Tuesday column on Exodus of Buddhism Talking Point: Exodus of Buddhism: an exercise against confluence …historical chapter cast in gloom Dr. Javid Iqbal Exodus of Buddhism from the land of its birth—India was an exercise against confluence, the country boasts of. The Buddhist chapter of history is cast in gloom as resurgent Brahmanism eased it out. Asoka Chakra—India’s emblem though remains. It could be taken as mere symbolism. Allama Iqbal in captivating poetic tunes, remorseful though relates that the nation, Mahatma Buddha was born in did not care for his message: Quam nay paigham Gautam ki parwah na kee; Qadar na janee apnay gauhar yek dana kee! Nation cared not for Gautama’s message; No value was put on the jewel, he was! Allama thus echoed the view often pronounced that Gautama’s message did not find its rightful space in India’s socio-religious panorama. And he ascribes a reason to it: Brahmin sarshar hai abb tak myei’n Pandar mei’n Shama-e-Gautam jall rahi hai mehfil agyar mei’n Drunken remains the Brahmin in the wine of his thought; Gautama’s candle alights & illuminates the foreign mart! Quite a few scholars hold the view that Buddhism was eased out by resurgent Brahmanism, which had a phase of eclipse, as Buddhism became the state religion during the reign of Asoka and Kanishka. This was a phase, during which apart from the Indian mainland, message of Buddha found acceptance in places like Kashmir and Afghanistan. It could not however make inroads into the class distinction based on code of Manu. Brahmanism had a privileged status in Manu’s code. It was implied that the ruler—Raja has to consult the Brahmin in decision making, and may not take a major step without his consent. Wisdom was believed to be vested in Brahmins, to the extent of exclusion of all other classes. And as Iqbal says, Brahmin remained drunk in the wine of his thought, while as Gautama’s candle burned in foreign mart [a market place]. The candle that had illuminated India, Kashmir and Afghanistan included alighted in foreign lands—south-east Asia mostly. Buddhism made Southeast Asia its home and exited across Palk Strait to Sri Lanka. Kashmir and Buddhism forms an interesting study. Like Asoka and Kanishka, Kashmir had a Buddhist ruler—Ladakhi prince—Ranchen Shah. His tale and trail is interesting and alludes to a turning point in Kashmir’s history. It arrived when the last Hindu king---Shahdeva abandoned the throne and valley, chickening out under Mongol onslaught on two occasions. At such a critical juncture Gyalpo Ranchen a Ladakhi prince who had fled his native land under the thrust of enemies and adversaries sought sanctuary in Kashmir. Shah Mir of Swat Valley with an utter belief in what his pious ancestor—Waqur Shah had forecast that his progeny would set-up a dynasty of Kashmiri rulers came to realise the dream. The twosomes rescued Kashmir from miserable state. Ranchen eventually became the first Muslim king of Kashmir. He sidelined Ram Chander, the powerful Prime Minister of Shahdeva in an intense power struggle. Ranchen’s conversion has an interesting tale, a legend. Noting his inclination to adopt a new religion, he was confused by different religious narratives fed to him. A day came, when he decided to adopt the religion of the first man, he comes across the morning next. Incidentally the man happened to be Bulbul Shah, the great Sufi saint from Turkistan. Besides Ranchen the saint converted many nobles of the court; however the major conversion drive was led by Mir Syed Ali Hamdani, popularly known in Kashmir as Shah-e-Hamdan. The other attribute of the saint being Amir-e-Kabir. It is not however by Ranchen’s faith by birth—Buddhism that Gautama’s religion became a part of Kashmir narrative; there is much more to it. Kanishka sponsored fourth Buddhist conference was held in Kashmir. The fact stands established historically. Kundalwan was named to be the place by Tibetan Buddhist scholar Taranath, where the conference was held. It is related that internationally acclaimed Buddhist scholar—Nagarujna attended the conference which was presided over by Bengali Buddhist scholar—Ashu Ghosh. The conference is believed to have lasted six months, during this period two sects of Buddhism came into being. Mahayana Buddhism…the new and the progressive philosophy of Buddhism grew as a result of discourses of this conference, noted on copper plates. The conference is believed to have been convened in a time period when the ancient Parakrit was getting into its Sanskrit form. Thus in the linguistic realm the language of Sarvastividan canon was changing garb. Buddhist scriptures got Sanskritised, Sanskrit being essentially the language of Brahmanism and this helped in popularizing Buddhist scriptures, however Brahmanism had stronger roots than visualized by short lived Buddhist ascendance. Copper plates [Tama Patras] are believed to relate the details of conference. Mohammad Yousuf Taing, the scholar turned politician is believed to know the spot of copper plates, however it is said that he doesn’t’ relate it fearing that it might be taken away from the valley, a strange argument indeed. Mohammad Yusuf Taing needs to be persuaded to part with what he knows. As former Deputy Chairman of legislative council, he is in a position powerful enough to see that his find is preserved in the state archives. Besides Taing, Mohammad Amin ibn Mahjoor, former employee of ‘research department’ is believed to have known the place. RK Koul, who co-authored, ‘Constitutional History of Kashmir’ with Mohan Kishan Taing claimed ‘Raithan’ to be the place of copper plates. Dr. Abdul Ahad, the eminent historian remains surprised that with all these possible leads, copper plates remain unexplored. Dr. Ahad states that his follow-up failed to persuade RK Koul to reveal details. Mohammad Amin Mahjoor lowly educated did not leave a note, at least nothing in public knowledge. Dr. Ahad is persuaded to conclude that Raithan being the place could be hoax, as nothing surfaced. Buddhist period in Kashmir, as in rest of India did not last, though it promised much. Brahmanism which was in shadows as long as Buddhist glory lasted staged a comeback. Lately reading the Urdu translation of ‘Tarikh-e-Hasan’ by Prof [Lt] Shams-ud-Din-former HOD Persian department of Kashmir University, what struck me was his note that the author’s original Persian chronicle is short on details of Buddhist period. It could be due to dwindling details available to the author. Lest this period which along with Hindu and Muslim period forms one of the three phases of Kashmir history is relegated to oblivion, it needs to be worked on by historians and archeologists to establish missing links. Of late apprehension has been expressed in academic and civil society circles that the deserved historical space of Muslim and Buddhist period is being squeezed by one academic exercise after another. Historical distortion has become a routine in the subcontinent, as history unfortunately continues to be tailored by vested interests. Yaar Zinda, Sohbat Baqi [Reunion is subordinate to survival] Feedback on:Iqbal.javid46@gmail
Posted on: Mon, 05 Aug 2013 23:58:18 +0000
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