibid.)
3. To the east of this, sangharama built by Purra Gupta. (Ibid.)
4. On the north-east side, sangharama built by Narasimha Gupta. (Ibid).
5. On the west side of the convent, I understand, of the first original monastery, sangharama built by Kumara Gupta II (p. 170). The Life of Hiuem Tsiang, p.111, disagrees. Hwui Li says only that this sangharama was "to the north. " This uncertainty and the fact that he never saw Nalanda causes me to prefer Hiuen Tsiang's statement.
6. To the north of this, great sangharama built by Harsa--vardhana (Beal, o. c., p. 170.) The Life of Hiuen Tsiang, l.c., says that this sangharama was built " by the side'' of the one built by Kumara Gupta II.
7. " On the western side of the sangharama, at no great distance, is a vihara." (Beal, o. c, p. 172.)
8. "To the south 100 paces or so is a small stupa." (Ibid.)
9. "On this southern side is a standing figure of Avalokitesvara Bodhisattva.'' (Ibid.)
10. "To the south of this statue is a stupa in which are remains of Buddha's hair and nails." (Ibid., 173.)
11. "To the west of this, outside the wall, and by the side of a tank, is a stupa." (Ibid.) p. 22
12. Tank. (Vide No. 11.)
13. "To the south-east about 50 paces, within the walls, is an extraordinary tree, about eight or nine feet in height, of which the trunk is twofold, " (Ibid.)
14. "Next to the east there is a great vihara about 200 feet in height." (Ibid.) In the plan I placed this vihara much towards the east; otherwise there is no room for the following viharas north of this. According to this arrangement, the vihara No. 16, built by Narasimha Gupta, comes in the neighbourhood of the sangharama built by the same monarch, a fact that does not look improbable.
15. "After this, to the north 100 paces or so, is a vihara in which is a figure of Avalokitesvara Boddhisattva. " (Ibid).
16. "To the north of this vihara is a great vihara, in height about 300 feet, which was built by Baladitya- raja." (Natrasimha Gupta) (Ibid.)
17. "To the north-east of this is a stupa. " (Ibid. p. 174.)
18. "To the north-west is a place where the four past Buddhas sat down." (Ibid.)
19. "To the south of this is a vihara of brass built by Siladitya-raja." (Harsa-vardhana) (Ibid.) Accordingly this vihara built by Harsa is not far from the great sangharama also built by him.
20. "Next to the eastward two hundred paces or so, outside the walls, is a figure of Buddha standing uprigh and made of copper. Its height is about 80 feet. A pavilion of six stages is required to cover it." (Ibid.) This is the pavilion built by Purnavarma.
21. "To the north of this statue two or three li, in a vihara constructed of brick, is a figure of Tara Bodhisattva. This figure is of great height and its spiritual appearance very striking." (Ibid.) p. 23
22. "Within the souhern gate of the wall is a large well," (Ibid, p. 175.) The phrase of the pilgrim seems to show that this well was close to the gate. I had no special reason for putting it on the east side of the same.
23. "High wall" built round these edifices by Harsa-vardhana. (Ibid., p, 179.)
24. The only gate to enter the premises of the university. (Ibid.) Further on Hiuen Tsiaug says that this gate was " southern." (Ibid., p. 175.) The following quotation discloses the importance of this gate. "If men of other quarters desire to enter and take part in the discussions, the keeper of the gate proposes some hard questions; many are unable to answer, and retire. One must have studied deeply both old and new books before getting admission. Those students, therefore, who come here as strangers, have to show their ability by hard discussion, those who failed compared with those who succeed are as seven or eight to ten." (Ibid., p. 171.).
The precise extension of the area covered by the buildings of the university is not said by Hiuen Tsiang. Anyhow Hwui Li states that this sangharama (the whole university) " is the most remarkable for grandeur and height " all over India.(1) He also states that "the priests belonging to the convent, or strangers residing therein always reach to the number of 10,000."(2) Finally I-Tsing, who travelled through India towards the close of the same century, informs us: There are eight halls and three hundred apartments in this monastery."(3) These scanty data will give some idea of the great extension of the university of Nalanda.
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