Sarnath Encyclopedia of Buddhism and Jainism

SĀRNĀTHA THE CRADLE OF BUDDHISM, 2020

INTRODUCTION by the Most Venerable Thích Mãn Giác During the sixth century, China had Confucius and Lao-tzu, Iran had Zoroaster, Greece had Socrates and Plato, and India had Mahavira and Shakyamuni Buddha. That period was clearly a golden age for Asia, perhaps even the world. The Shakyamuni Buddha was born to this world at Lumbini, attained Enlightenment at Bodhgaya, turned the Dhamma Wheel at Sārnātha, and entered Nibbāna at Kushinagar. In the first discourse, the Buddha proclaimed the Four Noble Truths, or the Four Arya (Satyas cattāri ariyasaccāni), to be: suffering (Dukkha), the cause of suffering (Samudāya), the cessation of suffering (Nirodha), and the ways leading to the cessation of suffering (Magga), which together make up the Eightfold Paths: right view, right thought, right speech, right action, right livelihood, right effort, right concentration, and right mindfulness. This basic doctrine that the Buddha experienced and proclaimed liberated living beings from suffering and led them to conduct a peaceful and happy life. The Buddha traveled to many places to show living beings how they could realize their own suffering and find a path leading to ending that suffering. Therefore, it can be said that Sārnātha, also called Deer Park, is the cradle of Buddhism, and from this place the Buddhist Sangha, or monastic community, was established. After Buddha’s Nibbana, his disciples preached Buddhism throughout India and all over the world, setting up many temples, stupas, and signed stones everywhere. Buddhism is like the spiritual torch that perfectly meets the needs of humans. However, everything constantly changes day by day, and so does Buddhism. Due to circumstances of history, politics, and the fanaticism of other religions, at the joint destiny, Sārnātha collapsed and was burned down many times; however, luckily it was also restored many times. Today, it is safely protected by the government of India and maintained by countless archeologists, historians, scientists, and defenders of other religions throughout the land. People from abroad also go there to help continue excavating the temple to reveal the golden age of Sārnātha to human beings in India and all over the world. Bhikkhunī Thích Nữ Giới Hương, having spent ten years cultivating and studying (1995-2005) in Delhi, India, visited numerous Buddhist holy places to prostrate herself, research, chronicle, and introduce the book that she titled Sārnātha - The Cradle of Buddhism from an Archeological Perspective. This book details the development of Buddhism, as well as covers the history, biology, politics, archeology, and sculpture of Sārnātha in both ancient and modern times, drawing from the material resources of Pali scriptures, books on Buddhism, archeological sites, historical archives, travel experiences, and so on. This book also features several maps and many beautiful pictures, taken by the author in and around Sārnātha. I believe that this book greatly facilitates understanding the history of Buddhism in India. I feel honored and sincerely grateful to have written this introduction for Buddhists and scholars from both near and far. Spring, March 27, 2006 The Most Venerable Thích Mãn Giác The Abbot of the Vietnam Temple at Los Angeles, California, USA

EdA Esempi di Architettura, International Journal of Architecture and Engineering Aracne Editrice Rome, Italy], Vol. 11 (no° 2), Jan. 26th, 2024

Sārnāth is famous as a sacred (heritage) site where the Buddha first delivered his sermon in c. 528 BCE. The whole area was developed as a township by Ashoka [ruled c. 268 to 232 BCE] in the frame of replicating the monastic and scholastic traditions of Buddhism. The Buddha (c. 563-483 BCE) passed his first stay during the rainy season at Sārnāth, and he challenged Brahminism’s fundamental, conservative, and superstitious rules there for the first time through his teaching called Anattalakkhana Sutta. At Sārnāth, the Buddha discovered his ‘Middle Way’, which avoids both extremes and can lead one to understanding, liberation, and peace. It is the Noble Eightfold Path of right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. After realising understanding, liberation, and peace, he taught the Noble Eightfold Path. These noble paths establish examples of how reconnecting with culture will vitalise cultural landscapes’ spirit and promote cultural sustainability. The discovery of the relics at Sārnāth was an accidental story initiated by a local landlord—Jagat Singh, who destroyed the huge sacred mound of Dharmarājikā to collect bricks and stones for developing a township of his name, called Jagatganj. Over time British officers performed a series of excavations and documentation and re-established the glories of Sārnāth. The cultural landscape of Sārnāth is represented by different sites related to Buddhist thought and life incidences, together with the Shaivite and Jain sites, thus, possessing a more profound message for awakening and understanding universal values. Over time a dozen monasteries from different counties were established here. Despite such importance, the township is not on the main scene of spiritual tourism. It is not even inscribed in the UNESCO World Heritage list, primarily due to political conservatism, the threat from Varanasi city, prioritization of the development strategy, and consequential issues. This paper highlights the three broad aspects of landscape histogenesis, i.e., existence, sustenance, and sustainability, and the interconnectedness of the frame of ‘Reconnecting With Your Culture’ in making global harmony and peace. Keywords: Sārnāth, Cultural landscapes, Cultural sustainability, enlightenment, heritagisation, Buddhist preaching, heritage politics.

This sculpture of the Buddha Sakyamuni can be assigned to the late 6th or early 7th century, a period in which the Gupta Dynastystyle of northern and north eastern India was at its summit. The Gupta period (4th to 6th century) is noted as a time during which the quintessential Buddha image was created, becoming an iconic form which was disseminated and copied throughout the Asian Buddhist world. Gupta style stands at a crossroads in art historical developments in the sub-continent. The Gupta style embodies the earlier figurative styles of north and north west India (Mathura and Gandhara), while achieving a new power and sophistication. It is noted for the full, sensuous modelling of faces and bodies, for a subtlety of expression and for the harmonious proportions of its figures. During these centuries the workshops at Sarnath, a monastic complex built on the site of the Buddha's first sermon, became especially artistically influential. A particular type of standing Buddha image was produced here whose body is covered by a diaphanous robe, which clings to the figure while flaring at the sides. This was to become the prototype for a multitude of later images including the Radiant Buddha.

This paper aims to draw the religious life in Sarnath (and Varanasi) as accounted by the Chinese travellers—Fa-Hien and Hiuen-tsang. The accounts not only talk about the stupas, pillars, statues built by King Ashoka; vihars and monks (bhikshus) living in those vihars but also contain the first preachings of Lord Buddha, establishment of Sangha and the story of Mrigajataka that remain significant. With the increased popularity of Buddha dharma in China, the Chinese were attracted towards travelling to India. They came to India mainly with the intentions to visit the places related to the fond memories of Lord Buddha, to study the Buddha religion and philosophy and carry the copies of the Buddhist compositions. Fa-Hien and Hiuen-tsang occupy significant places among these Chinese travellers. These accounts can be associated with ancient history as well as with historical geography, religion and philosophy. While Fa-hien in his journey details had described about the Buddha Empire, Hiuen-tsang highlighted the civilisation of India and its cultural landscape, albeit it has been often accepted by the historians that these accounts of their journeys should be considered as significant only when they are backed by historical evidences. They opine that these travellers were mainly influenced by the Buddha dharma and therefore, their accounts are liable to containing exaggerated journey details. It is true that the journey details contain few imaginary instances; nevertheless, these accounts have been validated by the remnants, stupas and vihars at the sites.

The idea of pilgrimage to sacred places in Buddhism was established by the Buddha himself. Before he passed into Mahapari-nibbana, the Buddha advised his close disciples to visit four places that may be for their inspiration after he was gone. They are Lumbini, where he was born; Bodh Gaya, where he attained supreme enlightenment; Deer Park in Sarnath, where he preached the First Sermon; and Kushinagar, where he passed into Mahaparinibbana. The literary sources refer that the follower should certainly visit these places having feelings of reverence, as these places reflect the four special events of the Buddha’s life. In passage of time these four sacred places and associated shrines have become the focal points of inspiration and revelation for any follower. By the time of King Ashoka, four more places, viz. Sravasthi, Sankisa, Rajagir and Vaishali, that were closely associated with the Buddha and scenes of his principal miracles, were added to the list of sacred places. Together they make the Eight Great Places of pilgrimage in Buddhism. Of course, Buddhism had disappeared by the 13th century, however under the guidance of Anagarika Dharmapala (1865-1933), Mahabodhi Society get established and took the leading role in re-establishing and maintaining the tradition of pilgrimages to all the major Buddhist sites. Keywords: Bodh Gaya, Buddhism, Kushinagar, Lumbini, pilgrimage, Rajagir, spirit of place, Sankisa, Sarnath, Sravasthi, Vaishali.