Chapter 2d - Harshavardhana, the King of Uttarapatha (590 A.C.–647 A.C.)

Harshavardhana (590 A.C.. 647 A.C.), one of the most celebrated heroes of north India, was a gifted warrior administrator, a sensitive poet and playwright and a generous patron of religion and arts. After the downfall of the Kushan empire, the Gupta empire came to power and lasted for 300 years. Huna invaders attacked India for the first time during the regime of Kumar Gupta. After coming from central Asia, the Hunas who were known as extremely barbaric and cruel in nature, got themselves divided into two branches. One branch went towards the Volga and the other branch known as white Hunas reached towards Bacteria and Gandhar. They killed king Phiroz^[1] (453 A.C.) and established their supremacy in that region. Later on, they attacked and captured Malwa and Kashmir under the leadership of Mehirkul. But he was defeated by Yashodharma (528 A.C.). Still later, the Hunas and Gurjars (or Gurjara) firmly established and spread their administration in Bhinmal (Rajputana), Kanauj and Bhrocha, some of them spread to Gujarat and established themselves.

Prabhakarvardhan was reigning at Thaneshvar around this time. He had two sons named Rajyavardhan and Harshavardhan and a daughter named Rajashree. A Maukhari king was at the helm of administration in Kanauj. Both these rulers belonged to the Pushyabhuti royal dynasty. Shashanka, the king of Gauda in Bengal, was a powerful opponent and an arch enemy of the kings of Thaneshvar and Kanauj. Rajashree was married to the Maukhari king Grahavarmana.

Prabhakarvardhana died all of a sudden in an unconscious state. Sorrowful queen Yashovati offered herself on the fire pyre of her dead husband. After the death of Harshavardhana, young prince Rajyavardhana was forced to take over the control of administration in his own hands. Immediately after the death of Prabhakarvardhana, Shashanka, the king of Gauda in Bengal attacked Kanauj and killed Grahavarmana. He jailed queen, Rajashree in the prison of Kanauj. Rajyavardhana became furious at the defeat of his brother-in-law Grahavarmana and imprisonment of his sister Rajyavardhana marched towards Bengal to fight against Shashanka. He could defeat Devagupta but was put to death by Shashanka (606 A.C.). Banabhatta narrates this incident very attractively in his book.Harshacarita..

At the time Harshavardhana was only sixteen^[2] years old. He used to spend a major part of his daily routine in Viharas and was about to get himself ordained as a monk. But when Rajyavardhana died in the battle, the prime minister and the chief justice advised Harshavardhana to take the reins of administration on his hands. Young prince Harsha replied calmly that the responsibility of carrying forward the affairs of administration rested on the government of the country “ultimately, he agreed on the condition to seek an oracle from Lord Buddha. It is said that the young prince went before the Buddha’s image and prayed for Oracle. A stone statue of Lord Buddha is believed to have been transformed into a living human Buddha and appeared before Harshavardhana, The youthful prince expressed his sorrow before the Lord. It is said that after this Lord Buddha is believed to have oracle that he should take the reins of country’s^[3] administration”. This seems to be a mere mythological story without any trust worthy element in it. Such kind of stories were composed under the influence of the Mahayanits. Young prince Harsha was in an extremely sorrowful state of mind after the events of the death of his father and elder brother, mother’s self-immolation on father’s pyre and the captivity of his sister Rajashree. But he was not a person to be cowed down by these unexpected events. He cleared his conscience before Lord Buddha’s statue and overcame the adverse situation.

First of all, Harsha went from place to place in search of his sister who somehow managed to escape from the prison cell of Kanauj. He continued his search for many days and at last he entered the Vindhya.^[4] A youth belonging to shabar tribe came to meet Harshavardhana. Samudragupta in his Prayag^[5] pilar inscription states that he completely Subdued the tribal kings of Atavis (kings of forests or Atavik Samanta) as his salves. The name of his shabar youth was Nirghat and he^[6] was the nephew of shabar army general Bhukampa. He had a sway over entire Vindhyachal shabar habitats. Young emperor Harsha asked with modesty, “Brother, are you quite familiar with his territory? Has your army chief or any Soldier seen any beautiful woman?” Nirghat considered himself fortunate for such humble question from young Harsha. He offered his respect to the emperor and said, “Dev (God king), without the knowledge of our army chief, not even a deer roam about in this area, what to talk about any woman. No such woman has come to our sight. Yet here, there is at the foot hills of his mountain range, Ven. Divakar, Mitra, a Buddhist monk lives with his disciples. He may perhaps know the news of your sister”.

Harsha went to the hermitage of Ven. Divakar Mitra who paid respect to the emperor. Ven. monk asked Harshavardhana the reason for his coming to the forest. The emperor Submitted with due humility “After extermination of all the members of the royal family, there is only one member alive, i.e., my sister. She too, due to pressure of sorrow of her husband’s death and fear of enemy has come to his forest. I am searching her day and night please fry to find out if any of the foresters or forest dwellers has come across the news of my sister”. Hurt by a sorrowful state of the emperor. Ven. Divakar Mitra replied, “I have not received any such news so far”. In the meantime, a monk gave news, “A young and beautiful woman due to the burden of sorrow is about to self immolate please go and save her”. In hearing this evil news, Harshavardhana and Ven. Divakar Mitra, accompanied by other monks, rushed to the spot. Other woman, present there along with Rajashree, were preventing the princess from burning herself. Harsha consoled her in her sorrowful condition and she, too, gave vent to her sorrow. Ven. Acharya Divakar Mitra also requested her to obey the king, his brother.

Rajashree tried to seek permission of her brother to get herself ordained as a nun. The young emperor kept silent over this request of her sister. But ven. Divakar Mitra states, “He is your elder brother and he is now your guide and Guru (teacher) whatever he desires and orders you should accept and accept it as your duty”. These words of Ven. Divakar Mitra had a great impact on the life of young Harsha. After spending the night in the hermitage of Ven. Divakar Mitra, the emperor came to the capital along with Rajashree.^[7]

After the death of Rajashree’s husband Grahavarmana, there was no successor except, Harshavardhana to the throne of Kanauj. Rajashree was not in a mental state to govern the country of her husband. She wanted to spend the rest of her life in a religious and righteous manner. She had, undoubtedly, deep reverence towards Buddhism. Harsha was extremely influenced and inspired by the personality of Rajashree. Later on, whatever works Harsha did for the Dhamma, he did so on the advice of Rajashree.

Harshavardhana was one of the greatest victors. He struggled hard for 30 years to unite the ideologically scattered Indian people under a single umbrella. He was not only an able administrator but also an author of several religious scriptures. Harshavardhana was perhaps the last Indian Buddhist emperor who has a place of honour by the side of the emperors like Ashoka, Milinda and Kanishka.

In addition to ruling traditional Pushyabhuti lands, Harsha accepted the regency of the Maukhari territory and soon Kanauj became the major city of his kingdom. As regent, he used the titled Kumara (prince) Shiladitya (Sun in virtues). In course of time, Kanauj became the capital of his vast empire. But Thaneshvar, too, was declared equally important. Harsha punished Shashank for the fortuitous death of his brother. Gradually, he was able to win victory over entire north India. He extended the boundaries of his empire from the Arabian Sea in the West and up to the Bay of Bengal in the east. In the south, he conquered the territory up to Madhyama Desha (central India). Harsha tried to annex the kingdom of Pulkesin-II of Chalukya dynasty to his empire. Beyond Vindhya Mountains, he even crossed over Narmada Valley. But Harshavardhana had to return to Kanauj^[8] due to the strong base of Pulkesin-II, Rajputana, Sindh and Punjab were under the administration of Hunas and Gurjaars. These rulers did not accept the Supremacy of Harsha. According to Bharatsingh Upadhyaya, Harsha was busy in battles continuously for 36^[9] year, Other historians mention only six years of warfare, Which Harsha fought^[10] for. It is said that the saddles of the battle elephants of Harshvardhana were not removed from their backs for full five years. Likewise, his brave soldiers, too, did not remove the armours and helmets from their body and head respectively for five years.

Huen Tsang, the great Chinese traveller, gives a vivid account of Harsha’s battles. Though the account is descriptive, the information contained therein is not satisfactory. Harashvardhana defeated Shashank who ruled Bengal in 618 A.C. He annexed the kingdom of Shashank to his empire in 637 A.C. He conquered knogod region (present Ganjam district of Orissa) and defeated Valbhi king in the West. Huen Tsang says, “Dhruvasen-II of Valabhi rulers had married a daughter of emperor Harshavardhana”. The Chinese traveller mentions again and again in his travel accounts that Harshavardhana had attacked Kashmir and Sindh also. Harshavardhana was an able administrator and a philanthropic ruler. He visited personally different places of his empire to have first hand information regarding those places.

We learn from Huen Tsang’s accounts that Harsha was very enthusiastic in his activities. He had a council of ministers (Mantri parishad) to assist him in discharging his royal duties. The entire empire was divided into provinces and each province was administered either by a governor or a Samanta. Each province was sub-divided into districts (Bhukti) and a district was divided into Tehsil (vishaya); The smallest administrative unit was village (grama) which was administered by the “Grama Sabha” (or village council). The amount of taxes, levied and collected, was very small and marginal. Cultivators of state farms used to give one-sixth of total produce as revenue^[11] to the state.

According to Huen Tsang, the revenues from state farms were divided into four parts and the heads of expenditure were as follows: 1) expenditure on low and order 2) expenditure on salaries of ministers and officials 3) expenses on scholars, artists and sculptors and 4) expenses on religious works.

Traders and businessmen could move freely from place to place river and canal navigation was open to travellers. A very small amount of tax was imposed for this purpose co-operation of general public was sought for public works, but they were paid wages for their^[12] labour. The amount of such wages depended on the type of work.

The penal code (laws) of this era was stricter, compared to the Gupta penal lows. Even for a minor offence, a culprit used to be sentenced to life imprisonment or exiled or made physically handicapped. The money collected as fine from the criminals were deposited^[13] into the state treasury.

Harshavardhana built a net work of national highways and state highways throughout his empire. He constructed guest houses in important villages in order to provide various amenities to the travellers. Good governance and prosperity of India during the rule of Harshavardhana attracted the attention of Huen Tsang. He noticed that the standard of living of the general people was very high. Gold and silver coins were used in transaction. Different kinds of food grains were harvested from fertile agricultural lands. The production of fruits and vegetables was also satisfactory.

Border areas of the empire were under constant watch and vigil. The mounted horsemen guarded the royal palace during the high. A soldier in any regiment was paid salaries according to the class and merit of his services. The security of the country was looked after by four-fold armed forces, i.e., 1) Soldiers (infantry) 2) horsemen (cavalry) 3) chariot force and 4) elephant force. The chief of each of these armed wings used to ride in a chariot pulled by four horses.

The visit of Huen Tsang, a famous Chinese traveller, during the regime of Harshavardhana is considered to be an important event. Huen Tsang was born in 602 A.C. at Lay^[14] Yang. He set out on his journey when he was only twenty nine years old. He reached Gandhar in 630 A.C. via Taskand and Samaskand and stayed in India for fifteen years. He spent nearly eight years at the court of Harshavardhana and toured every province in India of that period. The historians are indebted to him for his vivid written amounts of the contemporary Indian life-style, socio-religious rituals, faiths, education, languages etc. After his prolonged, tour, Huen Tsang returned to China in 645^[15] A.C. Via kashgar, Yarkand and Khotan. Chinese emperor Tai Chung of to Yang dynasty held Huen Tsang in high esteem for his long stay at the court of emperor Harsha and accorded him a higher statues. On his return from India, he was offered a ministerial post by the Chinese emperor. But he declined the offer and announced that he would spend the rest of his life as a Buddhist monk. He kept himself busy with translation work of over six hundred Sanskrit Scriptures. He died^[16] in 664 A.C.

Emperor Harshavardhana was, undoubtedly, a devout^[17] and staunch Buddhist. His sister and Huen Tsang left so much impression on his mind that he became more and more attracted to the Dhamma. Huen Tsang writes, “The emperor used to convene a Buddhist conference every year, wherein thousands of Buddhist monks took part and discussed about the spread and growth of Buddhism. It was because of Harsha’s work for the Dhamma (Buddhism), the non-Buddhists, especially the Brahmins, were not happy. They got envious and jealous about the emperor’s service for Buddhism”. Lalmoni Joshi states, “We learn that in the Philosophical Conference, Organized by Emperor Harsha at Kanauj, one thousand eminent monk-scholars^[18] from Nalanda were present”.

Some Brahmins plotted to assassinate emperor Harsha at the time of one such religious conference. The agents of this conspiracy set the gates and tents on fire and tried their best to burn to death the emperor along with other, people. But they did not succeed in their evil deed. The assassins were bent on killing the emperor by hook or by crock on that very day. When Harshavardhana saw the conference gate being burnt, he came out of the hall. A man with a knife ran towards the emperor to stab him then and there. The royal officials who were witnessing this incident did not move from their position. They did not try to prevent the assassins from this heinous crime. However, Harsha himself somehow snatched away the knife from that man. The culprit was immediately handed over to the magistrate. At the same time, Harsha ordered that the man should not be harmed in any way.

Later on, the emperor asked that man, “What injustice have I done as a result of which you have decided to kill me?” The man replied, “For this purpose I have been given enough wealth, The Brahmins have ordered me to kill the emperor”. They are not happy with the emperor’s work for Buddhism, and it was for this reason they want to kill him^[19] and destroy his dynasty. The conspirators had planned to set the conference hall on fire, but the fire did not spread to their satisfaction. So they immediately hired a man to assassinate Harshavardhana without much delay.

Huen Tsang writes about one more religious fair (mela). This fair used to be held one in five years. It has held in the confluence of the rivers Ganga and Jamuna. Harshavardhana invited Huen Tsang to witness the ceremony of the sixth festival which was held at Prayag confluence for 75 days. Princes from various parts of the country were invited on the occasion. On the very first day, a statue of Lord Buddha, was installed and homage was paid to the Lord by offering expensive articles. On the second and the third day, the worship of the Sun and Shiva was conducted and homage was paid by distributing cheaper articles. Monks, were given offerings on the last day in the ceremony of free distribution of articles (dana). Around 10,000 Buddhist monks took part in the ceremony of this great offerings. After this, Brahmins were given offerings for twenty days. Thereafter beggars were fed for ten days. But the matter did not end there. The poor and the orphans of the kingdom were fed for about a month. The expenditure on this festival was met out of the privy purse of the emperor. This special fund used to be raised for five years before each such festival. The emperor used to distribute precious stones and jewellery among his royal personages on the concluding day of this festival. After distributing everything, Harshavardhana used to beg of his sister ordinary and old clothes. Wearing these old rags, the emperor used to worship the Buddhas of ten directions. Such compassionate^[20] offerings by Harsha had no parallel in the entire history of India. In course of time this festival took the form of “Kumbhamela”.

Everyday ten thousand monks and five hundred Brahmins received alms-food from the royal^[21] kitchen. This very incident goes to prove beyond doubt that Harshavardhana had deep regards for Buddhism. Emperor Harshavardhana had an easing attitude towards world famous Nalanda University which was on its climax of popularity and prosperity. He allotted one fourth of state revenues for the purpose of religious work which included the expenditure on Nalanda University also. Huen Tsang studied in his university for many years. Regarding this university the says, “In India there are thousands of educational institutions” But no after institution enjoys the status of pride and prominence which Nalanda enjoys. The Mahavihara and the university are under one administration. Here, a comparative study of the Buddhist as well as non-Buddhist philosophies taught. Everyday, over one hundred lectures are delivered. More than ten thousand students receive education in different subjects and disciplines. The emperor does not merely love the tall and imposing buildings but he sees to it that the daily requirements and necessities of students and teachers are met. In order to meet the expenses of this university, the revenue income of hundred villages in this area is offered. Likewise, on rotation basis, two hundred householders fulfil the requirement of resident students and teachers. A day is found short for the completion of question-answer series. From morning to evening the lecturers and professors and busy with their teachings and studies. The young and the aged help each other in their^[22] studies..

Regarding the syllabus and educational system. Huen Tsang who himself studied at Nalanda for five years says, “A pupil who arrives here for study is welcomed like a guest” After the test he is admitted into a vihara. There he serves the monks and studies the vinaya^[23] rules. He is freed from the service of the monks when he proves himself worthy of studies. It is only after this preliminary test, he is considered a full-fledged student. Here the students and monks have to observe rules and discipline. One who breaks the vinaya rules is fined.^[24] The subjects taught are grammar, tantric science, medicine, Buddhist justice and logic, spiritual science and philosophies,. According to H.G. Rawlinson, there used to be discussions, debates and dialogues between the Hinayanists and Mahayanists.^[25]

An examination was held on completion of the studies. Each student was taken to a professor’s cabin where he had to enter into discussions and debates. Results of the examination were declared either by the professor who conducted the examination or some other Acharya. A student who was not defeated in such debates was declared successful. Such a student was dressed beautifully with clothes and was mounted on an elephant. He was led to the main gate of the university amidst the words of praise. A successful student was given a send-off while a student, defeated in the discussion was treated badly with the words of abuse. If such student violated the rules of justice and vinay, his face was smeared with mud and or was thrown into muddy^[26] water.

We come across a strange event in the student life of Huen Tsang. Once an Acharya (preacher) of Lokayata philosophy completed this research paper and hung it on the notice board at the gate of Nalanda University. He threw a challenge stating that it any one could refute the philosophical points in his research paper, he would behead himself. It is said that Huen Tsang accepted the challenge and defeated him in a public debate. But Huen Tsang made the Indian Acharya his disciple and saved^[27] his life.

We get a very lively description of Nalanda University from the writing of Huen Tsang. According to him, the vast area of the university was surrounded by high rampart walls. The residential hostels were separate from the Mahavihara. The pillars of hostels were shining like pearls. Ten thousand resident monks lived in a four-storied hostel building. Out of a total of 1,500 professors, 1000 professors were considered to be the teachers of thirty disciplines or scriptures. Remaining five hundred upadhyayas (Professors) were the teachers of twenty disciplines or scriptures. The chief of these Professors (Chancellor) was Shilabhadra^[28] Mahasthavir. It may be concluded from this description that Nalanda University was a self-sufficient monastic body.

Well-known scholars and professors of this university went to different places of India as well as foreign countries to spread the Dharma. Even during the age of the Guptas after the Kanishkan era, Nalanda was on its way to progress and prosperity. Gupta kings are believed to have given special assistance when new Sangharamas were constructed. Famous Buddhist philosophers and exponents of Naiyayikas flourished during this period. Beautiful statues of the Lord Buddha and the idols of various Mahayana deities were created during Gupta period. of course, the financial help and state support which Nalanda received during the period of emperor Harshavardhana were not available before or after this golden period.

It is quite obvious from the name and fame of Nalanda University that emperor Harsha was very generous towards the cause of Dharma and literature. He encouraged all kinds of literature the renowned poet of his court Bana composed literary works like “Kadambari” and “Harshacarita.^[29] ” The emperor himself was a writer and he was believed to have written books like “Priyadarshika”, “Ratnavali” and “Nagananda”. The greatest sacrifice of the Bodhisattvas is described in “Nagananda”.

Many Buddhist philosophers, born between the reigns of Kanishka and Harshavardhana, went to China and Tibet Acharya Paramartha is believed to have lived in 498 A.C. Later Gupta Kings were, very much impressed by him. He is said to have gone to Nanking along with Buddhist scriptures in 548 A.C. Two Pathan-brothers Ven. Asanga and Ven Vasubandhu tried to elevate the Buddhist philosophy to its climax. The elder brother Ven. Asanga wrote two important treatises “Yogachara Bhumi. and “Uttara Tantra” which are believed to have supported the views of.Vijnanavada”. His younger brother Ven. Vasubandhu was a multi-faceted personality. His best treatise.Abhidhammakosha. and a vast commentary on it which tried to glorify the.Vaibhashika statement. and the pure doctrine of the Buddha. Similarly, Ven. Vasubandhu wrote the “Vimshika”, the.Trimshika. and on the.Vijnanavada. to glorify his brother’s name and presented them before contemporary philosophers. His most important work was “Vadavidhi”, a treatise on justice (Nyaya). He inherited.Nyaya. from Nagarjuna and made it systematic. His disciple Ven. Dinnaga is considered the father of “Medieval^[30] Indian Logic”. He tried to bring it in tune with the great Indian stream of Nyaya philosophy. It is said that Ven. Vasubandhu was a personal tutor of Samudragupta’s son Chandragupta II (Vikramaditya). It seems that he lived in the latter half of 4th century^[31] A.C. The names of Acharya Buddhaghosha and Acharya Dhammpala are unchallenged in the history of Pali literature of the 5th century A.C. After ordination Acharya Buddhaghbosha, a resident of Buddhagaya, went to Simhaladvipa (Shrilanka) and wrote.Atthakatha. on the Tripitaka. Earlier, he wrote “Vishudhimagga” treatise and proved his mastery over the Buddhist doctrine. Likewise, Ven. Dhammapala also wrote so many “Atthakakhas” (commentaries) on the canonical Pali treatises.

Acharya Shilabhadra (635 A.C) was an illustrious Buddhist monk during the period of emperor Harsha. He was the Chancellor of Nalanda^[32] University. The name of Prabhakar Mitra (620 A.C) is also worth mentioning, for he had gone to China to spread the Dharma. A grammarian Chandragomin^[33] (600-650 A.C) was also a professor at Nalanda. According to Taranath, he was born in a Kshatriya family (warrior caste) in the Daur region of north Bengal. He achieved a respectful status due to his Candravyakarana. Mythological stories are found about his grammar. Once, he went to Vararuchi and read the “Patanjalbhasya”, Patanjali’s commentator on grammar. Finding no real substance in it, he himself wrote commentary on Panini’s grammar. Later on, when he went to Nalanda, he found that Acharya Dharmakirti had already written a commentary on Panini’s grammar when he found that his commentary on Panini’s grammar was useless, he threw it into a well. But later on he realised that his commentary was superior to that of Ven. Dharmakirti. Somehow he reclaimed his commentary which became well-known as.Candravyakarana.^[34]

Acharya Dinnaga of the 5th century is regarded as the “father of Buddhist logic”. A disciple of Ven. Vasubandhu, Dinnaga was (425 A.C) was born in a Brahmin family of Simhavakra village near Kancivaram town in Tamil province. He became a monk after he had come in contact with Ven. Nagadatta who belonged to Vatsiputruya Buddhist tradition. Later on he went to Nalanda and became a disciple of Vasubandhu. He made a special study of justice and jurisprudence in that university. Thereafter, he spent his time in excelling in the art of discussions, debates and dialogues. During this period he wrote some more serious treatises^[35] on the Dharma. “Pramanasamuchaya” and “Nyayvartik” are his special treatises.

Taranatha states, “Acharya Dharmakirti was among the first six scholars who enlightened India. He lived in the middle of the 7th century A.C. Huen Tsang, however, observes complete silence over Dharmakirti. Ven. Dharmakirti had acquired his scholarship from Acharya Dharmapala and Nalanda University. At that time, Acharya Shilabhadra who was a teacher of Huen^[36] Tsang was the chancellor of Nalanda University. Ven. Dharmakirti had left Nalanda before Huen Tsang entered the university. Dr. Stcherbatsky, a prominent western scholar, describes Dharmakirti as Indian Kant. He was born in a Brahmin family of Tirumale village in chola kingdom of north Tamil province. Some scholars think that he was a nephew of Kumarilbhatta. We do not know how far it is true. But we find that he has made mockery of his so-called uncle’s logical fallacies found in “Pramanvartic”. This treatise presents him before us as a lively and humorous^[37] personality.

Ven. Dharmakirti was very much interested in the science of logic. He studied this subject in the tradition of Dinnaga who was a disciple of Acharya Iswarsen. After the completion of his studies, he spent his life in composing religious scriptures, discussions, debates^[38] and research. We come to know from the study of these scholars how the subject of Buddhist logic was developed until the period of Harshvardhana.

Huen Tsang, a close friend of the emperor, writes about the Valabhi Mahavihara (Western India) incorporating one hundred Sangharamas. About six thousand monks studied there. The students of this university were resident scholars who studied for two to three years. After that they were awarded the degree. Vikramshila University stood next only to Nalanda University in so far as the excellence in studies was concerned. The institution was situated on the bank of the Ganga. It reached its climax of popularity during the times of Pala Buddhist kings of Bengal. This university building had six mighty gates where door scholars (Dvara Pandita) used to reside. On completion of studies, the students were awarded a degree of.Pandit..

The development work of Ajanta caves was taken up in right earnest during the age of Harsha. Foundation of these caves was laid during the 2nd century B.C. Thousand years after this, the cavepainting and stone-engraving were in progress. It appears from the study of the art history of these caves that the Hinayana monks lived there. After sometime the caves went into the hands of Mahayanists. The art and sculpture in these caves inside a half-mooned hill hold up Indian arts at its supremacy. The wall-paintings are shining even now due to the superb combination of colour and artwork..Buddhacarita. (Biography of the Buddha) and Jataka stories have been depicted in these caves. The paintings of Bodhisattvas, too, are found there. These wall paintings are regarded as the specimen of one of the best painting works in the world. Later on, the walls of Sirigiri mountains in Shrilanka were decorated with similar paintings in imitation of Ajanta caves. No new paintings were added in Ajanta caves after the 7th century A.C which is considered to be the concluding period of these cave-paintings. It may, however, be mentioned hare that both Ajanta and Ellora were situated outside the empire of Harshavardhana.

According to Mahavamsa, Ven. Rakshita Sthavir went to propagate Buddhism in Maharastra after the 3rd Buddhist council in the 3rd century B.C. His area of work extended up to “Vanavasi” in Dharwar district. Later on, Vanavasi became the capital of Kadamba dynasty. It is said that Ven. Rakshita Sthavir converted sixty thousand people to Buddhism. We learn from the account of Huen Tsang that there were hundred Sangharamas in “Vanavasi” where hundred thousand monks³⁹ resided.

The glory of Pataliputra reached Kanauj, the capital of Harsha’s empire, during the period of Harshavardhana. Huen Tsang writes,.This town was five miles in length and one and a half miles in width, besides, Kanauj was a beautiful and romantic town. There were two hundred temples and hundred Buddhist Viharas. The emperor himself is said to have built many Sangharamas. Likewise, as a Buddhist emperor, Harshavardhana gave generous help and assistance for the construction of world-famous universities like Nalanda.. As per the travel accounts of Huen Tsang, there were about five thousand Sangharamas all over India during the reign of Harshavardhana, or in the 7th century. More than three lakh Buddhist monks liked in those Sangharamas.

A great Chinese traveller gives the following figures:—

Place	No. of Sangharama	No. of Monks	Tradition
Gandhar	1,000	—	—
Palush	1	50	Mahayana
Udyan (Kashmir)	1400	18000	—
Bolar	100	1000	Mahayana
Singapur (Taksashila)[39]	1	100	—
(District Uras Takshashila)	1	200	Mahayana
Kashmir[40]	100	5000	Mahayana
Kashmir	—	500	Arhantyan
Himatal (Himachal)	1	300	Mahayana
Himatal & Around	1	30	Mahayana
Urach	1	100	Mahasanghika
Rajpur	10	—	—
Sakasa	1	100	Sthairavada
Takka	10	—	—
Tamasavan	1	300	Sarvastivada
Jalandhar	50	2000	Sthavir & Independent
Kullo	20	100	Mahayana (Majority)
Paryatra (Barait)	8	—	Sthavirvada
Mathura[41]	20	2000	Mahayana & Independent
Thaneshwara	3	700	Sthavirvada
Shragham	5	1000	—
Manipur	10	800	Sarvasthivada/Sthavirvada
Matipur	—	—	—
(vihara of Gunaprabha)	1	200	Sthavirvada
Brahmapur	5	—	—
Govisana	2	100	Sthavirvadin
Arighata	—	—	”
(west Rohilkhanda)	10	100	—
Vilshan (milson)	2	300	Mahayana
Sankhashya	4	1000	Sammittiya Sthavirvada
(around there)	1	200	Sammittiya
Kannyakubja	100	10,000	Sthavirvada
Kankyakubja (and around)	3	500	Sarvastivadins
Ayodhya	100	3000[42]	Mahayana & Independent
Ayamukh	5	1000	Sammittiya
Prayag	2	—	Sthavirvadins
Kosambi	10	300	Sthavirvadins
Vishok	20	3000	”
Kapilavastu	1	30	Sammittiya
Banaras	30	3000	”
Sarnath	10	1000	Sthavirvadins
Vaishali	1	B	Sammittiya
Vajji	12	1000	Mahayana & Independent
Nepal	—	200	”
Pataliputra	50	10,000	Mahayana (Majority)
Buddha Gaya	—	—	—
(Mahabodha sangharama)	1	1000	Mahayana
Hinayana Parvat	10	4000	Sthavirvadins
Nagar (Hinayana Parvat) state	2	4000	”
Champa	10	200	Sthavirvadins
Kujtir (Kanjgal)	7	300	Sthavirvada-Mahayana
Punnyavardhan	—	—	—
(Pavna or Rangapur Bengal)	20	3000	”
A Vihar of Pokiti-sha	1	700	Mahayana
Samatat (in Dhakka)	30	2000	Sarvasthivada
Tamraliptih	—	—	—
(Harbour way to China)	10	1000	Sammittiya
Karnasuvarna	10	2000	Sammittiya
Orissa	100	2000	Mahayana
Kalinga	10	500	Mahayana
South Koshal	100	10,000	Mahayana
Andhra	20	3000	—
Dhanakatak (Bejwada)	20	1000	Mahayana (Majority)
Kanchipur (Dravid)	100	10,000	Sthavirvada
Konkan (Maharastra)	100	10,000	Mahayana-Independent
Maharastra (Nasik)	100	500	Sthavirvada Mahayana
Bhadoch	10	300	Mahayana
Malwa	100	20,000	Sammittiya Sthavirvada
Katch (Gujrat)	110	1000	Sthavirvada
Balabhi (Bhavnagar)	100	6000	Sammittiya Sthavirvada
Anandapur	10	1000[43]	”
Surat	50	3000	Sammittiya ‘majority’
Junagargh	1	100	Sarvasthivada/Sthavirvada
Ujjain	10	300	—
Sindh	100	10,000	Sammittiya Sthavirvada
Phophato Mountain	10	1000	Mahayana Sthavirvada
Dumbar Khanjeswar	80	5000	Sammittiya Sthavirvada
Lankal	10	6000	Mahayana Sthavirvada
Pitishila Hyderabad	50	3000	Sammittiya Sthavirvada
Khairpur Brahmanavaj	20	2000	Sammitiya
Khaikam (Kilan dist)	10	3000	Mahayana
Varan (Gusristhan)	100	10,000	”
Kundez	10	100	Mahayana / Sthavirvada
Bhadravati	100	1400	—
Nalanda		10,500	—
Varanasi	100	10,000	—
	= 4551	= 298510

Some scholars opine that Buddhism was on the decline during the regime of Harshavardhan. But the above table of figures on the Dharma show that there was no paucity of either of the lay Buddhists or the monks of viharas. Some scholars blame the Mahayanists for the fall of Buddhism. Some others blame wine and women to be the cause of the Place No. of No. of Tradition Sangharama monks decline of Buddhism. But such a view seems to be a bit exaggerated. There was no dearth of Brahmakumaris and Devdasis among the Hindus also. After all there was no noticeable decline of Buddhism due to these factors.

In the later half of his regime, emperor Harshavardhana denounced animal sacrifices. After the departure of Huen Tsang to China and more so after an unsuccessful attempt on his life, Harshavardhana’s faith in Buddhism became firm. He began to spend more time in debates on Dharma and his sister Rajashree was the main participant in such religious discussions.

After Huen Tsang’s^[44] return, the emperor sent ambassador to China in order to consolidate the friendly relations between the two countries.

He sent back the Chinese ambassador with expensive presents Harshavardhana’s minister named Arjun (646 or 647) was the man behind the treason which snatched the life of the emperor. He tried to capture the emperor’s wealth. The Chinese ambassador approached the Tibetan king who was the son-in-law of the Chinese emperor. On the complaint of Chinese ambassador, Tibetan king attacked India and punished Harsha’s minister Arjun. The Chinese emperor got that treacherous^[45] minister killed.

After the death emperor Harshavardhana, his dynasty came to an end. He was the last and one of the most powerful Buddhist emperors of India. He was probably by the last Buddhist empire, barring the Pala dynastic rule in the east which was confined only to Bihara and Bengal. After the demise of Harshavardhana, his empire was divided into several small kingdoms of Rajputs (Rajput is a term coined by Brahmins in order to protect and preserve Varnashram dharma). The Rajput chiefs constantly fought with one another. They even helped the foreign invaders due to this feeling of animosity among themselves.

According to Huen Tsang, Harshardhana had deep knowledge about literature. He revered the Tri-Ratna (The Buddha, the Dhamma and Sangha) for the protection of four kinds of lives. The emperor was quite free from anger and violence all through his life. Even the wild animals became friendly with human beings during his regime of fifty years. He was a great patron of art and literature. He was a noted writer on his own merit. The accounts of Banabhatta, his court writer and Huen Tsang, a Chinese traveller, establish him as a great ruler, an able military leader and a devout Buddhist. He was not only a great administrator but a great scholar also. His two admirers Banabhatta and Huen Tsang might have painted him with some exaggeration. But even if we accept their accounts with a grain of salt, we can, in no way, under rate the impact and contribution of Harshavardhana over the history of India in the early period. Harsha combined in himself some of the attributes and characteristics of both Samudragupta and Ashoka. Harsha died in 647 A.C and the empire came to an end with his death. But this great emperor has left an indelible impression in the history of India.

Footnotes and references:

[1]:

History of India, Narendra Krishana Sinha, p. 140.

[2]:

Great Men of India, (Ed.), L.F. Rushbrook Williams, p. 35.

[3]:

Beal’s Buddhist Records of the western word, B.K.V.P., p. 213.

[4]:

Harshacarita, Banabhatta. C.F. “In the Harsha-charita, a brief account of the royal family of Bhaskara-varman is put into the mouth of his envoy to Harshavardhana”. The Classical Age, R. C. Majumdar, p. 91.

[5]:

(Parichariki Kutter Sarvant Vikrajastfui.)

[6]:

Harshacarita, a Cultural Study, (Hindi Tr.), Vasudev Sharan Agarwal, p. 189.

[7]:

Harshacarita, a Cultural Study, (Hindi Tr.), Vasudev Sharan Agarwal, p. 205.

[8]:

Concise History of the Indian People, H. G. Rawlison, p. 72.

[9]:

2500 Years of Buddhism, P. V. Bapat, p. 202.

[10]:

Concise History of Indian people, H. G. Rawlison, p. 72.

[11]:

History of India, Narendra Krishana Sinha, p. 145.

[12]:

Concise History of Indian People, H. G. Rawlison, p. 74.

[13]:

History of India, Narendra Krishana Sinha, p. 145.

[14]:

2500 Years of Buddhism, P. V. Bapat, p. 202.

[15]:

Ibid, p. 274.

[16]:

Ibid, p. 274.

[17]:

Glimpses of world History, Nehru, p. 122.

[18]:

Studies in the Buddhistic Culture of India, L. M. Joshi, p. 136.

[19]:

Great Men of India, (Ed.), L.F. Rushbrook Williams, p. 45.

[20]:

History of India, Narendra Krishana Sinha, p. 146.

[21]:

2500 years of Buddhism, P. V. Bapat, p. 204.

[22]:

History of India, Narendra Krishana Sinha, p. 148.

[23]:

India: A Short Cultural History, H.G. Rawlinson, p. 117.

[24]:

Ibid, p. 117.

[25]:

Ibid, p. 117.

[26]:

Ibid, p. 118.

[27]:

India: A Short Cultural History, H.G. Rawlison, p. 118.

[28]:

Bauddha Dharma and Bihar, Haraballav Tripathi, p. 214.

[29]:

“The Harshacharita is of prime importance to the historian of ancient India. It contains a mass of information on the state of ancient Indian society, on social and religious observances and practices, on military organisation, on the actualities of life in camp and city, on the progress to medicine and the various arts and in industries”.—P. V. Kane, p. xxvii.

[30]:

History of Indian Logic, S. C. Vidyabhusan, p. 335.

[31]:

Bauddha Darshan, Rahul Sankritayayan, p. 33.

[32]:

Lakhadiv Mahayana Adhyas, Pandit Marture, Sasanavansa Sthavir, p. 304.

[33]:

History of Indian Literature, M. Winternitz, vol. II, p. 365.

[34]:

Lakhadiv Mahayan Adhyas, Pandit Marture, Sasanavansa Sthavir, p. 308.

[35]:

Bauddha Darshan, Rahul Sankrityayan, p. 131.

[36]:

Lakhadiv Mahayan Adhyas, Pandit Marture, Sasanavansa Sthavir, p. 322.

[37]:

Bauddha Darshan, Rahul Sankrityayan, p. 13.

[38]:

Ibid, p. 131.

[39]:

Fa-hien Ke Samaya -514 A.C. There were 5000 monks.

[40]:

Wuk.ung 7th Century gives number 300.

[41]:

Fa-hien ke Samaya, 3000 monks.

[42]:

Here Vasubandhu wrote many Scriptures.

[43]:

To east of Sabarmati.

[44]:

Great Men of India, (Ed.), L.F. Rushbrook Williams, p. 45.

[45]:

India: A Short Cultural History, H.G. Rawlinson, p. 121.