Buddhist Spectrum
Somapura: Unique temple in Bangladesh
Lionel WIJESIRI
Excavations reveal the bases of some more structures
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Pala Empire was the first independent Buddhist dynasty of Bengal. The
name Pala means protector and was used as an ending to the names of all
Pala monarchs. Gopala was the first ruler from the dynasty who came to
power in 750 AD until 770 AD. This Buddhist dynasty lasted for four
centuries and ushered in a period of stability and prosperity in Bengal.
A number of monasteries grew up during the Pala period in Bengal.
According to historical sources, five great Maha-viharas stood out:
Vikramashila, the premier university of the era; Nalanda, past its prime
but still illustrious, Somapura Mahavihara, Odantapura, and Jaggadala.
The five monasteries formed a network; all of them were under state
supervision and their existed a system of co-ordination among them. It
seems from the evidence that the different seats of Buddhist learning
that functioned under the Pala were regarded as an interlinked group of
institutions.
It was common for great scholars to move easily from position to
position among them.
Somapura
The impressive Somapura Mahavihara was built by Dharmapala (770AD
-781AD) and it is regarded as the second largest single Buddhist
monastery south of the Himalayas.
The remains of the monastery are now in a peaceful environment. The
remains have been hidden under grass and stones for centuries. Because
of its location it doesn’t see many visitors and also isn’t widely
known. However, any visitor will find it to be quite an impressive site,
albeit not up to some “world class” Buddhist ruins such as Borobudur or
Anuradhapura. One of its most pleasing aspects is that it is set deep
into the Bangladeshi countryside. Getting there is a pleasure in itself
as you pass the myriad of rural activities which characterize the
Bengali way of life.
The monastery is square in plan, being 281m on each side. Each of its
sides has thick exterior wall with two entrance provisions on the north
and one in the east. Besides, there has a row of monastic cells, fronted
by a running corridor, abutting the exterior wall. The cells were used
by the monks for accommodation and meditation.
Remains of the Somapura Vihara |
Some of the cells contain solid pedestals. One can also see a
worshipping point in the mid-most part of each wing excepting the north
one. Each worshipping point, excepting the southern one, has a staircase
connection with the monastery courtyard in front. In the center of the
open courtyard of the monastery there stands the residual vestige of a
four-faced shrine.
The central shrine is a terraced structure springing from a cruciform
ground plan and expanding from a mid-pile of square configuration. The
upper terrace has in its each side a sanctum fronted by an ante-chamber
with a “walk around” passage around. Each of the second and first
terraces has nothing but such a passage. The passages of the lower
terrace, however, are now covered under recently accumulated soil. Its
wall has 63 niches at plinth level, each being provided with a stone
sculpture. Whereas the wall surfaces of the lower two terraces are
decorated with terracotta plaques showing different scenes. The cornices
of all terraces are lavishly relieved with carved bricks showing chain,
petal, pyramidal, dental, net and lozenge motifs. Moreover, at the
juncture of the cornices there are stone carved human figures ended in
grinning lion faces.
The courtyard around the central shrine is dotted with several units
of straggling structural ruins. Of them, Panchavedi ( a group of five
votive stupas) near the south-eastern comer, a kitchen towards west of
Panchavedi, a long paved dinning arrangement towards north-west of
Panchavedi and a model of the central shrine on the north of Panchavedi
are a few to note. The northeast comer is also occupied by another group
of structures; they appear to have been related to office
establishments. Close to the basement of the central shrine a number of
wells and votive stupas are noticed. The western half of the courtyard
is relatively barren.
Salvages
A good number of objects cultural have been salvaged from the site;
they include sculptural pieces, terracotta plaques, pottery, domestic
tools, ornaments, coins, seals, sealings, votive stupas etc. They are
now housed in Bangladesh National Museum, Varendra Museum, Paharpur
Museum and other site museums in Bangladesh.
Of these antiquities sculptural pieces as well as sculptured plaques
are artistically most alluring. Most of the sculptural pieces are medium
in size and a few are smaller. All of them are wrought on stone save a
few of metal. Stucco sculptural pieces are, however, not altogether
lacking. Among the metal sculptures, the fragmentary bust of a Buddha is
worth noted because of its artistic excellence. In dating parlance, they
may be placed in the 7th-12th AD time-bracket.
The next group of alluring art objects is represented by terracotta
plaques. They are at least 2800 in number and appear to be contemporary
to the 1st constructional period of the Pala monastery. Their sizes vary
between 40cm x 30cm x 6cm and 18cm square. They depict diverse scenes
reflecting the then socio-political, economic and martial aspects.
Heritage site
Somapura was designated a UNESCO World Heritage Site in 1985. Since
then, a series of UNESCO missions has regularly visited the site and
helped with the project. Moreover, the UN body also prepared a master
plan, involving 5.6 million dollars.
The various terracotta artworks within the site have suffered from
serious damage as a result of lack of proper maintenance, shortage of
manpower, fund constraint and heavy rainfall. Furthermore, poor water
drainage in the site accompanied by high levels of salinity in the soils
has also contributed to decay the terracotta sculptures. Other threats
include uncontrolled vegetation, vandalism, climatic conditions, and
public trespassing and encroachment.
Somapura Vihara is about 270 km by road from Dhaka and it will take
about 6 hours to reach by motor vehicle.
The fact that is the real Somapura is now proven beyond doubt. The
excavations and the finding of seals bearing the inscription
Shri-Somapure-Shri-Dharmapaladeva-Mahavihariyarya-bhiksu-sangghasya, has
confirmed the Somapura Mahavihara as built by the second Pala king
Dharmapala. Some clay seals from the ruins bear the inscription
Shri-Somapure-Shri-Dharmapaladeva-Mahavihariyarya-bhiksu-sangghasya.
Taranatha’s Pag Sam Jon Zang records that the monastery was repaired and
renovated during the reign of Mahipala (995—1043 AD)
The Nalanda inscription of Vipulashrimitra records that the monastery
was destroyed by fire, during a conquest by the Vanga army in the 11th
century, assumed to be an army of the Varman rulers from the Kingdom of
Assam. About a century later it was again renovated.
Somapura Mahavihara, covers 27 acres. It was also quite unusual
architecturally. As one scholar described, the complex was dominated by
a temple, which was not typical, and further, the temple had “none of
the characteristic features of Indian temple architecture, but is
strongly reminiscent of Buddhist temples of Burma, Java and Cambodia,
reproducing the basement, terraced structure with inset chambers and
gradually dwindling pyramid form. Possibly, during the period of the
Palas some sort of relationship between eastern India and south-east
Asia would have existed. Yet, how this temple type, represented in India
by this solitary example, became the standard of Buddhist temple
architecture is not known.
Real places in Buddha’s life
Akhil Kumar Sahoo
King Vijaya and Kalinga
The first King of Ceylon, King Vijaya, hailed from Kalinga. He
reached there on the day the Buddha died here. King Vijaya was a Sakiyan.
Thus, he and the Buddha, shared the same family lineage. And this part
of story is found only in Vamsa literatures of Ceylon.
History of Kalinga is completely silent about this. History of
Kalinga as it is written and read in classrooms of today’s Odisha, never
takes the name of King Vijaya who in reality migrated from there to
Ceylon. Kalinga and Ceylon thus share a common bond in origin of their
history, but the Vamsa literatures has nowhere taken the name of Kalinga
in most of their writings, even though the name of places mentioned in
them has their roots in Kalinga.
A great fissure thus has taken place dividing the two nations to
drift away from each other to unknown shores of history.
Megha’s attack on Ceylon
The unfortunate situation in relation between these two countries
arose after Megha’s attack on Ceylon in 1215 AD. The attack came at a
time when the Island was under the grip of a serious famine.
And the people were not in a position to withstand this war which was
meant only to get the Alms Bowl and relics of the Buddha back from there
to Kalinga. These two nations have fought many wars in history just to
take possession of these two valuables treasures. But history of Kalinga
has no records of all these things.
Even the name of Megha one will never find in the history books of
Kalinga. This missing is very interesting. But Vamsa literatures have
kept this name as a usurper from Kalinga. Also he is described as a
follower of Kulasekhar, another most interesting name found in pages of
Ceylon’s history.
From King Vijay of 6th BC to Megha of 12th AD, the journey of Kalinga
and Ceylon is as amazing as the journey of Alms Bowl of Buddha from
Kalinga to Ceylon and back, and Journey of the sapling of Bodhi Tree
from here to there with inauguration of Maha Thupa at Anuradhapur makes
an astounding story of migration of a whole country unforgettable in
history of human civilization.
The scholars have not gone deep into this part of historical journey
of these two countries, and whose revelation will show exactly the
places where the Buddha was born, died got Enlightenment and delivered
his ‘First Sermon’. When history of the two countries is opened to the
world, then certainly no doubt will be there as regards to all those
places which are linked with the Buddha’s life, any more.
Common kings
A reader of Odishan history will find no mention of any king’s name
during Kalinga war. Asoka killed a lot of people, imprisoned an equal
number of people, and wounded more than the combined figure of these
two. But King’s name is not there to see anywhere. So, some historians
have opined that Kalinga at that time was a Republic. But the fact is
that the Kalinga had a king, and he was residing in Ceylon at the time
of Kalinga war.
He was Devanampiya Tissa, who was converted to Buddhism after coming
in contact with Asoka. This part of history if it is revealed properly
will lead the two countries to share the names of their common kings and
this is not at all a difficult subject as Vamsa literatures have enough
information on them.
A student of Odishan history also knows that the history of Odisha
has a dark period starting from Asoka to 2nd AD. This pained the
historians, but they could not go beyond the Kalinga’s geographical
boundary to know more on it. The theory that Kalinga’s kings were really
residing in the Island did not occur to them. This is one of the main
reasons why Asoka raised a war and got hold of the ‘Place of the
Enlightenment’ and ‘Place of the First Sermon’ of the Buddha. As Vamsa
literatures inform, first he tried to root out the Bodhi Tree, but
miserably failed to do so, and more he cut the Bodhi Tree, more off
shoots from it began to rise lively. His failure and astonishment, both
made him a follower of the Buddha.
If one looks at Vamsa literatures, the name of some of the kings one
finds like this, starting from king Vijaya : Pandu Vasudeva(444-414 BC),
Buddha Dasa (409-362 BC), Pandu Abhaya(347-307 BC),Devanampiya
Tissa(247-207 BC),Utiya(207-197 BC),Sura Tissa(187-177 BC), Sena(177-155
BC),Asela(155-145 BC),Dutthagamini(101-77 BC),Thula Thera (85-59
BC),Sadha Tissa(77-59 BC),Lanja Tissa(59-50 BC), Khalita Naga(50-43
BC),Vattagamini Abhaya(29-17 BC),Coranga(3 BC-9 AD). Of course, there is
certain period in history where name of a ruling king has not been
mentioned.
Enough devastating wars have been fought between the quarreling
kings, not only for thrones alone, but for possession of the Alms Bowl
of the Buddha and his relics. But interesting point is that nowhere one
finds the name of Kalinga where many wars were fought by the Ceylonese
kings on its battle grounds.
The name of the battle grounds given in Vamsa literatures are alone
found in Kalinga, and there are villages here that are named after the
kings whose names are found to have been mentioned in the history books
of Ceylon.
Kings of Ceylon appointed their generals in Kalinga who looked after
their sister kingdom here. And wars were generally fought by them to
protect the interests of the Ceylonese kings here.
For an example, name of three Gadajata Kingdoms of Odisha can be
cited here: Kujanga, Kanika and Bhitarakanika. These are three important
royal kingdoms of Odisha. If one looks at Ceylonese history, one finds
name of Kanitthatissa who was king of Ceylon during 246 to 248 AD. His
son was Kunjanaga who slew his elder brother Khujanga. When Ekanalika
famine broke out in Ceylon, perhaps, they were forced to leave that
country, and migrated to settle in Kalinga.
The Lambakanas also migrated from a village which is now known as
Lambuapada. I have attempted to show many such villages to entangle the
history of both the countries in a film project that may drive the
scholars to look at the places with renewed interest.
Ariyakkhattayodha
The Ariyakkhattayodha are called mercenary soldiers who were deposed
by kings of Ceylon to preserve the Dhaama and the throne in their
country. But little does the history know about the country of the
origin of these soldiers. From Kalinga these mercenary soldiers were
sent to Ceylon, and interestingly, they were picked up from some
selected villages which are now known as Arilo villages in Odisha. There
are six such villages here, and are also not far away from each other.
Thakurka who was the leader of the Ariyakkhattayodha has also a village
named after him. It is now known as Thakurpatna.
Buddha’s alms bowl
The journey of Buddha’s Alms Bowl from Kalinga to Ceylon has
triggered many conflicting moments between these two countries. Why the
wars were fought among kings of Ceylon and Kalinga, and not between
kings of any other country must intrigue scholars to know more about the
history of Buddhism.
There is no doubt that purpose of the Pilgrims from China was to
visit the Land of the Buddha or the Madhyadesha. Fa-hien spent six years
in the Land of the Buddha and then returned to China via Simhala or the
Country of the Lions. He has written that a former king of this country
sent an embassy to Madhyadesha to procure a ship for the Pei-to Tree or
the Bodhi Tree to get it transported to Ceylon.
It is thus important to note here that no other country outside India
is involved in this process except Kalinga whose maritime history alone
played a vital role in this direction. So, there is little doubt that
Kalinga was the Land of the Buddha or a part of the then Madhyadesha.
Fa-hien has put the distance from Tamralipti to Simhal at 700 yojanas .
Fa-hien stayed for two years in Ceylon.
But Hiouen Thsang states a different distance from Mo-la-ya mountain
to Simhala and he puts it as 3000li . The report of Hiouen Thsang says
that from U-Cha or Udra one can see the country of Simhala. Story of a
Simhala king who could not see his face in the mirror has been
beautifully described by the Pilgrim. The king built a Vihara on a
mountain in his country to see the figure of Avalokiteswar in Magadha
every day. So Magadha of Hiouen Thsang certainly was on the sea shore.
One finds most important information on Simhala in Hiouen Thsang’s
report. A Mahabodhi Sangharama was built by a Simhalaraja outside the
northern gate of the wall of the Bodhi Tree. It is safely therefore can
be said that Ceylon has had the correct information on the exact
location of the places that were linked with the Budddha’s life and
time. And there is no need to refer to such places which have been
complicated in the translational works of Beal along with notes from
Cunningham.
The Chinese Pilgrim’s report can be verified on the basis of Vamsa
literatures not vice versa. What the Vamsa literatures have not taken
into its accounts are the Viharas and stupas built by Asoka for
identification of places which once were important in the life of the
Buddha. Those identification marks of Asokan pillars and stupas much of
which were lost due to vandalism and onset of rulers of a different hue
are now no more visible, thus, not suitable for further study.
Hiuen Thsang ‘s report has given another beautiful account of a
letter written by Chinese King Chheng Tsu to a Ceylonese king, under the
direction of Chhing Ho. At that time King of Ceylon was Alibunar. This
is one point which can be verified only from Vamsa literatures why the
Pilgrims did not handover that letter to any king but kept it for a long
period with them, and when Hiouen Thsang did not go to Ceylon where
exactly he gave that letter is not known. But a simple answer would be
that the King of Ceylon was certainly staying somewhere in Kalinga as
mentioned before.
Relationship of Kalinga and Ceylon
A different dimension still exists to evaluate the historic
relationship between Ceylon and Kalinga. And this relationship which is
based on mutual transfer of monks from one country to another really
carries much of the truth of that relationship, and it has preserved the
profound notes of their strong social and philosophical bond through it
.
The list of monks and nuns which the Vamsa literatures have kept in
them shows a tradition, and it is part of a cultural march of an
identity of the people who have moved through literatures of their
relationship with the Buddha and this one never comes across in other
cultural spectrum of the world.
But from where this spectrum began the journey of its colour is
difficult to answer. It is neither an exclusive journey nor an isolated
wind trip. It was only through its relationship with Kalinga that the
text of its journey even though it was rough and tumulus, was
purposefully succeeded to write about the bigness of its small size.
From which country did the story of the Buddha come to Ceylon? How Vamsa
Gathas got their story contents ? And what was the source of it? All
such questions have one and only one answer , and it was Kalinga that
provided all materials for Vamsa literatures, and as both the counties
were having one cultural entity in the time of the Buddha, there was no
distinction between the history of one of these two nations from the
other, so name of all the places which have found a place in those
Ceylonese chronicles have their real origin in Kalinga. And
alternatively, this has the potentiality to prove that Kalinga was the
part of the Madhyadesha or the Land of the Buddha.
No other country has such magnificent carpentry on Buddha’s thoughts,
works and glory as the Island country has! This did not come to it on a
borrowed scale or for that matter it did not come to it without its
significant involvement in history of the Buddha.
The country has fought wars many do not know only for Alms Bowl and
relics of the Buddha. But what is that country which lent this Island
country an extensive helping hand to accomplish its purpose in history
of the Buddha. And again the answer is Kalinga, and it was this country
alone that was at the centre of the world marine history as well at the
centre of the world trade.
This is what the Vamsa literatures have written about. And some
scholars have miserably failed to take notice of it. Cunningham and Beal
no doubt, have succumbed to this abortive deficiency in history, and
unknowingly, they committed a mistake which was accepted by the world
with renewed vigor as discovery of the history of the Buddha was
necessary to measure the journey of human wisdom, its appearances as
well as its disappearances.
This subject and its canvass are so vast in length and breadth-wise
that it needs everyone’s attempt to find out what the truth really is.
An effort at this end must begin from this Island country. Because it
has in its womb the seeds of that greatness, and it is the only country
in the world in whose history the Buddha lives in perfectness of its
legendary wisdom. |