Report to
the Archaeological Survey Of India of my exploration of Buddhist spots on Huen
Tsangs footsteps north of the Ganges.
Sir/Maam,
This is a report
of my explorations in search of Buddhist sites in Bihar following Huen Tsangs
footsteps. I am proud to announce I am
the first person in the world who has successfully followed Huen Tsang and pin
pointed all the places visiting most all the places the Chinese scholar visited
in the states of eastern UP and Bihar both north and south of the Ganges in the
seventh century when he visited India. Basically I have broken Huen Tsangs code
of Indian to Chinese mispronunciations and Samuel Beal’s mistranslations of
Huen Tsangs mispronounced words. Later British Orientalists like Alexander
Cunningham, J.D Beglar, and many more did a wonderful job of reading these
mispronounced names of places and trying to pin point them. The result today is
a huge hotch-potch of wrongly identified Buddhist centers of worship like Bodh
Gaya, Nalanda, Pataliputra, Lumbini, Vaishali, Khushinagar, Sravasti, Nalanda
and many more lesser known places which I and Huen Tsang have corrected. I
identified the actual spots solely by following Huen Tsang. Alexander
Cunningham and other British orientalist’s did their research in the middle and
fag end of the nineteenth century. Though they worked hard and did a wonderful
job they were hamstrung due to the era they lived in and the fact they were
foreigners and had a limited knowledge of local customs, language, and places. I am sorry to state
that all the places the British orientalist’s identified with Huen Tsangs
travels in the Up and Bihar region are wrongly identified and are in another
place. This includes Bodh Gaya, Pataliputra, and Nalanda Mahavihara. As an
extra Vikramshila Mahavihara in Antichak and Odantapura Mahavihara near
Biharsharif town have also has been wrongly identified.
The reader of
this report will be amazed at the accuracy of Huen Tsang. They will realize
that he wasn’t travelling alone. He was travelling with armed escort who were
taking him directly to the major Buddhist spots. This escort was looking after
all his basic needs of travel, food, water, and shelter. Not even once in his
report does he mention straying off course. This is unique. Neither does he
mention eating problems. All this leads to the conclusion that he was on a
guided tour under the guardianship of none else than emperor Harsh Vardhan himself.
This is why he never gets a chance to complain about the people. The reader
will also be amazed at the accuracy by which I reach all the spots he mentions.
My experience in trailing him first in satellite pictures on the net, is when
you reach the correct spots, the names come hopping out of the internet screen.
Basically Buddhists are lucky most of the stupas were Ashokan ones which were
mostly mere mud mounds on which entire villages settled. These villages carried
the names and refused to let them die. This is the mistake British historians
did in trying to locate the actual sites. They never imagined the pomp and
scientific splendor of ancient India. Not once did they suspect the villages of
India were sitting on top of the stupas. They searched for mud mounds and
stupas outside and away from villages. They didn’t suspect the villages
themselves. The accuracy proves that the whole of north India was properly
mapped in the seventh century when Huen Tsang made that unique journey to
India. This is what helped him give accurate bearings so that future Chinese
pilgrims could reach their destination with the least hassles. This is what
helped me to reach the spots with very little or no hassles. The reader will
realize that Huen Tsang took great pains to tell a story about each place he
visited. He did this because all the stupas had names. He narrates the story
connected to a stupa name because he knew he and his fellow Chinese would fail
to pronounce the Indian names. The Chinese pilgrim could then narrate the story
and ask people to lead him to the place where the story took place. The stupa
usually took its name from the story. So while chasing Huen Tsang it is
necessary to pay attention to the story he relates, because in the story will
be hidden the name of the stupa which today is a village. This is how I managed
to trail Huen Tsang.
Ref- First
successful exploration of Bihar north of the Ganges in the footsteps of Huen
Tsang a Chinese Buddhist monk, scholar, and traveler of the seventh century.
The entire report is based on quotes of Huen Tsangs journal “Si-Yu-Ki Buddhist
records of the western world,” The link to Samuel Beals translation of this
book is
This is the
first part of my report which pertains to my explorations in search of Buddhist
sites in Bihar and UP in the region north of the Ganges. I have included
Birgunj, which is in south Nepal, as it is an important milestone of this
report. I have also included three important Buddhist sites of UP because they
are important proof of the authenticity of my report. I will describe the
actual route Huen Tsang took in the region of eastern UP and north of the
Ganges in Bihar. I will start from Garethi Gurudutta Sing which is northwest of
Lucknow and northwest of Bahraich in UP on the banks of the Ghaghra river. Huen
Tsang started his journey of northern India from here. Before I start the
report I would like to make a point clear. Buddhism was wiped out of India. The
Buddhist story was lost to India as Hinduism took up mammoth proportions in the
subcontinent. It was the British historians who started the search for lost
Buddhist sites. Their source of information was foreign texts mostly from Holy
Buddhist scriptures. I realized a harsh fact. Indian words in the Buddhist
story was exported to foreign countries. These words were mis-pronounced and
took up various verbal hues depending on the country that spoke it. The
Japanese, Thais, Koreans, Cambodians, Tibetans, Burmese all had their different
pronunciation. These mispronounced words were supplied to the British to be
deciphered. The British themselves were foreigners who had done a crash course
on Indian languages. This resulted in a double whammy of mispronunciations and
mis-representations. The British tried their best but failed to find the
original Buddhist religious spots the Buddhist world was looking for. I and
Huen Tsang have corrected this. To help you follow my report I have attached
the link of my youtube video taking the reader alongside the report from
Garethi Gurudutta Sing to Nepal. These are simply satellite pictures so that
the reader knows where the place is.
(1) Shi-lo-fu-shi-ti/Garethi Gurudutta Sing: (Si-yu-ki- pages
1 to 13) Alexander Cunningham identified Huen Tasangs
‘Shi-lo-fu-shi-ti’ as the modern day Sravasti. He was totally wrong and went
off course by 90 km south east of the actual spot. He did this because of
archaeological finds in Sahet Mahet villages. British historians were in a
habit of finding swanky ancient brick archaeological structures with which they
sensationalized their find. On searching and studying the area around where
Huen Tsang started his tour in north India, his ‘Shi-lo-fu-shi-ti’ has verbal
resemblance to Garethi Gurudutta Sing. This is simply now a small village on
the eastern banks of the Ghaghra river. Wikipedia says about Sravasti, the city
was called Savatthi because the sage Savattha lived here. The places name today
is Garethi Gurudutta Sing. Wikipedias ‘Savatthi’ certainly has a verbal
resemblance with ‘Garethi’ and the sages name ‘Savattha’ resembles ‘Gurudutta
Sing’ who may have been the sage. We must remember Buddhist names were totally
wiped out of India. These words came back with foreign Buddhists with foreign
mispronounciations of what they thought the original word was. And many of the
mispronounced words were further mispronounced by British historians and
archaeologists who created new words thinking they were correcting the
mispronounced ones. This resulted in a double whammy of mispronounciations. I
realized that with the correct sites, the correct original Indian names were
also waiting to be discovered. This will be of interest to Buddhists. Wikipedia
goes on to say the place was named Savatthi because ‘Savattha’ lived here.
‘Savattha’ certainly has a verbal resemblance with ‘Gurudutta’. The ‘vattha’ of
‘Savattha’ sounds similar to ‘dutta’ of ‘Gurudutta’. All the places Huen Tsang
mentions are found here exactly according to his bearings. They just need
deciphering.
(a)Pure Deldar
Singh: In page 2 third para Huen Tsang describes the royal precincts. The
unique thing about this area is that there are four sites or villages with the
prefix ‘Pure’. According to Huen Tsang this was the city of Prasenajita Raja.
‘Pure’ sounds similar to the first three letters of Prasenajit or ‘Pra.’ Huen
Tsang says Prasenajit Raja built a preaching hall tp preach the law for the
Buddha. The word ‘Deldar’ means to give away or be lion hearted (dildar) and
give away. So this village is on the stupa that marks the spot of the Buddha’s
preaching hall given to him by the king.
(b)Mahsi: This
is a very important site for Buddhists. In page 2 last para Huen Tsang writes
about the Maha Prajapati Gautami sangharamma. I will quote him. “By the side of
this hall, not far from it, above the ruins a stupa is built. This is where
stood the vihara which king Prasenajit built for Prajapati Bhikshuni, the
maternal aunt of the Buddha.” The quoted paragraph talks about the maternal
aunt of the Buddha. In the local dialect the maternal aunt is called Mahsi. Just
east to ‘Pure Dildar Singh’ village is a village on a stupa called Mahsi. So
this stupa marks the spot where the Buddhas maternal aunt Prajapati Gautami had
a sangharama.
©Parsohana
village: On page 3 first para Huen Tsang writes, “Still east of this is a stupa
to record the site of the house of ‘Sudatta’ (Shen-shi).” Huen Tsang doesn’t
say anything more about this village. East of Mahsi village is a little village
by the name of ‘Parsohana’. ‘Sohana’ sounds very similar to Huen Tsangs Sudatta
or his original mispronounced word ‘Shen-shi’. We now know the first three
letters namely ‘Par’ means on top as it means a stupa which marks the spot of
an important place. So Sohana is definitely Huen Tsangs ‘Shen-shi’ as it is
east to Mahsi village.
(d)Sankalp: In
page 3 second para Huen Tsang writes, “By the side of the house of ‘Sudatta’ is
a great stupa. This is the place where the Angulimalya (Yang-kiu-li-mo-lo) gave
up his heresy.” Just as Huen Tsang describes when giving bearings of
Angulimalyas stupa, east of ‘Parsohana’ village which was the house of
‘Sudatta’ is the village of ‘Sankalpa’ on a huge stupa. Huen Tsang further goes
on to tell the story of Angulimarya. A former Shaivite preacher had stated that
whoever kills his mother or a Buddha will be given Brahmas heaven. That means
the Shaivite heaven. So this man wanted to kill his mother to add her finger to
the beeds of fingers he had. The Buddha goes to change him so Angulimalya
leaves his mother for the time being and attacks the Buddha. The latter moves
cautiously towards the murderer and asks him why he persisted in murdering. He
then preaches the law to Angulimalya who accepts it and on the spot realizes
his wicked deeds and repents. He makes a promise never to hurt anyone again.
That is the exact meaning of ‘Sankalp’ which is the name given to him and the
stupa. Because the killer promised to never kill again and be diligent in his
promise he was named ‘Sankalp’ which means promise. People settled on top of
the Sankalp stupa and kept the name alive.
(e)
Ki-Ku-To/Galkara: Buddhas Jetavan is the village of Galkara as it is 4500
meters south of Meyodhee Cholaha. I will quote page 4 second para. Huen Tsang
writes, “To the south of the city 5 0r 6 Li’s is the ‘Jetavan’. This is where
Anathapidada (Ki-ku-to), otherwise called ‘Sudatta’, the chief misister of
Prasenajita raja, built for the Buddha a vihara.” Huen Tsang further describes
how Sudatta bought the land for the Buddha and how Jeta gives the grove. So the
Buddha says it will be now called Jeta garden because Jeta gave the grove and
Anathapidada (Ki-ku-to) or Suddata gave the garden. Here again Samuel Beal
gives a double whammy of a mistranslation of Anathapidadas name as Sudatta. It
isn’t Sudatta but Kosambi or Kosamba. ‘Ki-ku-to’ has a strong verbal
resemblance to Kosamba and Galkara. Put together ‘Ki-ku-to’ is similar to
Kosamba and ‘Galkara’. So ‘Ki-ku-to’ or the so-called Jetavan is a foreign
mispronounciation of Ananthapindatas Jetavana where according to Buddhist
scriptures there were two temples in the garden. One was the Ganda Kuti and the
other was Kosamba Kuti which Kosamba made. The Ganda Kuti was a house of scent
because this is where all the Buddhas stayed. The scent came from incense
sticks. If we put the first two letters of Ganda (Ga) and Kosamba (Ko) together
we get Ga-ko which is again very similar to ‘Galkara’ village or Huen Tsangs
‘Ki-ku-to’. The word Kosamba does seem a foreign mispronounciation of Galkara.
(f)Banjariya: I
will quote the last para of page five of ‘Si-Yu-Ki’. Huen Tsang writes, “To the
north east of the garden of Anathapindada (Ki-ku-to) is a stupa. This is the
place that Tathagat washed with water the sick Bhikshu.” The village mentioned
is ‘Banjariya’. This village is on a stupa and is exactly north east of ‘Galkara’
village and west of Deodattpur. This is the place where the Buddha washed the
body of a sick man with his own hands. The name of the village and the bearing
from ‘Gaalkara’village proves this is the place where the Buddha washed the
sick man and erased his sins. That mans sin was he was lazy and never catered
to sick and needy men. So when he became sick there was no one to look after
him. The Buddha looked after him and changed his outlook in life. So the man
started following the Buddha. Buddha roamed around. So to be a follower of the
Buddha you have to roam with him. And a roamer is called a banjaria. This suits
the word Banjariya. A Banjara is a wanderer. Whenever reading Huen Tsangs
stories the person deciphering places names must pay special attention to the
last line of the story because it usually has the meaning of the places name.
So the man roams after the Buddha which clearly means Banjara whose rural raw
form is Banjariya.
(g)Meyodhee
Cholaha/ Mo-tie-kia-lo-tseu: I will quote page 6 third para of ‘Si-yu-ki’. Huen
Tsang writes, “To the north west of the garden of Anathapindada is a little
stupa. This is the place where Mudgalaputra (Mo-te-kia-lo-tseu) vainly exerted
his spiritual power in order to lift the girdle (sash) of Sariputra (Shie-li-tseu).”
The reader will realize the verbal resemblance between the Indian or the name
of the present day village ‘Meyodhee Cholaha’ and the Chinese
mis-pronounciation ‘Mo-te-kia-lo-tseu’.
The first four letters of Meyodhee, namely ‘Meyo’ has a resemblance to
the Chinese ‘Mo’. The last four letters of Meyodhee namely ‘dhee’ has a
resemblance to the Chinese mispronounced ‘te’ that follows the mispronounced
‘Mo’. In the case of mispronounciation of Cholaha the first three letters ‘Cho’
has been mispronounced as ‘Kia’ and the fourth and fifth letters of Cholaha
namely ‘la’ has been mispronounced as ‘lo’. And finally the last two letters
namely ‘ha’ have been replaced by the Chinese ‘tseu’. So grouped together the
Indian ‘Meyodhee Cholaha’ is perfectly mispronounced as “’Mo-tie-kia-lo-tseu.”
We can safely say this is the stupa where Mougliyaya, whom Samuel Beal keeps
mispronouncing as Mudgaliputra, tried unsuccessfully to lift Sariputra’s sash.
The Buddha wanted Sariputra in a meeting and asks Mougliyaya to call Sariputra.
The latter is busy mending his clothes. Mougliyaya tells him if he doesn’t come
he will forcibly lift him up and take him to the Buddha. Sariputra replies by
throwing his sash and challenging Mougliyaya to lift it. However hard
Mougliyaya tries the latter fails to do so. This sash is the clue to the place.
‘Chola’ which is the first five letters of ‘Cholaha’ means sash in western
India. “Meyo’ may be a short form of the name of ‘Mougliyaya’. So Meyodhee
Cholaha is certainly Huen Tsangs Mo-tie-kia-lo-tseu or the place where
Mougliyaya failed to lift the sash. The bearing and distance from Galkara or
the Jetavan is accurate.
(h)Dharam Kunda:
In page seven third para Huen Tsang writes, “Not far from the stupa just named
is a well. Tathagat, when in the world drew from the well for his personal use.
By the side of it is a stupa which was built by Ashoka Raja: in it are some
sariras of Tathagat:” This is Dharam Kunda which is east of ‘Meyodhee Cholaha’.
The well may have given the village the name Dharam Kunda because Kunda is the
name of a water body and the Buddha is supposed to have pulled water from here.
The village is on an Ashokan stupa which will be the Buddha relic stupa Huen
Tsang writes about. Huen Tsangs statement, “A mysterious sense of awe surrounds
the precincts of the place,” itself suits the word Dharam. This is exactly what
Dharam means. Excavation will prove whether it is the relic stupa Huen Tsang
wrote about.
(i)Deodattpur: On page 8 second para Huen Tsang writes, “To
the east of the sanghrama a hundred paces or so is a large and deep ditch. This
is where Devadutta, after having plotted to kill Buddha with some poisonous
medicine, fell down into hell.” This is Deodattpur which is verbally the same
as Huen Tsangs “Devdutta.” Huen Tsang goes on to tell how Devadutta competed
with the Buddha and thought he was superior to him. He plotted to kill Buddha
and poisoned his own nails with the intention of posisoning him when he,
Devadutta, greeted him. He came to do this evil bidding but the earth opened up
and sucked him into hell. This place is certainly the modern day Deoduttpur.
(i)Jani Jot: In
page 9 second para Huen Tsang writes, “To the south of this again there is a
great ditch, where Kukali the bhikshuni slandered Tathagat, and went down alive
into hell.” Huen Tsang doesn’t say anything here except Kukali the bhikshu who
slandered the Buddha went down into hell here. Jani Jot is directly south of
the Deoduttpur ditch so will most probably be the spot Huen Tsang mentioned. To
strengthen Jani Jot’s claim as the Kukali ditch is the bearing of the next
ditch which is just 2000 feet south of the Kukali ditch.
(j)Gadwa: This
is the third ditch. Huen Tsang writes in
page 9 third para, “To the south of the Kukali ditch around 800 paces is a large
and deep ditch. Chancha, the daughter of a Brahmin, calumniated Tathagat, and
here went down alive into hell.” Huen Tsang goes on and tells how this woman
wanted to slander the Buddha. She created a plot where she put a wooden pillow
against her tummy to look pregnant. Then in the middle of a crowd she yelled
saying the Buddha had intercourse with her and she was pregnant with his child.
A Sakya child. Sakra king of Devas knew her game so transformed into a white
rat. He nibbled at the strap that bound the pillow to her body causing the
pillow to losen and fall down with a loud noise. The people were relieved to
see this. The ground opened and took Chancha into hell. This is gadwa village.
Gadwa in Hindi or rural north India means a hole in the ground or a ditch.
(k)Baldi Purwa
village: In page 10 third para Huen Tsang writes, “Esat of the sanghrama about
sixty or seventy paces is a vihara 60 feet high. There is a figure looking to
the east in a sitting posture.” This will be Baldi Purwa. I chose this spot
because of the name of ‘Baldi Purwa’ because Huen Tsang says about a Buddha
statue sitting cross legged looking to the east. The word ‘baldi ‘ is most
probably the ancient Brahmi word for ‘Palthi’ which means to sit cross legged.
‘Purwa’ means looking east. Put together Baldi Purwa will mean sitting cross
legged looking to the east. Another reason is this vihara is supposed to be
east of the ditches in which the wicked women fell into hell. That is exactly
the bearing of Baldi Purwa from Gadwa and Jani Jot villages.
(l)Darmanpur
village: The name itself suggests dharma or religious duty. In page 10 last
para Huen Tsang writes, “Three or four li east of the vihara which covers with
its shadow is a stupa. This is where sariputra discussed with the heretics.”
Some men wanted to disgrace Sariputra but the latter won the debate. Huen Tsang
further describes how the Buddha defeated the heretics and acceded to the
request of Visakha. We realize that Dharmanpur is the prefect name for this
village on stupas.
(m)Kurwari Mafi:
This seems to be the ancient form of the modern name Kuwari which means vergin.
Mafi means to forgive, in this case, sin. In page 11 last para Huen Tsang
writes, “By the side of this place is a stupa: this is the spot where the Sakya
maidens were slaughtered.” Huen Tsang goes on to say how Virudhaka raja, after
defeating and slaughtering the Sakyas, took 500 Sakya maidens as his harem. The
latter refused to cooperate and abused his family. So Virudhika Raja ordered
them to be slaughtered. His men cut their hand and feet and threw them into a
ditch. The maidens prayed to the Buddha who heard their prayers. He sent a
bhikshu with his robes who prepared them for death and rebirth in heaven. The
Bhikshu preached to them on the bond of five desires. The maiden understood the
preaching and were free from bonding. They died and were reborn in heaven as
they were forgiven. Mafi means forgiveness. This story perfectly explains the
villages name ‘Kurwari Mafi.” Forgiveness of the Kuwari or virgin maidens who
refused to be a part of the evil Virudhika Rajas harem.
(n)Bhoga Jot:
The name Bhoga means to indulge in worldly pleasures like wine, women and song.
In page 12 second para Huen Tsang writes, “By the stupa commemorating the
slaughter of the Sakyas and not far from it, is a great lake which has dried
up.” Huen Tsang goes on to write that this is the spot where Virudhaka raja was
sucked down into the earth and went to hell. After the slaughter of the Sakya
maidens the Buddha decided that Virudhaka should perish within seven days.
Virudhaka heard about this and protected himself for seven days. When nothing
happened on the seventh day he was overjoyed and decided to celebrate. He
called all the palace ladies to the lake side and indulged in wine women and song.
He got into a small boat and went boating when the waves suddenly parted, the
lake dried, and Virudhaka was sucked down into the lowest hell. The story suits
exactly the name Bhoga Jot which means wine women and song and finally hell.
Virudhaka went into hell while he was in the middle of Bhoga or indulgent
enjoyment. This village is next to a river which must have provided the lake
with water. The village is next to ‘Kurwari Mafi’ which is where the
slaughtered sakya maidens were given forgiveness and died to be reborn in
heaven.
(o)Kotiya: In
page 13 third last para Huen Tsang writes, “To the north west of the capitol
sixteen Li or so, there is an old town. In the Bhadra Kalpa when men lived to
20000 years, this was the town in which Kasyapa Buddha was born.” The capitol
Huen Tsang mentions is either Mahsi or Parsohana. So northwest of both these
places is the town of Kotiya where according to him Kasyapa Buddha was born.
The first two letters of Kotiya, namely ‘Ko’ is a short form of Kashyapa and the
last three letters ‘tiya’ are a short form of Kutiya which means a hut or shack
or a home. In fact the village name Kotiya may be the ancient rendering of the
modern word Kutiya which means a house or home. In this case Kasyapa Buddhas
home.
(p) Narkotwa: In
page 13 third para Huen Tsang writes, “To the north of the town is a stupa
which contains the relics of the entire body of Kasyapa Buddha.” This is
Narkotwa no doubt. Alexander Cunningham, in his report of Tandwa places the
birthplace of kasyappa Buddha in this town. The reader will see the British
colonial historians worked hard to find these places but they relied totally on
guess work and smart brick layered archaeological finds. Tandwa is 160 Km south
east of all the villages mentioned above. Huen Tsang strictly says to the north
of the town. The fact that he doesn’t give the distance means the stupa is
somewhere near to the north. This is definitely Narkotwa. To decipher this word
I will divide it in two. That is ‘Nar’ and ‘kotwa’. According to the Chinese
accounts and the Ceylonese accounts the King Narakhi made a stupa over the
entire skeletal remains of Kasyapa Buddha. This explains the first three
letters of Narkotwa. Nar is a short form of king Narakhi who made the stupa.
The ‘ko’ of ‘kotwa’ is a short form of Kasyapa Buddha himself. And the last
three letters are a rural rendering for tope which means a stupa. So Narkotwa
village is no doubt the stupa of Kasyapa Buddha.
(Q)Maharajgunj:
In page 13 third last para fourth line Huen Tsang writes, “To the south of the
town there is a stupa. This is the place where he first met his father after
arriving at enlightenment.” This stupa is no doubt under Maharajgunj village.
(2) Koteshwar Nath/Kie-pi-lo-fa-su-tu: (Si-Yu-Ki, pages 13 to
25) From Maharajgunj near Mahsi which marks the spot where the sangharamma of
Prajapati Gautami, Gautam Buddhas aunt, stood, Huen Tsang travels 500 li’s or
140 km south east as the crow flies to Koteshwar Nath. I will quote the second
last para third line of page thirteen of Si-Yu-Ki. Huen Tsang writes, “From
this point five hundred Li or so, we come to the country of
‘Kie-pi-lo-fa-su-tu’.” The reader and researcher will be amazed at the accuracy
of Huen Tsangs bearings which is already experienced in the above section of the
area where the Buddhas maternal aunts sangharama and Angulimalyas stupa are
located. Now again we see his accuracy by going down south west exactly 140 km
and reaching the next destination which is the Buddhas childhood home. Once
again Samuel Beal has taken the Chinese mistranslation of Kie-pi-lo-fa-su-tu as
Kapilavastu which has created a controversy between India and Nepal onto the
whereabouts of the Buddhas birthplace. The name of the place where Huen Tsangs
140 km south east from Mahsi village falls closely resembles Huen Tsangs
‘Kie-pi-lo-fa-su-tu’ where according to him was the Buddhas childhood home. The
name is ‘Koteshwar Nath’ which is exactly where I have identified the palace
area of king Sudhodhana the Buddhas father. The palace area is ‘Kote Khas’ just
behind Koteshwar Nath temple. The garden where the Buddha was born is called
Rudhauli and is a small town north east of Koteshwar Nath temple. This is
exactly according to what Huen Tsang writes. Huen Tsang once more mispronounced
Rudhauli as ‘La-fa-ni’ which Samuel Beal took at face value once again and
mispronounced as Lumbini. There was no place in India by this name. An
Englishman by the name of Fuhrer found a vague pillar in a place called
Rummindei and guessed that was the birthplace. The British rechristened the
place Lumbini by erasing the name Rummindei thus creating another controversy
between India and Nepal. In fact Alois Anton Fuhrer himself was a controversy
and was thrown out in disgrace from the archaeological survey of India.The places
connected with the Buddha’s childhood mentioned by Huen Tsang are all here with
the names waiting to be deciphered. Huen Tsang said the people here in
sangharamas studied the ‘Little Vehicle’ of the Sammatiya school. Exploring
this area I realized the stupas are low stupas as the area isn’t affected by
floods. They don’t have height like the ones in Bihar.
(a)Kote Khas: In
page 14 last para Huen Tsang writes “There are a couple of Deva temples in
which various sectaries worship. Within the royal precincts are some ruined
foundation walls: these are the remains of the palace of Sudhodhana Raja: above
is built a vihara in which is a statue of the king.” This is the area called
Kote Khas. This is just behind the Koteshwar Nath temple. Ancient bricks can be
found strewn around in the sugar cane fields. Unfortunately for the explorer,
the area is under sugar cane cultivation which reduces visibility of distances.
So unlike paddy fields you can’t see what is in the sugar cane. Kote Khas is special. I will quote wikipedia on king Sudhodhanas plalace. "His father was king Sudhodhana, leader of the Shakya clan in what was the growing state of 'Kosala.' Huen Tsangs 'Kote Khas' and wikipedias 'Kosala' sound verbally very similar. Kosala is defenitely a foreign Buddhist mis-pronunciation of 'Kote Khas.' The name Kote Khas means this is the main area of Kote. Khas means the main
area and denotes the royal palace area. So this is the palace area as the bearings of the rest of the places Huen
Tsang describes fall in place according to Kote Khas.
(b)Ranipur: In
page 14 last para last line Huen Tsang writes, “Not far from this is a ruined
foundation which represents the sleeping place of Mahamaya the queen.” This is
Ranipur which is just a kilometer away from Kote Khas. This village is on a low
stupa and the name suits Huen Tsangs description.
©Katiya
Nawadiha: In page 15 second para first line Huen Tsang writes, “By the side of
this is a vihara; this is where Bodhisattva decended spiritually into the womb
of his mother.” By this statement Huen Tsang means the Buddhas mother became
pregnant. This is the village of ‘Katiya Nawdiha’ which is on a low stupa as
mentioned earlier slightly northwest of Kote Khas which is the palace area.
Katiya sounds like the Hindi word Katna or to cut. Nawdiha can be broken up as
‘Naw’ which means new, and ‘Diha’ which means human body. Together Nawdiha
means new human body which clearly hints at a woman getting pregnant in a
spiritual sense. This stupa in ancient times when most of India was Buddhist
must have been very important.
(d)Turkaulia Urf
Karmahiya: In page 15 third para Huen Tsang writes, “Five and a half kilometers
to the north east of the palace of the spiritual conception or the village of
Katiya Nawdiha is a stupa; this is the place where the Rishi Asita
prognosticated the fortune of the royal prince.” The last three lines of this
paragraph are important. Huen Tsang continues, “If he remains in secular life
he will be a Chakravartin monarch; if he leaves his home he will become a
Buddha.” Turkaulia Urf Karmahiya, the name itself hints at discussions over the
Buddhas horoscope by the rishi Asita and others. ‘Turk’ in rural north Indian
language means discussion. Karam means your deeds, so Turkauliya Urf Karmahiya
means discussions over ones Karam or deeds. Here it means future deeds. So this
is definitely the stupa where the Buddhas horoscope was discussed.
(e)Shau Deeh: In
page 16 last para Huen Tsang writes, “At the south gate of the city is a stupa.
This is where the royal prince when contending with the Sakya princes, cast the
elephant away.” Huen Tsang goes on to describe how the caparisoned elephant was
coming out of the gate when Devdutta attacked it, pulled its head down and
kicked it. When the elephant fell Devdutta kicked the stomach threreby
rendering it senseless. The animal lay blocking the gate. Nanda comes and pushes
it aside. When Gautama comes, he picks the carcass up and throws it across the
moat where it created a deep ditch. That ditch was called, “the fallen elephant
ditch.” Shau Deeh means just that. Shau means carcass so it refers to the
carcass of the elephant. Deeh means place or the place of the carcass. This is
no doubt the elephant’s carcass. Shau Deeh is important as it gives us the
position of the palace walls and palace gate. So Shau Deeh was outside the
southern gate of the palace.
(f)Ranipur Babu:
In page 17 last para second line Huen Tsang writes, “By the side again of this
is a vihara. This is the sleeping apartment of the queen and the prince; in it
is a likeness of Yashodhara and Rahula.” Slightly south east of Ranipur and
west of Shau Deeh or the elephant ditch is Ranipur Babu. Rani is the queen
Yashodhara and Babu is the child Rahul. In Bihar and eastern Up a child is
called a Babu. Though I saw no mother and child statue as Huen Tsang described,
the village is on a low stupa. I failed to find the statues Huen Tsang
mentioned because a dog chased me when I was snooping around.This put me off.
(g) Shri
Baudiharnath Dham: In page 18 third last para Huen Tsang writes, “To the south
of the city going fifty li or so; we come to an old town where there is a
stupa. This is the place where Krakuchchhanda Buddha was born, during the
bhadra kalpa when men lived to sixty thousand years.” Now fifty li’s equals to
14 kilometers. Exactly 14 km south as the crow flies, of Kote Khas, which I
have earmarked as the palace area, is Shri Baudiharnath Dham. This is on a
stupa and is now a revered Hindu temple. The bearings Huen Tsang gives in
connection with Kote Khas palace area and the exact distance stated by him,
including the similarity in names where the Buddha or Baudi is used in both, we
can safely state this is the ancient stupa of Krakuchchhanda Buddha Huen Tsang
has mentioned.
(h)Pipra Tappa
Kot or Koteshwar Nath temple: In page 18 second last para Huen Tsang writes,
“To the south of the city not far, there is a stupa; this is the place where
having arrived at complete enlightenment, he met his father.” This is the
Koteshwar Nath temple in Pipra Tappa Kot. This is south of Kote Khas which is
the palace area and the city. Huen Tsang goes on to describe an exaggerated
story of how king Sudhodhana went to receive his son the Buddha after he had
gained enlightenment. In page 21 last para Huen Tsang repeats this story in
detail. King Sudhodhana wants to meet the Buddha after his enlightenment. The
Buddha agrees and comes with his followers. The king with his courtiers leaves
the city and goes forty lis or 11 km south where he waits for his son in
present day Buddhiya village. Buddhiya will be a short form of ‘Buddha aah’ or
‘come Buddha.’ But the Buddha come’s flying in the air so the king doubles back
with his courtiers and meets his son in a Nayagrodha grove. Huen Tsang says
this spot was marked. The marked spot is the Koteshwar Nath temple in Pipra
tappa Kot. There is a Shiva Linga in the temple which looks like a crude
pillar. It has been converted into a Shiva Linga. The area is called Pipra
Tappa Kot which clearly commemorates the event of father meeting the son. Pipar
means a nayagrodha tree. Tappa is an ancient form of the rural north Indian
word Tarpar. Tar means under and in this case under a Pipar tree. ‘Par’ means
on top which denotes a stupa. Kot is short form of Koteshwar Nath which in turn
means ruler of Koteshwar. Thus we realize that for the people of Koteshwar the
Buddha was always a Nath which means master of the house or country. Pipra
Tappa Kot means the master of Koteshwar under Nayagrodha or Pipal trees. This
is certainly the spot that marks the meeting place of father and son after the
Buddhas enlightenment. The high plinth of the temple hints that it was made on
top of a stupa.
(i)Siddhaur: In
the last para of page 18 Huen Tsang writes, “To the south east of the city is a
stupa where are that Tathagats relics of his bequeathed body; before is erected
a stone pillar about 30 feet high, on top of which is a carved lion. By its
sides is a record relating to the circumstances to his nirvana. It was erected
by Ashoka Raja.” This is clearly Siddhaur village which is on top of the relic
Asokan stupa. This stupa or village is exactly south east of Kote Khas or the
palace area just as Huen Tsang described. The stupa is low but huge with an
entire village settled on it. The village kept the stupas name alive. In the
name Siddhaur we realize the affection the people of Koteshwar had for the
Buddha. For them he was never a bhikshu. For them he was always Siddhaur the
ruler and not Siddharth the bhikshu. In ancient India Chatriyas added ‘aur’ to
the names of their rulers. That is why this villages name is Siddhaur and not
Siddharth. This stupa negates the claim of the Piprahwa stupa as the Buddha
relic stupa of the sakyas of Kapilavastu. Sakya country is Koteshwar Nath and
not Kapilavastu. The Piprahwa stupa is certainly not an Ashokan stupa so
basically the discovery of this stupa reignites the debate on the authenticity
of the Piprahwa stupa as a Buddha relic stupa of emperor Ashoka.
(j)Mahakaleshwar
Shiv temple Sultanpur: On page 19 second para Huen Tsang writes, “To the north
east of the town of Krakuchchanda Buddha, going about 30 li or so, we come to
an old capitol (or great city) in which there is a stupa. This is to
commemorate the spot where in the bhadra kalpa, when men lived to the age of
40000 years, Kanakmuni Buddha was born.” The Chinese thirty li is equal to the
Indian 8 km. Exactly eight kilometers north east of Shri Baudiharnath Dham
which is Huen Tsangs Krakuchchanda Buddha monastery is Mahakaleshwar Shiv
Mandir Sultanpur. This is a small nondescript Shiva temple on a stupa. The name
Mahakaleshwar or the simple Kaleshwar is the original Indian name of Kanakmuni
Buddha. Kanakmuni is a foreign Buddhist mispronounciation of Mahakaleshwar.
People don’t know its importance as Buddhism is lost to the area.
(k)Maharajgunj
village: In page 19 third para Huen Tsang writes, “To the north east of the
city not far, is a stupa. Having arrived at complete enlightenment, he met his
father.” This is clearly Maharjgunj as this village is on a stupa and is
exactly four kilometers north east of Kote Khas or the palace area. This is
where king Sudhodhana met his son the second time.
(l) Annapurna
Temple: in page 19 fourth para Huen Tsang writes, “Further north there is a
stupa containing the relics of his bequeathed body; in front of it is a stone
pillar with a lion on the top, and about 20 ft high; on this is inscribed a
record of the events connected with the nirvana. This was built by Ashoka
Raja.” This is the Annapurna temple which is on a small stupa. This will be the
original Buddha relic stupa of the Sakyas. Siddhaur is an Ashokan stupa not
made by the sakyas. Ashoka had a habit of opening the original stupas and
taking out most of the relics leaving only a chink. He then made new stupas
superior to the original one. He has done the same here. The Siddhaur stupa is
much more superior that the one near the Annapurna temple. The pillar is
missing as expected because we all know that King Shashank attacked and
ransacked all the original Buddhist sites and pillars.
(m)Manaurhi: In
page 19 last para Huen Tsang writes, “To the north east of the city about 40 li
is a stupa. This is the spot where the prince sat in the shade of a tree to
watch the ploughing festival. Here he engaged in profound meditation and
reached the stage of “absence of desire.” The reader will realize the last
statement ‘absence of desire’ suits the village name Manaurhi. This village is
exactly 11 km which is equal to Huen Tsangs 40 li north east of Kote Khas which
is the palace area. It was here while watching the ploughing festival the
Buddha meditated and became free of all worldly desires. The name Manaurhi
means just that. ‘Manua’ means desire caused by the mind (man) and the last
three letters ’rhi’ is a rural north Indian short form of the word ‘hari’ which
means to lose. So put together the word Manaurhi means to lose ones desires
created by the mind. The village is on a stupa.
(n)Bandrahi: In
page 20 second para Huen Tsang writes, “To the north west of the capitol there
are several hundreds and thousands of stupas, indicating the spot where the
members of the Sakya tribe were slaughtered. Virudhaka raja after having
subdued the Sakyas, and having captured the members of their tribe to the
number 9990 myriads of people, then ordered them to be slaughtered. They piled
their bodies like straw and their blood was collected in lakes. The Devas moved
the hearts of men who collected their bones and bury them.” Bandrahi village is
on stupas or mud mounds. I didn’t explore the area for more stupas as I didn’t
have time. The name ‘Band’ means captured or locked behind bars. The last four
letters ‘rahi’ means they were in a locker or behind bars. The modern Hindi
word for a jail bird is Bandi. So Bandrahi village is certainly on stupas that
comemorate that horrible defeat.
(o)Charu: In page 20 third para Huen tsang writes, “To
the south west of the place of massacre are four little stupas. This is the
place where the four Sakyas withstood an army.” Huen Tsang then goes on to
narrate the story of how Prasenajit Raja wanted to marry a Sakya woman. He
insisted so the Sakyas slyly supplied him the daughter of a low born servant.
Prasenajit made her his principal queen and she gave birth to Virudhaka who
wanted to do his schooling in his mother’s home. He goes to his mother’s home
and stops his chariot in front of a sakya study hall. The Sakyas disgrace him
and shoo him away as he is base born. So when Virudhaka becomes king he makes
an army and attacks the Sakyas to avenge his insult. But four Sakyas fight back
and stop an entire army. Their own people misunderstand the fight and because
of the wanton bloodshed banish them. So four stupas were made to mark the spot
between the water bodies. The four stupas are in village Charu. Charu is a
rural north Indian word which means ‘all four’. Charu is exactly south west of
Bandrahi just as Huen Tsang describes. Huen Tsang also speaks about a water
body between which the fight took place. This water body is ‘Charu talab’ which
is a little lake next to Charu village.
(p)Shukul Purva:
In page 22 second last para Huen Tsang writes, “By the side of the sanghrama
and not far from it, is a stupa; this is the spot where Tathagat sat beneath a
great tree with his face to the east and received from his aunt a golden
tissued kasaya garment.” This is Shukul Purva village as Purva means looking
east. Shukul means an auspicious time. This is an important custom for Hindus
of today not withstanding the fact that Buddhism was wiped out of this area.
Hindus face the east when wearing new clothes. This custom seems to have found
precedence in the Buddha looking eastwards when his mother presented him a
garment. The village Shukul Purva means exactly that and is situated on a low
stupa.
(q)Ukhara: In
page 22 last para Huen Tsang writes, “Within the eastern gate of the city on
the left of the road is a stupa; this is where the prince Siddhartha practiced
athletic sports and competitive arts.” This is the village of Ukhara which is
on a stupa. Ukhara is an ancient rendering of the modern word Akhara which
means a wrestling ground. Samuel Beal who translated Si-Yu-Ki into English is
an Englishman which is why he used the word athletics which people will mistake
for running, high jump, long jump, etc. This type of games didn’t exist in
ancient India. It was mostly wrestling. And the wrestling ground was called
Akhara. So Ukhara village stupa is definitely the ground where the Buddha
partook in wrestling and other ancient Indian athletic competitions. Ukhara is
important as according to Huen Tsang it demarcates the cities or the palace
areas boundary wall and the eastern gate as this was within the eastern gate of
the city. So Ukhara helps us to find the foundation of the wall and the eastern
gate of the city. This will be helpful in excavations.
(r)Temple Jwala
Mata Khar Khar Das Ashram: in page 23
first para Huen Tsang writes, “Outside the gate is the temple of Isvara Deva.
In the temple is a figure of the Deva made of stone, which has the appearance
of rising in a bent position. This is the temple which the royal prince when an
infant (in swaddling clothes) entered.” Huen Tsang further goes on to describe
that king Sudhodhana came back from a walk from the Lavani (La-fa-ni) garden after having gone to
meet the prince. He brought the child back and decided to take the infant to
the Deva temple for holy blessings. In the fourth last line in the same para
Huen Tsang writes, “At this time the nurse carrying the child in her arms,
entered the temple; then the stone image raised itself and saluted the infant.
When the prince left the image again seated itself.” This is a unique story and
maches the name of the Ashram. “Baba Khar Khar das Ashram.” Khar Khar means to
make a scraping noise. So Baba Khar Khar must mean the Baba or diety who made a
scraping noise he rose up as a stone image and saluted the Buddha. If a stone
image moves it will certainly make a scraping noise. This is why Huen Tsang
tells entire stories in his travelogue so that future Chinese who visited
India, and whose pronounciation of Indian words was as bad as his or worse,
could get aroundby telling the story of the place they wanted to visit.
Unfortunately I failed to locate this temple when I explored the area as no one
knew about it. It is now an obscure unknown little village temple which I
missed. I realized later the name Jwala mata was prefixed to Khar Khar Das
which is why locals failed to understand what I was looking for. Khara Khara
Das was superimposed by the word Jwala Mata which I think is the name that the
temple is known by. In my next trip I will locate and videograph this.
(s)Taraini: In the last para of page 23 Huen Tsang writes, “From this 30
Li south east is a small stupa. Here there is a fountain, the waters of which
are as clear as a mirror. Here its was during the athletic contest, that the
arrow of the prince, after penetrating the targets, fell and buried itself upto
the feather in the ground, causing a clear spring of water to flow forth.
Common tradition has called this the arrow fountain. Persons who are sick, by
drinking the water of this spring are mostly restored to health.” Exactly 30 li
south east or 8 kilometers south east of Ukhara village/stupa is Taraini
village settled on a stupa. This is beside a stream just as Huen Tsang
describes. The beauty of Ashokan stupas is the middle tip of the stupa pin
points the exact spot where a certain incident happened, in this case, the
exact spot the Buddhas arrow hit the ground and buried itself in to the
feather. Taraini means archery or archeror. The mileage of this stupa cum
village accurately tallies with Huen Tsangs bearings of 30 li south east of the
southern gate and 90 li south west of Rudhauli where the Buddha was born. The
mileage and bearings are exactly as Huen Tsang says. The accuracy is amazing.
(3) La-fa-ni/Rudhauli:
(Si-Yu-Ki page 24) Huen Tsang goes 80-90 Li’s north east from the arrow
fountain which today is Taraini village to a place called ‘La-fa-ni’. Eighty or
ninty li is equal to 25 and 22 km as the crow flies. On measuring the mileage,
I realized the name most similar to La-fa-ni where the 90 Li ends is Rudhauli.
It is a rural town slightly north of Basti in UP and south west of Lumbini.
According to Huen Tsang this was the birth place of the Buddha and not the
place in Nepal that is called Lumbini. Lumbini fails to have any spot connected
to Lord Buddha according to Huen Tsangs description. Rudhauli has them all.
Lumbini was discovered by Alois Anton Fuherer a man who was ousted from the
Archaelogical survey of India in disgrace after he was forced to accept in
writing that he had written all lies. I will describe all the spots Huen Tsang
saw in Rudhauli when he visited this place.The reader will be amazed at the
accuracy.
(a) Samay Mata
temple: To start off I will quote Huen Tsang from his book “Si-Yu-Ki,” page 24.
He writes “Here is the bathing tank of the Sakyas, the water is as bright and
pure as a mirror.” Huen Tsang is describing the ancient tank of Mudiyar lake on
whose banks is the modern day Sarghat temple. Unfortunately the temple is to
the east of the lake and doesn’t tally with Huen Tsang who says the Buddha was
born 75 feet to the north of the lake. And I believe on his accuracy. The
reason I chose this temple as a possible option is because in the third
paragraph of the same page he writes, “to the north of this 23 or 24 paces (65
feet) there is an Ashoka flower tree which is now decayed; this is the place
where the Boddhisattva was born on the eight day of the second half of the
month of Vaisakh.” In Rudhauli very close to the Sarghat temple is a place
called Bankat Baisakh which is on a stupa. I chose this place because the name
Baisakh matches with the month Vaisakh when the Buddha was born. I would say
the Buddha was born here. Another option of his birthplace is a village called
Paida which means birth. The village has an ancient pond just as Huen Tsang
describes with bricks before the pond. The very name Paida is unique and hints
at an important person’s birth. To strenghthen the village of Paida’s claim as
the birthplace of Lord Buddha is the nearby village of Khamba which means a
pole. In page 25 second last para Huen Tsang writes, “By the side of these
stupas and not far from them is a great stone pillar, on the top of which is
the figure of a horse, which was built by Ashoka Raja. Afterwards by
contrivance of a wicked dragon, it was broken off in the middle and fell to the
ground.” From the quote the reader will realize the pillar did not have a cap
which generally Ashokan pillars had. That is why this particular pillar got the
name ‘Khamba’ or pole. In direct contrast to Huen Tsangs Vaishali, the Ashokan
pillar he mentions there is called a Chatriya because when he visited it there
was a lion on top of the pillar. So the Vaishali pillar was capped which is why
that area is today called Chatriya. The Ashokan pillar Huen Tsang saw near
Rudhauli was uncapped as the horse figure had fallen off. This is why this
pillar will have been called ‘Khamba’ which means pole which is the name of the
village near ‘Paida.’ So this village on a stupa next to the Paida village pond
could be the birthplace of the Buddha. Excavations will throw up ancient facts.
(b) In the same
page in the last para Huen Tsang writes, “To the east of this stupa are two
fountains of pure water, by the side of which have been built two stupas. This
is the place where two dragons appeared from the earth. When Bodhisattva was
born the attendants and household relations hastened in every direction to find
water for the use of the child.” Apparantly according to Huen Tsang when the
Buddha was born people ran around in search of water so two streams were formed
magically and two dragons appeared to bathe the Buddha. To the west of the
Rudhauli to Basti road are two ponds which match this description. The first is
Sekhoi Khurd pond and south of this is the Sekhui Kalan pond. I chose these
ponds because of their names Sekhui which is similar to the Bihari word
‘Sekna,’ which in English means massage or wash. We must remember they used hot
and cold water to wash the infant Buddha.
© In page 25
second para Huen Tsang writes, “To the south of this is a stupa. This is the
spot where Sakra king of Devas received Bodhisattva in his arms.” To the south
of Sekhui kalan is Tegoadwa and south of Tegoadwa is a village called Tegoadia.
Huen Tsangs stupas were in these villages as we know entire north India settled
down on these stupas. Unfortunately these stupas were dug up and the mud used
for mud filling somewhere else. What is left is stubs in the ground where these
stupas once stood. I chose Tegoadia and Tegoadwa because of the similarity with
the rural Bihari word Goadi which means lap or arms. So the place where Sakra
king of Devas took the child in his arms will be Tegoadwa and the place where
the other devas took the child and praised it will be Tegoadia.
(d) In the first
line of the fourth para Huen Tsang writes, “by the side of these stupas and not
far from them is a great stone pillar on top of which is the figure of a horse,
which was built by Ashoka Raja.” Huen Tsang goes on to say a wicked dragon
broke the horse figure. This should be found in a place called Khambha. We all
know that pillars or long poles standing upright and erect are called Khambha.
Since the horse on top had broken off, the pillar remained which is why it must
have got its name Khamba.If it was capped with an animal on top it would have
been called Chatriya like the area in Huen Tsangs Vaishali (not the
misidentified Vaishali) where the latter stated was a lion pillar. I did a
hasty search in the area of Khamba but despite the name of the village, I
failed to find the pillar. A proper search of the village will yield results.
(e) Huen Tsang further goes on to say in line 5
of the fourth para, “By the side of it is a little river which flows to the
south east. The people in the place call it the river of oil. This is the
stream which the Devas caused to appear as a pure and glistening pool, for the
queen when she had brought forth the child to wash and purify herself in.” This
river can be seen in satellite pictures approximately 3000 meters to the east
of ‘Tegoadwa’ and flows towards the south east. This is Huen Tsangs river of
oil.
(4)Lan-mo/Gopala: (Si-Yu-Ki page 25-29) Here again Huen Tsangs
accuracy of mileage and bearings will surprise the reader. From Rudhauli Huen
Tsang goes 300 Li’s east or 84 kilometers east as the crow flies to Lan-mo.
Eighty four kilometers to the east of Ruddhauli is Gopala village which sounds
similar to Lan-mo. Samuel Beal has wrongly translated Huen Tsangs Lan-mo as
Ramagrama. I fail to see the verbal semblance between Lan-mo and Ramagrama.
Neither does Huen tsangs bearings and mileage go anywhere near Ramagramma.
Gopala has the so called elusive Ramagrama Buddha relic stupa which historians
are looking for. I will quote the first line of the last para in page 25. “From
this going east about 300 li or so, across a wild and deserted jungle we arrive
at the kingdom of Lan-mo.” Approximately 300 Chinese Li is equivalent to 84
kilometers. Heun Tsang further states in page 26 first para. “The kingdom of
Lan-mo has been waste and desolate for many years. There is no account of its
extent. The towns are decayed and the inhabitants few.” This suits the
topography of the land which has very few villages. He continues to say, to the
south east of the old capitol there is a brick stupa. Formerly after the
nirvana of Tathagat, a previous king of this country having got a share of the
‘sariras’ (relics) of his body, returned home with them, and to honour these
relics he built this stupa.” On visiting the spot I realized by south east Huen
Tsang meant four kilometers slightly south east. Huen Tsang goes on to further
state that the stupa was next to a lake from which a dragon occasionally came
out, walked around the stupa, and prayed to it. The said stupa is south of
Gopala in a village called ‘Puraina Khandi Chaura,’ near a mosque by the name
of ‘Chaman Nuri Karbala.’ As Huen Tsang described there is a lake to the west
of the stupa by the name of ‘Belawa Tikar.’ Huen Tsang goes on to narrate the
story of how King Ashoka comes to open the stupa and take away most of the
relics but is stopped by a Naga who is the Naga King of the lake. He is the
lakes caretaker. The latter takes Ashoka to his house and tells him that if he
has come to pay respects to the stupa and the relics, he is free to do so. But
he tells Ashoka before vandalizing the stupa by digging it and confiscating the
relics he should first pay a visit to the place and see it for himself. Ashoka
agrees and goes to the Nagas house and gets scared. He returns without opening
the stupa.
Here I will have
to give a special note as this is something new which historians do not know.
Why Ashoka returned without opening the stupa? It is very interesting to
realize that King Ashoka got scared and left the stupa untouched. Basically it
is necessary to see the stupa to understand why Ashoka got scared. When I
visited the place I realized Ashoka wasn’t scared. A better word was overawed.
First, I will quote Huen Tsang on page 27 first para sixth line. “The Brahmin
said, ‘I am the Naga king of this lake. As I have heard the great king desires
to build a superior field of merit. I have ventured to ask you to visit my
abode.” The reader will realize the Brahmins statement “desires to build a
superior field of merit,” clearly means that Ashoka wanted to make a superior
stupa than the old relic stupa in Gopala. The dragon King then says, “I have
ventured to ask you to visit my abode.” By ‘abode’ Huen Tsang means the dragon
King first invites Ashoka to see the stupa which is near where he lives. That
means the dragon king met Ashoka somewhere else at a distance from the stupa.
He must have been camping there. West of Gopala is Maharajgunj town. This town
must have got its name because Ashoka may have camped here. Ashoka goes to the
Dragon kings abode and sees the stupa and is stunned at what he sees. Again in page 27 first para seventeenth line
Huen Tsang writes, “Ashoka having seen the character of the place was filled
with fear and said, All these appliances seen for worship are unlike anything
seen amongst men.” Basically Ashoka is stunned at what he sees. So was I when I
reached the place and saw the entire complex. It is approximately four kilometers
from Gopala to the said stupa. The geography of the area is unique. My car was
literally going up and down mud mounds. I mean the road was literally going up
and down mud mounds. I realized they were all stupas. The locals don’t know
what a stupa is and wonder at the unique phenomenon. Basically to make these
stupas 160 acres of lakes were dug up and the mud used to make the stupas. So
it is a four kilometer stretch of stupas about one thousand meters in breath.
The people wonder at all this mud and a jungle has grown on the entire
structure. It seems the road contractor, to save money in mud filling,
constructed the road straight over the stupas so I found myself bouncing in my
car up and down the stupas. Each of the stupas are huge. It is a unique site.
Unfortunately the UP Government doesn’t know about it so mud quarrying is going
on legally. In fact the state Government has leased all the plots/stupas to
quarriers to sell the mud. So stupas are being dug up and the mud sold. This
must be stopped. Quite a few stupas have already vanished. The Buddhist world
is lucky that the road contractor built the road on the stupas themselves.
Because of this road these stupas are left untouched. Its illegal to dig up the
road. It is a unique historical site unparalleled in the world. It has to be
saved. This is why King Ashoka was overawed. He was going to confiscate the
relics and make many stupas. The dragon king had already done that. He had made
four kilometers of stupas in one line. Today the road passes over them.
Quarrying must be stopped and the road must be removed. This is truly a unique
site.
(5) Mansa Chapra: (Si-Yu-Ki pages 29 to 31) From Gopala or the Puraina Khandi stupa Huen Tsang goes
hundred Li east as the crow flies. That is 28 kilometers to the east to a
conglomeration of stupas a kilometer distant from each other which I have
grouped under the name of the first stupa which is Mansa Chapra on the UP Bihar
border. This is where the Buddha left the luxurious world of a prince and
carried on his journey for knowledge by foot. Here again the reader will be
amazed at Huen Tsangs accuracy of distance and bearings.
(a) I will quote
Huen Tsang on page 29 third para first line. He says “Eastward from this
convent in the middle of a great forest, after going about 100 li we come to a
great stupa built by Ashoka Raja. Here he gives away his necklace and is free
of all the earthly bondages.” This stupa still has its ancient name and is
called Mansa Chapra where the Buddha gave his diamond and other valuables to
Chandaka his charioteer and told him to go back to his home and tell the king
that he has left all earthly bondage. The village on the stupa carries the
name. Mansa in the rural Bihari language means earthly desires. So this is
where he left all earthly desires.
(b) Kesho
Chapra: In the third para first line of page 30 Huen Tsang further states, “By
the side of the stupa commemorating this event, and not far from it is a stupa
built by Ashoka Raja. This is the spot where the prince had his head shaved.”
Basically Mansa Chapra and Keso Chapra are twin stupas so the villages that
have settled on them are twin villages. This is what Huen Tsang means by
writing, “By the side of the stupa commemorating this event, and not far from
it is a stupa built by Ashoka Raja.”Luckily the villagers have retained the
names. So Kesho Chapra is the place where the Buddha had his head shaved.
© Teen Vardaha: In page 30 second para first line Huen Tsang further states.
“To the east of the stupa where Chandaka returned is a Jambu tree with the
leaves and branches falling off but the trunk still upright. By the side of
this is a little stupa. This is the place where the prince exchanged his
precious robes for one of deer skin.” This is ‘Teen Vardaha’ on the Bihar UP
border slightly above ‘Padrahi Urf Pakari’ and east of Mansa Chapra. ‘Teen
Vardaha’ clearly means three robes and hints at an exchange of robes. So this
stupa marks the spot where the Buddha gave away his robes and took up a deer
skin to wear. The village on the stupa kept the name alive.
(d) Padrahi:
This village is on a stupa and carries the stupas name. It is slightly south to
Teen Vardaha. The word Padrahi has several meanings. The village is on an
Ashokan stupa no doubt. Pad can mean to leave all social positions of power.
Pad can also mean footsteps.So Padrahi can mean going from here by foot as a
‘Rahi’ or wanderer. It can also mean giving up all social positions.
(6) Lauriya Nandangarh: (Si-Yu-Ki page 31). From Padrahi Huen
Tsang goes 180 Li or 50 kilometers south east as the crow flies to Lauriya
Nandangarh. To quote him on page 31 third para, he says “To the south east of
the head shaving stupa, in the middle of a desert going 180 or 190 li, we come
to a Nyagrodha grove in which there is a stupa about 30 feet high. Formerly
when Tathagat had died and his remains had been divided, the Brahmins who had
obtained none, came to the place of the cremation, and taking the remnant of
coal and cinders to their native country built this stupa over them and offered
their religious services to it.” In the fifth paragraph first line of the same
page Huen Tsang goes on to write, “ On the right hand and the left there are
several hundred stupas, among which is one large one built by Ashoka Raja;
although it is mostly in ruins, but its height is still about 100 feet.” This
is the famous Lauriya Nandangarh stupa. It fits perfectly in Huen Tsangs
description of a hundred stupas and one big Ashokan stupa. There are fifteen
smaller stupas or mud barrows as the British historians who discovered them
called them. T Block excavated four of them in 1905 and in two he found
charcoal, bits and pieces of bones, and in one of them he found the stump of a
tree. The charcoal and bones are no doubt the charcoal and bones the Brahmins
scraped out from the cremation ground. The tree stump could be the stump of one
of the two sal trees between which the Buddha lay down and attained nirvana.
The big stupa is the 100 feet high Ashokan stupa Huen Tsang describes.
(7) Kiu-se-na-kie-lo/Birgunj-Raxaul: (Si-Yu-Ki page 31 to 41)
From Lauriya Nandangarh Huen Tsang goes northwest to Kiu-sie-na-kie-lo which I
have identified as the border town of Raxaul.
(a) Raxaul: I
will quote page 31 second last para.“After this going north
east through a great forest, along a dangerous and difficult road, where wild
oxen and herds of elephants, and robbers and hunters cause incessant trouble to
travelers. After leaving the forest we come to the kingdom of
‘Kiu-shi-na-kie-lo.” The wild jungle infested with wild and dangerous oxen and
elephant’s with robbers, Huen Tsang describes, is the Bhaisa Loten jungle of
Bettia district. Even today it is wild and lawless. The name Bhaisa Loten means
wild oxen lolling in mud so the name tallies with Huen Tsangs description. It
is still a highly criminalized zone and highly dangerous. Today it is part of
Valmiki tiger reserve. Samuel Beal took Huen Tsangs ‘Kiu-se-na-kie-lo’ at face
value and translated it as Khushinagar. Actually ‘Kiu-shie-na-kie-lo is a
Chinamans attempt to pronounce Raxaul. The last two letters ‘Kie-lo’ coincide
with the last three letters of Raxaul. I mean ‘x-aul.’ The ‘Kiu-shie-na’ is an
attempt to write the first three letters of Raxaul (Rax) as words with similar
verbal pronounciation aren’t available in the Chinese language. Finding Raxaul
is a bit dicey because here Huen Tsang fails to give mileage or distance and
only states the north easterly direction. So it took me three whole days to
study the entire area north east of Lauriya Nandangarh and choose Raxaul as
Huen Tsangs “Kiu-se-na-kie-lo.” I did this by finding names of places connected
to the Buddhas nirvana and realized Huen Tsangs Kiu-shie-na-kie-lo was nothing
else but Raxaul. British historians have identified Khushinagar or Kasia bazaar
as ‘Kiu-shi-na-kie-lo’ simply on the basis of a sleeping Buddha statue found in
a stupa. They removed the name of Kasia bazaar and re-christened the place
Khushinagar. So Khushinagar is a concocted word by British historians who
thought that was what Huen Tsang meant. The reader will realize Huen Tsang goes
nowhere near present day Khushinagar.
(b) In page 32
second para first line Huen Tsang states, “To the north west of the city three
or four Li, crossing the ‘O-shi-to-fa-ti’river (Samuel Beal translates it as
Oshitofati) river, on the western bank not far, we come to a grove of Sal
Trees.” The ‘O-shi-to-fa-ti’ river is the Sirsiya Kalan river flowing down the
eastern border of Birgunj town to Raxaul. In the third last line of the same
para He says, “In this wood there are four trees of unusual height, which
indicate the place where Tathagat died.” So we understand the Buddha died
between four Sal trees. After this Huen Tsang continues to say in the last para
of the same page in the third last line. “By the side of this vihara is a stupa
built by Ashoka Raja: although in a ruinous state, yet it is some two hundred
feet in height.” We realize that ‘O-shi-to-fa-ti’ river is the Sirsia river
between Birgunj and Raxaul. And the stupa marking the spot near where the
Buddha died is the Vishwa hillock in Birgunj. It suits the description Huen
Tsang gives as it is next to the Gahawa Mai temple where I believe the Buddha
died.Vishwa hillock is a perfect example of a big Ashokan mud stupa.
(c) Gahawa Mai
temple: In page 38, fourth para, first line Huen Tsang goes on to describe, “By
the side of the place where the coffin was delayed is a stupa; this is where
the queen Mahamaya wept for the Buddha.” This again is the Gahawa Mai temple in
central Birgunj. According to Huen Tsang when the Buddha died Anirudh went to
heaven and informed Lord Buddha’s mother of the formers death. The Buddhas long
time dead mother came and wept over the dead body. Gahawa means to ‘come like
the wind’ and ‘Mai’ means mother in rural Bihari language. Actually my theory
is Mai is the Buddhas mother’s name. Mai is a short form of ‘My-ya’ which is
the formal manner in which Biharis address their mother. It seems the word
My-ya travelled to foreign lands when Buddhism was exported. In these lands
people mis-pronounced the word from My-ya to Maya so it came back to India as
‘Maya.’ When I was searching for the place where the Buddhas mother wept over
his dead body, I was looking for the original word ‘Mai.’ Gahawa Mai means the
mother that came like the wind. The name itself is inferring to a ghostly
mother who came and wept over her son’s dead body. The Brahmin priest there
states that it is a Durga temple. It isn’t a Durga temple as Durga worship is
new and started approximately 150 years ago. Goddess Durga was a Bengali
goddess prayed to by Bengalis. Prayer to Durga spread with the spreading of the
railways from Calcutta to the rest of India. Gahawa Mai temple is 2000 years
old and the name itself tells a story of a dead mother’s soul that came with
the wind. The temple has a high plinth which means it was built on top of an
Ashokan stupa.
(d) Khutwajabdi:
In page 39 third para Huen Tsang writes, “To the north of the city after
crossing the river, and going 300 paces or so, there is a stupa. This is the
place where they burnt the body of Tathagat. The earth is now of a blackish
yellow from a mixture of earth and charcoal. Who ever with true faith seeks and
prays is sure to find relics of Tathagata.” This stupa is north east of Birgunj
and is called Khutwajabdi. The Sirsiya river passes 700 feet to the stupas east
just as Huen Tsang describes in his quote. Khutwajabdi is an Ashokan stupa and
like other Ashokan stupas it is simply a low mud mound. And like most other
Ashokan stupas an entire village has settled on it. But the stupas name
Khutwajabdi was retained due to which the stupas name was kept alive. The
village is called Khutwajabdi. The road passes over the stupa and has flattened
it. I chose this spot as the place where they burnt the Buddhas body because the
name Khutwajabdi fits into the tale Huen Tsang tells. According to him the body
was brought here for cremation. It was tied and covered with napkins and put on
a funeral pyre. Anand tries to light the fire but fails so he waits for the
arrival of Kashyap. The latter requests Anand to open the napkins so that he
can pay obeisance to the dead body one last time. Anand refuses as it would be
tough untying the napkins and tying them again. So the Buddha forcefully takes
out a feet so that Kashyap can see it. The word Khutwajabdi suits this story.
Khutwa in the rural Bihari language means feet and ‘Jabdi’ means by force. In
the story the Buddha showed his feet by force.
(e) Relic dividing stupa next to Khutwajabdi:
In page 40 second last para Huen Tsang writes, “By the side of the place where
he showed his feet is a stupa built by Ashoka Raja. This is the place where the
eight kings shared the relics. In front is built a stone pillar on which is
written an account of this event.” Next to the Khutwajabdi stupa is a bigger
stupa with the village settled on it. The name Khutwajabdi has overshadowed the
name of the relic dividing stupa as both the stupas are adjacent to each other.
The village that settled on top of these stupas thinking them to be simple mud
mounds retained only one name calling itself Khutwajabdi. The relic dividing
stupa has also flattened as the road passes directly over it. But the stupas
hump is recognizable as an Ashokan stupa.
(f)Kauwadhangar:
In page 33 third para Huen Tsang writes, “By the side of the vihara and not far
from it, is a stupa. This denotes the place where the Bodhisatva, when
practicing a religious life, was born as a king of a flock of pheasants.” Huen
Tsang tells of a forest fire that goes out of control. Animals are trapped in
the fire. The bird king which is a pheasant feels sorry for them so dives into
a river, flies up and flutters its wings so that the water from the wings
sprays over the fire dousing a small bit. Sakra king of Devas sees the pheasant
doing this so makes fun of it. The latter however continues wetting itself and
spraying the fire with water from its wings. He tells Sakra that it was his job
but since he, Sakra, wasn’t doing it, he was. Sakra then douses the fire with
water. The stupa now has a village settled on it which has taken the name of
the stupa. So you now have a stupa cum village by the name of Cowadhangar. Cowa
in Bihari means crow and Dhangar means to beat the bush. Put together the word
Cowadhangar means the crow that beat the bush.It fits perectly to Huen Tsangs
story.
(f) Ghorasahan
village: In page 34 second para Huen Tsang writes, “By the side of this, not
far off, is a stupa. On this spot Boddhisattva, when practicing a religious
life, being at that time a deer, saved living creatures.” In the story a forest
fire rages and the animals are trapped between the fire and the river which was
in spate. To save the animals the deer King lies down across the stream
blocking the stream water. Strong currents break his bones but he persists and
bears the pain. The animals use his body to cross the river. The last animal to
cross is the hare. The stupas name is Ghorasahan. As usual a village has
perched itself on the stupa and has taken the stupas name. So you now have the
village of Ghorasahan. The name fits into Huen Tsangs story. Ghora means a
horse and sahan means to bear a load and pain like a horse. Put together the
word Ghorasahan means to bear pain like a horse. People collected the bones and
raised this stupa.This also fits perfectly into Huen Tsangs story of a deer
king who bore other peoples pain and load like a horse.
(g) Harpur
Village: Huen Tsang writes, “To the west of this place, not far off, is a
stupa. This is where Subhadra died.” Subhadra was the last person to become a
disciple. He is the hare in the Ghorasahan or deer king story narrated earlier.
He was the last to be converted. The latter questions the Buddha on how to
become an arhat in short cut as the Buddha was dying. The Buddha gives him
arahathood. Subhadra is grateful to become an Arhat but cannot bear the pain of
the Buddhas death. So the same night the Buddha dies, Subhadra attains nirvana.
He is the hare that is the last animal to escape over the deers broken body
because he is the last disciple to attain knowledge. He is the hare. He is also
the first disciple to die. To the west of Ghorasahan village is a village
called Harpur. This village in satellite images looks round like a stupa. My
take is it was Harpar village which later became Harpur. Har means loser and
‘par’ means ‘on top’. Harpur put together means ‘on top of a loser.’ In my
studies of Huen Tsang I have noticed the village where someone attained self
indicted nirvana was called a loser. In Anands case the name of the sanghramma
connected to the stupa where they put his relics north of the Ganges was known
as Harail or loser. Anand had attained self inflicted nirvana. Today there is a
village by that name. Similarly in Raxaul, Harpur village must have previously
been Harpar. This means on top of a loser. The loser is Subhadra.
(G) Sirsiya
Kalan village: Huen Tsang goes on to write, “Beside the stupa of Subhadras
nirvana is a stupa. This is the place where the Vajrapani (Ching-kin-kang) fell
to the earth with the diamond mace.” Today the stupas name is Sirsiya Kalan.
This matches Huen Tsangs Chinese mispronounciation. His mispronounced
‘Ching-kin-kang’ sounds very similar to Sirsiya Kalan. And Sirsiya Kalan is
near Harpur village which proves Huen Tsang is describing a particular area
with a cluster of stupas close to each other.
(h) Sato Mai
temple in Nonea village near Raxaul: On page 37 last para Huen Tsang writes,
“By the side where the diamond mace holders fell to the earth is a stupa. This
is the place where for seven days after the Buddha died they offered religious
offerings.” I have identified this spot as the Sato Mai temple in Nonea near
Raxaul. Saat means seven. This is because the letter seven or ‘Sato Mai’ is
used in the temples name.
(i) Sekhua
Prasauni: I haven’t checked this spot. But the name and the fact that it is
west of a small river states that there is a possibility that the Buddha died
here. The name of the village Sekhua Prasauni suggests it. Sekhua means sal
trees and Prasauni means to sleep on, and in this case, to sleep on top of
Sekhua or Sal trees. So this is a possible place where the Buddha died.
(8) Bettiah-(Si-Yu-Ki page 42 to 43). From the relic dividing
stupa near Kiu-se-na-kie-lo or Raxaul/Birgunj, Huen Tsang goes 200 li’s south
west to Bettiah. Here he doesn’t name the place but narrates a story concerning
the Buddhas son. Since Bettiah is exactly 53 kilometers or 200 li’s as the crow
flies from Khutwajabdi where the relic dividing stupa is, I concluded this was
the place Huen Tsang had visited. I will quote page 42 first para first line of
his book Si-Yu-Ki where he writes, “To the south west of the relic dividing
stupa, going 200 li or so, we come to a great village; here lived a Brahmin of
eminent wealth and celebrity, deeply learned in all pure literature, versed in
the five vidya’s, aquainted with the three treasures. By the side of his home
he had built a priests house and had used all his wealth to adorn it with
magnificence.” The Brahmin would entertain and respect all holy men, even
Buddhist Bhikshus. Those days bhikshus were on the run to escape the wrath of
the Hindu king Shashank. It seems the bhikshus took refuge in the jungles
around Bettiah. One day the Brahmin saw an extremely old Bhikshu with long eye
lashes so he took him into his guest house. In the morning he gave the Bhikshu
some rice milk or kheer. The Bhikshu took a mouthful, sighed, and returned the
rice milk to his begging bowl. The Brahmin then asked if the kheer wasn’t good
enough. The old Bhikshu replied that he would explain when he finished his
food. But when he finished, he got up to go.The Brahmin stopped him and
reminded him that he had promised to chat after he ate. The old Bhikshu replied
that the present circumstance made it irksome to tell his story. His story
would sound doubtful. But he would tell the Brahmin since the latter insisted.
The truth was he hadn’t tasted such good food for the last few hundred years.
But the food wasn’t as good as the water of old days. He then goes on to say he
lived with the Buddha in Venuvan in Ho-li-shi-ki-li-hi (wrongly translated as
Rajgir by Samuel Beal). He washed the Buddhas clothes and cooked his food. The
Brahmin was surprised as it was a few hundred years since the Buddha had died.
He asked the old Bhikshu if he meant he had seen the Buddha. The old Bhikshu
replied (page 43), “have you never heard of Rahul, Buddhas own son? I am he! Because
I desired to protect the law I have not yet entered nirvana.” The reader will
realize it was because of this story I accepted Bettiah town as the Brahmins
village Huen Tsang wrote about. Bettiah sounds similar to Bettwa which means
son. The entire Brahmins story is about the last sighting of Rahul who was the
Buddhas son. Huen Tsang goes on to further tell us that the old man (Rahul)
suddenly disappeared so the Brahmin swept and washed the spot and installed a
statue in likeness of the old man. I will quote the second last para second
line of page 43 of the report. He writes, “Then the Brahmin swept and watered
the chamber he had used, and placed there a figure of him, which he revered as
though he was present.” The last statement “WHICH HE REVERED AS THOUGH HE WAS
PRESENT.” This statement was pivotal in helping me find the Brahmins abode in
Bettiah as the phrase directly means servant which in Hindi is ‘Das’. It is now
a Ram Temple called ‘Santawan Das Mutt’. I went and told the priest that it was
‘Santaan Das mutt’ and not ‘Santawan Das Mutt’. Within a span of 2300 years it
was natural there was a slight change in name which I corrected. “Santaan”
means son and ‘Das’ means servant. The name of the temple itself suits Huen
Tsangs last phrase, “which he revered as though he was present.” That is the
work of a ‘Das’ or a servant.
(9) Po-li-ni-see/Patalganga Chatti: (Si-Yu-Ki page 44 to 61).
From Bettiah or the town where Rahul, Buddha’s son, was last seen Huen Tsang
goes 500 li (140 km) south west as the crow flies to a small hamlet called
Patalganga Chatti. This is where the Buddha according to Huen Tsang first
turned the wheel or preached. Here again the reader will be amazed by the
accuracy in distance and bearings from Bettiah to Patalganga Chatti. British
Indologists like Samuel Beal mistranslated Po-li-ni-see as Varanasi because the
description Huen Tsang gives is of a staunchly Hindu atmosphere which is
reminiscent of Varanasi. So they (Alexander Cunningham and gang of British
Indologists) searched for ruins near Varanasi and found some in Sarnath which
they identified as the first place where the Buddha preached to five men.
Unfortunately they had identified the wrong spot so they found nothing
according to Huen Tsangs description. The stupa in Sarnath is definitely not an
Ashokan stone stupa. This is important because the reader will realize Huen
Tsang was dead accurate, sometimes his accuracy was to a foot. Actually the
first place the Buddha preached to the five men is north east of Patalganga Chatti.
The reader must remember that Huen Tsangs accuracy cannot be discounted. You
have to search for places according to his bearings and if one reaches the
correct place the names start popping up themselves. For example Patalganga
Chatti. It sounds verbally akin to Huen Tsangs mispronounced ‘Po –li-ni-see’.
It’s not hard to find and needs a little bit of deciphering. First and
foremost, according to Huen Tsang Po-li-ni-see is on the western banks of the
Ganges. If one scrutinizes Patalganga Chatti in satellite maps, it is situated
perfectly on the western banks of the ancient Ganges. Moreover the local people
state that in ancient times Patalganga Chatti was bang on the banks of the
river. This is important for Buddhists as the Buddha regularly took a stroll
along the river during his stay here. The excavated site in Sarnath is 7 km
north of the rivers ancient bed so doesn’t fit into the Buddhist story. Neither
is the main stupa in Sarnath an Ashokan stupa as claimed by British
Indologists. It is a big blunder by them. I now realize no historian has seen
an Ashokan stupa but myself. I now regard myself the only athourity in the
world on Ashokan stupas. No historian has seen any of the first 10 Buddha relic
stupas except for myself thanks to Huen Tsang. I will now describe the area
north east of Patalganga Chatti where the Buddha first turned the wheel. First
and foremost, Huen Tsang wrote about a deer forest. There is no forest today
but deer are still seen here occasionally. They are a pest as they graze on agricultural
produce.
(a)Patalganga
Chatti: Bronze statue of Maheshwar: On page 45 second para Huen Tsang states
that in the country of Patalganga Chatti is a 100 ft tall bronze statue of
Maheshwar Deva. This statue should be searched for and found by studying
satellite pictures of the area around Patalganga Chatti.
(B) Chandpur
village and 100 feet high Ashokan stupa: On page 45 third para Huen Tsang
writes, “To the north east of the capitol on the western side of the river
Varana, is a stupa built by Ashoka Raja. It is about a hundred feet high.” Huen
Tsang does not write anything else about this stupa except for the fact it had
a shiny stone pillar before it. This stupa will be in Chandpur village west of
the river that flows past Sonari village. And there is no river by the name of
Varana. The river that Huen Tsang saw has a different name.
(c) Jiyandanpur
Khurd village: In page 45 fourth chapter Huen Tsang writes, “To the north east
of the river Varana about ten li or so, we come to the sanghdharma of ‘Lu-ye.’
(stag desert). Its precincts are divided into eight portions connected by a
surrounding wall.” The stag desert Huen Tsang mentions is the entire area north
east of the river that flows between Chandni, Sonari, and Belsari villages. The
sanghdharma is today under a village called ‘Jiyandanpur Khurd’ which is
exactly 10 li or 2.4 km north east of the river. I have deciphered the name
‘Jiyandanpur’ as “Jeevan daan” which matches the story Huen Tsang narrates of
this village. ‘Jiyan’ is a rural mispronounciation of the word ‘Jeevan’.Huen
Tsang tells the story of how the Buddha in his previous life as a deer king
gives ‘Jeevan Daan’ to the unborn child of a female deer. There was a king who
daily hunted deer to eat. This disturbed the peace and tranquility of the area.
So the deer kings decided to give him a deer daily to eat. One day it was the
turn of a female deer to die. But she was pregnant with an unborn baby deer.
She went to the deer king who was the Buddha in his previous life and
complained it was unethical to kill something that wasn’t born. Unlike the deer
king Devadutta who got angry, the Buddha who was a Bodhisattva then, had
compassion and understood the unborn child’s right to live. The deer king gives
himself up to die instead of the female deer so that the unborn child may live.
The human king is surprised and ashamed and stops eating meat. This is why this
village is important and is called ‘Jiyandanpur’. The last three letters ‘pur’
is most probably the ancient ‘par’ which means on top of. So the stupa on top
of the spot this story took place is called Jiyandanpur Khurd. I think Khurd
means a stupa. Jiyandanpur Khurd village is on top of a stupa. This is
definitely Huen Tsangs deer king stupa.
(e) Gyanpur
village: In page 46 second para Huen Tsang goes on to say, “to the south west
of the vihara is a stone stupa built by Ashoka Raja. Although the foundation
has given away there are still a hundred feet of the wall remaining.” In the
last line of this para he says, “It was here that Tathagat having arrived at
enlightenment, began to turn the wheel of the law.” Gyanpur village is exactly
south west of Jiyandanpur Khurd village or the deer stupa village as Huen Tsang
has stated. I chose this village as the sight where the Buddha first preached because
the village matches Huen Tsangs bearings from Jiyandanpur village. It is on a
high stupa and the name ‘Gyanpur’ matches the story Huen Tsang narrates of the
five men who try to ignore the Buddha when he was searching for enlightenment.
They finally succumb to his knowledge and listen intently as he imparts
knowledge of life and the holy law to them. This is the exact meaning of Gyan
which means knowledge. ‘Pur’ is the present day word for the ancient ‘Par’
which means on top. We know that stupas were on top of a holy place. I couldn’t
see any stones on the stupa as the entire village has settled on it. The stupa
was covered by shacks and present day brick structures. A search will have to
be conducted. But the stupa is high compared to regular Ashokan stupas.
(f) Alapur
village/stupa: In page 46 para 3 Huen Tsang writes, “By the side of this
building and not far from it is a stupa. This is the spot where Ajnata
Kaundinya, and the rest (other four), seeing Boddhisattva giving up his
austerities, no longer kept his company, but coming to this place gave
themselves up in meditation.” I chose the stupa under Alapur village because it
is smaller in size than Gyanpur and is just 3500 meters slightly south east of
Gyanpur. So it matches the description of the five men who tried to avoid the
Buddha. The first three letters of ‘Ala’ of Alapur sounds like the short form
of ‘Alag’ which means to stay aloof. And that is exactly what the five men did.
They stayed aloof and avoided the Buddha thinking he was an idiot who had left
his palace, become a beggar, practiced austerities, broke the austerities. They
finally came here and were mesmerized by his teachings. Alapur village stupa is
certainly the spot Huen Tsang described.
(g) ‘Muktapur
Urf Charkha’ village/stupa: In page 46 last para Huen Tsang further writes, “By
the side of this last place is a stupa. This is the spot where Maitriya
Bodhisatva received assurance of his becoming a Buddha.” By the statement, “By
the side of this last place is a stupa,” Huen Tsang means by the side of Alapur
stupa which I have just described. This is ‘Muktapur Urf Charkha’ village. Huen
Tsang goes on to say how in Rajgir the
Buddha had predicted that in future years when men would live for 80000 years,
a Brahmin by the name of Maitriya would attain Buddhahood and preach the
perfect law. He would turn the wheel. Maitriya Bodhisattva gets up and says
that he would like that prediction to come true. In page 47 last para the
Buddha predicts that Maitriya Bodhisattva will become a Buddha and he will turn
the wheel of knowledge. Huen Tsang writes in the last para of page 47 second
last line, “Then tathagat spoke thus. Be it so; you shall obtain this fruit and
as I have just explained. Such shall be the power of your teaching.” I chose
Muktapur Charkha to be the above said stupa as the village is on a stupa and
close to Alapur village/stupa which is according to Huen Tsangs bearings. I
also chose this village because of Huen Tsangs Chinese mispronounciation of
Samuel Beals Maitriya Bodhisattva. He writes ‘Mie-ta-li-ye-pu-sa.’ It sounds
verbally very similar to ‘Muktapur Urf Charkha.’ I suspect Mukta is the ancient
Maitriya and ‘pur’ is ‘par’ which means on top as stupas are on top of a
particular spot. And finally Charkha
sounds similar to Huen Tsangs ‘pu-sa.’ Charkha means to turn a wheel, and the
wheel fits in perfectly to the story Huen Tsang narrates about teaching or
preaching.
(g) Awathahi
village/stupa: In page 48, second para, Huen Tsang writes about the prediction
of Sakya Bodhistattva becoming a Buddha by the name of Sakya Muni. He writes,
“To the west of this place there is a stupa. This is the spot where Sakya
Bodhisattva received an assurance (of becoming a Buddha). In the midst of the Bhardrakalpa when mens
years amounted to 20000, Kasyappa Buddha appeared in the world and moved the
wheel of the excellent law, opened out and changed the unclosed mind, and
declared this prediction to Prabhapala Bodhisattva. This Bodhisattva in future
ages, when the years of men shall have dwindled to 100 years, shall obtain the
condition of a Buddha and shall be called Sakya Muni.” The reader will realize
that the above paragraph deals with the prediction of Sakya Bodhisattva that in
his next incarnation or Avatar he will be a Buddha and turn the law and be
called Sakya Muni. So this paragraph solely deals with the prediction of the
Buddha that in his next incarnation or Avatar he will be a Buddha. I chose the
village of Awathahi which directly means avatar or incarnation. It was also
according to Huen Tsangs bearings as it is slightly south west of Muktapur Urf
Charkha village. I visited the village and realized it was situated bang on a
huge stupa. The stupa is very big which shows the importance of this place in
the ancient Buddhist world. I am sure it is the stupa Huen Tsang wrote about.
The size itself speaks of importance.
(h) Panditpura
and Bhikhu Chak Villages: These villages are to the south of Awathahi village.
Huen Tsang says there was a huge sanghdharma with a lot of holy traces in them.
Like where the four previous Buddhas sat and walked. Huen Tsang says that west
of the sanghdharma wall is a pond. I will quote the last para of page 48. He
writes, “To the west of the sanghdharma enclosure is a clear lake of water
about 200 paces in circuit: here Tathagat occasionally bathed himself. To the
west of this is a great tank about 180 paces round: here Tathagat used to wash
his begging dish.” These lakes are in a village called ‘Chak Bhikhu’ which is
south of Awathahi village. The ponds are
exactly as Huen Tsang wrote to the east and west of each other. In page 49
second para he continues. “To the north of this is a lake about 150 paces
round. Here Tathagat used to wash his robes.” This pond is in a village called
Panditpura which is north of Chak Bhikhu ponds and one and a half kilometers
south of Awathahi village. In the third para of page 49 Huen Tsang describes a
rock on which the Buddha washed his robes. He writes, “By the side of the pool
where Tathagat washed his garments is a great square stone on which are yet to
be seen the trademarks of his kashaya
(kia-sha) robe. The bright lines
of the tissue are of a minute are of a distinct character as if carved on the
stone.” The Buddhist world is lucky that this stone was recently found next to
the northern pond. It created quite a sensation when it was found. People told
me about it so I found it in a temple next to the pond. Villagers have parked
it upright and cemented the lower portion to the ground. The carvings of the
designs of the robe can bee seen according to Huen Tsangs statement that they
seem to be carved.
(i) Danetha
village: In page 49 third para Huen Tsang tells the story of the Buddhas
previous life as an elephant king. He writes, “By the side of the lake and not
far off is a stupa. This is where Bodhisattva during his preparatory life, was
born as a king of elephants, provided with six tusks (che-danta).” Huen Tsang
goes on to tell the story of how a hunter wanted to hunt the elephant for his
tusks. The hunter wore a holy robe to deceive the elephant. The latter sees the
holy robe and in respect to it breaks his own tusks and hands it to the hunter.
He does this in respect to the holy robe. I have chosen ‘Danetha’ village
because of the name. ‘Dant’ is an ancient Sanskrit word for teeth. And Dan also
means to give away as alms. So Danetha may be an ancient Brahmi expression to
give away teeth. Moreover Huen Tsang gives the bearing of this stupa as by the
side of the pond. Danetha is in a straight easterly direction of Panditpura
pond. Huen Tsang says it is not far from the pond. This means neither is it
near to the pond. So Danetha fits into this description as neither far or near
to the pond.
(j) Chilbil
Patti village: Huen Tsang tells the story of the Buddhas previous life when he
took the form of a bird. He writes in page 49 last para, “By the side of this
spot and not far from it is a stupa. It was here Bodhisattwa in his preparatory
career, grieved to see that there was little politeness amongst men, took the
form of a bird.” The bird seemed to accompany a monkey and a white elephant to
whom he asked the question who saw the Nayagrodha tree. This paragraph is
unclear of what Huen Tsang meant. But the stupa can be identified as Chilbil
Patti as Chilbil is a common rural word given to a bird. Even today birds in
rural Bihar are called ‘Chirai’ and lovingly called ‘Chilbil.’ And Chilbil
Patti village is three km north of Danetha and two km east of Awathahi.
(k) Baliyariya
village: On page 55 last para Huen Tsang tells the story of how a person wanted
to become a rishi by meditating without disturbance. He writes, “To the east of
the deer forest 2 or 3 li we come to a stupa by the side of which is a dry pool
about 80 paces in circuit, one name of which is ‘saving life,’ another of which
is, ardent master.” The reader will realize the entire area of the villages I
have mentioned above is the Deer forest. A remarkable fact is that deer can be
seen here even today. Land records also bear the name ‘Kharagpur.’ Khara is the
name of a deer/animal, and in ancient times must have meant ‘deer.’ Alapur
village which I have earlier mentioned can be regarded as the central point of
the ancient deer forest. So ‘to the east of the deer forest 2 or 3 li’ or 2500
feet, is Baliyariya village which is next to a pond and on top of an Ashokan
stupa. Exactly 2500 feet east of Alapur which is the center point of the deer
forest is Baliyariya village. Huen Tsang goes on to describe the story of the
“vigil of the Champion” which is exactly what Baliyariya means. Baliyari means
the champion. A sage who lived in a hut next to the pond wanted to become a
rishi who could walk the skies and was free from death, disease, and pain. So
he needed an ardent champion who could keep watch and make sure no one
disturbed him while he meditated and chanted the magic mantras. He searched for
such a man and found one. The latter had been defrauded by his master who made
him work for five years but failed to pay him and threw him out of job at the
slightest mistake. The sage lavishly helps the man and gains his gratitude. The
latter agrees to stand in vigil. The sage makes a ten feet enclosure, gives the
man a sword, tells him to stand on guard till the morning without making a
noise. The sage himself takes a sharp sword and sits and meditates chanting the
magic mantras. But early morning the guard cries. Fire and smoke fall from the
sky so the sage grabs the man and shoves him into the lake to save him. Which
is why one of the lakes name is “saving life.” He asks the man why he cried because
his meditation was disturbed. The man says through the night he saw his entire
life. He saw good and bad things. Someone was kind to him (to the solitary
champion) but he refused to speak as promised to the sage. Someone then came
and murdered him, and still the solitary champion whowas standing on guard
refused to speak. Finally his wife told him if he refused to speak she would
kill his only son. It was then he cried out loud. That is why the lake got its
second name “the champions lake.” Or Baliyariya. Today the villagers of
Baliyariya don’t know this story. They think Baliyariya is simply the name of
the village. The lake is nameless. The village which is on a big stupa carries
the name today. ‘The Champions lake’ is certainly Baliyariya village which is
on a huge stupa. I discovered a stone pillar with intricate carvings next to
the lake.
(l) Khardiha
village: Khardiha village is on a huge stupa west of Baliyariya and Alapur
villages. Alapur village/stupa is bang in the middle of these two villages,
namely Baliyariya and Khardiha. This is exactly according to Huen Tsangs
description. The reader will be amazed at the accuracy. The stupa is called
Khardiha because of a Buddhist tale connected to it. The first four letters
‘Khar’ in Hindi means a hare and the last four letters ‘diha’ is a
mispronounciation of ‘Deha’ which means the body. Put together ‘Khardiha’means
the body of a hare. In the Buddhas previous life when he was a Boddhisattva
preparing to be a Buddha, he was a hare. There were two more animals. They were
a fox and a monkey and the Boddhisattva was a hare. One day Sakra king of Devas
came to the world to see if the Boddhisattvas were preparing well. So he
approached the three animals disguised as an old man. When he met the animals
he pretended to be hungry and asked them for food. They agreed so the fox
rushed off, skirted a river and caught a carp fish for the old man. The monkey
got some berries, but the hare came empty handed. King Sakra then commented
that the hare was not in one mind with the monkey and fox because they brought
him food but the hare came empty handed. The hare replied that this was not so.
He requested the monkey and fox to gather some wood and make a fire. They did
so and the hare told Sakra that though he was small and feeble, he still had
the ability to provide food. He would sacrifice himself on the fire so that the
old man could eat him. The hare hopped into the fire, roasted himself and died.
Sakra then came back to his original state as king of the Devas and collected
the hares bones. He was moved by the hares sacrifice and said that he would put
the hare on the moon so that future generations could see him and remember his
sacrifice. That is why this stupa was made. Khardiha is certainly the hare
stupa.
(10) Chapra/Chen-chu: (Si-Yu-Ki page 61) From Khardiha which
is north east of Patalganga Chatti Huen Tsang goes 300 li or 84 km east as the
crow flies down the Ganges to Chapra which is on the northern bank of the
river. He calls it Chen-chu. The reader will realize there is a verbal
similarity between Huen Tsangs Chen-chu and present day Chapra. This town is
exactly 84 kilometers east as the crow flies from Khardiha village. It’s
amazing to see Huen Tsangs accuracy and amazing to realize that Chapra was a
country in itself and ancient. Huen Tsang states there were ten sanghdharmas
with 1000 followers all studying the little vehicle. There were also 20
Deva/Hindu temples. Northwest of the city there was an Ashokan stupa with a
peck of the Buddha’s relic. I will check up Maiya Than and Brhama Baba mandir
as like elsewhere the stupa will have been converted into a temple. The city
has expanded and is conjusted so it will be tough searching for the Ashokan
stupa. We must remember Ashokan stupas are simple mud mounds and can be lost in
a modern day city.
(12)Ashpatpur Singhia Latiahi/O-pi-to-ki-la-na: (Si-Yu-Ki-
page 61 to 64) From Chapra Huen Tsang travels east 200 li’s or 56 km as the
crow flies to Ashpatpur Singhia Latiahi where there was a well built sanghdarma
with high towers. The latter was however old and in shambles. It was the
sanghdharma for people with unpierced ears. This is unique information for
Indians. This means that in ancient India males pierced their ears as well as
females to hang ear rings or Bala’s from them. In ancient times two or three
sramanas or holy Buddhists from a country called Tu-ho-lo which was on the
other side of the snowy mountains decided to come on a pilgrimage to India. The
snowy mountain’s is the Himalayas so the country on the other side no doubt
will be Tibet which Huen Tsang calls Tu-ho-lo. The sramanas or holy men decide
to come to India and see all the holy places connected with the Buddha. They
were most probably the first Tibetan Buddhist pilgrims to come to India on a
pilgrimage. They crossed over the mountains and came with their unpierced ears.
But they weren’t invited and experienced the bad effects of racism. No one gave
them food or shelter and everyone drove them away. They were fatigued and tired
and in a sorry state. They were lucky when the king of the area passed by and
saw them. He asked them who they were and why they were in such a sorry state.
The Tibetans replied that no one gave them food and shelter and instead
mistreated them. The king is affected with pity as he is a follower of the
Buddha. So he makes a sanghramma for foreigners with unpierced ears and passes
a strict decree that no priest with pierced ears should take refuge in this
sanghramma. He does this so that the foreign Buddhists have a safe place to
stay where they wouldn’t be disturbed by locals. Huen Tsangs mileage from
Chapra falls on this village and the name ‘LATIAHI’ tells us the meaning of the
place. Latiana in rural Bihari is to weave something. Latia means to pierce the
ear and the last two letters of ‘hi’ means not to pierce. Put together it means
“no pierced ears.” That means locals with pierced ears were not allowed in.
(13) Mahuatal Nagarnausa/Mo-ho-sa-lo: (Si-Yu-Ki page 63 and
64) In page 63 last para Huen Tsang writes, “Going south east from the convent
of ‘O-pi-t’o-kie-la-na’ about 100 li and passing to the south of the Ganges we
come to the town of Mo-ho-sa-lo, the inhabitants in which all are Brahmins and
do not respect the law of the Buddha.” From Ashpatpur Singhia Latiahi Huen
Tsang travels 100 li or approximately 28 km south east as the crow flies to
Mahuatal Nagarnausa. The original ancient name seems to be Mahuatal as it
matches with Huen Tsangs ‘Mo-ho-sa-lo’. Nagarnausa seems to be a later
settlement that has superimposed itself on Mahuatal. So now Mahuatal or Huen
Tsangs Mo-ho-sa-lo is simply a colony of Nagarnausa town in Patna district.
Huen Tsang doesn’t say much about this place as it was populated by Brahmins
who did not respect the Buddhas law.
(14) Mahkar village/No name given by Huen
Tsang: (Si-Yu-Ki page 64) In page 64 third para Huen Tsang writes,
“Going east from this temple thirty Li or so there is a stupa built by Ashoka
Raja. The greater part is buried in the earth.” Here Huen Tsang doesn’t take
any name of a place or village but only tells about an Ashokan stupa with an
inscribed pillar with a huge stone nearby. But the story he narrates suits the
village name of Mahkar or ultimate destroyer as the Buddha had destroyed the evil desires of criminals. According to the Chinese travellor this
place was infested with criminals and murderers who even ate Human flesh.
People regarded them as evil spirits. They had become a problem for travelers
and the local populace. So the Buddha came and tamed them. The criminals
respected him and saluted him. They wanted to hear his teachings so brought a
great stone for him to sit on. Mahkar village seems to be on top of the
Ashokan stupa Huen Tsang wrote about. In page 65 first para second line Huen
Tsang writes, “leafy woods and clear lakes surround the foundation on all
sides.” All around Mahkar village are a number of ponds. So the name of
this village matches Huen Tsang story of evil spirits clear lakes surrounding
the stupa.
(15) Drona stupa/Desna and Asthawan villages: (Si-Yu-Ki page
65 and 66) In page 65 of Si-Yu-Ki, from Bhuthakhar village Huen Tsang goes 100
li or 28 kilometers south east as the crow flies to the Drona stupa. The
hundred Li south east from Bhuthakhar village lands in the agricultural fields
between the twin villages of Desna and Asthawan. Now this is important as the
Drona stupa is one of the first ten relic stupas which had the Buddhas relics
in them. In the third para fourth line of page 65 Huen Tsang writes, “The
Brahmin who meted out their several portions, smearing the inside of his
pitcher with honey, after allotting them their shares, took the pichter and
returned to his country. He then scraped the remaining relics from the vessel,
and raised over them a stupa, and in honour to the vessel he placed it also
within the stupa. And hence the names of Drona stupa was given it.” This is a
case to investigate and the answer can be got only after excavations because
both villages of Desna and Asthawan are settled on stupas. The name Desna
itself hints that it is the Drona stupa. Drona could be a foreign Buddhist
mispronounciation of Desna. We know that Buddhism went from India and came back
with many mispronounced words. Drona could be one of them. But the name
Asthawan also means relics. It could mean Asthi which means a vessel that
contains someones relics. We must remember Ashoka opened the stupa and took out
most of the relics. He also took away the Asthi or the utensil in which the
relics were divided. The Asthawan stupa is far bigger and neater than the
Desna/Drona stupa. We all know that Ashoka opened the seven original stupas,
took out the relics leaving a chink and put the rest back in 84000 stupas.
Historians till now haven’t seen any of the original stupas as I have seen and experienced
in this report. So they have guessed that Ashoka most probably made a new stupa
over the old one. But the Desna/Asthawan stupas tell a different fact.
Similarly the Siddhaur Buddha relic stupa in Koteshwar Nath proves the same.
Ashoka opened the original stupa, took out the relics leaving some, and made a
second stupa nearby. So there is a strong possibility that Desna is the Drona
stupa as the name sounds verbally similar. My take is that Drona is a foreign
mis-pronounciation by foreign Buddhists of the Indian Desna. We must remember
that Buddhism was lost to India and came back through foreign texts. All the
original Indian words came back as foreign mis-pronounciations. So Desna can be
the original Drona while Asthawan will most probably be the standby stupa
Ashoka made. I will quote page 65, third para, third last line of Si-Yu-Ki.
Huen Tsang writes, “Afterwards Asoka Raja opening the stupa, took the relics
and the pichter, and in place of the old one built a great stupa.” This clearly
hints that Ashoka made a second stupa and put the relics and and pichter into
it. The pichter is called Asthi so the stupa with the name Asthawan most
probably got its name from the pichter. This is the stupa on which Asthawan
village is settled. So the pichter most probably will be in that stupa under
the village.
(16) Pidhauli/ Fe-she-li or so called Vaishali: (Si-Yu-Ki page
66 to 73)This is another big blunder by historians. In page 66 second para Huen
Tsang writes, “Going north east from this (Drona stupa) and crossing the
Ganges, after travelling 140 or 150 Li, we come to the country of Fe-she-li
(Vaishali).” Now 150 li is equal to approximately 42 kilometers. In satellite
maps when we calculate 42 kilometers north east from Desna we pass over
Pandarak village, cross the Ganges as stated by Huen Tsang, and reach Pidhauli
village. The 42 kilometers north east from Desna as the crow flies ends
perfectly across the Ganges in Pidhauli village. That means Pidhauli is
definitely Huen Tsangs ‘Fe-she-li.’ When I was exploring Huen Tsangs
Pataliputra in Pandarak village, I examined King Ashokas first Buddha relic
stupa according to Huen Tsangs description. It is now a Hindu sun temple. The
local people showed me a rock on the banks of the Ganges with the footmarks of
the Buddha on it before he crossed the river on his way to Vaishali and further
on to his nirvana. Huen Tsang had mentioned this rock with the footmark. The
villagers call it ‘Koyla Rani’ (translated Coal Queen) as it is made of black
stone. So that meant Pandarak village was the fording point for the Buddha when
he wanted to cross the river to go to Vaishali from Magadh. On scrutinizing the
other side of the river in satellite maps, the word Pidhauli popped up. I
realized Huen Tsangs mis-pronounced ‘Fe-she-li’ wasn’t the Vaishali in Laalgunj
but Pidhauli village just across the Ganges from Pandarak village. I then
examined the surrounding villages and found each and every spot exactly
according to Huen Tsangs accurate bearings. These are the places Huen Tsang visited
in Pidhauli or his ‘Fe-she-li.’
(a) Godhna
village: In page 67 first line Huen Tsang writes, “north west of the royal city
5 or 6 Li’s is a sanghramma with a few disciples. They study the teachings of
the little vehicle according to the Sammatiya school.” I chose Godhna village
to be the sangharamma because it is on high ground which will have ancient
structures below. This village is exactly two kilometers north east of Pidhauli
village which I strongly believe is Huen Tsangs ‘Fe-she-li’. Chasing Huen Tsang
a pattern has emerged which makes it easy to do some guesswork. In Mathokhar
village or Huen Tsangs mispronounced Kapotika or pidgeon monastery lives the
Goraiya sub cast of the Jadav clan. They pray to the ‘Gor’ or feet which I
suspect is the Lord Buddhas feet. They call the temples in which the feet have
pride of place a ‘Goraiya.’ Now Godhna which is north east of Pidhauli sounds
very similar to Goraiya, because here too Jadavs reside. So Godhna will be the
sanghramma Huen Tsang mentions. By fixing Godhna as the sanghramma all the
other villages fit into Huen Tsangs description.
(b) Amjadpur
Bithouri: In page 67 second para Huen Tsang writes, “By the side of it is a
stupa. It was here that Tathagat delivered the Vimalakirti sutra
(Pi-mo-lo-kie-king), and the son of a household Ratnakar, and others offered
precious parasols to the Buddha.” Amjadpur may be a new name added to Bithouri
after the coming of Muslims. Bithouri is an ancient Bihari word. Vimalakirti or
Huen Tsangs mispronounced ‘Pi-mo-lo-kie-king’ could be a foreign
mispronounciation of Vithouri or Bithouri. People today sometimes mispronounce
the letter V with a B. Amjadpur Bithouri village is certainly on a low stupa.
(c) Navada
village: In page 67 second para second last line Huen Tsang writes. “To the
east of this is a stupa. It was here
Sariputra and others obtained perfect exemption (became Arahats).” Exactly 1200
meters east of Amjadpur Bithouri is the village called Navada. This is the
sanghramma in which Sariputra and the others became arhats. I came to this
decision because Navada is east to Amjadpur Bithouri and the name pops up
regularly when Huen Tsang writes about a sanghramma. This village is next to
the railway line and the next description of Huen Tsang will prove my choice of
this village as Sariputras sanghramma was accurate.
(c) Bhagwatpur
Teai: In page 67 third para Huen Tsang writes, “To the south east of this last
spot is a stupa; This was built by a king of Vaishali. After the nirvana of the
Buddha, a former king of the country, obtained a portion of the relics of his
body, and to honour them as highly as possible raised this (building).” The
reader will realize this is no doubt Bhagwatpur Teai. It is about 8oo meters to
the south east of Navada just as Huen Tsang states. The village is settled on a
huge mud stupa which is perfectly round in shape. Infact. I think I recognized
two stupas. The older (original) one is smaller in size and has an ancient well
on it. This is most probably the original stupa built by the Lichavi king.
Later King Ashoka took out the relics and built a second stupa which is huge in
size and has an entire village settled on it. In satellite pictures you can see
the perfectly circular shape of the village. The name Bhagwat itself may be an
ancient rendering of the word Bhagwan or God. Teai too could be an ancient form
of the rural Bihari word Tiage. Tiage means sacrifice. We all know that the
Buddha sacrificed himself and died. The stupa that was excavated in modern day
Vaishali is hardly a tenth of the size of this stupa. The next two spots
described by Huen Tsang prove’s the accuracy of my decision to choose
Bhagwatpur Teai as the original Lichavi Buddha relic stupa which King Ashoka
opened. The Buddha relic stupa in Vaishali is a big laugh compared to the
original one in Bhagwatpur Teai. The Vaishali stupa that was excavated
certainly isn’t an Ashokan stupa. British archaeologists and historians
identified Lalgunj area and named it Vaishali on the basis of the pillar they
found nearby. Historians seemed to forget that King Shashank destroyed Ashokan
pillars in all the major spots. If Ashokan pillars were left untouched, they
were in vague places. The British historians found one of these not so
important pillars which king Shashank missed and identified the place as
Vaishali. Basically the place was Pidhauli.
(d) Chatri Tola
and Durga Sthan monkey pond Teai: This
section is very important in proving Pidhauli and the area around it is Huen
Tsangs ‘Fe-she-li’. It also proves that Bhagwatpur Teai is the Lichavis Buddha
relic stupa. Huen Tsang writes in page 67 last para, “To the northwest is a
stupa built by Ashoka Raja; by the side of it is a stone pillar about 50 or 60
feet high, with a figure of a lion on the top. To the south of the stone pillar
is a tank. This was dug by a band of monkeys for the Buddhas use.” North east
of Bhagwatpur Teai is Jama masjid Chatri Tola. Chatri Tola seems to be the
original name of this place. This could be the spot where Huen Tsangs pillar
was as the name Chatri Tola suggests it. The area is on a stupa no doubt. The
name Chatri tells it all. It means a sort of umbrella. Umbrellas are on a stick
just like the animals on Ashokan pillars. There was the figure of a lion on
King Ashokas pillar. This could be the ancient Chatri or umbrella. Thorough
search of the area will throw up remnants of the pillar. South of Jama Masjid
Chatri Tola is Durga sthan temple next to a pond. Huen Tsang states that a pond
made by monkeys was situated south to the Ashokan piller that had a figure of a
lion on top. According to Huen Tsang monkeys dug up this pond for the Buddhas
use. This pond is famous in the area as the monkey pond. Local folk lore states
that in ancient times hundreds of monkey lived here. This pond tallies exactly
with Huen Tsangs statement. Only the villagers don’t know that the monkeys made
it for the Buddhas use. This pond proves that Chatri Tola to the north and
Bhagwatpur Teai to the south west of Jama Masjid Chatri Tola fits in exactly
with Huen Tsangs statement about the whereabouts of the Lichavi Buddha relic
stupa.
(e) Madhusudan:
Huen Tsang further writes in page 68 first para third last line, “Not far to
the south of this tank is a stupa; it was here the monkeys taking the alms bowl
of Tathagat, climbed a tree and gathered him some honey.” This will be Chak
Madsudan. Chak means a stupa and Madsudan sounds similar to Madh which means
honey in sanskrit. I haven’t visited this place but it is there in google
pictures.
(f) Chak Kaem:
In page 68 third para Huen Tsang writes, “To the north east of the sanghrama 3
or 4 li’s is a stupa. This is the old site of the house of Vimalakirti.” This
will be Chak Kaem which may be the short form of ‘Malakirti’ because this stupa
now has a village on it with the name Chak Kaem and is approximately 3000
meters north east of Dularpur Mutt. This is the ancient sanghrama Huen Tsang
speaks about which is now a Hindu temple. The priest told me how the huge Shiva
linga was dragged here in ancient times. That means before the Shiva Linga was
dragged here it was a Buddhist sangharama. Today a Brahmin is the priest in
charge.
(g) Bhairav
Mandir: In page 68 fourth para Huen Tsang writes, “Not far from this is a
spirit dwelling, its shape like a pile of bricks. Tradition speaks this stone
pile is where the householder Vimalakirti preached the law when he was sick.”
This is the Bhairo Baba temple east of the Dularpur Mutt and slightly south of
Chak Kaem. This is the sira which every village in rural Bihar is supposed to
have in which the spirit of an ancient highly revered person or ancestor of the
village resides. My theory is all the siras or spirit homes of rural Bihar were
once Buddhist monks. Just like the one here. This sira or spirit house belongs
to Chak Kaem and Dularpur village’s which is populated by Brahmins who were
foremost in challenging Buddhism in Bihar and north India. These Brahmins
proudly state that they were Shaiv Brahmins who challenged the Vaishnavs who
were followers of the Buddha. But the sira or the village spirit dwelling place
is according to Huen Tsang the dwelling place of Vimalakirti’s spirit who
preached here when he was sick. Vimalakirti was Buddhist that means the sira
was Buddhist. In the old days most of the rural village spirit dwelling places
were simply a pile of loosely thrown bricks like what Huen Tsang described. But
now the trend is to convert them into swanky marble temples. This is exactly
what happened to this spirit house or Bhairo Baba Mandir. It is now a swanky
marble temple. Bhairav mandir proves that Chak Kaem nearby is on top of a stupa
that marks Vimalakirti’s house.
(f) Rautgaon: In
page 68 second last para Huen Tsang writes, “Not far from this is a stupa; this
is the site of the old residence of Ratnakara.” This will be Rautgaon village
on top of a mud stupa. I have pinpointed this village because it is near Bhairo
Bab Mandir or the spirit house Huen Tsang mentions. It is also close to Chak
Amra which Huen Tsang mentions in the next para. Verbally ‘Raut’ sounds very
similar and like a short form of ‘Ratnakara’.
(g) Chak Amla:
In the last para of page 68 Huen Tsang states, “Not far from this is a stupa;
This is the old house of the lady Amra. It was here the aunt of Buddha and
other Bhikshunis obtained nirvana.” Chak Amla falls in line according to Huen
Tsangs description. We see him moving south wards placing the villages next to
each other very accurately. The names are there according to his description.
Chak Amra is no doubt Huen Tsangs lady Amra. This is the spot Buddha’s aunt and
other bhikshunis died.
(h) Chak Rukiya:
In page 69 first para Huen Tsang writes, “To the north of the sanghrama 3 or 4
Li is a stupa: this indicates the place where Tathagat stopped when about to
advance to Kusinagara to die, whilst men and Kinnaras followed him.” This is a
clean case. Chak Rukiya is the stupa. Rukiya means to stop in the local Bihari
language. Satellite pictures show this place to the east of the railway line.
(h) Garahiya
Chak and Gahuni village: In page 69 first para fourth line Huen Tsang writes,
“From this not far to the northwest is a stupa; here Buddha for the very last
time gazed upon the city of Vaishali.” From the phrase ‘From this’ we realize
that Huen Tsang means from Chak Rukiya where the villagers stopped the Buddha,
not far to the northwest is a stupa where the Buddha gazed for the last time at
Vaishali. Exactly northwest of Chak Rukiya are two places with the same
meaning. First is Garahiya Chak. Garahiya sounds verbally similar to the word
‘gaharaie’ which means to concentrate or gaze at something. Gahuni is a rural
Bihari word to concentrate on something. The village will be on top of a stupa
by the name of Gahuni.
(i) Bhikhan
Chak: In page 69, first para sixth line Huen Tsang states, “Not far to the
south of this is a vihara before which is built a stupa, this is the site of
the garden of the Amra girl which she gave in charity to the Buddha.” Exactly
south of Garahiya Chak and Gahuni village is Bhikhan Chak. It is a perfect
rural word for charity or alms. Bhikhan Chak is to the west of the highway so
is in the south western extreme of the area of Pidhauli. It is outside the dam
that protects these villages from Gangetic floods since the Ganges flows
nearby. Bhikhan Chak was a favorite relaxing place of the Buddha and Buddhist
records say it was next to the Ganges. There are records of Amrapali coming
here to pay homage to the Buddha.
(j) Chak Mehro:
In page 69 second para Huen Tsang writes, “By the side of the garden is a
stupa; this is the place where Tathagat announced his death.” This is Chak
Mehhro no doubt as the Buddha announces his death to Mara. Mara could be a
foreign Buddhist mis pronounciation of Mehro. We must remember that Buddhism
was lost to India. The records came back from foreign countries. Many of the
words will have been mis pronounced through the centuries by different
linguistic Asian people using it. Huen Tsang here tells the story of how the
Buddha asks Anand three questions about himself and his life span. Anand fails
to answer as he is concentrating on Mara. He is infatuated by Mara. Mara comes
and reminds the Buddha that he had stated that when he succeeds in
accomplishing all that he had come to the world to do he, the Buddha, would die
and leave the earth. Now since the Buddha had accomplished all he had come to
achive, when will he die? The Buddhas reply is unique. He picks up some dust on
his nails and asks Mara if the dust on his nail is more or the dust on the
earth. Mara replies that the dust on the earth is more. The Buddha then tells
him that the grains of earth on his nail is similar to those who are saved by
his teaching and are following the correct path. The grains of earth on the
ground are much more and are like those who haven’t heard his teaching so may
not be following the correct path. But finally he assures Mara that he will die
in three months. Mara goes away delighted. The reader will realize this story
deals entirely with the Buddhas interaction with Mara so Chak Mehro is most
probably the stupa that marks the spot of this interaction.
(k) Burhi Van:
The name Van means a forest. So Burhi Van means a forest called Burhi. Today
the forest no longer exists though the name has stuck to the land. The land has
been usurped for agriculture. It is here that Anand withdraws to think in the
forest. I will quote the second para of page seventy. Huen Tsang writes,
“Meantime Anand in the wood had a strange dream and coming to the Buddha told
it to him.” The wood or forest is no doubt Burhi Van because it is near Chak
Mehro where the Buddha predicted his own death to Mara. It was from here or
Chak Mehro that Huen Tsang says Anand retired to the seclusion of a forest to
think. Today there is a tiny village by the name Burhi Van. And Burhi Van
village is close to Chak Mehro where the Buddha predicted his death to Mara
while Anand was thinking in the forest. Anand has a bad dream in this forest.
He dreams that there is a big tree in the forest with a huge canopy giving
shade to everything below it. But one day a storm comes and blows it away.The
Buddha replies that he had asked Anand whether he should remain in the world.
But Anand was so fascinated with Mara that he didn’t reply to the Buddha. In
between Mara slyly tempted him to die and the Buddha fixed a date. Anand had
missed a chance to save the Buddha. This is what his dream in Burhi Van meant.
The Buddha was going to die.
(l) Nandpur
Saroop/Adharpur villages : This is the biggest proof of Pidhauli being the so
called Vaishali. Half of Anands body relics are enshrined here in one of these
two villages. That is Nandpur Saroop and Adharpur. I will quote page 73 third
para. Huen Tsang writes, “By the side of the preaching hall and not far from it
is a stupa which contains the relics of the half body of Anand.” (a) My first
bet is on Nandpur Saroop. It is Anands stupa and the name most probably means
‘Anand Ka Swargiya Roop.’ The last three letters of the word which ends with
‘pur’ used here is the ancient ‘par’. This means on top and denotes a stupa.
Nand is the short form of Anand. Saroop
is the short form of Swargiya Roop which means the ‘dead form.’ So put together
Nandpur Saroop can mean the ‘dead form of Anand.’ It means how Anand looks in
death. If this village is Anands relic stupa then Adharpur will be the
preaching hall Huen Tsang has written about.” (b) My second guess is Adharpur
village. Adhar can mean Adha which means half. We must remember Anands relics
were divided into two halves. The last three letters which are ‘pur’ could be
an ancient form of ‘par’ which in rural Bihari means on top and hints of a
stupa because the latter is on top of a relic. But the villagers told me that
Adharpur wasn’t on top of a mud mound or stupa which seemed abnormal as this is
a flood prone area. Excavations of these two villages will tell the truth. I
wager 80 to 1 Nandpur Saroop is Anands relic stupa. Adharpur is a standby
option.
(m) Teghra village
and town/To-Kio: Finally in page 73 fourth chapter Huen Tsang goes on to tell
us about a few hundred stupas in a place he mispronounces as To-Kio. This is
Teghra village no doubt as the last three places he mentions are south of
Pidhauli village and slightly north of Teghra village. To-Kio no dounbt is
Teghra town cum village. I will quote the fifth para of page 73. He says, “Not
far from this are several stupas, the exact number has not been yet determined.
Here a thousand Pratyeka Buddhas (To-Kio) attained nirvana. Both within and
without the city of Vaisali, and all round it, the sacred vestiges are so
numerous that it would be difficult to recount them all.” I agree with Huen
Tsang. When I was inspecting Bhagwatpur Teai which I believe is the Lichavis
Buddha relic stupa, villagers took me to a small foundation. It was ancient no
doubt. Villagers told me that there were plenty of them around and were
uselessly taking up agricultural land.
(16)Dalsinghsarai: (Si-Yu-Ki page 73 and 74) From Pidhauli Huen
Tsang goes 50 to 60 li northwest as the crow flies on the route the Buddha took
on his way to nirvana. I will quote page 73 last para where he says, “Going
northwest of the chief city 50 or 60 li, we come to a great stupa. This is
where the Lichavis (Li-c’he-p’o) took leave of Buddha. Tathagat having left the
city of Vaisali on his way to Kusinagara, all the Lichavas, hearing that Buddha
was about to die, accompanied him wailing and lamenting. The lord of the world
having observed their fond affection, and as words were useless to calm them,
immediately by his spiritual power caused to appear a great river with steep
sides and deep, the waves of which flowed on impetuously.” From Pidhauli
village the highway goes northwest to Dalsinghsarai. Sixty Li’s is exactly 16
kilometers and that is the exact distance of Dalsinghsarai Town to Pidhauli. On
scrutinizing the town you have the beautiful sight of the river Balam
meandering through it. In the middle of the town the river forms a perfect U
and one has to cross a bridge to reach the town. The unique aspect about this
river is in satellite pictures you can see how it properly may have trapped the
Lichavis to the south of the river while the Buddha stood on the northern bank.
Huen Tsang speaks about an Ashokan stupa. After crossing the bridge towards the
town, the river bank to the left of the road is called Gola Patti. Basically
Huen Tsang has described two other Ashokan stupas that are called Gola. When
Anand commited suicide the disciples divided his relics in half. One half was
dropped on the northern bank of the Ganges. A stupa was made on that spot which
is now called Anand Gola. The stupa that marks the spot the other half relics
were kept on the southern banks of the river is called Athmal Gola. Athmal is an
ancient rendering of Adh-mal. Adh means half and Mal means relics and Gola
means something round. So Gola Patti in Dalsinghsarai town means an Ashokan
stupa. A hindu temple is built on it dedicated to a baba. Who that Baba is no
one knows. It is none other than Gautam Buddha on his way to his nirvana. That
temple is built on the Ashokan stupa Huen Tsang has written about. Local folk
lore states that Balam river was created by magic. Many rituals are carried out
here and it is a custom for newly weds to have their first bath here. The
Buddha sent the Lichavis back from here with his Patra as a token of respect
for their love.
(17)Tisuata Dharampur/ Ta-Tein: (Si-Yu-Ki page 74) Huen Tsang
once more travels northwest, as the crow flies, from Pidhauli (so called
Vaishali) 200 Li’s to a place he misprounces as Ta-tein. I will quote page 74
second para first line. He writes, “Two hundred Li to the north west of the
city of Vaisali, or a little less, is an old but long deserted city with a few
inhabitants. In it is a stupa. This is the place where the Buddha dwelt when,
in old days, for the sake of an assembly of Bodhisattwas, men, and Devas, he
recited an explanatory Jataka of himself as a Bodhisattwa he was a Charkravarti
monarch of this city and called mahadev (Ta-Tein).” He was possessed of the
seven treasures and his rule extended over the world. Observing the marks of
decay in himself, and concluding in his mind about the impernancy of the body,
he took a high resolve, left his throne, gave up his country, and becoming a
hermit, assumed the dark robes, and gave himself upto studies.” We see through
this story how religiously serious men were in those days. Ta-Tein is present
day Tisuata village which sounds verbally similar to Ta-Tein. The full name is
Tisuata Dharampur which suits the story Huen Tsang narrates about the Buddha.
Dharam means religious duty. We realize that the Buddha upheld his religious
duty and rejected his position as a chakravarty monarch. The Kali temple is on
a stupa called Dharam which is why you have the three letters ‘pur’ attached to
the word Dharam. ‘Pur’ may be actually the ancient ‘par’ which in rural Bihari
means on top. So the stupa called Dharam (religious duty) was on top of the
place the Buddha as a Bodhisattwa relinquished his post as a Chakravarti Raja.
This area prays to Baba Karikh or the black Baba. This also tallies with Huen
Tsangs story of the Bodhisattwa donning black clothes. Towards the north of the
Kali temple outside the town of Tisuata Dharampur is a temple dedicated to Baba
Karikh.
(18) Mataiya: (Si-Yu-Ki page 74 and 75) From Tisuata Dharampur
Huen Tsang goes 15 Li’s or four kilometers as the crow flies south east to a
village by the name of Mataiya. This is north of the Baraila lake which is
today a bird sanctuary. I will quote page 74 last para. He writes, “Going south
east from the great city 14 or 15 Li we come to a great stupa. It was here that
the convocation of the 700 sages was held.” The village of Mataiya is settled
on the stupa Huen Tsang has written about. Huen Tsang further goes on to tell
what the stupa represented. The people of Vaishali were veering away from the
law preached by the Buddha. The arhats were troubled so arhat Yashada held a
meeting or convocation of 700 sages. In the middle of the assembly Sambhoga
beared his breasts and stated bluntly that some of the Bhikshus of Vaishali
weren’t following the ten points of the Buddhas law. The arhats are affected
and called the guilty bhikshus and made them promise to follow the Buddhas law.
There is no important temple on this stupa. It is big no doubt because the
entire village is settled on it with the road passing on the side.
(19) Baba Gunninath Mandir Palwaiya/Shie-fi-to-pu-lo: (Si-Yu-Ki
page 75 and 76) From Mataiya Huen Tsang goes 80 to 90 Li’s or 22 to 24
kilometers south as the crow flies to Baba Gunninath Mandir Pulwaiya. Mandir is
clearly a new addition as it isn’t an ancient word. In Huen Tsangs time the
concept of praying in a temple didn’t exist. Either people prayed in a
sangharama or to a stupa. So the original word in Huen Tsangs time will be
Gunninath Pulwaiya as Baba is also a new addition by Hindus. He mispronounces
it as ‘Shie-fi-to-pu-lo.’ The verbal resemblance is clear and the bearing is
accurate. In page 75 last para he writes, “Going south 80 or 90 Li from this
place, we come to the sanghrama called Svetapura (Shie-fie-to-pu-lo). We can
see the wild guesswork the English translator (Samuel Beal) is doing by taking
the face value ‘Shie-fie-to-pu-lo’ to mean Svetapura. The modus operandi of
searching for Huen Tsangs places is to reach there according to his Li’s and
look around for a verbally sounding similar name to his mispronounced one. A
perfect example is Gunninath Palwaiya. There is a temple on an Ashokan stupa
with the words “Baba Gunninath Prachin Deo Sthal Palwaiya.” The word Prachin
means ancient. So the villagers claim this is an ancient temple. The first few
letters of ‘Gunnie’ are Huen Tsangs ‘Shie-fi’. The last four letters
‘nath’ are Huen Tsangs mispronounced
‘to’ and ‘Palwaiya’ is Huen Tsangs ‘pu-lo.” Put togetherGunninath Palwaiya is
Huen Tsangs ‘Shie-fi-to-pu-lo’. Excavations will unearth the sangharama. The
temple is situated on the banks of the river Ganges and is an ancient fording
point for people wanting to go to Magadh. It was here the Buddha turned and
looked one last time at the town of Vaishali (Pidhauli) when he was going to
cross the river to go to Magadh.
(20)Harail/Anand Golwa: (Si-Yu-Ki page 76) From Gunninath
Palwaiya Huen Tsang goes 30 Li’s or eight and a half kilometers south east as the crow flies to a place where there is a
stupa dedicated to Anand who was the Buddhas favorite disciple. The modern day
name of the village is Harail and the stupa is to the south of the village on
the ancient banks of the Ganges. The stupa bears Anands name and is called
Anand Golwa. Huen Tsang narrates the story of how Anand commits suicide after
crossing the river to the Vaishali (Pidhauli) side. He dies, his body is burnt
and divided into two equal portions. One half is kept on the northern banks of
the Ganges while the other half is kept on the southern banks. According to
Huen Tsangs mileage from Baba Gunninath Mandir Palwaiya, Anand Golwa near
Harail village is the spot where the burnt human relics of Lichavi’s (Pidhauli’s)
share were put. The king of Vaishali (Pidhauli) took the relics from here and
took it home and enshrined it in a mud stupa with the name Nandpur Saroop. The
name exists till today. The Magadh share of half the relics were dumped south
of the Ganges where a stupa was made near Dakshini Chak village and called
Athmal Gola. ‘Ath’ seems to be the ancient form of ‘adh’ which means half, and
the last three letter’s ‘Mal’ means relics. So Athmal means half the relics.
From here the king of Magadh took the relics and enshrined them in a stupa in
the old capitol of Rajgrih and made this stupa to mark the spot where the
relics were first laid. Harail village in the north of the river near Anand
Golwa seems to be the name of the sangharma that came up with the northern
stupa because Harail means loser. We must remember that Anand commited suicide
and could have been regarded as a loser in those days. He did lose in his fight
to make people follow the true law. Similarly the village called Dakshini Chak
on the southern banks of the river could be the sanghrama which came up with
Athmal Gola stupa because Dakshini means southern and Chak is either a stupa or
a sangharama.
(21) Ghailarh/ Fo-li-shi (mis-translated as Vrijji): (Si-yu-ki
page 77 and 78) In page 77 second last para, from Anand Golwa Huen Tsang
travels 500 Li or 140 km or less across the Sone river to Ghailarh. It seems
during Huen Tsangs time this was a country by the name of Ghailarh, but today
it is a small north Bihar town near the eastern banks of the river Kosi. Samuel
Beal once more mis-traslates Fo-li-shi as Vrijji which is why historians never
found the Buddhist pilgrimage spots associated with this area. There is
literally no verbal resemblance between Fo-li-shi and Vrijji. Ghailarh does
have a resemblance and the mileage from Anand Golwa is just 10 Li’s short. In
page 78 first para sixth line he writes, “There are several tens of Deva
temples with a great number of unbelievers. The capital of the country is
called ‘Chen-shu-na’. I have identified ‘Chen-shu-na’ with Singheshwar Sthan
which is just 10 kilometers east of Ghailarh. ‘Chen’ sounds similar to ‘Singh’,
‘shu’ sounds similar to ‘shwar’ and ‘na’ sounds similar to ‘sthan.’ As
described by the Chinese traveler, this area is a holy Hindu area and
Singheshwar Sthan is today a Hindu pilgrimage spot.
(22) Supaul: (Si-Yu-Ki page 78) In page 78 second para Huen
Tsang writes, “To the north east of the great river is a sangharama. The
priests are few but they are studious and of a dignified character.” The reader
realizes here that Huen Tsang has started giving vague bearings. He simply
states from the north east of the great river and doesn’t give the distance.
The great river is the river Sone no doubt. From which point of the river does
the reader take his bearings? Experience in tracking Huen Tsang tells me to go
directly westwards from Ghailarh to the eastern bank of the river so that
Ghailarh is exactly east to the traveler. From this point the town of Supaul is
northwest of the traveler. Huen Tsang doesn’t say much about this place but I
have added this in my report because it is the taking off ramp to the next
spot.
(23) Rahua Sangram: (Si-Yu-Ki page 78) In page 78 third para,
from Supaul Huen Tsang goes west across the Sone till he finds a stupa 30 feet
high. Here again he fails to give the distance except that south of this stupa
is some deep water. I think he doesn’t think this area important. Or this
country was an unmapped country as we realize he says it is old and
dilapidated. This site can be confirmed as the correct site because of Huen
Tsangs statement there is deep water south of this place. Today satellite
pictures show an ancient dry water body south of Rahua sangram. But he tells in
detail the story of the capture of a fish in the river. In his time 500
fishermen had made some sort of union and fished together. One day they caught
a hideous looking fish with 18 heads and two eyes in each head. The fishermen
were about to kill it but the Buddha hears about it and reaches the spot to save
it. He makes it possible for the fish to see its previous life. The latter in
its previous life was a Brahmin of a well known family who was haughty and
looked down upon people poorer than him. He looked down and made fun of people
who weren’t good looking. He called them names like donkey or ox. This is why
he was punished in this life with this hideous horrible looking body. But the
fish was happy as it had the good fortune of repenting in front of the Buddha.
The Buddha then opened his mind and showed him the truth. He imparted the law
to him. The fish having received the law died and was reborn in heaven. This is
why this place has got the name Rahua Sangram. Rohu is a type of fish of the
carp family found abundantly in Indian rivers. Since the story narrated by Huen
Tsang is about a fish, this will be the stupa he is talking about. The word
‘Sangram’ means action, or stuggle, or a fight which is exactly what this fish
was doing. It was struggling with the effects of its past life and past deeds.
The Buddha converts him, preaches the law thereby allowing him to die and be
reborn in heaven.
(24) Bishanpur: (Si-Yu-Kipage 80) From Rahua Sangram in page
80 second para, Huen Tsang goes 100 li or 28 km north east to Bishunpur
Chauhatta. Huen Tsang gives the directions and kilometers but fails to give a
name to the place. Neither does he give a story to connect to a name. This
town/village is approximately 63 km south west of Jogbani on the Indian side of
the India Nepla border.
(25) Nepal/Ni-po-lo: (Si-yu-Ki page 80 and 81) Finally from
Bishanpur in page 80, second last para, Huen Tsang travels 1400 or 1500 Li’s
across some mountains and finally enters the valley of Ni-po-lo. He doesn’t
have a pleasant experience there as he speaks badly about the people. He talks
about a valley and an inflammable river. He comes right back to Vaishali from
where he crosses over to Magadh and to Pataliputra.
The link to my youtube video:
https://www.youtube.com/watch?v=KAgf3Cch1WM&t=1013s
