Friday, March 22, 2024

On an Expedition to Locate the Site of Uddaka Rāmaputta's Hermitage

Broken images of the Buddha and Bodhisattva. Gāfā Kalān. Pic@ Vikash Kumar.

Xuanzang (Hsüan-Tsang, 602-664 CE) in his travelogues referred to his visit to the site of the hermitage of Udraka Rāmaputra (Uddaka Rāmaputta). Uddaka Rāmaputta was a sage and teacher of meditation based in Magadha (J.i.66, 81). The interactions between Uddaka and Bodhisattva Siddhārtha (Buddha-to-be) are well documented in all early biographical texts like Mahāvastu (2nd BCE-4th CE), Lalitavistara (3rd CE), Buddhacharita (2nd CE), Nidānkathā (5th CE?) and Abhinishkramana Sūtra (6th CE).


In quest of the Truth, Prince Siddhārtha left Kapilavastu in the middle of the night, removing his princely clothes and putting on monk’s robes. With his sword, he cut his long hair, took a begging bowl, and travelled to various places before he reached Rājagṛiha. After a brief stay at Rājagṛiha, he promised King Bimbisāra that he would return once he realised the Truth. He then practised under two hermit teachers, Āḷāra Kālāma and later, Udraka Rāmaputra. Udraka taught the Bodhisattva Siddhārtha a meditational practice leading to a state of trance known as ‘neither perception nor non-perception,’ a condition of pure awareness devoid of any perceptual experience. Bodhisattva Siddhārtha quickly mastered this technique of meditation. Therefore, Udraka offered Bodhisattva to become his student, however, the Bodhisattva had to refuse the offer, his teachings and the cult - as Udraka's technique led to a form of liberation which was temporary in nature wherein the sufferings would arise again (M.i.165ff., 240ff.; DhA.i.70-1). Bodhisattva Siddhārtha was on a quest to find an eternal solution for Dukkha (suffering). Finding no fundamental answer to his questions via this method, he eventually left Rāmaputta and turned to the practice of austerities.


Later, Bodhisattva Siddhārtha moved to the vicinity of the village Bakraur, historically known as Senānigāma in Uruvelā, to practice austerities in isolation. For the next few years, Siddhārtha undertook strict ascetic practices, such as extreme fasting, without food and water. According to legend, on the day of Veshākha Pūrṇimā, Siddhārtha sat in deep meditation under the Pipal tree (later known as the Bodhi Tree), where Bodhisattva attained enlightenment and became the Buddha, the Awakened One.

Gautama Buddha meets the ascetic Uddaka Rāmaputta (left), Borobudur Temple Compounds 8th and 9th century, first corridor, main wall. @wikimedia

Map-1. Map depicting villages Gāfā Kalān and Nāmā.

Following his enlightenment, the Buddha moved around the Bodhi Tree and devoted himself to his perfection. Buddhist literature tells us how the Buddha was reluctant to teach the Dhamma to mankind because his findings were subtle and profound which he believed would be difficult for ordinary men to grasp in its true form. Knowing the Buddha's dilemma, the deity Brahma Sahampati appeared before the Buddha when he was meditating under the Ajapālanigrodha (Vin.i.5-7). Brahma Sahampati persuaded and convinced the Buddha that he needed to stay in the lokiya (material) world and spread the Dhamma to mankind. The Buddha then realised that it was not appropriate for him to enter nibbāna (nirvāṇa) at this moment. This is how the most compassionate Buddha decided to stay in this lokiya (material) world to teach and spread the Dhamma among humanity in order to free themselves from their Dukkha (sufferings). Having decided to teach the Dhamma the Buddha asked himself ‘To whom shall I first teach the Dhamma?’ The Buddha thought highly about his previous teachers Ālāra Kālāma and Uddaka-Rāmaputta. He thought Ālāra Kālāma and Uddaka Rāmaputra would be ideal but with his divine vision, he discovered that both of them had recently died (Vin.i.7).

An aerial view of Nāmā Dih on the banks of river Paimār. Pic@ Shantu Simple.


Heritage Volunteer Jackie Vishwakarma with villagers, holding broken images. Nāmā.

Broken Images of Buddha and Buddhist deities. Nāmā

The mound of Nāmā Dih visible at a distance.

Ancient Brickbats at Nāmā Dih.

An aerial view of Gāfā Kalān. Pic@ Shantu Simple.
A broken image of Buddha. Gāfā Kalān. Pic@ Vikash Kumar.

A broken image of Buddhist deity. Gāfā Kalān. Pic@ Vikash Kumar.

A broken image of Buddha. Gāfā Kalān. Pic@ Vikash Kumar.
A broken image of Buddha. Gāfā Kalān. Pic@ Vikash Kumar.

More than one thousand years later Xuanzang visited the site where stood the hermitage of Uddaka Rāmaputta. Surprisingly, Xuanzang in his accounts has not mentioned the tale of the link between Uddaka and Buddha which is widely documented in the early Buddhist texts like Buddhacarita (Willemen 2009: 88-89), Mahavastu (Jones 1952), Abhiniskramana Sūtra (Beal 1875: 176-177, 243) etc. A question arises, what could be the reason for this missing account of the most significant encounter from the Buddha's life? Is the tale associated with encounters of Uddaka with the Buddha corrupted through time?  A similar incident occurred when the Buddha and King Bimbisāra met for the first time. According to early Buddhist literature, King Bimbisāra welcomed the Buddha during his first visit to Rājagṛiha after his great awakening at Laṭṭhivanuyyāna. But Xuanzang records that this incident occurred near Nālandā (Anand 2024).  As Xuanzang visited these sites in the 7th CE, that is more than a thousand years after the Buddha's Mahāparinibbāna in the 5th BCE; it is fair to deduce that many traditions and tales were twisted or omitted by his time.


Furthermore, biographical texts have different versions of where Siddhārtha met Uddaka.  Mahāvastu mentions it was Rājagṛiha  (Jones 1952:119). According to the Abhiniskramana Sūtra the meeting place was ‘not far from Rājagṛiha’ (Beal 1875:176). As per the Lalitavistara, Siddhārtha met Uddaka when he later arrived in Rājagṛiha with a large group of seven hundred of his students. Lalitavistara suggests that the hermitage of  Uddaka was at some different place than Rājagṛiha. As per Xuanzang, the Uddaka place was situated east of the seats of the four past Buddhas, in a dense forest on the other side of river Mahā (Rongxi 1996: 231)/Moha (Watters 2004:141). The site related to the four past Buddhas was located to the east of the Bodhi Tree and across the Nairañjanā River. Xuanzang saw a stone pillar (Ashokan?)  near the seats of four past Buddhas (Rongxi 1996: 231). Francis Buchanan Hamilton (1762-1829) in his surveys of districts of Patna and Gaya in 1811-12 noted the existence of a stone pillar at Koteni Bakraur mound (now known as Sujātā Stūpa). Buchanan noted that the stone pillar was removed from Bakraur by Mr Boddam to Sahibganj (in Gaya) (Buchanan 1925:55). Therefore, based on the reference of Xuanzang we should look for the site of Uddaka east of the present-day village of Bakraur on the other side of river Mohāne (ancient Mahā/Moha).


Rāmaputta was a popular and well-respected teacher with a large number of students. In the Vassakāra Sutta of the Anguttara Nikāya (ii.180) it is mentioned that King Eleyya, together with his bodyguard, Yamaka, Moggalla and others, were followers of Rāmaputta and that they held him in great esteem. The Kassapa brothers, Uruvelā, Gayā and Nadī, the popular fire-worshiping ascetics, contemporaries of Uddaka, who had large followings similar to Uddaka had their hermitages on the banks of river Nairañjanā. Similarly, Bodhisattva Siddhārtha (Buddha-to-be) chose the banks of the river (Nairañjanā) for his penance practices. Therefore, I am of the view that the hermitage of Uddaka as well should be located on the banks of some river.


The shrine of Uddaka according to Xuanzang was east of Mohā (Mohāne). The first river that we meet on the east of Mohāne is Paimār. Paimār River is located 6 km as the crow flies from Bakraur. Also, Paimār is a perennial river which emanates from the Vindhya range on the south and takes a winding path through the plains of Magadha, merging with other rivers before finally meeting the Ganges in the north. I have identified two villages Gāfā Kalān (24° 40' 55'' N. 85° 05' 15'' E) and Nāmā/Nawān  (24° 42'  N. 85° 04'  E) that seem to be potential sites for the hermitage of Uddaka mentioned by Xuanzang (refer to Map-1).  Gāfā Kalān and  Nāmā are situated on the western banks of river Paimār. Both villages are settled on ancient mounds. There is a prominent mound called Nāmā Dih (24° 42' 04'' N. 85° 04' 33'' E) situated 500mt east of village Nāmā on the immediate banks of river Paimār (refer to Map-1). The mound is spread over 15 acres and is around 7ft raised from the neighbouring fields.  I have a hunch, that one of these two villages represents the remains of Uddaka's hermitage visited by Xuanzang. Ancient images of Buddha and  Boddhisattvas were found mauled in the village collectives which were further located outside the village periphery of Gāfā Kalān and Nāmā.  In my more than 15 years of expedition in villages of Magadha, I have witnessed many such village collectives comprising images that seemed to be objectively demolished with the intent of ruining an ancient tradition. I sometimes wonder, who were these people who had such a strong disdain for the Buddha.


Xuanzang saw a pillar at the site of Uddaka.  I have not found any trace of the pillar mentioned by Xuanzang in Gāfā Kalān or Nāmā. I think the very people who mauled the images of Buddha may have also destroyed the Pillar into pieces. Maybe a Ground Penetrating Radar (GPR) study in Gāfā Kalān and  Nāmā in the future could help reveal the complete truth.  But what is important is that the site of Uddaka was marked with a (Ashokan) Pillar. This means just as Buddha held Uddaka in admiration the later traditions including King Ashoka venerated Uddaka Rāmaputta.


The story is chronicled by Deepa Nandi.


Bibliography:

Anand, D. (2024, March 21). Xuanzang and shrines of Sāriputta, Moggallāna and Mahākassapa around Nālandā. [Blog post]. Available from: 

https://nalanda-insatiableinoffering.blogspot.com/2024/03/xuanzang-and-shrines-of-sariputta.html [Accessed 21st  March 2024]


Beal, Samuel.; 1875, The romantic legend of Sākya Buddha: from the Chinese-Sanscrit, A translation of the Chinese version of the 'Abhinishkramana sūtra', done into that language by Djnanakuta. London: Trübner & Co.


Bigandet, Right Reverend P.:1880, The Life of Legend of Gaudama: The Buddha of the Burmese, Vol ILondon: Trübner & Co.


Buchanan, Francis; 1925, Journal of Francis Buchanan, Patna and Gaya, Edited with Notes and Introduction by V.H.  Jackson, Published by Superintendent, Government Printing,   Bihar and Orissa.


Childers, R. Caesar., Davids, C. A. F. Rhys (Caroline Augusta Foley Rhys)., Davids, T. W. Rhys (Thomas William Rhys).; 1925. Buddhist birth-stories (Jataka tales): the commentarial introduction entitled Nidāna-kathā, The story of the lineage. New and rev. ed. London: G. Routledge.


Dharmachakra Translation Committee (tans.).; 2013. Lalitavistara. Published by 84000. www.84000.co


Jones, J.J. (trans.); 1952, The Mahāvastu, Vol.II. London: Luzac & Co.


Rongxi, Li.; 1996, The Great Tang Dynasty Record of the Western Regions. California: BDK America, Inc.


Willemen, Charles; 2009, Buddhacarita: in praise of Buddha's acts: (Taishō volume 4, number 192) by Aśvaghoṣa.    Berkeley, CA: Numata Center for Buddhist Translation and Research.


Watters, Thomas.; 1905, On Yuan Chwang’s Travels in India. Edited by T. W. Rhys Davids and S.W. Bushell. Vol. II. London: Royal Asiatic Society.


Abbreviations of Bibliography:

Source of Pāli references: http://www.palikanon.com/english/pali_names/dic_idx.html

P.T.S. Means published by the Pāli Text Society.

SHB. Means published in the Simon Hewavitarne Bequest Series (Colombo).


DhA.     Dhammapadatthakathā, 5 vols. (P.T.S.).

J.           Jātaka, ed. Fausboll, 5 vols.

M.         Majjhima Nikaya, 3 vols. (P.T.S.)

Vin.      Vinaya Pitaka, 5 vols., ed. Oldenberg (Williams and Norgate).



Thursday, March 21, 2024

Xuanzang and shrines of Sāriputta, Moggallāna and Mahākassapa around Nālandā

An Aerial view of the excavated remains of ancient Nālandā Mahāvihāra.
Pic Yves Guichard, 2007.

Sāriputta (Śāriputra) and Mahāmoggallāna (Mahāmaudgalyāyana) were the chief disciples (aggasāvaka) of the Buddha.   Both of them were born on the same day in adjacent villages near Rājagṛiha (Rājagaha, now Rājgir). The two disciples were childhood friends who together decided to renounce the world and lead a holy life. Sāriputta and Mahāmoggallāna were ordained under the Buddha and became arahants (a being who has reached a state of perfection).  Sāriputta was considered the disciple who was foremost in wisdom (etadaggam mahāpaññānam) and Moggallāna was considered the disciple who was foremost in psychic powers (iddhi-pātihāriya). Buddhist literature has many references to the contributions of Sāriputta and Mahāmoggallāna to the Buddha, Dhamma and Saṅgha. 


Both Sāriputta and Moggallāna attained parinirvāṇa (final demise) before the Buddha. Sāriputta attained parinirvāṇa at his native village Nālagāmaka (also Nāla, Nālaka, Upatissagāma and Nālagāmaka) near Rājagṛiha on Kārtika Pūrṇimā (full moon day — October-November) (SA.iii.181; J.i.391, S.v.161). The Buddhist monk-scholar Faxian (Fahien, 5th CE) travelled One Yojan SW from Indraśailaguhā (also Indasālaguhā) to reach Nāla (Beal 2005: 111), the village of Sāriputta. Two centuries later another monk-scholar Xuanzang (Hsüan-Tsang, 7th CE) also paid a pilgrimage to the village of Sāriputta. According to Xuanzang, the village was then called Kālapināka (Rongxi 1996: 254). Xuanzang made a circuitous route from Nālandā Saṅgharāma (also Mahāvihāra) to the village of Sāriputta. Xuanzang first travelled to Kūlika, the village of Mahāmoggallāna. The Pali sources maintain that Koḷitagāma, the native village of Mahāmoggallāna was near Upatissagāma the native village of Sāriputta and not far from Rājagaha (SNA.i.326; DhA.i.73). Mahāmoggallāna attained parinirvāṇa two weeks after the parinirvāṇa of Sāriputta, on the Agahana Amāvásyā (new moon day- November-December) (SA.iii.181). Xuanzang paid pilgrimage to the two Ashokan stūpa marking the birth and death of Mahāmoggallāna at the village Kūlika which, according to him was 8-9 Li southwest of Nālandā Saṅgharāma (Rongxi 1996: 253). As per the biography of Xuanzang, Kūlika was a part of Nālandā Saṅgharāma and was 7 Yojan from the Bodhi Tree (Beal 1914:105-108). 


Map-1. Map depicting location of sites of interest.

An Aerial view of excavation of Juafardīh stūpa. Pic Yves Guichard, 2007.

A picture of  the excavation of Juafardīh stūpa. Pic Yves Guichard, 2007.

An aerial view of Jagdishpur Mound. Pic Yves Guichard, 2007.

Stūpas related to Mahāmoggallāna.

In 2007, based on the description provided by Xuanzang and other research studies, the Archaeological Survey of India excavated the 10mt high mound measuring 105mt x 100mt located at Juafardīh (25° 08' 06'' N. 85° 25' 54'' E). The excavation revealed the mound to be a stūpa site from the time of the Buddha (5th BCE) with successive reconstructions in later periods. Among the rich antiquities unearthed during excavation was a broken disc bearing two brāhmī letters ‘MUGA’ (Saran 2008: 59-73). All the findings suggest that Juafardīh stūpa is the stūpa related to Mahāmoggallāna as described by Xuanzang. This implies the village Juafardīh is settled on the remains of ancient Kūlika. Another unexcavated mound spread over one acre, one km southwest of Juafardīh and west of the village Jagdishpur (25° 07' 36'' N. 85° 25' 18'' E) may represent the second stūpa related to Mahāmoggallāna catalogued by Xuanzang. One of the two stūpas according to Xuanzang has the body relics of  Mahāmoggallāna enshrined in it.  Since no relics were discovered from the Juafardīh stūpa mound, the stūpa (mound) at Jagdishpur is potentially where the body relics of Mahāmoggallāna reside.   


Where did Bimbisāra welcome the Buddha?

Xuanzang travelled 3-4 Li to the east of the Moggallāna’s birthplace where stood a stūpa at the spot where King Bimbisāra welcomed the Buddha (Rongxi 1996: 253). According to Xuanzang, this was the maiden visit of the Buddha to Rājagṛiha after his great awakening. A thousand bhikṣus accompanied the Buddha. These bhikṣus as stated by Xuanzang were Brahmans who wore their hair in the shape of a conch on the top of their heads. Here, Xuanzang is most likely referring to the Kassapa brothers who were jatilas (matted hair/ conch on the top of their heads) ascetics who according to Buddhist sources accompanied the Buddha on his maiden visit to Rājagṛiha (Beal 1875: 310). However, as per the Pali sources, this event of the Buddha-Bimbisāra meeting took place in Supatiṭṭha Cetiya (Supratishṭha Chatiya) in Laṭṭhivanuyyāna and not in the vicinity of Nālandā Mahāvihāra as stated by Xuanzang. Mahāvastu (the great story), a Buddhist text from the 2nd BCE belonging to the Mahāsāṃghika school of early Buddhism has also mentioned the same story of the meeting between the Buddha and Bimbisāra in great length (Jones 1956: 441-449). According to Mahāvastu, the meeting took place in the park Yaṣṭīvana (bamboo grove) on the hill Antagiri in Rājagṛiha. 


As per the Buddhist literature, the Buddha after the great awakening under the Bodhi Tree at Uruvelā went to Isipatana (Rishipattana, now Sārnātha) Varānasī and gave the First Sermon (Dhammacakkappavattana Sutta). After staying at Isipatana for a couple of months the Buddha returned to Uruvelā and stayed at the hermitage of Uruvelā Kassapa. Uruvelā Kassapa and his two brothers Nadī Kassapa and Gayā Kassapa were Agnihotrī (fire-sacrificer) and all of them had their respective hermitages by the bank of river Nairañjanā.  Kassapa brothers, Uruvelā, Nadī and Gayā along with more than one thousand other jatilas in the presence of the Buddha took refuge in the Triple Gem. Leaving Uruvelā, the Buddha, along with the newly ordained jatilas reached Gayāsīsa hill (elephant's head hill) in Gayā about 10km north of Uruvelā (Vin.i.34f; S.iv.19f; J.i.82; AA.i.57, etc.; PvA.21; Ud.i.9; DhA.i.72). At Gayāsīsa Hill Buddha preached Ādittapariyāya Sutta to the Kassapa brothers and thousands of newly ordained jatilas (AA.i.166; ThagA.i.435). From Gayāsīsa the Buddha went to Supatiṭṭha Cetiya in Laṭṭhivanuyyāna (bamboo grove) with the Kassapas and their pupils, and in the presence of Bimbisāra and the assembled populace, Uruvelā Kassapa declared his allegiance to the Buddha (Vin.i.24ff and in AA.i.165f; also in ThagA.i.434ff.). During this visit, Bimbisāra gifted Veḷuvana in Rājagṛiha to the Buddha and Saṅgha (Vin.i.35ff.; DhA.i.88; AA.i.166; BuA.18, etc.).

 

Laṭṭhivanuyyāna, where the Buddha along with thousands of Jatilas met Bimbisāra according to Burmese sources was located three gāvuta (approximately 10-12 kms) from Rājagṛiha between Gayāsīsa and Rājagṛiha (Bigandet 1880: 150).  


Xuanzang visited a place called Yaṣṭhivana situated west of  Rājagṛiha. Village Jeṭhian (24° 55'  N. 85° 21' E) and its surroundings situated 15 km southwest of Rājagṛiha have been identified as the Yaṣṭhivana mentioned by Xuanzang (Stein 1901:62). Xuanzang saw many shrines related to the visit of the Buddha in the Yaṣṭhīvana which have been identified in Jeṭhian valley. Xuanzang mentioned an interesting legend where an unbelieving Brahman made a failed attempt to measure the height of the Buddha with a bamboo stick (laṭṭhi/yaṣṭī) and he threw the bamboo on the ground. His bamboo took root and the place became Yaṣṭhivana (bamboo forest).  


Jeṭhian Valley is the meeting place of Bimbisāra and Buddha.

As per the Pali sources, the Latthivanuyyāna was situated southwest of Rājagṛiha (Malalshekhar 1938:772). Circumstantial evidence suggests that the Jeṭhian Valley identified as the Yaṣṭhivana of Xuanzang represents the ancient Latthivanuyyāna of the times of the Buddha. It was here at the Jeṭhian Valley where the Buddha on his maiden journey to Rājagṛiha after his great awakening met Bimbisāra, the King of Magadha. The vicinity of Nālandā suggested by Xuanzang as the ‘Bimbisāra-Buddha’ meeting place is located further north of Rājagṛiha. Palpably, why would such a large entourage of more than one thousand monks make a detour to Nālandā when the shortest road between Uruvelā and Rājagṛiha via Jeṭhian (Latthivanuyyāna) already exists?  Was there some misplacement, corruption or alteration of tradition? 


What is intriguing is that Xuanzang stayed and practised with Upāsaka Jayaseṅa at Yaṣṭhivana Monastery (Jeṭhian) for two years. Yet, Xuanzang is oblivious to this fact of the Buddha-Bimbisāra meeting related to Yaṣṭhivana documented in early Buddhist literature. Also, in his descriptions of the Buddha along with Brahmans with conch shape hairs on their heads meeting the king Bimbisāra, Xuanzang should have connected the dots- these were the same matted hair ascetics whose shrines he had visited in Uruvelā and Gayā Mountain. 


The Buddha-Bimbisāra meeting place should be the Buddha-Mahākassapa meeting place.

I think the shrine that Xuanzang mentioned as the ‘Buddha-Bimbisāra’ meeting place (henceforth mentioned as the ‘meeting place’) near Nālandā was originally the place where the Buddha met Mahākassapa.  Mahākassapa was one of the most eminent disciples of the Buddha, chief among those who upheld minute observances of form (dhutavādānam) (A.i.23). As per the Pali sources there were two events related to the first meeting between the Buddha and Mahākassapa. The first event was the meeting between the two which took place at Bahuputtaka Nigrodha. The second event was the ‘exchange of robes’ between Buddha and Kassapa.  On their way from Bahuputtaka Nigrodha to Veḷuvana, the Buddha desired to sit at the foot of a tree by the roadside, and Kassapa folded his outer robe (pilotikasaṅghati) as a seat for him. The Buddha sat on it and praised its softness, feeling it with his hand. Kassapa requested the Buddha to accept it. Hence both of them exchanged their robes. ‘Exchange of Robes’ happened between Veḷuvana and Bahuputtaka Nigrodha. A broken sculpture from the medieval period (8th-12th CE) with an inscription mentioning the historic event of the ‘Exchange of Robes’ between the Buddha and Mahākasappa was discovered at Silāo (25° 05' 09'' N. 85° 25' 42'' E) on the road from Rājgir to Nālandā suggesting it to be the place of the historic event of ‘Exchange of Robes’  between the two (Chhabra 1985: 327-333). 


From my perspective, the Buddha-Bimbisāra meeting place mentioned by Xuanzang is Bahuputtaka Nigrodha, the place where the Buddha met Mahākassapa. Bahuputtaka Nigrodha was situated between Rājagaha and Nālandā three gāvutas from Veḷuvana (MA.i.347, 357). Though we have identified the ancient Nālandā Mahāvihāra based on the descriptions of Xuanzang yet, there are no identifications of the Nālandā town of Pali literature. The suburb of Nālandā according to Pali sources was frequented by the Buddha and it was situated one Yojan from Rājagaha (DA.i.35). I think that the suburb of Nālandā and the Bahuputtaka Nigrodha should be somewhere near the ancient remains of the Nālandā Mahāvihāra. 


Does village Kūl represent the Bahuputtaka Nigrodha?

As per the travelogues of Xuanzang, this ‘meeting place’ was 1-2 km (3-4 Li ) to the east of the Mahāmoggallāna’s village (i.e. Jagdishpur-Juafardīh) (Rongxi 1996: 253). The first potential archaeological site eastward of Jagdishpur that may represent the ‘meeting place’ is village Kūl (25° 06' 49'' N. 85° 27' 32'' E). Kūl is approximately 4km as the crow flies southeast of Jagdishpur. The biography of Xuanzang places the location of the ‘meeting place’ to be ‘eastward several Li’ from the Nālandā Monastery (Beal 1914: 119). Kūl is almost 2.5 km south of the remains of the ancient Nālandā Monastery. It is evident, that Kūl does not match the distance and direction descriptions of the ‘meeting place’ mentioned in the biography (Beal 1914) or the travelogues (Rongxi 1996) of Xuanzang. Even so, Kūl is the only potential ancient site we have for the ‘meeting place’ in the neighbourhood of Jagdhispur and ancient Nālandā Mahāvihāra. As per the Pali sources Veḷuvana and Bahuputtaka Nigrodha were three gāvutas away. Kūl is 12 km as the crow flies northeast of Veḷuvana which is a little more than three gāvutas (one gāvuta is 3-4 km). Equally, Silāo, established as the place where the Buddha exchanged robes with Mahākassapa is situated halfway between Veḷuvana and Kūl as indicated in the Pali sources. I think Kūl is the most likely place where Buddha met Mahākassapa. It is confounding, that Xuanzang must have crisscrossed present-day Silāo during his long stay at  Nālandā Mahāvihāra. Still, he did not mention the event of the ‘exchange of robes’ between the Buddha and Mahākassapa that happened at  Silāo. 


An ancient image of Buddha, Jeṭhian. Pic Jashoda Chetri.

The Jeṭhian valley. Pic@ Yves Guichard, 2012.
Asura Cave, Jeṭhian. Pic@ Douglas Mason, 2014.
Ancient mound, Kūl. Pic@ Yves Guichard, 2005.

An ancient image of Buddha, Kūl. Pic@ Yves Guichard, 2005.

The 'Exchange of Robes' shrine, Silāo.

Broken image of Mahākassapa with inscription, the 'Exchange of Robes' shrine, Silāo.
Indraśailaguhā, Parwati Hill. Pic@Yves Guichard, 2012.

An aerial view of excavated mound of Chaṇdimau. Pic@Yves Guichard, 2005.

Some aancient images removed from Chaṇdimau and now kept in Indian Museum, Kolkotta.

An ancient image of Buddha, Chaṇdimau. Pic@ Yves Guichard, 2005.

Some ancient images and votive stūpa in Naṇand. Pic@ Yves Guichard, 2005.

Ancient mound in Naṇand. Pic@ Yves Guichard, 2008.

Exposed bricks of an ancient mound in Naṇand. Pic@ Yves Guichard, 2008.

Latest picture of the ancient mound in Naṇand. March 2024.

Shobhāpur Mound

Potshards on the Shobhāpur Mound.

Shobhāpur Mound is situated on the banks of Panchāne river.

Village of Sāriputta.

Next, from the ‘meeting place’, Xuanzang travelled to the Kālapināka, the village of Sāriputta. At Kālpināka, Xuanzang saw two stūpas to mark the birth and nirvāṇa of Sāriputta.  The nirvāṇa stūpa had the body relics of Sāriputta enshrined inside it. Kālpināka was more than 20Li southeast of the ‘meeting place’. From Kālpināka, Xuanzang went 4-5 Li southeast to the site where the disciples of Sāriputta entered nirvāṇa. From the place of the disciple of Sāriputta, Xuanzang travelled 30Li east to Indraśailaguhā. Therefore, Xuanzang travelled 35 Li roughly east from Kālpināka to Indraśailaguhā. The village of Sāriputta according to Faxian was 1 yojan southwest of Indraśailaguhā and 1 yojan east of Rājagṛiha. That is, it was equidistance from  Indraśailaguhā and Rājagṛiha. The isolated hill of village Pārbati (25° 05' 06'' N. 85° 39' 05'' E) has been identified as the site of Indraśailaguhā (Chaudhari 1936: 302). Indraśailaguhā is a celebrated place in Buddhist art and literature, it was here at the Indraśailaguhā that the Buddha delivered Sakkapañha Sutta (D.ii.263 89). 


It is generally accepted that either of the villages Naṇand (Prasad 1988:175) or Chaṇdimau (Broadley 1979: 51) may represent the village of Sāriputta mentioned by Faxian and Xuanzang. Both villages are very ancient and confirm the distance and direction specifications of Faxian and Xuanzang. The village of Sāriputta according to Xuanzang and Faxian was 11-13 km (35 Li) west and 10-12 km (1 Yojan) southwest of Indraśailaguhā (i.e. Pārbati) respectively. Naṇand (25° 05' 27'' N. 85° 30' 11'' E) is 3km north of Chaṇdimau  (25° 03' 26'' N. 85° 30' 05'' E) and both the villages are 15km west (roughly) of Pārbati. 


Naṇand is most likely the village of Sāriputta.

According to my observations, village Naṇand is most likely the village of Sāriputta.  The reason behind this identification is, from Kālpināka, Xuanzang went to the location where the disciples of Sāriputta attained nirvāṇa. It was 4-5 Li SE from the village of Sāriputta. This means, we should find an archaeological site 1-2km southeast of the village of Sāriputta i.e. Naṇand and Chaṇdimau. In my explorations of potential villages 1-2.5kms south, east or southeast of Naṇand and Chaṇdimau, I found a huge mound in village Shobhāpur (25° 05' 12'' N. 85° 31' 15'' E) situated 1.8km as the crow flies east of Naṇand. The mound is situated a little northwest of Shobhāpur on the eastern bank of river Panchane. I didn't find any potential mound within the specified distance of 1-2 km SE of Chaṇdimau.


Naṇand is a large village settled on ancient remains but unfortunately, there is no prominent sign of any mound surviving in Naṇand as of today. Naṇand and Shobhāpur need immediate attention from competent archaeologists for thorough inspection further.


The story is chronicled by Deepa Nandi.

Bibliography:-

Beal, Samuel.; 1869, Travels of Fah-hian and Sung-Yun, Buddhist Pilgrims from China to India. London: Trubner and Co.


Beal, Samuel.; 1914, The life of Hiuen-Tsiang by Shaman Hwui Li.  London: Kegan Paul, Trench Trubner & Co. Ltd,. (New Edition 1911).


Beal, Samuel.;1875, The romantic legend of Sâkya Buddha: from the Chinese-Sanscrit, A translation of the Chinese version of the 'Abhinishkramana sûtra', done into that language by Djnanakuta. London: Trübner & Co.


Bigandet, Right Reverend P.:1880, The Life of Legend of Gaudama: The Buddha of the Burmese, Vol I.  London: Trübner & Co.


Broadley, A. M.; 1979, The Buddhistic Remains of Bihar. Varanasi: Bharti Prakashan.


Chhabra, B. C.; 1985, Kasyapa Image Inscription from Silao, Epigraphica Indica-XXV. New Delhi: Archaeological Survey of India. pp. 327-334.


Chaudhari, P. C.; 1936, The Cult of Tārā and an Image from Parbati. Journal of the Bihar and Orissa Research Society Vol XXII, Part IV. Patna: Published by the Bihar and Orissa Research Society.


Jones, J.J. (trans.); 1956, The Mahāvastu Vol.III, London: Luzac & Co.

Malalasekera, G. P.; 1938, Dictionary Of Pāli Proper Names, Vol. ii. London: Published for the Government of India.

 

Prasad, Chandra Shekhar.; 1988, Nalanda vis-à-vis the Birthplace of Śāriputra. East And  West, Vol. 38, no. 1-4, Published by The Istituto Italiano Per Il Medio Ed Estremo Oriente, Rome, pp. 175-188.


Rongxi, Li.; 1996, The Great Tang Dynasty Record of the Western Regions. California: BDK America, Inc.


Saran, S.C.; 2008, Excavation at Juafardih and its identification with Kulika, Purātattva 38. New Delhi: Indian Archaeological Society, pp.59-73. 


Stein, M. A.; 1901, Notes on an Archaeological Tour in South Bihar and Hazaribagh, Indian Antiquary, Vol-XXX. Bombay: Printed and Published at the Education Society’s Press, Byculla. 


Watters, Thomas.; 1905, On Yuan Chwang’s Travels in India. Edited by T. W. Rhys Davids and S.W. Bushell. Vol. II. London: Royal Asiatic Society.


Abbreviations of Bibliography:

Source of Pāli references: http://www.palikanon.com/english/pali_names/dic_idx.html

P.T.S. Means published by the Pāli Text Society.

SHB. Means published in the Simon Hewavitarne Bequest Series (Colombo).

AA.  Manorathapūranī, Anguttara Commentary, 2 vols. (S.H.B.).

BuA       Buddhavamsa Commentary (S.H.B.).

D.      Digha Nikāya, 3 vols. (P.T.S.).

DA.     Sumangala Vilāsinī, 3 vols. (P.T.S.).

DhA.     Dhammapadatthakathā, 5 vols. (P.T.S.).

J.           Jātaka, ed. Fausboll, 5 vols.

MA.      Papañca Sūdanī, Majjhima Commentary, 2 vols. (Aluvihāa Series, Colombo).

PvA.     Petavatthu Commentary (P.T.S.).

S.          Samyutta Nikaya, 5 vols. (P.T.S.).

SA.       Sāratthappakāsinī, Samyutta Commentary.

SNA.    Sutta Nipāta Commentary, 2 vols. (P.T.S.).

ThagA. Theragāthā Commentary, 2 vols. (S.H.B.).

Ud.       Udāna (P.T.S.).

Vin.      Vinaya Pitaka, 5 vols., ed. Oldenberg (Williams and Norgate).