Lumbini Uncovered

Lumbini Uncovered

Ramakanta Mishra

Smashwords Edition

Copyright 2017 Ramakanta Mishra

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Table of contents

Abbreviations

Pronunciation Chart

Preface

Chapter- 1 Why This Book

Chapter- 2 Lumbini - The Birthplace of Buddha

Chapter- 3 Rummindei - The Lumbini Rediscovered

Chapter- 4 Falsification and Trickery

Chapter- 5 The Mystery

Chapter- 6 Solving the Mystery

Chapter- 7 The Inscriptions

Chapter- 8 Comparative Discussion

Chapter- 9 Important Findings

Chapter-10 Pursuit of Truth

Annexure: Buddha Dharma

Notes

References

About the author

Connect with the author

Preface

There is no dearth of books on Buddha, his teachings and his life. But after reading any such book, some questions remain unanswered. The more number of books one reads, the more number of questions accrue to the unanswered list. The reason for this is that even the authors are not aware of the answers. The period when Buddha lived is more than two and half millennia old and authoritative answers to questions pertaining to that period are simply not available.

This monograph is limited to the topic of Buddha’s birthplace, Lumbini. Almost every book related to Buddha contains a section on Lumbini, but gives very few specifics. Watters writes, It is possible that all Buddhists believed in the actual existence of this Kapilavastu with its Lumbini Garden. It is useless, however, to conjecture where the writers of the romances wished their readers to suppose the city to be situated. From the first it was little known to the Church, and even to the early writers Kapilavastu seems to be a vague, uncertain place (Watters 1898, p.562). The more one reads, the more one realises that things are not very clear and only piecemeal information is available at any one place.

In this monograph efforts have been made to compile various aspects of Lumbini at one place, raise several questions and answer them as far as possible. There are discussions on Lumbini of scriptures, discovery of present ‘Lumbini’, controversies, mysteries and enigmatic words of the related Aśokan inscriptions. Some of the materials of this monograph have been gleaned from various sources and some are my own works and suggestions. I have been working on the topic for more than a decade. It has taken enormous amount of efforts over these years to research on the subject, specifically during last one and half years, when I have been working full time to write this monograph. I have spent hundreds of sleepless nights pondering over the puzzling issues and many times felt clueless before ultimately finding a way out. I am happy that the monograph is completed on this auspicious day of Buddha Purnima, the birthday of Buddha.

Working with inscriptions requires that one needs to possess knowledge of Brāhmī script, Prakrit and Sanskrit languages and an understanding of the subject. Since my father was a Sanskrit Pandit, Sanskrit is a sort of my father tongue. I learnt more Sanskrit at home than what I learnt in the classroom. I gathered knowledge about Prakrit/Pali words and how they are translated into Sanskrit, by closely associating with my father. With such basic knowledge in Sanskrit/Prakrit/Pali, I needed a good dictionary to translate the inscriptions. Fortunately, I found the kind of dictionary I needed in ‘A Sanskrit- English Dictionary’ by Monier Monier-Williams, although I also used ‘The Student’s Sanskrit-English Dictionary’ by V. S. Apte.

Initially I was relying on Corpus Inscriptionum Indicarum, Basak, other books and journal articles for the original texts of the inscriptions. But over the years I realised that any mistakes therein would creep into my work without my knowledge. So I started making efforts to learn the Brāhmī script. Once I learnt it, I got the confidence that my work would be reasonably free from mistakes. However, there could still be some inadvertent mistakes, which I request the large hearted readers to ignore. In this monogram I have given my reading of the inscriptions, although at some places I have quoted others’ readings as well. Since I could not master reading Brāhmī numerals and Kharoshŧhī script, I have relied on Mitra’s readings for such materials.

I have chosen to spell the Chinese pilgrims as Fa-hian and Hiuen Tsiang, although there are several spellings of their names to choose from. Fa-hian is variously spelt as Fa-hsien (Watters 1904, p.303), Fa-hien (Smith 1920, p.50), Fa-hian (Beal 1884b, p.1; Hultzsch, p.xxxix), Fa-Hian (Allen Charles, p.170), Faxian (Allen Charles, p.170). Hiuen Tsiang is variously spelt as Hiouen Thsang, Youan Thsang, Huan Chwang, Yuén Chwàng, Hiuen Tsiang, Hsüan Chwang, Hhüen Kwân, Hsüan Chuang, Yüan-Chuang, Yüan-Chwāng (Watters 1904, p.XI), Yuan Chwang (Watters 1904, book title), Yuan-Chuang (Watters 1904, p.11), Hiuen Tsang (Smith 1920, p.49) , Hiuen Tsiang (Beal 1884b, p.1; Hultzsch, p.xxi), Hwan Thsang (Allen Charles, p.170), Xuanzang (Allen Charles, p.170). I understand the more contemporary spellings are ‘Faxian’ and ‘Xuanzang’. However, how they themselves pronounced their names is not known (Watters 1904, preface). I believe there can be no exact transliteration of Chinese names using English alphabets. In the circumstances, I have chosen to use those spellings which I have been acquainted with since my childhood.

Odisha variously known as Udra, Utkal or Kalinga in the past, was linked to Buddhism since its inception. The most prominent event associated with Odisha was Kalinga war, devastation of which brought about conversion of Aśoka to Buddhism. There was trade between Utkal and Magadha dating back to Buddha’s time and Aśoka’s win over Kalinga must have increased the interaction between these two states. Probably due to such interactions, the presentation style of words in a sentence and meaning of many words in the inscriptions are similar to those in Odia language, the language of Odisha. Because of this similarity, it was easier for me to translate the inscriptions first into Odia (my mother tongue) and then translate them into Sanskrit and English. Since Odia translation of the inscriptions was already available with me, I have given them in this monograph for the benefit of Odia readers. However, Odia script could not be used due to technical difficulties.

Since all the existing translations agree with respect to the overall theme of the inscriptions, together these translations are referred to in this monogram as consensus translation. The translation of inscriptions proposed in this monograph is different from the consensus translation. By being different, it contributes to our understanding of the inscriptions and exposes the true status of ‘Lumbini’. However, no claim is made to the effect that the findings of this monograph is final. Scholars are requested to debate on various points and bring out corrections required, if any, so that finality is reached in the matter.

This monograph is not specifically meant for any particular section of readers. It has been written in simple language so that anyone can read it. It has been made self-sufficient so that the reader is not required to possess any prior knowledge in the topic to be able to follow. I have tried to include in this monograph as many interesting things as can be possible. Particularly interesting are the gaffes, forgeries and misrepresentations during the discovery of present ‘Lumbini’. No less interesting are the frustration of scholars in interpreting the inscriptions and their peculiar translations. Although the topic is not exactly a fiction, it is no less interesting and thrilling. There are many actors, many actions and many non-actions which has resulted in twists and absurd situations. Many incidents resemble a story rather than a scientific discovery. Efforts have been made to answer as many questions as possible. Hope readers would enjoy reading this monograph and find it informative. The findings of this monograph are not only interesting but also important. If you like the findings, then please tell others who are interested in the topic.

Considering the success of this monograph in explaining enigmatic words of the inscriptions and busting the mystery of two birth-plates, and considering its potential to change the history, it can be treated as a milestone. But it is just the beginning. There are many more things to do in the future, which would require several years of hard labour. If this monograph receives acceptance by readers, it would encourage me to put in efforts for further works.

I thank my wife and children, who have shown interest in the topic, co-operated with me during all these years and given valuable suggestions. My sincere thanks to all the readers and well-wishers.

Ramakanta Mishra

Bhubaneswar,

Buddha Purnima, the 10th may 2017.

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Chapter 1

Why This Book

About 563 BCE¹, a great religious revolutionary was born in India, who, moved by the sorrows and misery of common people, took upon himself the responsibility of finding a way out. After years of learning, penance and meditation he came up with a solution that would emancipate people from the cycle of sorrows. So attractive were his ideas and so magnetic was his newly established creed that common people were not the only ones who got captivated by them, even kings, ministers, princes and other noble men quit their powerful positions in the society to follow his teachings. In no time he shone bright as a star among the religious preachers while his followers grew exponentially in number. He is no other than Gautama Buddha, who rotated the Wheel of Dharma, a great religious churning.

Legacy of Buddha continues to influence people eventhough two and half millennia have passed. Today, the religion propounded by him, known as Buddha Dharma or Buddhism, is one of the greatest religions of the world followed by hundreds of millions of people worldwide. The influence of Gautama Buddha’s teachings is not limited to the followers of Buddhism. The mark of his sublime teaching is stamped ineffaceably upon other religions as well, particularly upon modern Hinduism. Many characteristic habits and convictions of the Hindus are clearly due to the benign influence of Buddha’s precepts. No wonder, Gautama Buddha is considered to be the ninth incarnation of Vishnu, a Hindu God.

While Buddha is revered by both Buddhists as well as Hindus, these two religions are not the same. Undoubtedly there are many similarities between the two, but there are many glaring differences too, which make them distinct. We will discuss about these in the Annexure.

Birthplace of Buddha

About a thousand years ago, when Buddhism was going strong across the globe, it was experiencing a decline in his homeland. So much so that his origins became obscure. Scriptures say that Buddha was born in Lumbini. But where was Lumbini? There are no landmarks that could lead us to the place. Scriptures do not contain any specific information about it, which could help. Whatever information is available is so vague and contradictory that some people (e.g. Senart) even doubt if Lumbini actually existed on earth. There are no source from which authentic information can be obtained to trace the place. How unfortunate is it that none could preserve the birthplace of such a great person!

Things changed in the nineteenth century when scholars in Europe started taking interest in Buddha and his teachings. This led to lots of research on Buddha’s birthplace during the last 200 years, and such research has brought about great advances in our knowledge about it. In the year 1896, a place in the Nepalese Tarai was identified as Lumbini, based on archaeological findings. But can we affirm that this place is really the ancient Lumbini? How strong and how creditworthy are the evidences and the arguments which support its claim? The fact is that the research about this place has not yet reached a conclusive stage. Controversies still abound about the evidences which have been forwarded to infer that this place could be Lumbini. This monograph sets all such controversies to rest and unequivocally demonstrates that this place is not the ancient Lumbini.

Overview of this Monograph

This monograph is about ancient Lumbini, a small wood, where Buddha was born and about the places which claim to be this Lumbini. In Chapter 2, we discuss about how Lumbini came to be the birthplace of Buddha. We describe in brief about Buddha’s family, his childhood, his youth and his becoming a recluse. We note that this Lumbini was never important to Buddha during the period when he was a prince. It became a place of pilgrimage after Buddha’s death as per his last wish that his disciples should visit it. Emperor Aśoka’s pilgrimage was a momentous event for Lumbini. Many more pilgrims visited the place thereafter, but only two Chinese pilgrims: Fa-hian and Hiuen Tsiang, who went there on pilgrimage about a thousand years after Buddha, have recorded their story for the benefit of posterity. Although many authors have written about Lumbini, the travel records of these two pilgrims are the only documents which are written by people who have actually gone to the place. Other authors’ accounts are based on hearsay and replete with inaccuracies. The Chinese pilgrims mention that by the time of their visit, the glory of Lumbini had already diminished. A few centuries later the place and its whereabouts passed into oblivion. It was only in the nineteenth century CE that there was renewed interest in Lumbini and efforts were undertaken to rediscover the place. Scholars analysed and compared information about Lumbini, available in the Buddhist scriptures and in the travel accounts of the Chinese pilgrims, with the hope that they might locate it. This was also the time when Brahmi inscriptions began to be deciphered and analysed to see if they could supplement our knowledge gathered from other sources.

Chapter 3 is about archaeological discoveries which enhanced our knowledge about ancient cities of India. We discuss about an inscribed Aśokan pillar which was discovered at a place called Rummindei, situated near Pāđariyā village in Nepalese Tarai. Based on what is written in the inscription, the place was identified as the ancient Lumbini. We also discuss about Kapilavastu, the place where Buddha spent his childhood and youth as a prince. We point out certain discrepancies between the descriptions given by Fa-hian and Hiuen Tsiang regarding the location of Lumbini and Kapilavastu and note that the description of Rummindei does not match with the description of Lumbini given in the scriptures.

In Chapter 4, we discuss about various controversies relating to identification of Rummindei as Lumbini. The person who discovered the Aśokan pillar inscription in Rummindei, Dr. Führer, was found to be involved in several cases of forgery. This creates doubts about the genuineness of his findings, including the Rummindei inscription. There are many other reasons to doubt the genuineness of this pillar and the inscription. To cross check if this place is really the ancient Lumbini, we compare it with the description of Lumbini given by Hiuen Tsiang. We find that the relative positions of various landmarks described by the Chinese pilgrim do not match with those in Rummindei. We also discuss about the doubts if this pillar is the same as the one seen by Hiuen Tsiang, since he has not reported about any inscription in the Lumbini pillar. The actions taken in the past to explain away this discrepancy did not help the case of Rummindei; rather it strengthened the suspicion of forgery.

In this chapter, we examine the five evidences, which were advanced to support the case of Rummindei in its identification as Lumbini and show that four of these five evidences are baseless. The last one is analysed in subsequent chapters, where it is shown to be the result of misinterpretation.

In Chapter 5, we discuss about the discovery of another inscription whose contents are the same as the Rummindei inscription, except for some minor