Kapilavastu India - Nepal
battle of sites
BY ROHAN L. Jayetilleke
KAPILAVASTU, the birth place of Prince Siddhartha (later the Buddha)
is claimed by Indian authorities as the present site on Indian territory
at Piphrawa, in Uttar Pradesh, the largest State of India.
The return to Kapilavastu. Sandstone, 1st Century B.C. Sanchi,
India.
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The Nepal historians and archaeologists claim Kapilavastu to be at
Tilaurakot, in Nepal. Terai, about 26 kms to the North of Lumbini, which
too is in Nepal Terai.
Prof. Tulsi Ram Baidya, the Chairman of the Nepal History Association
says, "Tilaurakot is situated on the Banganga which is thought to have
been called Bhagirathi by the Sakyas. There is no river near Piprahawa.
Dr. John Cunnigham of the Oxford University, who conducted a
geographical survey of parts of Tilaurakot site says, "While no
structures were visible on the surface, once the geographical survey
data was processed, it was possible to identify the line of a major
street running from the eastern gateway.
This street was some seven metres wide and it was possible that
further sub-divisions has been made by smaller streets at right angles,
definitely defining blocks of housing in between.
Vital find but not a clincher: A casket unearthed from Piprahawa.
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As our survey was likely to have only recorded the final phase of
occupation, it is most probable that we have identified the city layout
of the first millennium AD".
Dr. Cunningham was again invited in 2000 to confirm the date of the
Kapilavastu town's earliest occupation, he says.
"We were there to test whether the 19th century identification of
Tilaurakot as Kapilavastu was correct and whether the Mitra findings of
the 1960s were incorrect.
We worked for six weeks excavating the trench down to virgin soil at
a depth of four metres in order to collect carbon samples for the first
chronometric dates of the site. The measurements of the dates are still
awaited from Oxford University, but it is clear that the lowest contexts
contain shreds of the ceramic types, painted grey ware."
There is a consensus of opinions among the archaeologists that
painted grey ware is of the Iron Age in the Gangetic plain and datable
to beginning of first millennium and the 6th - 7th millennium BC. Dr.
Cunnigham confirms this and said."
It is possible to state that there are no other major sites in close
vicinity of Lumbini in Nepal Terai and that the relative sequence at
Tilaurakot appears to confirm that the site's earliest occupation is
contemporary with the life of the Buddha."
The logical question emanating is what was Piprahawa, present
Kapilavastu site in Indian territory? Nepalese experts say that it could
have been a part of the Sakya republic and the site of the monastery
Nigrodharama, where the Buddha stayed en route on foot from Rajagaha to
Kapilavastu to visit his father, on the request made to him by king
Suddhodana through Kaludayi, a son of one of his ministers.
Kaludayi reached Rajagaha where the Buddha was spending his winter
retreat, one year after enlightenment and Kaludayi on his own entering
the Order and proceeding to Kapilavastu with the Buddha and the other
disciples, a distance of nearly 450 miles on foot.
The Indian archaeologist K. M. Srivastava excavated Piprahawa and
found a casket with the inscription 'Buddho' in which were enshrined the
sacred relics of the Buddha, generally called Kapilavastu relics, which
were even sent to Sri Lanka in 1947 for veneration.
To a visitor with an investigative mind, Piprahawa Kapilavastu is on
ground about 8 feet above the surface and extending to a large area with
a flat surface and on the opposite side at a lower level is a vast
stretch of fields extending even beyond the horizon.
The excavated area has the remains of stupa and foundations of
smaller rooms indicative of men's dwellings. In the centre there is a
platform, perhaps to keep a statue of the Buddha. Further there is no
river near Piprahawa.
The Rohini river which the Buddha crossed on his way to Kapilavastu
is still in Nepal Terai, which down stream joins the Ganges, and Rohini
river still continues under the same name in Nepal.
The area around Tilaurakot is replete with archaeological Buddhist
sites, still awaiting the archaeologist's spade.
The first is Tilaurakot the site of Kapilavastu. The others are
Gotihawa, Kudan, Niglihawa, Arourakot, Sagarhawa and Sisania, which have
Buddhist archaeological remains.
Gotihawa, four miles from Tilaurakot, has a nine-foot tall brick
stupa 68 ft in diameter. Close to it is a headless pillar of Asokan
style. This is identified with names of the two Chinese pilgrim monks,
the birth place of Kakusandha Buddha.
Kudan is a village near Tilaurakot, where four mounds were excavated
in 1962. There are remains of a 30 foot tall brick stupa.
Another mound excavations yielded a compound wall and some terracotta
elephants and horses. Still a third mound has walls of a room. The
fourth mound too has remains of a brick structure, where a temple had
been built later.
The archaeologists and historians believe this to be the site where
the Buddha met with his father king Suddhodana. Niglihawa is a vital
historical, archaeological and Buddhist site. This is the place where
Konakama, the Buddha's predecessor was born.
Emperor Asoka on his pilgrimage enlarged the Konakamna Buddha stupa,
as recorded in his edict. This pilgrimage is attested by the Asokan
Pillar Edict at Rummindei (Lummini or Lumbini) in the Dithri district of
Nepal and not very far from Basti district.
This enlarged Konakama Buddha stupa through the ravages of elements
had been broken down, with the bottom part still intact on the ground.
Villagers call it Bhimsena-kinigali or Bhimsena's smoking pipe.
An inscription of a Malla king on the Asokan pillar dated to the 12th
century AD, testifies it was a place of worship even as early as that.
This pillar had been shifted to elsewhere from the site. The present
Piprahawa Kapilavastu has no remains of a fort. But excavations at
Araurakot, some 1,500 feet south-east of Nigalihawa- a fort, protected
by a ditch, to the south and east have been found indicative of a
citadel.
Sagarawa is believed to be the place where Prince Vidhudhaba
massacred the Sakyans, marking the end of the Sakya republic and the
Sakyans fleeing to northern most parts of Nepal, Sankass of Uttara
Pradesh India and Kajaragama (Kataragama) and Chandanagama of Lanka.
With consensus between India and Nepal to jointly develop the
Buddhist pilgrim circuit, which means, far eastern pilgrims and tourists
can land at Kolkata, travel to Buddha Gaya thence to Sarnath, Varanasi,
Kusinagar, Sravasti (Sahet-Mahet), Piphrahawa and then to Lumbini and
Tilaurakot in Nepal where Buddha was born.
A huge hoard of coins has been excavated at Tilaurakot, suggesting
the archaeologists have struck the treasury of king Suddhodana.
Even today there are remnants of a moat and walls. The walls are 10
feet wide. The area of Tilaurakot Kapilavastu is around 1,700 ft by
1,300 ft and a living testimony to the city of Kapilavastu where
Siddhartha Gautama.
Proposals for skilful dying
THERE is an age-old tradition in Sri Lanka that came about through
the knowledge and awareness of the potency of neardeath kamma.
The story of Dhammika Upasaka who requested the Sangha to recite the
Satipatthana Sutta when he was on his deathbed, and The story of the
Venerable Thera who ingeniously changed his father's fearful sign of
destiny by providing conducive circumstances for him to perform a good
deed at the very last moment, are just two examples.
The salient principles of this tradition are:
* Reminding the dying person of the meritorious deeds he or she had
performed earlier in life. One could keep a special notebook where the
dates and nature of significant meritorious deeds one had performed are
recorded. When one is dying, someone could read the list out to one.
* Providing the dying person with the opportunity to perform a good
deed, e.g. listening to Pali chanting if one understands or appreciates
it, listening to Dhamma talks, making flower puja [offering] on one's
behalf as in the Venerable Thera's story, encouraging one to mentally
recite the Three Refuges continuously as a mantra, or to engage
undistractedly in any meditation practice one is most familiar with.
These are only a few examples. Perhaps you can think of more creative
alternatives.
Persuading and helping the dying person to let go of all attachments
to his or her beloved ones and possessions, and also to harbour no
regrets or remorse over anything that has been done.
To this end, the dying person's beloved ones should be told not to
wail and lament at his or her deathbed, for this may consolidate his or
her attachments and/or grief.
We have already seen the fatal consequences of near-death attachment
and remorse in the stories of Venerable Tissa who became a flea, the
bhikkhu who was reborn as a dragon king, and Queen Mallika who was
reborn in Avici Hell. There are many other ways of helping a dying
person die in peace.
A great example
A commendable, practical application of the above principles can be
seen in the intriguing account of Venerable Dr Rastrapal Mahathera's
personal experience, first published in 1977, twenty years after it had
occurred during his fifth year as a bhikkhu.
At that time, he had been requested to go to the bedside of a dying
gentleman, Abinash Chandra Chowdury, age 56, who was renowned as a
devout Buddhist. Here is an edited extract from the Venerable
Mahathera's personal account:
When I reached his house, I found the place packed with his relatives
and friends. It was then about 8.30 p.m. There was a hush of silence
enveloping the house as the people around were all in suspense.
I started chanting a couple of suttas and when I finished, I heard Mr
Chowdury uttering feebly and intermittently, but with much devotion,
"Buddha... Dhamma... Sangha... Anicca... dukkha... anatta...... metta......
karuna...... mudita...... upekkha...... "
I observed that his condition was fast deteriorating. I placed my
hand on his right forearm and asked, "How are you feeling?"
"My time has come for leaving this world," he replied. "There is no
hope of life for me any longer, Bhante."
"But upasaka, you're only 56," I said, trying to console him, "and
you can't possibly die so early in your life. A life devoted to virtue,
which is a source of inspiration to your fellow villagers, cannot be cut
short so early...Now would you like to take the five precepts and listen
to some suttas?"
"Yes, Bhante," he replied.
I administered the five precepts and recited a few suttas, which he
listened to with great devotion.
After pausing a while, I felt curious to know whether he had any
vision appearing before him for his eyes were closed all the time I was
by his bedside. I kept on asking him about it at short intervals. Each
time he told me that he did not have any vision at all.
At about 11.30 p.m. he muttered something. We all could make out that
he was relating a vision of the bodhi tree at Buddhagaya where Gotama
had attained full enlightenment.
This was perhaps a memory of his visit there. Then I asked him, "Are
there any objects there?"
"Yes, Bhante!" he exclaimed. "My [deceased] parents are there.
They're offering flowers to the Vajr...sana [Diamond Seat on which
Gotama sat when he attained enlightenment] under the bodhi tree." This
he repeated twice.
"Upasaka, ask them whether they would like to take the five
precepts."
"Yes, Bhante. They're already waiting with their hands in a Ojala
[palms placed together with fingers pointing upwards]."
After administering the five precepts, I again asked him whether his
parents would like to listen to some suttas and on getting an
affirmative reply, I recited the Karaneeya Metta Sutta.
I felt thrilled at the turn of events, and so too, I think, were the
others present who were watching the scene with great excitement, as
this was something quite unprecedented for them.
It was then clear to me that the vision he had of his parents
indicated that he was going to take birth in the human world-and that
also on a higher strata because the bodhi tree appeared in the vision
too.
But I felt that a man of his devotion deserved a still higher plane
of existence for his next birth; so I went on asking him whether he was
having any other visions.
A little while later, I found a change coming over him. He seemed to
have turned worldly-minded and asked his relatives to free him from his
debts. It was then 1.40 a.m. At that moment I asked him whether he was
perceiving any other vision.
"I see long hair!" he exclaimed feebly.
"Do you see eyes?" I asked.
"No, I don't," he replied, "because it is covered from head to foot
with dark hair."
I could not make out what this apparition signified, but I beg to
disagree with Ven Dr Rastrapal here. I think this vision signifies an
impending rebirth in the world of spirits where his departed parents had
probably been reborn.
I felt that if death came to the gentleman at that moment, he would
be reborn in some lowly plane of existence. (On a later date when I
asked for clarification of this vision from Venerable Gnanissara
Mahathera and another learned monk, Venerable Silalankara Mahathera
[then Sangharaja of the Bangladesh Sangharaja Bhikkhu Mahasabha], both
were of the opinion that the dying man might have gone to the world of
petas [ghosts] if he had died then.)
So in order to drive out the apparition, I started chanting the
suttas, which had the desired result, for the dying man exclaimed that
it had vanished when I asked him about it.
Nevertheless his worldly attachments seemed to persist. He next asked
his relatives to remove from under his bed a new mattress that he wanted
to be kept for his only son who was then staying at a distant place-in
Calcutta, India.
He did not want the mattress to be burnt together with his dead body,
as was the custom among some Buddhists at Chittagong in Bangladesh. Then
he again lapsed into a state of extreme exhaustion.
"Upasaka, what are you experiencing now?" I asked.
"I see two black pigeons, Bhante," he replied.
At once I realised that it was a vision of the animal world where he
might be reborn after death. The time was then 2.00 a.m. Since I didn't
want him to pass away into the lowly animal realm, I again started to
recite the suttas.
When I had finished reciting, I asked him, "Are you seeing any more
visions?"
"No, Bhante," he replied.
I then resumed discourses on the Dhamma and after a while, I asked
him several times whether he was seeing any other visions. At last he
exclaimed, "I see a heavenly chariot coming towards me!"
Although I knew that no barrier could stand in the way of the
heavenly chariot, still, in honour of the devas, I asked his relatives
around his bed to make way for its approach.
Then I asked him, "How far is the chariot away from you?"
He made a gesture with his hand to indicate that it was by his
bedside.
"Do you see any one in the chariot?" I asked.
"Yes," he nodded, "celestial men and women."
"Ask them whether they want to take the five precepts," I told him,
for I had read in the scriptures that devas obey and respect not only
monks but also pious devotees. On his conveying their assent, I
administered the five precepts.
After that I again asked, through him, whether they would like to
listen to the Karaniya Metta Sutta, and with their consent, I recited
the sutta. Then I asked whether they would like to listen to the Mangala
Sutta which I recited when they gave their consent.
However, when I again asked whether they would like to listen to the
Ratana Sutta, the dying man waved his hand to signify that the devas did
not wish to listen to this sutta.
"They want you to go back to your vih...ra [monastery]," he told me.
I then realised that the devas were getting impatient to take him away
to heaven, but I wanted to intercede and prolong his life on earth.
Perhaps the devas were afraid that they might have to make way for
other more powerful devas who might come to listen to the sutta.
So I told Mr Chowdury, "Listen, upasaka. Tell them to go back because
it is not time for you to die yet. You're only 56. They've come to take
you to heaven by mistake. I myself and all others present here will
transfer our merits to them. In exchange, we beg them to spare your
life."
After this there was a pause for about ten minutes and the dying
man's posture seemed to indicate that the devas were in a thoughtful
mood; but in the end he said, "They don't agree to your suggestion. They
want you to go back to your vihara."
His relatives at that moment became disconsolate and wanted me to
stay on till his end came, fearing that some bad apparitions might
appear in my absence to take him to the lower realms.
The devas, however, insisted that I should go. When his relatives
realised that they could not retain me any longer, one of them beckoned
me to another room. I pretended that I was leaving the house, but
slipped into the other room and waited to see from there his passing
away into devaloka.
After a while he exclaimed, "Bhante is sitting in the other room. The
devas want him to leave that room also and go to his vihara!" |