History of Buddhism in Telangana
BAUDDHA, JAINA RELIGIONS IN TELANGANA
Buddhism and Jainism are the two great religions opposed to the Ritualistic Vedic Religion.
Both the religions preached Non-Violence and Vegetarianism.
Both the religions were contemporary and the Buddha and Mahavira had warm regards to each other though they did not meet.
Some Jain monks clarified their metaphycial doubts from Buddhist monks and
Buddha encouraged his disciples to practice the finer aspects of Jainism.
Buddhism found a middle path for the common man
but Jainism had no such a way for the laity.
Both the religions did not believe in the existence of the Almighty.
The common terms:
Shramana
Nibbana (Sanskrit: Nirvana-the definition is different in the two traditions)
Arhant: the term is used somewhat similarly.
Dhamma (Sanskrit: Dharma)
Jina (one who according to Jainism has conquered temporal and material existence through self-discipline and attained
a transcendent and external state of bliss;
Acharya (chief of the orders)
Sutta (Sanskrit: Sutra) (scriptures)
Indra/Shamkra (Chief of the Gods)
Pratima, foot prints (Image)
Stupa (a dome-shaped building)
The Dharma-Chakra (literally, 'wheel of Law')
Buddhist emblem resembling a wagon wheel, with eight spokes,
each representing one of the eight tenets of Buddhist belief.
The circle symbolizes the completeness of the Dharma,
the spokes represent the eightfold path leading to enlightenment:
Right Faith,
Right Intention,
Right Speech,
Right Action,
Right Livelihood,
Right Endeavour,
Right Mindfulness, and
Right Meditation.
The Swastika (universal harmony, dharma, the balance of opposites, and, originally, eternity)
The Triratna (women and men living by the Buddha's teachings)
The Ashta-Mangalas (eight auspicious symbols)
Parasol (Chhatraratna)
Banner (Dhvaja)
Vessel (Kalasha)
Whisk (Chauri)
Mirror (Darpana)
Seat (Sukhasana)
Fan
Vessel
Gautama Buddha, the founder of Buddhism was born in 563 B.C.
His father's name was Shuddhodhana, who was the king of Kapilvastu.
His mother's name was Maya Devi.
She died when Gautama was only 7 days old.
It was his step mother, Gautami Devi, who brought him up.
He grew up to be a very sensitive young man
who was much concerned with the welfare of others.
His horoscope revealed that he would become a great ascetic one day.
That is why his father tried his best to keep him involved in the luxurious life of the palace.
He did not want that young Siddhartha go outside and see the misery of the world.
But history tells us that the young man went out with his charioteer, Chenna on 3 occasions, at least.
Siddhartha was greatly touched as he saw an old man, a sick man and a dead body.
He wanted to do something to deliver the humanity from all such misery.
He reflected on this problem for long.
At last on hearing some words from the mouth of a hermit which encouraged him to renounce the world,
he decided to leave the palace and go into the forest for meditation.
Before going, he had a lasting glance on his beloved wife Yashodhara and son, Rahul, who were enjoying a sound sleep at midnight.
He started austere meditation to know the secret of life and death and observed long fasts.
At last, he got enlightenment under the Bodhi Tree at Gaya.
Now, he became the 'Buddha' the enlightened one.
He was called Buddha as he got his enlightenment under the Bodhi Tree.
He delivered his first sermon at Saranath.
At first, 5 persons became his disciples.
Soon, his message began to spread far and wide and
the number of his disciples grew quickly.
Buddhist 'Mathas' were later established all over the country.
He was an agnostic.
He challenged the truth of the Vedas.
He laid stress on truth and reason.
He preached that the sole cause of misery was Our Desires
which should be controlled to get Peace and Happiness.
He laid emphasis on the middle path and exhorted his disciples to follow the Eight Fold Path to get rid of misery.
In essence, his message means service to mankind without any selfish motives.
Vardhamana was born at Kundagrama, a suburb of Vaisali now known as Basukunda (modern Mujaffarpur district of Bihar), in the Kshatriya clan (Niya in Pali).
His father Siddhartha was a Wealthy Noble;
mother Trishala was sister of a Lichchavi Prince Chetaka of Vaisali
whose daughter was wedded to Bimbisara of Magadha.
Vardhamana was married to his cousin Yasoda and had a daughter Priyadarshini or Anojja
who was given in marriage to his nephew Jamali.
Different dates have been given by different scholars about his birth and death
though all of them agree that he lived for 72 years and died at Pava near Rajagriha in the house of the ruler Hastipala (Hatthipala).
After the death of his parents and with the permission of his elder brother Nandivardhana,
he left home at the age of 30.
For over 12 years, Vardhamana wandered from place to place begging his food, meditating, disputing and subjecting his body to extreme austerities.
At first he wore a single garment for 13 months, after which he gave it up and the rest of his life was spent in complete nudity.
In the 13th year of his asceticism out of severest penance and deep meditation under a saal tree on the banks of the river Rijupalika not far away from the village Jumbhikagrama
he found full enlightenment and the ultimate state of knowledge (Kaivalya) and became:
Jina (the conqueror) or
Nigrantha (free from bondage) or
the Arhant (worthy).
Thus, Mahavira (the great hero) propagated Jainism, the religion of the Jinas (the conquerors).
He spent the remaining 32 years of his life propagating Jainism.
According to traditional accounts the doctrines embodied in Jainism were preached by 24.
Tirthankaras (preparers of the path) of Saints each of whom preached during his own age.
Rishabhanatha was the First Jain Thirthankar.
Buddhism spread to other eastern countries like:
Nepal,
Bhutan,
Srilanka,
Thailand,
China,
Japan and
some parts of Russia
while Jainism largely confined itself to the country.
The Buddhist ascetics preached universal brotherhood, love and peace in these countries and universalized this religion.
The history of Indian architecture and sculpture began with the advent of Buddhism.
The Buddhist religious text Mahaparinibbana Sutta mentions the worship of the Buddhas in stupas (dome shaped structures).
Thousands of Dhatu Garbha Stupas were also built over the relics of the Buddha like his:
Teeth,
Hair and
Nails.
Battles and Fights had taken place while bringing these mortal remains from one place to another.
Emperor Ashoka built thousands of stupas.
The order of Andhaka ascetics began to adore the stupas with flat surfaced stone depicting the various phases of Buddha's life.
Places associated with the Buddha's life have been regarded Holy and Pilgrimages started to such centres as Lumbini Van,
where the great one was born, and Kushinagara where he attained salvation and
Bodh Gaya where he attained enlightenment.
The Buddhists built thousands of stupas, chaityas (prayer halls with stupas) and Viharas (monasteries) across the country.
Stupa symbolizes the Buddha's feet and Bodhi tree as Dharma chakra in Hinayana.
Buddha was shown as a human and Bodhi tree as resemblance of truth.
The Jataka Kathas (Fables of Life and legends of Buddha) were chiseled into beautiful sculptures.
Scholars divide Buddhist sculpture into 3 categories as:
Gandhara (Afghanistan),
Mathura and
Andhra (Amaravati).
Buddhism and Jainism had entered into Telangana (including Andhra region) during the 3rd century B.C.
While Buddhism rooted itself permanently,
Jainism declined giving place to Veer Shaivistic religion due to various reasons.
By the time Buddhism and Jainism entered the Southern India,
the coastal area in Andhra Pradesh was seat to Naga, Yaksha, Sabara castes and their cultures;
Telangana and Rayalaseema were sent to the civilizations of Megalithic age.
Buddhism and Jainism entered when these 2 cultures were on their decline.
Recent excavations at:
Pedda Bankuru,
Dhulikatta,
Kotilingala,
Gajulabanda,
Phanigiri,
Tirumalagiri,
Kondapur,
Lingalamettu and
Nelakondapally in Telangana yielded many Buddhist ruins,
setting at rest the doubts whether Buddhism existed in the Telangana region.
Images of Buddha's feet and Dharmachakra were found in these sites.
Infact, Buddhism spread into Telangana region as early as the life time of Buddha.
The Shodasha Mahajana republics Asmaka and Mulaka, mentioned in the Buddhist literature, were the first Buddhist kingdoms.
With Pratishtan (Vidarbha) as capital Mulaka and with Pothali (Bodhan Telangana) as capital Asmaka kingdoms flourished.
Bavari the great brahmin saint and a contemporary of the Buddha lived at Badankurti (Korutla Karimnagar) near river Godavari.
He sent 16 of his disciples to Buddha who was living in Sravasti, to elicit answers to his philosophical doubts.
Pingiya an aged disciple among them returned and narrated Buddha's answers to his questions.
Satisfied with the answers Bavari mulak embraced Buddhism.
The other disciples also became followers of Buddha.
Another Buddhist ascetic “Sarabhangapala” also lived at Kavitavanam (today's Badankurti).
Buddhaghosha in his “Paramartha Jyotika” mentioned this.
Another Buddhist literary work “Vimanavattu” also mentions that a king of Asmaka (Karimnagar-Nizamabad) embraced Buddhism along with his son.
Buddha's close disciple Mahakatyayana initiated them into Buddhism after the Mahaparinirvana (soul leaving the body) of the Buddha.
The Jataka kathas say that Assaka republic existed on the banks of River Godavari.
Naga,
Yaksha,
Telinga,
Mulaka,
Assaka,
Mahishan,
Kalinga tribes lived in Andhra (including Telangana) before the advent of Satavahanas in the 6th Century B.C.
They were Half Civilized and progressed gradually through Sanskritisation.
The Business Community and Artisans who were fed up with the Brahmanical customs like:
Animal Sacrifice and
Casteism,
extended open armed welcome to Buddhism
which preached universal brotherhood sans casteism.
The social liquidity contributed a lot towards this.
Since these 2 communities accepted Buddhism,
Buddhist shelters flourished on commercial routes.
The Buddha's words that all castes reach Buddhism and lose their identity as all rivers reach the ocean and merge in it, inspired the people.
Buddha not only condemned casteism, but also lived most part of his life among the Non-Aryan Tribes preaching love, humanity and non-violence.
That is why, as in the northern india, in the South also Non- Aryan Tribes embraced Buddhism.
The Greek historian Megasthenes writes that there were 30 well-fortified Andhra cities in:
Assaka,
Kosala,
Mulaka,
Vidharbha and
Mahishan republics during the 3rd Century.
Most probably these must have been Buddhist centres.
The river basins of Krishna and Godavari in Telangana were prosperous with Rich Paddy Fields and
there were vast amount of Metal and Mineral Resources in the land.
Kondapur (Medak), Peddabankuru and Kotilingala yielded vast amounts of sediment of Iron Ore,
which means that Iron was manufactured in large quantities in Telangana.
The Megaliths and Articles made of:
gold,
copper and
iron found here, prove that metallurgy was fully developed.
Trade and Commerce flourished as Textile, Agriculture and Metallurgy were in full swing.
There were High Ways to Magadha from Andhra (including Telangana) via:
Mysolia (Machilipatnam), Thosali (Kalinga) and Kosala in the east and
Assaka, Mulaka and Vidharbha in the west.
Kotilingala (Karim Nagar district) had become the first capital of the Satavahanas as it was in the key position.
Pratishtanpur (Maharashtra) became the next capital for the same reason.
These 2 capitals continued as centres of Trade and Commerce and contributed a lot for the development of the Satavahana Kingdom.
The coins of local rulers like:
Gobadha,
Kanchaya,
Samagopa,
Narana
who ruled Telangana prior to Satavahanas were found in Kotilingala.
The coins of Mauryans also were found here.
The Gahapati and Shetty were the rich trade communities and
their representatives in the Nigama Sabha ruled the republic.
They sent their representatives far and wide to preach Buddhism.
The Telugu kingdoms had carried on trade and commerce with far away countries.
The business men ran Small Ships from river Godavari to Bay of Bengal and Big Ships from there to other distant countries.
The “Silver Coins” of Rome found at “Nustulahpur” near Kotilingala bear witness to this.
The coins found here belonged to the period of the Roman emperors “Nero” and “Augustus”.
Roman coin were found at Pedda Bankuru also.
The towns:
Dharmapuri,
Vempalli,
Venkatraopeta and
Pothal (Bodhan) were the flourishing part on the western banks of river Godavari associated with Buddhist culture.
The Theravada Buddhism (Hinayana) was practiced in:
Kotilingala,
Peddabankuru,
Phasiga and
Dhulikatta during 4th and 3rd century B.C.
The ruins of:
Stupa,
Chaitya,
Viharas and
Aramas found here would prove this fact.
Nagarjuna - Madhyamikavada
Maitreya - Vijnanavada
Buddhaghosha - Theravada
Vasubandha - Yogacharavada
Kumarila Bhattu - Poorva Mimasa
A religion needs a king's patronage to survive but it was not the case with Buddhism.
No king encouraged this religion in Telangana.
But the queens and other royal women gave large donations to the Buddhist monasteries and
thus aided the expansion of the religion to some extent.
It can be said that Buddhism developed in Telangana largely due to the munificence of the Business Community and Artisans.
Buddhism became people's religion as people patronized it.
This way Buddhism flourished in Telangana from 3rd Century B.C to 7th Century A.D.
That is why Telanganistes still embody freedom and frankness.
Nagarjuna - Ayokasaara
Aryadeva - Aksharaska
Buddhaghosha - Visuddhamarga
Buddha Palita - Madhyamika Pravritti
Vagubandhu - Commentary to Satu Sataka by Aryadeva
Asanga - Abhisamaya Samuschaya
Dharmakeerti - Pramanavarthika
After emperor Ashoka, except 1 or 2 kings, no king patronized Buddhism in Andhra (including Telangana).
The first king of the Satavahana dynasty Srimukha was a Jain.
Krishna, who succeeded him patronized Buddhism.
But later kings of this dynasty were partial to Vedic religion.
Acharya Nagarjuna was the most famous of the Buddhist scholars who lived at Nagarjunakonda and
penned great Buddhist works like:
Prajnaparamita sastra,
Madhyamika kaarika,
Rathnavali and
Suhrulleka with the help of Yajnasri Satakarni.
Gautami Balasri, a prominent lady of the Satavahanas was an ardent follower of Buddhism.
She had a great influence on her son Satakarni and grandson Pulomavi.
Though Ikshwakus and Vishnukundinas who ruled Telangana after the Satavahanas were followers of Vedic religions,
they patronized Buddhism also.
Vijayapuri, the capital city of the Ikshwakus was a great Buddhist centre.
Kashmir,
Simhala,
Bengal,
China and
many other Buddhist kingdoms established their Buddhist monasteries here, inscriptions say.
King Veerapurushadatta, among the Ikshwakus embraced Buddhism.
Upasika Bodhisri gave large donations for Buddhist structures at Nagarjunakonda and elsewhere.
Shantisri, sister of Santamula and
Rudrabhattarika wife of Veerapurushadatta were also magnificient towards encouraging Buddhism with large donations.
Santamula's inscription was found at the Buddhist site Phanigiri in Telangana.
The Buddhist ruins at Nelakondapally in Khammam district also prove that Vishnukundins patronized Buddhism.
The marble statues of Buddha and the Panchaloha Buddha in standing pose,
believed to be of Vishnukundina period were found during excavations here.
Coins of different sizes and
Bathing tubs,
Viharas,
Stupas and
Chaityas found here depict the grandeur of the Buddhist culture during Vishnukundins.
The Inscription at Chaitanyapuri (Hyderabad) and the Copper Inscriptions at Thummalagudem (Nalgonda district) mention about the huge donations by the Vishnukundina kings for the maintenance of Buddhist monasteries.
They also mention that Govindavarma, the Vishnukundin king built many Stupas, Chaityas and Viharas.
The Inscriptions found in Telangana also reveal that Queen Parama Mahadevi donated 2 Villages:
Enamadali and
Penkapara for the maintenance of Buddha Viharas in Indrapura.
Among the temples built by the Chalukyan king
Tribhuvana Malla Deva in Bekkallu, Warangal district, there was a Buddhist temple.
This proves that Buddhism continued to exist till the middle ages at:
Phanigiri,
Gajulabanda and
Vardhamanukota in Telangana.
Golkonda
Dhulikatta
Kotilingala
Peddabankuru
Phanigiri
Gajulabanda
Tirumalagiri
Indrapala Nagar
Chaitanyapuri
Phasigaon
Asanpur
Asanguda (near Jalukarraguda)
Vardhamanukota
Lingalametta
Nelakondapally
Buddhism was deep rooted and flourished for about 2000 Years in Telangana.
Hinayana from 5th century B.C. to the beginning of 1st Century A.D,
Mahayana upto 5th century A.D. and
Vajrayana till the middle ages continued.
The Art,
Architecture,
Sculpture,
Literature and
Philosophy had a strong influence of Buddhism.
The Famous Buddhist Pilgrim Centres in Telangana:
Kotilingala:
Kotilingala, the first capital city of the Satavahanas was situated in 100 acres in Vallatur mandal, Karimnagar district on the southern side of river Godavari.
This historic city was on the confluence of Pedavagu and Godavari.
Pedavagu, which flows from the south merges with Godavari which flows from west to east.
That is why Kotilingala is said to be situated in a peninsula water on 3 sides and land on one side.
The 300 meter wall of the fort along the shore of Godavari and Pedavagu speaks of the glorious history of the once upon a time city.
Tens of coins of Srimukha, the Satavahana king were found here.
The ruins came to light in 1979-84 when the state archaeology department carried out excavations here.
Human settlements were found 2.5 meters deep.
Coins with the name:
“Rajnogobadha” were found at this depth of soil,
“Rajnosamagopa” coins at a depth of 1.78 meters depth,
“Siri Satavahana” coins at a depth of 1.30 meters,
“Siri Satakarni” coins at a depth of 1.22 meters and
“Chimuka” (Srimukha) coins at a depth of 0.38 were found.
Also coins of the:
first Pulomavi,
Mahasenapati Sagamana,
Kamvamasiri,
Mahatalavara, and
Sirinarana were found on the surface.
Also coins bearing the names of:
Magagramika,
Sivasebaka,
Saadakasa and
Maharathi were also found.
Coins without:
Names and
Half Minted Coins found here means that a full-fledged mint existed here.
Coins minted in:
Gold,
Copper and
Lead prove that an exchequer also existed here.
It is proved that Srimukha, whose name was found in the inscription of Naneghat conquered the kingdom from Gobharda
as the coins found here would bear the latter's name.
The kingdom was first ruled by the kings Gobhadra and Samagopa.
The later Satavahanas were regarded vassals (Andhra Bhrityas).
The Jataka katha “Seravajna” mentions that Kotilingala was a great business and Buddhist centre and
gateway to the businessmen (Thairthikas) of the northern India.
Stupa found:
Archaeologists found here a Dilapidated Stupa built of bricks and adorned with 59 marble stones.
The short inscriptions on them were written in earlier Brahmi Script.
This script was earlier than the Mauryan Brahmi Script found at “Bhattiprolu”,
which proves that Buddhism (Theravada sect) existed here even before the Mauryan period.
This way the stupa itself belonged to the Pre-Mauryan period.
The short inscriptions on the stupa read as follows:
Maincha Sadaa Yecchamayena – There were always desires on the earth.
Punkhema Sadaadama Yecchayi Pudasamakoda -The desires like a vulture harms Dharma.
Kshamada Ye Sadaa Yee Eccha Kshesa Dasamaa Chichedasi - If it were true, in the larger interest the desire should be annihilated at every stage.
Kotilingala was believed to have been destroyed due to repeated floods of the river Godavari.
Village Phasigaon was situated near Hussain Vagu 3 kilo meters away from Kotilingala.
2 Buddhist structures were found on a hill here.
One was a Stupa Chaitya and the other Chaitya Griha,
which were built on circular foundations.
The excavations here yielded 6 marble plates.
A full Pot Horse, Lotus and Lion were chiseled on them.
They were pasted to the stupa with lime.
The inscriptions say “Phasi”, a prince, contemporary of the Buddha ruled this land.
May be he was a scion of the royal dynasty of Kotilingala and
the village ‘Phasigaon’ might have derived its name after him.
Dhulikatta:
The village Dhulikatta is 30 kilo meters away from Karimnagar in Eligedu mandal.
It is situated on the banks of Hussain vagu and was one of the most ancient Buddhist centre.
It was also the most ancient trade route linking Andhra, Vidarbha and Southern Kosala.
Buddhist Arama (meditation centre) was found here when excavations were carried out under the supervision of the eminent archaeologist and historian V.V. Sastry between 1972-75.
Marbles were pasted on the stupa, on which the feet of Buddha, Bodhi Tree, Lotus and Dharmachakra were chiseled on them beautifully.
The statue of “Nagamuchilinda” is also a remarkable one.
The cobra chiseled in coiled form is seen as protecting the sitting Buddha
Now this statue is being exhibited in Karimnagar Museum.
On another tablet was chiseled a Five Head Cobra protecting Buddha's feet.
Many tablets contain the important phases of the Buddha's life
Vihara: This Vihara, constructed into 2 parts contain 96 rooms, each measuring 48+48.
Now the northern part of the vihara saw light.
Most of this vihara is in ruins now.
This vihara consists of 2 drinking wells and a chaityalaya.
Earthenware and Broken Pieces were found during excavations here.
A copper statue of mother and child was also found here.
The mother's name “Hariti” and the child's “Pingala”.
Hariti means care taker of children in Buddhist literature.
The statue of this kind was not found elsewhere in the Telugu land.
Inscriptions in Brahmi script were found on the tablets pasted on the stupa.
They mention names of the donors who donated to the Arama.
Gaha Patino Padalasa (This is the donation of Samaya, maternal uncle of Sadasa).
Pitanandi Putasa (donated by the son and sister and brother of Nandi)
Ajani Siriya Gam Kumaraya (Once upon a time Ajani Siriya was the name of this village)
Hajaka (thaa) Sadavam (hajaka)
A coin bearing the picture of a Roman businessman found here proves that the Satavahanas carried on business with Rome.
The ruins of drainage canals, walls of gateway and fort, belonging to the Satavahanas were also found here.
This Buddhist Arama belonged to the period of Theravada sect of Buddhism which later gave way to the sects of Mahayana and Vajrayana.
The archaeology department is reconstructing this most ancient stupa.
Kondapur:
This village is situated just 63 kilo meters away from Hyderabad city on the Hyderabad-Sholapur highway.
This village also bears testimony to the grandeur of the Satavahanas in the Telugu land with great forts and Buddhist structures.
The Eminent Archaeologist Dr. V.V. Sastry opines that during the reign of Siri Satakarni Chimuka or Srimukha ruled this place as a prince; and
the dynasty had become famous with his father Siri Satavahana's name.
Kondapur is one of the famous 30 Telugu cities.
Excavations at this village yielded many priceless Pre-Historic Objects and Ruins of Buddhist Stupas, Chaityas, Half-Finished Stupas and Viharas of 3rd and 2nd century B.C.
A Buddhist school also existed here.
There were excellent facilities for storage of goods which proves that trade and commerce flourished here.
A Gold Coin belonging to the period of Augustus,
12 Silver Coins and
50 Lead Coins and
various kinds of Beads, Bangles made of shells, Ivory and Earth were founds here.
Statue of Yaksha, Triratnas chiseled on tablet and Statue of Hariti all made of terracotta were also found.
Here also Buddhism began with the sect of Theravada and continued through those of Mahayana and Vajrayana.
The Indian Archaeology Department set up a Site Museum here with the objects found here.
Nelakondapally:
This village which is the Mandal Head Quarters of Khammam district, boasts of great history.
This village was the birth place of the Saint Composer Kancharla Gopanna (Bhakt Ramadasu).
This village and its surroundings yielded many ruins of Buddhism.
Bairagigutta Keechakagudem,
Gopadhani Gudem,
Majjugudem Anasagaram,
Guvvala Gudem,
Banapuram yielded the ruins of Stupas and Chaityas.
Rock Aramas and Stupas were found in Dammaigudem.
On the eastern side of the village, beside a big lake there was a Big Red Mound; it was also called Viratrajgadda.
The Archaeological Department conducted a Preliminary Survey here 1976 and was convinced that here was a great Buddhist Arama.
It carried on excavations from 1984 to 1995 and found at Big Stupa.
Coins,
Inscriptions,
Tablets on Stupa and
Harmika with Umbrella (a small platform with a railing located at the very top of a stupa) of great Buddhist Cultural Significance were found here.
Maha Stupa:
The Maha Stupa was spread in 2 acres of land with a circumference of 180 meters and 16 meters height.
It was constructed on a 6 feet circular foundation.
On the foundation was constructed 5 feet pillar (medini).
On the 4 sides of the medini stages were built.
Bodhi Tree,
Umbrella,
24 Leaves and
Anda (vessel which houses the sacred relics) were suitably placed on the stupa.
Round the maha stupa were 2 walking path,
each one having a width of 5 feet.
4 Entrances would lead to the Paths and
a Moon Rock was placed at each of the Entrance.
The Maha Stupa was constructed with bricks measuring 20x10x3.
The coins of Vishnukundinas, Ikshwakus and Satavahanas here prove that Satavahanas built this Maha Stupa during 2nd and 1st century B.C.
Later it might have been reconstructed during the period of Ikshwakus.
Later the Vishkundinas must have ruled till 9th Century.
On some inscriptions was written
Samada in Earlier Brahmi Script and
Scandabadasa in Later Brahmi Script during Ikshwakus period.
Here the Buddhist Monastery began with Theravada sect (Hinayana) and turned into Mahayana later.
A Throne chiseled in Marble Stone, Replicas of Stupa and Sculptures of Bodhi tree;
the blessed one's footwear and dharma chakra were also found.
Statues of Buddha made of Marble Stone, Lime Stone and Bronze were also found here.
But these statues were not as fine as those found at Amaravati and Nagarjunakonda.
The Marble Statues were shifted to Victoria Jubilee Museum at Vijayawada and
the Copper One to Hyderabad State Museum.
Chaitya Viharas:
On the east, opposite to Maha stupa, there were many Buddhist Viharas.
70 of such Viharas were excavated till now.
In these Viharas thousands of Buddhist monks lived.
The rooms measured 45x15.
Water Tubs built of bricks were also found here.
Historical evidence like Stone and Metal Buddha Statues, Beads found here suggest that a Silpasala (Sculptures factory) might have existed here.
Marble stones must have been supply from Palnadu Area to the Buddhist Viharas here to be chiseled into statues.
On way to the Buddhist Arama at Nelakondapally, a hillock Bairagigattu yielded at Dilapidated stupa and chaitya.
Surface of the hillock also yielded ruins of many Viharas constructed Buddhist monks.
There were many marble statues of Buddha in 1 room.
Statue of Padmapani Buddha made of Bronze and replicas of Triratnas, Animals, Birds, Humans and coins of Ikshvaku period were also found.
A hill on the southern side of Keechakagudem near here also yielded many Viharas.
Buddhist Beads and earthen were also found here.
Nearby Guvvalagudem also yielded Buddhist ruins like pillars, houses.
Nelakondapally is a large Buddhist 8 kms area of which yielded many Buddhist ruins.
All these small villages were one single cluster of holy Buddhist activities in that period.
Nelakondapally is the Largest Buddhist Stupa in South India.
Phanigiri (Nalgonda district) is situated on Kotilingala-Ghantasala highway
which was a flouring trade centre during the period of Satavahanas.
On the eastern side of Phanigiri, there is a hill resembling the hood of a cobra.
That is why it derived the name of Phanigiri as (Phani means the hood of a snake).
In 1940 itself the archaeology department of the Nizam government carried on excavations here and found traces of stupas and chaityas here.
The Indian Archaeology Department declared this area a Protected Site in 1960.
As 12 mass graves of megalithic age were found at the end of a lake in this village 25 years ago,
it is concluded that during 1000 B.C. pre historic people lived here.
A magnificent Buddha Sangharamam was found during the excavations here in 2002-03.
A Maha Stupa, Smaller Stupas, Chaitya Grihas, Viharas, Coins belonging to the age of Satavahanas and Ikshvakus were also found here.
Earthenware, with Men Women Hand in Hand painted on them, were also found.
A mahastupa of 60 ft. circumference and 20ft height was built here during the 4th and 3rd BC.
It was constructed with bricks measuring 57x28x8.
Again the same stupa was reconstructed with bricks measuring 50x20x7 during 4th century BC.
Sculptured tablets were pasted to the stupa with limestone.
Stages were constructed on the 4 sides of the stupa and 5 pillars (Pancha Kalyanas) were erected on them
which symbolize the birth of Buddha, the ultimate Cessation (Mahabhinishkra manam), Enlightenment and the rotation of the Dharmachakra.
On the south-western side of the stupa were found 42 Lead Coins.
The ruins of a mandapa was found on the southern side of the stupa, which was built on pillars and the roofed.
16 ruins of the pillars and broken tablets were found.
On some tablets there were written inscription in Brahmi script of 1st-3rd century A.D.
On the northern side were 2 chaityas (prayer halls with stupas) looking east.
They were built entirely with bricks with the thickness of the wall being 1.15 meters.
The stupa in the 1st chaitya was built with stone and lime stone.
Outside the chaitya were ruins of pillars on the 4 sides.
A large number of wide tiles found here are believed to have been used for roofing the chaitya.
The 2nd chaityalaya was also built as the 1st one, but the difference is that it is floored with marble stones.
Here also the stupa was constructed with bricks and marble tablets were pasted over it.
Ashtamangala Padas (Auspicious Eight Feet) which symbolize the Buddha's Personality were chiseled on the tablets.
Below the ruins of Ashtamangala Padas was found an inscription in brahmi script of the 2nd century A.D.
Between the 2 Chaityalayas was a rectangular room.
A chief Buddhist priest might have lived here.
Many broken statues of Buddha and Tablets depicting various phases of Buddha's life were also found here.
On the 3 sides of the maha stupa were found Viharas (Residential Quarters of the Buddhist Monks).
each Vihara contained 9 rooms.
Each room measured 2.70x2.70 meters.
There were paths and steps linking the important places in the Sangharama.
The path was floored with marble stones.
There were 2 ponds to meet the water needs of the monks.
The stone throne here contained the symbols:
Dharmachakra,
Gemini,
Ankusam (Rod to Prod the Elephant),
Vajrasana,
Sword,
Triratna and
Swastik.
Graffiti depicting the Jathaka Kathas and Marble Statues describing various facets of Buddha's life were found here.
A sculpture in which Lord Buddha expresses his philosophical doubts to his charioteer Chenna was true to life.
Many more inscriptions which symbolize the Telugu Culture and History were also found here.
A sentence on an inscription “Jambu Dweepa Moola Vaayuvya” proves that ancient Andhra (including Telangana) was called Jambu Dweepa.
The 10 lined inscription of Kshantamoola was an important one.
This inscription reads as follows:
Kshantamoola's sister Shantisri married her daughter to Veerapurusha datta.
Dissensions took place after the wedding.
Then Kshantamoola pacified the dissenting groups by promising that Phanigiri would be developed.
This inscription also mentions that Santisri's husband was Mahatala Varasa.
On the eastern side of the hill, a 1000-year-old skull of a boy was found.
Among the marble sculptures found here,
one measuring 4x1/2 ft which depicts Buddha's Crown as being carried to heaven was the most important one.
Marble stones are not found around Nalgonda.
They were brought here to be chiseled into beautiful sculptures from Macherla and Piduguralla of Guntur district, on the otherside of the river Krishna 130 kilometres away.
The marble stones must have been transported by boats.
Buddhism had been divided into many branches after the 2nd Baudha Sangeeti (conference).
While some scholars say there were 18 sects,
the Buddhist religious literature clarifies that there were 32 sects.
The branches are as follows:
Theravada
Mahasasaka
Kasyapeeya
Southrantika
Suttavada
Sammitiya or (Vatsiputriya)
Dharmottariya
Dharmaguptika
Sarvastivada
Bhadrayaneeya
Chennagirika
Mahasanghika
Gokulika
Prajnaptivada
Buhusritiya
Chaityavada
Eka Vyavaharika
Lokottaravada
Siddharthika
Rajagirika
Aparasaila
Poorvasaila
Uttarapathaka
Vethulyaka (Sunyatavada)
Hymavatika
Vajiriya
Hetuvada
Vibhajyavada
Abhayagirivasi
Dharmaruchika
Mahaviharavasi
Sagaleeya
There were Theravada and Maha Sanghika sects in the Telugu country in the beginning.
There were Mahasasaka and Mahavihara among Theravada and
Chaityaka, Aparasaila, Purvasaila among Maha Sanghikas.
Mahasanghika, Chaityaka and Viswasa were merged into Mahayana.
Mahayana divided into:
Yogachara and
Madhyamika.
Mahayana gradually transformed into:
Vajrayana and
Tantrika Buddhism.
Though Buddhism was divided into 32 branches.
Its core theories are 3 only. They are:
Hinayana or Theravada
Mahayana
Vajrayana
Acharya Nagarjuna developed Mahayana.
Siddha Nagarjuna developed Vajrayana.
Vajrayana was the result of the efforts of some Buddhists who tried obtains 8 types of miraculous powers (Ashta Siddhis).
After Vajrayana and Mahayana were developed, the Buddhist centres in Telugu country were divided into 2.
Nagarjuna hill became a famous centre for Mahayana.
Vajrayana also had considerable following.
Both Mahayana and Vajrayana brought worldwide reputation to Andhra Pradesh.
The Simhala Buddhist religious texts say that followers of Mahayana were also called as Vaipulyas.
During the reign of Kalashoka, the 2nd Buddhist conference was held in which the Buddhists were divided into Theravada and Nagarjuna Mahasanghika.
Hinayana means small vehicle or narrow path.
Followers of this Buddhist sect believe that everything in this world is impermanent and there is No God.
Everyone should make efforts for one's own salvation and faith in Buddha is the only dharma to be followed.
Mahayana means bigger vehicle or wider path.
Followers of this sect believe that the Buddha is an incarnation of God and devotion to Buddha leads one to salvation.
They believe that even illiterates also can attain salvation through worshipping the Bodhisatvas in the name of Buddha.
Emperor Ashoka tried in vain to achieve unity between these two sects in the 3rd Buddhist Sangeeti (conference).
Later on Mahayana was well rooted.
The followers of this sect began installing statues of Buddha and worshipped him.
This way idolatry found place in Mahayana Buddhism.
The followers of this sect sought heavenly pleasures and forgot nirvana (salvation).
This way this sect distanced itself to Mahayana.
Hinayana was Rational.
Mahayana was Devotional
Hinayana believed in Buddha's teachings only and sought individual salvation.
Mahayana sought salvation through believing in the Buddha as the God.
Hinayana believes that only monks who forsake material pleasures can attain salvation.
Mahayana believes that householders also are eligible for salvation if they worship the Buddha as God.
Hinayana's goal is individual salvation.
Mahayana's goal is the salvation of all living beings.
Some of the followers of Vajrayana were believed to have achieved miraculous powers (siddhis).
Hence the Buddhist monks who sought these powers incorporated the Tantric Sciences of Hinduism in the Mahayana.
Siddha Nagarjuna, the monk who founded Vajrayana lived in the mountains of Dhanyakataka and Sri mountains,
Siddha Nagarjuna was said to have appeased the goddess Tara and was blessed with the powers of Maha Kala Sakthi, Rasa Siddhi (turning any object into gold) and Vajrayana.
Thus his followers were called Vajrayanis.
Vajreswara was the presiding deity for Vajrayana.
He was also called as Vajradhara and Vajrapani.
Vajrayana followed the science of yoga of Hinduism also.
This way Vajrayana had become almost identical with Hinduism.
The Vajrayana sect is one of the contributory causes for the decline of Buddhism in Telangana and elsewhere in the country.
The Buddhism preached by the Buddha was pure and reactionary to the deep rooted superstitions of the Hinduism.
The Hinayana sect carried on the noble ideals of Buddha.
But Vajrayana, an off shoot of Mahayana supported the erroneous belief in women, sex, liquor, fish and mutton.
In the initial stages it attracted masses but later on it gradually un-popularized the entire Buddhism.
The seeds which placed Buddhism on the highest pedestal, also lead the religion to its lowest through the passage of time.
Buddhism was at its pinnacle during the period of Ikshwakus.
Since there cannot be further development after that point, it began its downward trend gradually.
The theories which shot Buddhism into prominence, brought its gradual downfall too.
The 41 theories of the Andhakas in the Kathavathu and
the 33 theories of the Purvasailus did this.
For example,
the Andhakula Anusaya (proclivity) theory and
the Vaithulyakula theory of Buddha Anasrava Nirmitha (The Buddha is dreamless and endless) transformed the Buddha into God from a historical figure.
Similarly, the arguments of the Vaithulyas that donations given to Sanghas do not bring merit and
a man can take a woman and have sex with her once he worships the Buddha with her by his side sowed the seeds for the future Sunyavada, madhyamikavada and Tantravada.
The Andhakas regarded the Buddha as a super human being.
They also advocated that merit could be transferred to any other person one liked.
In fact, the Buddha did not believe in supernatural powers nor he said he possessed them.
But the Andhakas believed in super natural powers and
said that any merit except nirvana derived through meditation, could be transferred to any person.
Andhakas who came from Chaityakulas - Mahadeva and his followers believed that the construction of chaityas and worshipping them would give merit.
This belief later gave birth to Mahayana.
Except for the construction of Stupa, Buddha did not agree to any other ritualistic aspects of Buddhism.
All these developments led to the strengthening of the Mahayana sect,
which identified itself with the brahministic aspect of Hinduism.
Nagarjuna transformed pure Buddhism into faith based Buddhism.
But the Buddha in his life time was strongly opposed to this.
Unlike other prophets, Buddha never asked his followers to have faith in him.
He only asked his followers to consider the merits of his teachings.
But in later ages, Nagarjuna and others converted Buddhism into faith based religion and
tried to develop it on par with Vedic religion.
Another cause for the decline of Buddhism is - the monks who were supposed to preach the ideals of Buddhism,
confined themselves to the activities of the Sangharamas.
Moreover, they maintained contacts with a few rich men who gave large donations to the Aramas,
thus distanced themselves from the common public.
These developments also contributed to the decline of Buddhism.
During the Gupta period, the highly ritualistic Buddhism had almost become Hinduism like.
Buddhist processions were held in a grand manner on par with those of Hinduism.
The Shaivaite kings in Telangana including Andhra region discouraged the Buddhist religion in every possible way.
A Shaivaite king was said to have fixed a price for the head of a Buddhist monk.
Though this statement was not historically proved,
Buddhism faced much antagonism from the followers of Vedic religion.
Kumarila and Sankaracharya conducted whirlwind tours in the country, condemning the theories of Buddhism.
There were none in Buddhism to counter Sankaracharya's comments against that religion.
Nagarjuna and Aryadeva were murdered.
A recently found inscription at Manchikallu says that the Pallavan king Simha Varma destroyed Vijayapuri with all its Buddhist structures.
Buddhism was Patronized by the business community to a large extent.
But during the 4th century A.D, the community lost its richness due to the decline of the Roman empire with which it carried on trade and commerce.
Because of this, Buddhism faced setback financially.
Meanwhile the reforms in Hindu religion also contributed to the decline of Buddhism.
While the Priest Class made Vedic religion as it centre,
the common folk made the temples of Rama, Krishna and Vishnu the centre of its faith.
Moreover, the Hind religion added colour to life by its:
Religious Festivals,
Processions of Various Deities and
Temple Ceremonies
which the pure form of Buddhism lacked Internal dissensions and meaningless arguments among the monks
also further contributed to the down fall of Buddhism.
Hence, they were not able to face the arguments of the proponents of Hinduism.
Vasubandhu, a scholar-monk of the 4th century A.D. deplores in his “Abhidamma Kaarika”
that such arguments were detrimental to the purity of Buddhism.
Buddhism lost its grip over the common man due to the domination of Shaivism.
The Shaivistic Pancharamas were built on the foundations of Buddhist stupas.
But the strange factor is the Mahayana continued to exist till the 12th century A.D. in the Telugu country.
The famous Telugu poet “Palkuriki Somanadha” in his “Panditaradhya Charitra”
describes in detail how Veera Saiva rang the death knell to Buddhism.
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