Chapter 2c - Kanishka as a Buddhist King (Circa 78 A.C.–101 A.C.)

Kanishka the great, was an emperor of the Kushana dynasty, ruling a, vast empire in the 2nd century. His empire extended from Bacteria to large parts of northern India and he was famous for his military, political and spiritual achievements. The main capital of his empire was located at Purushpur (Peshawar in present-day north-western Pakistan) with regional capitals at the locations of the modern city of Takshashila in present Pakistan, Begram in present Pakistan, Begram in present Afganistan and Mathura in present India.

Kanishka belonged to Kushana race of Yuezhi ethnicity. He used an Eastern Iranian branch of Indo-European language known as Bactrian (called “apia”, i.e. “Aryan” in the Rabatak inscription. This language appears in Greek script in his various inscriptions. It is, of course, not certain what language the Kushana originally spoke. It was possibly some form of Tokharian. The “Aryan” language of inscriptions was Middle Iranian language, possibly the one spoken “Arya” or “Ariana” (the region around modern Herat) and was, therefore, quite possibly unrelated to the original language of the Kushanas (or the Yuezhi), but adopted by them to facilitate communication with local people.

Kanishka was the successor of Vima Kadphises, as demonstrated by an impressive genealogy of the Kushana kings, known as the Rabatak inscription. The connection of Kanishka with other Kushana rulers is described in the Rabatak inscription as Kanishka makes the list of the king who ruled up to his time, Kujula Kadphises as his greatgrandfather, Vima Taktu as his grandfather, Vima Kadphises as his father and Kanishka himself.

A number of legends about Kanishka, a great patron of Buddhism were preserved in Buddhist religious traditions. Along with the Indian Kings Ashoka and Harshvardhana, and the Indo-Greek King Menander. I (Milinda), he is considered by Buddhists to have been one of the greatest Buddhist kings. Ven. monk Parshva, great poet Ven. Ashvaghosha and a great Buddhist philosopher Vasumitra were the products of the era of Kanishka, (Circa 78 A.C.. 101-120 A.C). Buddhism spread successfully to Central Asia and West Asia during this important era in the history of Buddhist rulers.

Around middle of 3rd century before Christ, some nomadic and pastoral kind of tribes moved from Central Asia to the South and the West. They might have moved for the purpose of migration or in search of new fodder and pastoral fields and forest for their herds of cattle. These people who had left their home-land for ever spread rapidly in Bacterian states of the Greek empire. The people belonging to these nomadic tribes were known as Shakas. After crossing the river Himalden, they reached seesthan. This landmass was situated to the West of Gandhar which was known as Shaksthan or the land of Shakas. The Shakas settled firmly also in Saurashtra or Katheswar and Gujrat. Later on, they^[1] spread up to Takshashila and Mathura.

One of the caravans of these nomadic tribes went to Bacteria and the Kushanas, another branch of this nomadic family, crossed over the Hindu Kush mountain range. This group of people under the leadership of Cadphise-I whom Chinese historical records describe as Chuichi reached Punjab around 48 A.C. Cadphise-II defeated several Indo- Greek and Persian princes on the border areas and thus became the ruler of north-western provinces. Many coins of this period have been found in this region. It is said that these wins were minted in memory of coronation^[2] of Cadphise-II.

Kanishka (78-101 or 120 A.C) whose kingdom extended up to Pataliputra and Buddha Gaya in the east was the greatest of all the rulers from the Kushana royalty. He ruled Kabul, Kashmir and north India, may be up to river Narmada from his capital at Purushpur (Peshawar). He was forced to while away time and energy in order to improve the political situation in Palmir plateau. After the death of Chinese general, Panchau (102 A.C). Kanishka annexed Kashgar, Khotan, Yarkand to his empire (now in Chinese Turkistan). Thus Buddhism entered for the first time in China and spread^[3] there.

After capturing Kashgar, Yarkand or Khotan, Kanishka came near Rome and established relations with them. He controlled the great trade route that lay between Bactrias, the capital of Bacteria and Kashgar, and then passed on to China. This was the very route through which Chinese silk used to be transported to Rome where it was in great demand. Kanishka had friendly relations with the Roman empire He minted gold coins, in imitation of the Roman coins. It is said that he accepted the Roman honorific or title^[4] “Caesar.”

In the beginning Kanishka had no regard for Buddhism. He did not believe even in the law of “Kamma-Phala” But the blood-shed in the battles of Kashgar, Yarkand and Khotan brought about a change in his attitude. He repented this heartless bloodshed and was later attracted towards Lord Buddha’s path of peace.

We come across a story about how Kanishka was converted to Buddhism. One day when he went to a forest for hunting a white rabbit appeared before him. He chased the rabbit for some distance, but it disappeared all of a sudden. He saw a cowherd boy grazing his cows. The boy was standing near a three-foot high stupa which he himself had built. The king asked the boy, “What have you built?” In reply, the cowherd boy made Lord Buddha’s oracle. He told Kanishka, “He (Kanishka) was a future king, and he (boy) has come to inform the king to fulfill the words of the Buddha” Kanishka was very much pleased by the boy’s utterances. After this Kanishka embraced Buddhism. Later on, the king constructed a 400 foot-height chaitya in front of that^[5] small stupa.

According to Huen Tsang, Kanishka studied Buddhist scriptures in depth. A Buddhist monk used to visit his palace everyday to teach him Buddhist ideals. The monk apprised the king about various religious sects and faiths, existing in India at that time. After knowing this, Kanishka was in great confusion and could not understand the essence of Buddhism. Afterwards, venerable Parshva, a renowned monk, cleared off the doubts and confusions from the king’s mind. Ven. Parshva informed the king of the number and nature of sects that had arisen in the Buddha’s Dhamma after his Parinibbana.

Images of many deities are found on the coins of Kanishka. Many of these deities appear to be of Zoroastrian origin while some others belong to Greek and Vedic faiths. Hence, it is very difficult to ascertain his religious faith before he embraced Buddhism. In his travel account Chinese traveller Huen Tsang, mentions that Kanishka did not believe in the law of “Kamma” (deed). It appears from this statement that emperor Kanishka was an atheist and as such he did not believe in any religion.

The foreign rulers who had settled down in Punjab were greatly influenced and attracted by Buddhism. Like king Milinda, Kanishka, too, embraced Buddhism. The casteless social order in Buddhism was one of the factors which captivated their minds. Sarvastivada reached Gandhar during the period of King Milinda. But differences of opinion among the teachers and preachers of Sarvastivadins cropped up in the times of Kanishka.

Some Buddhist monks started defining the Dhamma in their own duty during the reign of emperor Ashoka. Dhammashoka convened the 3rd Buddhist council on the advice of Ven. Moggaliputta Tissa. Likewise, King Kanishka called for the 4th Buddhist council on the advice of great monk Ven. Parshva. This council was held under the auspices of King Kanishka who, by then, had become the sovereign of the Northern India including Punjab and part of Madhyadesa. The Buddhists of the Northern India praised him for his noble initiative. It transpires from some numismatic evidence that he was, at first, the follower of Iranian religion and was converted to Buddhist faith in his later life. Kanishka regarded all the religious mendicants with kindness. “Kanishka was a great patron of Buddhism and was the most outstanding figure after Dhammashoka^[6] in India”. The council held under his patronage is of immense value from the viewpoint of history of Buddhist religion^[7] and literature.

King Kanishka, a great protector of this great religion, built a monastery for the accommodation of 500 monks. The chief commentaries, composed in the fourth council under his patronage, are as follows.

“1. Sutra Upadesha-Shastra, commentary on the Sutra Pitaka.
2. Vinaya Vibhashashastra, commentary on the vinaya Pitaka; and
3. Abhidharama Vibhasha-Shastra, commentary on the Abhidharma^[8] Pitaka”.

The main object of the fourth council was to prepare explanatory commentaries on Tripitaka with a view to bringing into agreement with the various interpretations of the different schools. The Sarvastivadin school seems to have predominated at the council..However, it appears act the Sarvastivadin doctrines are greatly in agreement with the Vibhasha-Shastra. The Abhidharmakosha of Vasubandhu, the latter masterly work is based on Vibhasha-Shastra and its commentary written by Yoshamitra is also indebted to them. The medium of these Vibhasha- Shastra is Paninian Sanskrit used for the first^[9] time.. During his time the discovery of copper plates would throw a new light on the history of Buddhism. The purpose of this council was to foster the friendship and with among all kinds of Buddhist sects and schools which had sprung up since then.

We gather from the descriptive travel accounts of Huen Tsang that the council was held at Kanishkapur (Kashmir). Over five hundred monks from different parts of India were invited for the successful organisation of the council. Acharya Vasumitra chaired the council deliberations while Acharya Ashvaghosha who hailed form saket was designated as the Vice-chairman of this great Buddhist council. The main purpose of the council was to write the commentarial treatise on Tripitaka named.Vibhasha, to put on end to the differences of opinion. Huen Tsang, further states, “During the council hundred thousand (100,000) versed Atthakatha or Arthakatha on the Sutta Pitaka was written down” In the like manner, on Vinaya Pitaka as well as on Abhidhamma Pitaka also, on the Sutta Pitaka was written down. In the like manner, on Vinaya Pitaka as well as on Abnhidhamma Pitaka also, a hundred thousand (100,000) versed Atthakatha or Arththakatha respectively was composed.. The travel accounts of Huen Tsang further inform us that Kanishka got those commentaries inscribed on copper plates after the conclusion of the council. That stone box was later enshrined into a Stupa which was specially built^[10] for the purpose.

The Mulasarvastivadins were described as the Vaibhashikas since they were the followers of Vibhasha school. Three ways to liberate oneself form the bond of sorrow and achieve “Nibbana” are found in Buddhism. These are as follows:

1) One may free oneself by attaining Nabbana. Nibbana^[11] is a stage of existence in which three fold fire of lust, ill-will and stupidity stands extinguished Nibbana is the stage by existence on which spiritual wellbeing, security, emancipation, victory peace and Salvation are indicated. It is thus worthwhile to compare Nibbana to the extinguishing of fire. A devotee can do so by putting into practice the Noble Eight fold path and such a person is called “Arhant”.^[12] The word “arhant” originates from the pali word “arhati” meaning “worthy” or “Noble” It is a title given to someone who has attained enlightenment as a result of listening to and practising the teachings of a Buddha. Like a Buddha, an arhant has perfected wisdom and compassion and is no longer subject to rebirth.

2) One who is prepared to undertake more efforts to liberate oneself from the worldly cycle of existence is called “Pratyeka^[13] Buddha”. Hermit, Buddhas received enlightenment without proclaiming it to the world.

3) But the person who attempts to be the guide for a vast number persons, not caring for the liberation of the self and reaches his goal of Nibbana, is called a Buddha. The word.Buddha.^[14] is a title which means.one who is awake..in the sense of having woken up to reality. The Buddha was born as Siddhartha Gautama in Nepal around 2,500 years ago. He did not claim to be god or a prophet. He was a human being who became Enlightened, understanding life in the deepest way possible.

These three paths are called arhant-sravakayana, Pratyekbudhayana and the Buddhayana respectively. Some Acharyas (preachers) have given more emphasis on the third “Yana”, rather than on first two “yanas”^[15] which they call.Mahayana..

Acharya Nagarjuna, a renowned Buddhist scholar, appeared in Vidarbha region of South India during the times of Kanishka. He composed a great treatise on Madhyamika philosophy or the philosophy of Shunyavada (great void). After the Buddhist council, Kanishka followed in the foot-steps of Ashoka and offered Kashmir to the Buddhist monastic order.

According to the description found in.Rajatarangini. by kalhan, Kanishka constructed a large number of Viharas and chaityas. He established a town named Kanishkapur (now it is known as Kanishkapur) in Kashmir. He built a stupa, named after him, in that town. There was a huge vihara which was popularly known as Kanishka Mahavihara to the west of this stupa. Both these buildings were situated in Purushpura (Peshwar). Kanishka stupa was located at a place where a toy stupa was build by a cowherd boy. The chinese travellers Fa-hein, Sung Uan and Huen Tsang offered prayers at these shrines erected over ashes and relies of the Buddha. The chinese traveller Huen Tsang was very much impressed by the art of sculpture build over the relies. He witnessed the Kanishka vihara in ruins and remarks, “upper floor of this building along with its ladder are found in good condition. Even in its semi-destructed state, this building looks a rare piece of art and culture”. Even today, some Theravadin monks reside there. Since the inception of this vihara, renowned Buddhist monks like Acharya Ven. Parshva, Acharya Ven. Vasumitra and a great poet Ven. Acharya Ashvaghosha stayed^[16] there for some time.

The Buddha’s images and “idols^[17] were made for the first time four hundred years after the death of Lord Buddha the Mahayanist began to worship the idols of the Buddha with pomp and splendour and at the same time they began to build hundreds of idols of Bodhisattvas. This age was known as the age of Gandhar art. A.L. Basham writes in his boom, “It was Kanishka and his successors and their wealthy subjects who gave to the school of Gandhara the encouragement and support through which^[18] it flourished”. Kanishka chose Greek sculptors and artists for engraving the palaces, chaityas and images. An artistic casket (box) has been excavated near Peshawar where bodily relies of Lord Buddha had been sharined”

The tradition of making images, idols and statues of the Buddha was not prevalent before Kanishka The devotees of Lord Buddha recognised hum by his different symbol such as Sanci shrine (Stupa), the meditation seat under the Bodhi tree (Vajrasan) or a Saddle under the tree of enlightenment. Scholars opine and hypothesize that the making of idols of the Tathagata were probably imitated on the style of Greek deity “Appollo” First such image of the Buddha was installed in the court of Kanishka. The tradition of the making of the Buddha’s images began in China and Japan soon after the Kanishka era. The images based on the Jataka tales were also engraved. Such images are preserved in the state museum of Lahore and other places. This tradition of art and sculpture, popularly known as the “Indo-Greek art”, was given the name.Gandhar Art..

Though Kanishka belonged to an alien social tradition, he is considered one of the greatest rulers in the history of India. His coins and broken statues were found in Mathura. It is presumed from his statues that the was handsome with a medium stature, well-built body broad shoulders and long nose. He used to keep long beard and wear soft-leather shoes. His long coat made of thick worsted-wool was much in vogue in Turkisthan. His throne was covered with a special kind of European shawl (or chaddar). His mother tongue night have been an off shoot of Iranian (Persian) language or Takhari language and he used to write in Greek script. King Ashoka used titles like “Priyadarshi”, “Devanampriya” or.Dhammashoka. with his name and king Milinda used the title.Dhammaraja. before his name. In the like manner, king Kanishka, used the title “Shahoanosha” (king of kings) with his name. He was also called “Devaputra” (Son of gods^[19]).

Kanishka is considered one of the greatest Buddhist rulers, next only to emperor Ashoka. Though he belonged to an d alien tradition, he was regarded as a protector of Buddhism. While Ashoka spread the Dhamma in the southern countries of Asia, Kanishka did so in the northern countries. Buddhism spread nearly all over Asia mainly due to the efforts of these two great Buddhist emperors.

In this age, the Buddhist literature had a new orientation. Sanskrit, along with Pali, was used for the propagation of Dhamma. The holy Tripitaka as well as the works of other Buddhist philosophers were translated into Sanskrit. It is said that emperor Kanishka was initiated into Buddhism by a great poet Ven. Ashvaghosha. According to Buddhist tradition, Ven. Ashvaghosha was born^[20] in Saket. We learn from his works that the name of his mother was Suvarnakshi. In the beginning he was attracted towards the sarvastivada and got ordained there in later on, the Mahayana philosophy had a great impact on him while in the court of Kanishka, he composed his great poetical work “Buddhacarita”, He preached the Dhamma in a unique way through the medium of this poem. The other poetic treatise, of Ashvaghosha is “Soundarananda” In this poetic work, Acharya Ashvaghosha narrates the story of Nanda, the brother of crown prince Siddhartha and his beloved wife Sundari. Some scholars opine that the author of “Shariputra episode drama” and “Vajrasuchi was none other than Ashvaghosha himself”

Acharya Nagarjuna (175 A.C.) one of the exponents of Shunyavada (voidness), also shot to prominence during the regime of Kanishka. He was born in Vidarbha region (Berar) in a Brahmin family and studied, seriously the scriptures of Brahminic religion in his early life. Later on, he shifted to Shriparbat (now Nagarjuna Konda Dist. Guntur). There he studied Buddhist scriptures with equal zeal after his ordination. As time passed on, he came to prominence and attained some spiritual power. Ven. Nagarjuna is regarded as an expert in medicine^[21] and chemistry. His medical treatise “Atthangrhidaya” is considered to be a standard book on medicine in Tibet even today. Rahul Sankrityayan, a renowned scholar, opines,.Nagarjuan’s spiritual gains and his tantra mantra talks which are available in later Buddhist literature (in China) bear no relevance to our philosopher^[22] Nagarjuna.. According to Ven. Sankrityayan, Nagarjuna’s works include 1) Madhyamic Karika 2) Yuktisasthika 3) Pramanavidwanshan 4) Upayakausalya and 5) Vigrahvarttarni.

After the Buddhist council, held in Kundal Vihar in Kashmir, Dhammadutas were sent to central Asia and China. We cannot rule out the possibility that similar Dhammadutas might have been sent to Rome also the boundary of Roman empire from Indian border was only 600 miles through land route and India had, then friendly relations with Rome. Hence there is some basis for such conjecture. Though detailed information about Ashoka’s Dhammadutas to the West is available, such information regarding Dhammadutas of Kanishka to the west is lacking.

Most of the scholars are of the opinion that Ashoka spread Sthavirvada in the southern states but Rahul Sankrityayan’s inference is quite contradictory to this generally accepted view. Sankrityayan opines, “whatever may have been said in the Mahayana Sutras of the early 1st century, the kingdom of king Kanishka spread it form the Bay of Bengal to the Arabian Sea” But Kanishka and his contemporary great poet Ven. Ashvaghosha was not a Mahayani. He was Sarvastivadin. Mahayana scripture “Shradhoptada” is not a work of Ashvaghosha.. At the time when (1st or 2nd century B.C.) the Shakas fled away from central Asia to India in order to save themselves from the barbaric attacks of the Huns, there was complete way of Sarvastivadin tradition in Kashmir, Gandhar and beyond the Himvat mountains. Ven Ashvaghosha, Ven. Vasumitra and poet Matuchet were Sarvastivadin monks, and therefore their follower king Kanishka, too, might have been a Sravastivadin. It is clearly mentioned in a presentation citation of the casket of the Buddha’s relies on a stupa at Takshashlia that king Kanishka had gifted the relies to Sarvastivadin Acharyas. While writing about Nagarjun, Sankrityayan remarks, “It is certain that Nagarjuna was a follower of Mahayanya sutras”. But when Nagarjuna was residing at Shriparbat (present Nagarjun Konda) in the 2nd century A.C., the influence of Hinayana^[23] instead of Mahayana prevailed in that region. Though it was an era of Mahayana, it was potentially Hinayana. The doctrine of Sarvastivada is the same as was enshrined in the philosophy of Lord Buddha.

Fa-hien, a Chinese pilgrim of the fourth century, makes the mention of seven hundred resident monks at Purushpur (Peshawar), but he does not say anything about the tradition they belonged to. On the other hand, Huen Tsang, the Chinese traveller of the Seventh century, does not mention the number of monks at Purushpura, but he describes them as the followers of Hinayana. He writes, “There were some monks in Puskarvati town, a place in the north west of about fifty miles beyond then river” They were also Sthavirvadins. Ven. Vasumitra was believed to have composed his.Abhidhamma^[24] Prakaranpada. Shashtara at this place these evidential writings support the opinion of Rahul Sankrityayan But the monks who reached up to central Asia and Roman empire certainly belonged to some branch of Mahayana or the other. According to Huen Tsang, the name of Kanishka was well-known from the river Nile to the yellow river A.L. Basham rightly points out, “This period was a very significant one in the history of Buddhism, and Kanishka is remembered in Northern Buddhist tradition^[25] as a great patron of the faith”.

Huen Tsang writes somewhere,.on both banks of Subhavastu river, earlier there were 1400 Sangharamas, wherein 1800 monks resided, but later on the 7th century they deserted and the number of monks got reduced.. These monks belong to five different Dhamma traditions, namely Dharmagupta, Mahishasak, Kassapiya^[26], Sarvastivada and Mahasanghika. The number of monks add viharas, might have been very high during the period of Kanishka or around that time. Fa-hien has not mentioned the figures in his travel accounts. But Huen Tsang has made up this deficiency of his countryman. According to him, over 200,000 monks used to reside in 5000 viharas and Sangharamas in India. Historians opine that Buddhism was on the decline around that time. Hence we may rightly conclude that the number of monks and viharas might have been higher than the above figure.

Many believe that the decay and desertion of viharas or the declining number of monks might have been the sign of the downfall of the Dhamma. But the decay and transformation of the existing things is in important principle of Buddhism. There was noticeable improvement in the religions practices of the Dhamma. Emperor Ashoka disrobed over sixty thousand monks because they tried to define Buddhism in their own fashion. These monks later made Nalanda Mahavihara their stronghold. This Mahavihara was on its apex of popularity in the 8th and 9th century. Great Acharyas and teachers of the Buddhist justice, logic and doctrine fled to Tibet and China from Nalanda Mahavihara during this period.

In 400 A.C. Kumarjiva wrote in Chinese a biography of Aryadeva In the travel accounts of I-tsing, a Chinese traveller, we find information about Nagarjuna, Aryadeva and Ashvaghosha. Aryadeva,^[27] presumed to be a Sinhalese monk was an expert in religious discourses. The Tibetan treatise (History of Administration) gives us ample proof that he was born Shrilanka. He was a disciple of Acharya Nagarjuna and was ordained following the tradition of the Abhayagiri vihara. He came to know about the popularity of Ven. Nagarjuna^[28] chandrakirti says that Aryadeva hailed from Singhpur. Some scholars opine that Singphur was in north India while others are of the opinion that Singhpur was in Shrilanka. Aryadeva wrote ten treatises on the Dhamma, namely (1) Catussatak (2) Madhyamic Hastawal Prakaran Rakhalit-pramathan Yukhiti-hetu Siddhi (4) Gyansar Samuchhaya (5) Charya Melayan Pradip (6) Chittavaram Vishodhan (7) Catupista Tantraraj (8) Catu Pista Sadhan (9) Dyandakine Sadhana, and (10) Ekadram panchika It is said that some Brahmins assassinated him while he^[29] was going towards his hut in the forest.

Matuchet held a prominent place during the Kanishkan period. His identity is shrouded in mystery. According to Taranatha, Matuchet is the other name of Ven. Ashvaghosha. But these two names are considered to be separate personalities in Manjusree Mulakalpa Both of them were contemporaries and were ordained in the same scriptural tradition. Ven. Matuchet was younger than Ven. Ashvaghosha Ven. Asanga, Ven. Vasubandhu and some other scholars hold the works of Ven.^[30] Matucheta in high esteem. Lord Buddha’s qualities are highlighted in his treatises like “catussataka shatpanchesika stotra” (prose work). His another, book named “Addhyardha Shatak” is found in Bhot country. His treatises are acclaimed and accepted equally by both the Mahayanis and the Hinayanis. There is one more treatise to his credit. It is composed in the form of letters addressed to emperor Kanishka. It comprises 85 verses. In reply to Kanishka’s invitation to his royal court, Ven. Matucheta sent these letters which had been collected in this treatise catussataka recitation was conducted in all Buddhist Viharas His works find a place of pride in the Buddhist scriptural in Shrilanka also. In the old “Rupa siddhi Sannaya” treatise^[31] we find examples from these books.

Huen Tsang states, “In Kanishka period, Acharya Kumarlabdha was considered to be a sun^[32] brightening north India. He was born in Takshashila. He had a unique wisdom even in his infancy. He was ordained in his youthful days. He was able to write about 32000 words in a single day. One of his worth mentioning^[33] treatises is “Kalpana Manditika Dristanke” Jin Bodhisattva. and.Vijnaptimatra Siddhi. are said to be written by him. Idolizing Lord Buddha in the form of images had its beginning during the Kanishkan era^[34]. Ven. Kashyap Matanga reached China with the image of Lord Buddha in 64 A.C. i.e”, during the period of Kanishka.

According to a Chinese mystic tale, Ming Te, an emperor of the eastern Han dynasty, had a dream one night in the 7th year of his reign. He saw that a golden man with a glittering sun around his neck entered hi palace flying. The next day he asked his court minister to interpret the meaning of his dream. The courtier said that the golden great man from the west was Lord Buddha who was the contemporary of chour racial^[35] dynasty. Inspired by this dream and its interpretation, the king sent a 18-member diplomatic mission to India to study Buddhism and bring monks and scriptures. After two years, in Uahehi country of central Asia, this diplomatic mission met two Indian monks. They were given Chinese names. “Kia Yeh Mo Tan” and “Ufa Lan”. They carried with them an image of Lord Buddha and several Buddhist scriptures in Sanskrit. There two Indian monks were carried to La Yang (China), seated on the back of white horse in 64 A.C. In the following year the emperor arranged for the construction of a white-horse Vihara on the western gate of Lo Yang town.

Scanty information is available about the life of Kia-Yeh-Mo-Tan alias Kashyap Matnga. According to the Chinese sources, he was a prominent figure in central India and was instrumental in spreading sthavrisvada in the South from 68 A.C. to 70 A.C. He himself translated following Suttas:

(1) Buddhacarit Sutta Five volumes
(2) Dashabhumi Sleshchedika sutta Four volumes
(3) Dharma Samudra Kosha Sutra Three volumes
(4) Jataka Two volumes
(5) Shilabheda^[36] Sanehaya 260 rules of Vinaya.

Kushana empire lasted^[37] for 300 years. Even after Kanishka, his successors ruled the country for some more years. After the death of Kanishka, his son Huviska ruled for 20 years. The empire came to an end during the period of Vasudev-I. Kanishka himself ruled the country for over half a century. It is said that he was killed in a conspiracy engineered by his ministers. Several reasons for this conspiracy are mentioned by different historians. One such reason is the dislike of his ministers towards his policy of continual war for the gain of new territories. Another more probable reason is the disapproval of his work for the cause of Buddhism by his ministers. If we study carefully the tradition and history. The second factor seems to be the true reason for the death of the emperor. When Kanishka was lying on his bed due to sickness, his crafty ministers found an opportunity to hit him with heavy clubs. His breathing stopped as a result of this heavy weight on his chest and he died of suffocation.

After the death of emperor Kanishka, his son Huviska was enthroned (162 A.C-182 A.C). As in the case of Kanishka, Buddhist philosophy left its mark on the coins of his son Huviska too. Like his like his father Huviska, too, was considered to be a protector and follower of Buddhism. He is believed to have built a Sangharama in his name somewhere in Kashmir.

Kanishka era has its born significance in the history of India. H.C. Roychudhuri, a famous historian, writes,.According to Fergusson, Oldenberg, Thomas, Banerji, Rapson, J.E. Van Lohuizen-De Leeuw, Bachhofer and many other scholars, Kanishka was the founder of that reckoning commencing A.D. 78, which came to be known as the Shaka^[38] era., “This era may, in fact, have been founded by Kanishka, and was certainly sued early in the 2nd century^[39] A.D”.

During this very age, the Indian civilization in the form of Buddhist civilization spread to the north and western countries through the trade route of central Asia. Buddhism was, gradually, becoming world religion, Arts and sculpture flourished in this age. Literature in the form of drama and poetry found its best manifestation in the genius like Kalidas. Various images including the images of Lord Buddha were created in this age. Kanishkan was, in a sense, the pre-cursor of Gupta Era wherein Indian art flourished further.

Even after two thousand years, the entire Buddhist world remembers the Kushan emperor Kanishka for his wonderful mission. H.C. Raychudhuri writes, “Kanishka’s fame rests not so much on his conquests, as on his patronage of the religion of Shakyamuni”^[40]. Kanishka’s reputation in Buddhist tradition is based mainly on his convening the 4th Buddhist council in Kashmir. The images of the Buddha based on 32 physical signs were made during his time. He provided encouragement to both the Gandhar school of Greed Buddhist art and the Mathura school of Hindu art. Kanishka personally seems to have embraced both Buddhism and the Persian cult of Mathura. His greatest contribution to Buddhist architecture was the Kanishka stupa at Peshawar in Pakistan. Archaeologists who rediscovered the base of it in 1908-1909 ascertained that this stupa had a diameter of 286 feet (87 meters). Kanishka is said to have been particularly close to the Buddhist scholar Ashvaghosha who became his religious advisor in his later years. Yuz Asaf was the spiritual advisor to the king at the time of his coronation and when India’s first gold coin was minted.

Kanishka the great is noted in Indian history for his military, political and Religious achievements. He’s conquests and patronage of Buddhism played an important role in the development of silk route, and the transmission of Mahayana Buddhism from Gandhara across the Karakoram range to China. Kanishka is widely regarded in Buddhist tradition not only for his personal belief in Buddhism but also for his active interest in spreading Buddhist philosophy. He organized the 4th Buddhist council in Kashmir in order to propagate Buddhism in a disciplined manner. In Buddhist tradition, Kanishka is often described as an aggressive, hot tempered, rigid, strict and a harsh kind of king before he got converted to Buddhism. After his conversion to Buddhism, he became an open hearted, benevolent and faithful ruler. King Kanishka was highly respected by the people he ruled.

Footnotes and references:

[1]:

Oxford student’s History of India, Vincent smith, p. 63.

[2]:

Concise History of Indian people, H.G. Rawlinson, p. 54.

[3]:

Oxford Student’s History of India, Vincent Smith, p. 63.

[4]:

Concise History of Indian people, H.G. Rawlinson, p. 55.

[5]:

On Yuan Chwang’s Travels in India, T. Watters, vol. I, p. 205.

[6]:

Buddhist councils and Development of Buddhism, Sumangal Barua, p. 111.

[7]:

Ibid, p. 111.

[8]:

Ibid, C.F. “The commentary on the Sutta-pishtuaka was composed in 100,000 slokas. The Vinayavibhasa, a commentary on the Vinaya, also consisted of 100,000. Slokas, and Abhidharna-Vibhasa, which was composed in the council, also ran to the same number”, P. V. Bapat.

[9]:

Buddhist councils and Development of Buddhism, Sumangal Barua, p. 112.

[10]:

On Yuan Chwang’s Travels in India, T. Watters, vol. I, p. 271.

[11]:

Facets of Early Buddhism, Bela Bhattacharya, p. 151.

[12]:

The Early Buddhist Theory of Man Perfected, State Central Library, Hyderabad. I.B. Horner, 1979. The Buddha describes the arahant as having transcended.the round of birth and death, they have destroyed the taints, lived the holy life, done what had to be done, laid down the burden, reached the ultimate goal, destroyed the fetters and become completely free, liberated through final knowledge. (Majjhima Nikaya 1. 141).

[13]:

History of Indian Literature, M. Winternitz, vol. II, p. 48.

[14]:

www.thebuddhistcentre.com

[15]:

Bauddha Chariya, Rahul Sankrityayan, Bhumika, p. 8.

[16]:

On Yuan Chwang’s Travels in India, T. Watters, vol. I, p. 271.

[17]:

Archeological Essay, Rahul Sankrityayan, pp. 121-341.

[18]:

The Wonder that was India, A. L. Basham, p. 370.

[19]:

India: A Short Cultural History, H.G. Rawlinson, p. 94.

[20]:

History of Sanskrit Literature, A. B. Keith, p. 55.

[21]:

Bauddha Darshan, Rahul Sankrityayan, p. 81.

[22]:

Bauddha Darshan, Rahul Sankrityayan, p. 81.

[23]:

Bauddha sanskriti, Rahul Sankrityayan, p. 31.

[24]:

On Yuan Chwang’s Travels in India, T. Watters, vol. I, p. 214.

[25]:

The Wonder that was India, A. L. Basham, p. 62.

[26]:

Life of Huen Tsang, Shaman Heuni Li, p. 65.

[27]:

Lakhadiv Mahayan, Adhyas, Pandit Mortuve Sanaratan, p. 284.

[28]:

Lakhadiv Mahayan, Adhyas, Pandit Mortuve Sanaratan, p. 285.

[29]:

Ibid, p. 288.

[30]:

History of Indian Literature, M. Winternitz, vol II, pp. 226-270.

[31]:

“Maha rupasiddhi sannaya” Namaste Buddha ratanaya to name namaste sanghratnaya triratnasamavayine.

[32]:

History of Indian Literature, M. Winternitz, vol. II, p. 342.

[33]:

Ibid, p. 623.

[34]:

Ibid, p. 623.

[35]:

A History of Chinese Buddhism, Chou Hsiang Kuang, p. 21.

[36]:

A History of Chinese Buddhism, Chou Hsiang Kuang, p. 22.

[37]:

Concise History of Indian People, H.G. Rawlinson, p. 103.

[38]:

Political History of Ancient India, H. C. Roychaudhuri, p. 415.

[39]:

The Wonder that was India, A. L. Basham, p. 496.

[40]:

Political History of Ancient India, H. C. Roychaudhuri, p. 420.