History of Buddhism in kashmir

HISTORY OF BUDDISM IN KASHMIR:

When Aryans arrived in kashmir and introduced there customs to nagas ,at the time 

nagas and Aryans always at war with each other so when the message of Buddhism reached nagas , 

they were the first to accept it and make there way to give tough fight to the Aryans. It is certain that 

Buddhism came to Gandhara and Kashmir at the same time.Before the rise of Buddhism in Gandhara, 

the whole area was under the Nagas. In the old traditions, we find some big scholars, who belong to 

the Naga race. Kapila, who is considered the founder of materialistic philosophy or the Sakya-

Darshan was a Naga. Exactly, in the same way, Naga-Arjuna, and Naga-Bodhi, who command much 

respect in the Buddhist world, were also Nagas. They were against the Aryan caste system, their 

religious pantheon and superiority complex.

Buddhist centers of learning in the other parts of Valley. This fact also proves that Buddhism existed 

as a religion in Kashmir, even before the reign of Ashoka. His reign can be fixed in the middle of the 

4th century B.C. It is recorded that during the rule of Asoka (269-227 B.C.), some monks of 

the Sarvastivad School fled away to Kashmir due to the lack of royal patronage. The Cylonese sources 

reveal that it was Ashoka of Maghada, who deputed Madhyantika to Kashmir and Gandhara as a 

missionary. According to the Chinese sources, it was Madhyantika, a disciple of 

Ananda, who succeeded in bringing Sarvastivad Buddhism to Kashmir, after having subdued the 

Nagas by his supernatural powers. His journey to Kashmir has also been narrated in the Kashmiri 

sources. It is reported that Madhyantika brought with him many Bhiksus for settlement and he himself 

remained in the Valley for nearly 20 years. He developed agriculture and also introduced saffron 

cultivation in Kashmir the first time. After Surendra, we find another king devoted to 

Buddhism named is Simha, who became a Buddhist monk and adopted the name of Sudarshana. He 

even attained Arhathood and established several monasteries in jammu Kashmir.

It was Menandar, who came under influence of Buddhism. It goes to the 

credit of Nagasena, to have defeated Menandar in a religious discussion. This 

discussion was held at a place near Kashmir inside jammu 

province. The Milindapanha is best source of information on the history 

of early Buddhism in Kashmir. It informs that Menandar built the 

Milindavihara and joined the Sangha as a monk and finally 

attained Arhathood. The Milindapanha was written in Kashmiri, but latter on it was translated in to Pali . The Indo-Greeks appear to have accepted the doctrine of 

Buddhism. The Kharoshti inscriptions found at Swat, Taxila and Lolab 

in Kashmir prove the existence of Buddhism during the third century 

B.C. These kings erected Stupas, constructed Viharas and installed images 

of Sakyamuni.

ANTI-BUDDHIST JALAUKA:

Raja Jalauka who came to the throne after the death of Raja Ashoka, has been mentioned as 

“the vanquisher of the Buddhists.” He was a rank communalist, who let lose a rain of terror on the 

Nagas, by storming their habitations. At the instance of Avadhuta, he took a vow that he would follow 

only Shaivism. He persecuted the Buddhists, and destroyed their Viharas and Stupas. While 

patronizing Shaivism, he built Shiva temples on the Buddhists sites. Jalauka could not even 

tolerate the sound of the Buddhist hymns on the pretext that these disturbed his sleep 

and on this excuse, he got demolished all the Buddhist Viharas.

The Brahmanas(Aryans) are the worshippers of Shiva, Vishnu and their Saktis(known as “kashmiri 

pandita” now at present ). Vasugupta is said to have founded Shaivism in jammu Kashmir. In the 

beginning Buddhism had to face strong opposition from the Shaivists,this era was the downfall of 

boddhism and rise of Aryans,qqq which resulted in bringing much hindrance to its progress. The 

Aryans manupulated the buddhist scriptures and the Shaivists intermingled and Buddha 

was termed as an Avatara of Vishnu by Aryans in scripture with the result that separate 

entity of Buddhism vanished from the state of jammu kasmir.

BUDDHIST MONUMENTS:

Kashmir’s contribution to the development of Buddhism has been 

acknowledged and several historical evidences mention a large number of 

Buddhist relics to have existed in the Valley. A detailed description of some 

important Buddhist monuments is given below:

NARENDRABHAVANA:

Surendra, the son of Khagendra built a Vihara, known as Narendrabhavana 

in the town of Suru, in the Darada country, but the Vihara has not been 

traced so far.

SURASAVIHARA:

Surendra also built a Vihara called Saurasa Vihara at Soura on the shore of 

the Anchar Lake in Kashmir. This Vihara also remains unidentified.

JALOKAVIHARA:

Jaloka established a Vihara at Jalora, which may be identified with Zohlar in 

Zaingir, Sopore, Kashmir.

DHARMARANYAVIHARA:

Raja Asoka built a Vihara in the town of Vitastatra, which was lofty and high. He also built a Stupa at Suskaletra. Both the towns have been identified as 

Vethavutur and Hukalitar, situated around the Verinag and Badgham. Some 

ancient relics were found at Verinag spring. At Hukalitar, a few statues 

of the Buddha were found.

KRTYASRAMVIHARA:

Jaloka has been mentioned to have built the Vihara of Krtyasrama. This 

place has been identified with the village Kitshom, near 

Baramulla, Kashmir. Ou-Kong mentions this Vihara as Ki-tche.

JUSHKAPURAVIHARA:

Jushka is said to have built a Vihara at Jushkapura, a village to the north 

of Srinagar. Huska has been mentioned to have built a Vihara at Huskapura, 

mentioned as Hu-se-kia-lo by Hiuen Tsiang. It is known as Uskur now and is 

situated near Baramulla, Kashmir. Laltiyaditya (725-753 A.D.) also is 

reported to have built some Stupas and Viharas at Uskur.

AMRITABHAVANA:

Queen Amritaprahba built a Vihara, known as Amritabhavana for the use of 

foreign monks. Ou-Kong mentioned it as Ngo-mi-to-po-wan. Amritabhavana 

has been identified at Antbhavan, Vicharnag, 3 miles to the north 

of Srinagar. Remains of a Vihara have been found at this place.

LO-STONPAVIHARA:

A Ladakhi guru is said to have built a Stupa, called Lo-stumpa, during the 

reign of Meghavahana. The site of this Vihara has not been located as yet.

NADAVANA VIHARA:

Queen Yukadevi, is said to built a Vihara at Nadavana, which 

was a wonderful and beautiful Buddhist structure. Nadavana has been 

identified with Narvor in Srinagar, Kashmir. The Vihara is non existent at 

present.

INDRADEVIBHAVANA:

Queen Indradevi is said to have built a Vihara, called 

Indradevibhavanavihara. This Vihara is non existent at present.

KHADANAVIHARA:

Queen Khadana is said to have built a Vihara at Khadanyar near 

Baramulla, Kashmir. No traces of this structure are available now. Kashmir is known as the Paradise on Earth. . It has been acclaimed as a land of bliss, 

peace and contentment. It may be noted that after its exile from the place of its birth, Buddhism 

found its refuge in Kashmir. “The influence of Kashmir was very marked, especially in the spread of 

Buddhism beyond India. Buddhism has also its essential origin from Kashmir; so great is the 

importance of this region in the history of this religion.”

JAYENDRAVIHARA:

Jayendra, the material uncle of Parvarasena II is reported to have built a Vihara known as 

Jayendravihara. With a colossal statue of the Buddha installed in it. Hiuen Tsiang has mentioned it 

as Che-ye-in-to-lo and on his arrival in Kashmir, where stayed for some time. This Vihara was 

burned down by Ksemagupta(Aryan)and its Buddha statue was melted down by him to 

make a statue of Shiva. Location of this Vihara requires to be searched either at 

Chattabal, Srinagar or at Ushkar in Baramulla. Attached villages of the Vihara, being given 

to the Khasa chief, indicate Ushkur as the correct alternative.

RAJAVIHARA:

Rajavihara was built by Lalitaditya at Parihaspura. It housed a colossal statue of the Buddha besides 

other relics of gold and silver. Parihaspura was the new capital built by the King near the confluence of 

the river Jehlum and the river Sindh on a plateau between Panznor and Hartarath near Divar-

Ekamanpura. The plateau is nearly 2 miles long and 1 mile wide. The site of the capital is in ruins. 

Its material was transported by Shankravarman (883-902 A.D.) for the construction of 

Shiva temples at Pattan. The Rajavihara was burnt down by the royal troops of Harsha during the 

war against Uccala. Examination of the site reveals that the Rajavihara was a quadrangle of 26 cells 

around a square courtyard paved with stones. Its final destruction is attributed to Maharaja 

Pratap Singh (Aryan),(,2

nd Maharaja of jammu and kashmir and son of Maharaja Gulab 

singh) permitted carriage of its stones for construction of the Srinagar – Baramulla 

Road during 1892-1896.

CONCLUSION:

Kashmir has played a lofty role in the history of Buddhism. It is from the Valley that the progressive 

type of Buddhism, called the Mahayana, was carried to China, Korea and the Pacific islands by the 

Kashmiri monks. Before its coming under the Manuvadi/BRAHMIN rulers.

The Aryans known as kashmiri pandits became the rulers ,they were rich ,well educated and 

established ,on the other hand the Nagas converted to boddism known as and treated as low caste 

(the untouchable) in kashmir .The civil war continue between the boddist and the brahmins .

. EXHIBITION OF BUDDHIST HERITAGE:

Most of our Buddhist heritage stands lost to us due to vandalism of the 

Hindu kings like Ksemagupta, Durbha-Vardhana, Avantivarman, and 

Shankravarman, wiped out the entire Buddhist population by loot, arson 

and fire. They also destroyed several hundred Viharas, Stupas and other 

Buddhist structures, by converting them into Shiva temples and utilizing 

their building material for construction of their own temples. However, some 

part of our Buddhist heritage is still alive and in safe hands, which needs to be 

exhibited to the people in the newly constructed S.P.S. Museum, Srinagar. 

The details are as under:

1. Gilgit Manuscripts: These world famous Gilgit manuscripts were sent to the National 

Archives of India, New Delhi for repairs and renovation during the Tribal raids of 1947. 

Since then these manuscripts have not been returned to the Oriental Research and Publication Library, University of Kashmir, It is suggested that steps be taken by the Institute of 

Kashmir Studies, University of Kashmir, to bring back this our Buddhist heritage to in Kashmir, so that 

the re-editing work he started again, as in the past.

2. Tiles of Harwan:- The tiles, from the courtyard and platform discovered by R.C. Kak and 

shown by him in his Ancient Monuments of Kashmir at page XIX to XXIII have been uplifted 

by the Archaeological Survey of India, during the militancy and taken outside Kashmir. 

The University of Kashmir and its Institute of Kashmir Studies may take measures to ask them to 

return back our Buddhist heritage. On the World Heritage Day, the Vice Chancellor of 

the Kashmir University has already made this demand in his public lecture at Pari Mahal. The 

University and its task force may be asked to pursue this matter with the Archaeological Survey of India.

ASHOKA STUPA:

The fact that Srinagar the capital of Kashmir was visited by” Ashoka” a Buddhist 

King, who is credited to have erected several Stupas and Viharas around his capital, 

at and around Pandrethan. During this period this city extended from the Gopa hill 

to Khadoori or the modern Khrew. The whole area which is at present occupied by 

the military cantonments built during the reign of Maharaja Hari Singh (1925-1948) 

was a royal site, where several palaces were built by Ashoka. Towards the southern 

side, above the mountain spur, he is credited to have built a huge Stupa in honor 

of the Buddha. Some of the stone statues of the Buddha, which were removed from 

the site have been deposited into the S.P.S Museum, Lal Mandi, Srinagar.

THE TOOTH OF BUDDHA:

Walter Lawrence, in his the Valley of Kashmir informs that a Ladakhi Lama, told him that the Gopadari 

situated towards the north of Pandrethan, was a sacred place for the Buddhists, who used to call 

it Pushpahari. Naropa, the great Kashmiri Kalachakra Tantric used to stay in the sacred sanctuary of 

the Gopadari. It is suggested to search out the remains of this Stupa, situated in the private 

estate of Maharaja Karan Singh between Hari nivas and the Ziarat.

STUPA AT KHANMOH:

Hiuen Tsiang, who visited the Valley of Kashmir in about 631 A.D, the capital 

of Kashmir covered a vast area from Gopadari to Khrew and included the villages of 

Pandachookh, Zevan, Jawala, Khanmoh and Lado. He also records the existence of 

several hundred Buddhist Viharas in Kashmir. In particular, he informs about a 

famous Stupa near Khanmoh where there existed a huge statue 

of Avalokiteshwara Bodhisattva and another Vihara which housed the tooth of 

Buddha. Unfortunately, most of these Buddhist shrines were converted into 

the Shiva temples by the Hindu Kings of Kashmir (519-1320 AD.). 

While lamenting over this destruction, Hieun Tsiang in his Si-yu-Ki, names 

these Shiva temples, as the temples of the heretics.

Source :Buddhist heritage of Kashmir .