The Itkhori Book First Cut 1

ITKHORI
A Commentary on Myth, History &

Archaeological Evidence of Lord
Buddha’s Connection To Jharkhand
A Newly Formed State of India
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Content
1. Preface Brief Description of Lord Buddha’s Connection to Jharkhand and Itkhori along with Map
showing Geographic Location of Buddhist Tourist Circuit in India with ITKHORI …… Page 1- Page 3
2. The Seeker of Truth: A Travelogue a Time Travel account of Lord Buddha with Brief Narration
of key places he visited during his life time. Maximum 10 Narrations incorporated in 5 pages
including one illustrative Photograph …………………………………………………………. …………Page 4- Page9
3. The Jharkhand Connection: Thoughts, beliefs and Historical Claims a collection of
Stories, Literary works, artefacts along with documents, Facts and Figures that provides supportive
evidence in favor of Lord. Buddha’s connection with Jharkhand and Itkhori………..Page 10- Page 20
4. Itkhori : Where Belief meets Evidence The chapter contains ITKHORI story , Account of
Archeological Investigations, Comment from expert on Buddhism along with pictures of
excavation sites, artefacts, relicts and supportive landscape at Itkhori……………Page 21- Page 50
5. History Meets Archeology the Chapter show cases select locations and artefacts with
elaborated Historical and Archeological account ………………………………………………. Page 51-Page 70
6. The Light of Asia the concluding chapter provides an account of Government initiative to
preserve and promote Travel and Tourism in the area with upcoming facilities …. Page 70-Page 80
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Cultural Tourism, Archaeological Remains and
International Practices
Prof. Alok Tripathi| Director| Centre for Archaeology and Museology| Assam
University, Silchar
Cultural tourism is conceptualized around archaeological sites, which are two poles
apart. Whereas one attracts intellectuals and scholars for serious researches other is
open to all for pilgrimage, recreation and leisure. Thus, developing tourism around
archaeological sites and ancient monuments is a challenging task. Archaeological
remains at Itkhori are historical records of generations of people and living witnesses
of age-old traditions. These Buddhist remains are also regarded as a common heritage
displaying human values. Safeguarding ancient monuments and their age-old
traditions for future generations is our common responsibility. They must be
preserved with full richness of their authenticity.
The world is becoming more and more conscious about human heritage and collective
responsibilities towards them. Archaeological remains at Itkhori can be a great
attraction to the people in present but they have also to be preserved for the
generations to come. Various legislations, conventions, charters and guidelines
concerning archaeological sites and ancient monuments for heritage management
may be vital for developing such sites as tourist destinations.
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Buddhist Pilgrimage: The case of Jharkhand
Ms. Tran Thi Yen Van | Vietnam
Pilgrimage is a journey undertaken for a religious motive. For Buddhists around the world,
India is the greatest destination which has attracted millions of people around the world tour
to India for pilgrimage which includes all important Buddhist destinations in India and Nepal
every year. There are the four most important places include Sarnath, Bodhgaya, Vaisali,
Kushinagar which are always in the list of all Buddhists and if they are asked about Jharkhand,
no one knows where it is and why should they go there. The long-lost heritage of Buddhism
can now be explored in Hazaribagh. According to Buddhist beliefs, Lord Buddha himself
travelled on the way to enlightenment through the confluence of River Phalgu in Gaya region
which is present day Hazaribagh.
Towards the north of Hazaribagh is Itkhori where the archaeological remnants of Buddhist
heritage were explored. The variety of Buddhist relics can be explored in the area. Detailed and
marvelously sculpted statues of 104 Bodhisattvas and four statues of Buddha from 200 BC can
be seen as a part of Buddhist heritage. Moving a kilometer east from Itkhori, one can explore
through a Buddhist sanctuary with sculpted monuments. The most important thing is to
introduce these wonderful places to Buddhists around the world and to be in the list of “The
most important Buddhist Pilgrimage”.
The State Government of Jharkhand should create a website only about Buddhist Relics in
Jharkhand with introduction, its history and stories behind each sites along with history
evidence. Secondly, invite and connect with Monks and Nuns from Buddhist countries such as
Myanmar, VietNam, Laos, Cambodia, etc. who are staying and studying in India and introduce
them about these sites through tours and conferences. And finally, combine with the tour to
Bihar – Bodh Gaya so that more people will come to know about the existence of wonderful
Buddhist Relics near Bodh Gaya and understand more about the journey of Buddha on the way
to get enlightenment.
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The SEEKER of Truth: A Travelogue
Lord Buddha, also known as Siddhartha Gautama in early phase of life founded Buddhism in
5th century BCE. Buddha was born as Siddhartha in Lumbini garden. The place is located at
Kapilavastu in Nepal. His parents King Sudhdhodhan and Queen Gautami belonged to Sakya
Royal Familiy. At a young age he got married to princes Yasodhara. They couple had a child
named Rahul. At the age of 29, he left his kingdom in search of the meaning of life. He travelled
across the Sakya dynasty. On crossing rive Ganga he went to Vaishali and then to Rajgir to
take discipleship of Kalapa Arada and Ramanputta respectively. Not satisfied with their
teachings, Siddhartha proceeded to Dungeswari Hills to practice self- mortification. In a village
named Uruvela, he meditated for 6 years with minimal food. Legends say that Buddha shaved
his head at a place called Kauleshwari and came to Itkhori before proceeding to Bodhgaya.
Siddhartha’s aunt Maha Pajapati came in search of Siddhartha to the present Itkhori to realize
that he has already left for Gaya. She reported uttered the term ‘Id-Koi’ for this place. In Pali
‘Id Koi’ means ‘Lost him here’. The current name of the Place Itkhori is considered to derive
its name from’ Id-Koi’. From here Siddhartha crossed the Forest, River and Mountains to reach
Bodhgaya. He meditated under a Bodhi tree and attained Nirvana or Enlightenment.
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Henceforth he was known as ‘Buddha’, meaning ‘the enlightened one’. He died in Kushinagar
at the age of 80.
Prominent Places
During his lifetime Buddha traveled to various places such as Varnasi, Sarnath, Vaishali,
Sravasti, Rajgir, & Kushinagar to spread the wisdom that he gained. Prominent places in the
Life of Buddha is shown in the map below. Today, the places are popular Tourist Destinations
attracting over a Hundred Thousand traveler every year. Lord Buddha named Lumbini, Bodh
Gaya, Sarnath & Kushinagar as Four places to be considered as holy. These are considered as
primary Buddhist pilgrim centers across the world.
Lumbini| Rupandehi| Nepal

Lumbini is a Buddhist pilgrimage site in the Rupandehi District
of Province No. 5 in Nepal. According to Buddhist tradition,
Queen Mayadevi gave birth to Siddhartha Gautama in 563
BCE. The place has a rich history and several century old
stories related to faith and believe often narrated by the locals. Lumbini was made a World
Heritage Site status by UNESCO in 1997.
Bodh Gaya |Bihar|India
Bodh Gaya, a city located at Gaya District of Bihar is the place
where Siddhartha Gautama attained the supreme
Enlightenment through regular Meditation. Since then he was
known as Buddha –the enlightened one. After Enlightment,
Lord Gautama Buddha spent seven weeks in the village Uruvela. He used to site under a pipal
tree - Ficus religiosa or Bodhi tree is in the Uruvela village. Over the time from 18th century
the village got renowned as Bodh Gaya. In 2002, Mahabodhi Temple here, became a UNESCO
World Heritage Site.
Sarnath|UP|India
Sarnath is located near baranasi in Indian State of Uttar
Pradesh. After attaining enlightenment in Bodh Gaya, Lord
Buddha visited Sarnath. He set the "Wheel of Dharma" is
Sarnath. The day is considered to be the first revelation of the path that ends sorrow, lead to
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inner peace, and ultimate Nirvana. The Lord Buddha in his first sermon, preached about the
doctrine of Buddhism along with the four noble truths and eight fold paths at Sarnath.
Kushinagar | UP| India
Lord Buddha breathed his last in Kushinagar, a District city in
the state of Uttar Pradesh. Gautam Buddha fell ill after having
some mushrooms served by a local. He attained final nirvana
at this spot. Later Mauryan King Ashoka, set up Stupas in
commemoration. The place is famous for numerous monasteries and stupas.
Other Place of Importance
Rajgir| Bihar| India

Rajgirh is a small town located at Nalanda District in the state
of Bihar. Lord Buddha frequently paid visit to
Jivankamaravana Monastery here. The place is known for
Gridhakuta hill where Lord Buddha conducted ordeal for one
of early beleivers. In ancient literature The place has been mentioned variously by many names
such as Rajgriha, Barad Rathapura, Girivraja and Vasumati.
Nalanda| Bihar | India

Nalanda is a District and Town located in the State of Bihar. A
magnificent site of culture and learning, Nalanda was created
in the 5th century. The place is believed to have been visited
by Lord Buddha several times. It is also known for Sariputra, a
significant devotee of Gautam Buddha. Hiuen tsang, a Chinese
traveler who wrote on Buddhism spent 12 years at Nalanda University. In the 3rd century BC
king Ashoka is deemed to have constructed numerous temples at Nalanda
Sravasti | UPI India

An ancient city connected with Buddha for scores of reasons,
Sravasti is is located in Indian State of Uttar Pradesh.
According to the legends, Gautam Buddha would love to spend
his time here during the rainy seasons. Estimates say he may
have spent 25 rainy seasons in the famous monasteries of this
place. There are many old structures and relics of Gautam Buddha's hut at Jetavana Monastery
here.
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Vaishali| Bihar| India
Vaishali. Once a known city and republic stands now as a small
town in Indian State of Bihar. Lord Buddha has given last
sermon before he passed away. When Gautam Buddha fast
come for a visit, it was a city full of surprises, fun and
entertainment. To honor the trips by Lord Buddha, King Ashoka built renowned lion pillar in
Vaishali.
According to Tripitaka, Sankassa (Now identified as Sankissa Basantapura) on the north bank
of the Ikkhumati river (Kalinadi), between Kampil and Kannauj, twenty-three miles west of
Fatehgarh in Farrukhabad district of Uttar Pradesh state of India is considered as part of great
eight (8) Buddhist pilgrimage destination. The place marks Lord Bddha’s return to earth from
Tusita heaven. Some other places reportedly linked to Lord Buddha’s life include Pataliputta,
Vikramshila, Kosambi, Amaravati, Nagarjuna Konda, Varanasi, Kesariya, Devadaha, Pava and
Mathura.
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The Jharkhand Connection
The State of Jharkhand was created out of erstwhile Indian State of Bihar in 2000. In recent
Historical accounts, the part of the states are mostly shown as either part of Bihar or Bengal
region. Hence in many a cases the state does not find separate mention in literature and art
history. It appears similar thing may have happened with the Archeological effort of the state
too. However, over one lakh Japanese
tourists have visited places of Buddhist
pilgrim interest in the state. The
Archaeological Survey of India considers
the Itkhori site one of the largest
monasteries built by Emperor Ashoka.
Underlining the historical and spiritual link between the two countries. Key Districts of interest
in Jharkhand are Hazaribag, Chatra & Dhanbad. The long-lost heritage of Buddhism can now
be explored in Hazaribagh. According to Buddhist beliefs, Lord Buddha himself travelled on
the way to enlightenment through the confluence of River Phalgu in Gaya region which is
present day Hazaribagh. Further the district of Chatra is also known for the recently excavated
Buddhist relics, specifically at Itkhori and Kauleswari . We have already discussed the origin
of this belief earlier. Itkhori is located towards the north of Hazaribagh.
Recent archaeological exploration also indicated it’s connection to Buddhist heritage. Itkhori
is popular as a spiritual destination of Hindus, Buddhists and Jains. A stupa which is present
near to the temple is now worshipped as Lord Shiva since it resembles the shape of a
Shivalinga. Moving a kilometer east from
Itkhori, one can explore through a Buddhist
sanctuary with sculpted monuments. The roads
lead to Dungeshwari Hills in Gaya district
Bihar. Gautama Siddhartha is believed to have
piously meditated at this place for six years
before he went to Bodhgaya for the final
realization. Two small shrines are built to commemorate this phase of Buddha. It is believed
that when Buddha was doing his self-mortification, he became frail, feeble and starved. When
he rested under a Banayan tree. His explicit approval presented him with a divine truth that
neither extreme self-indulgence nor self-abasement is the right way to attain enlightenment.
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Buddha attained the knowledge that following the middle path will lead to attaining the
supreme nirvana. Sujata Sthan or Dungeshwari Temple stands as a symbol commemorating
this event.
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Lord Buddha at Itkhori: A Tale of Tells
Site & Location
Itkhori is a Community Development Block located at Chatra District of Jharkhand State in

India. It lies on the pilgrim route from Varanasi to Hazaribagh. The place is situated ten miles
from Chauparan on the G.T.Road, and an equal distance from Chatra , the district town. Chatra
reportedly marks the place where Lord Buddha sat under the umbrella (Chhatra). Bodh Gayā
is located at 48. 67 km from Itkhori. A continuous hill range is oriented from NE to SW in
between the rivers Kiul of Lakhisarai, in the east, and North Koel of Daltanganj, in the west,
that separate the site from Ganga valley. and the same ridge separate the two regions. C.P.
Sinha (Sinha 2018, 55) suggested that the site was on the trade route from Bodh Gayā to Odisha
and Tamralipta (Tamluk) in west Bengal. E. Lister mentioned name of a Pass and mentioned
“Itkhori” nearby Danua pass from Gayā, on the Grand Trunk Road”. The Pass appeared to
connect both regions on the both sides of the ridge. For long Itkhori is known for archaeological
wealth that connects the place Hindu, Buddhist and Jain beliefs.
Figure: The Excavation Site at Itkhori. Apart from stories related to Lord Buddha’s life time incident, the place
seems to be under active Buddhist influence for next couple of centuries. Limited Archaeological explorations in
the site has found several relics that may have their origin at a subsequent period.
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The ‘Idd-Koi’ story |Local Folktale at Itkhori
Researchers & localities claimed that ‘Itkhori’ is connected to an important incident in life of
Lord Buddha. It is believed that Prince Siddhartha travelled through this place to neighbouring
Bodhgaya to became Bodhisatava, the enlightened one. The word Itkhori came from ‘It-khoi’.
In Pali, a language is use during Lord Buddha’s time ‘It-khoi’ means ‘Here- the parting’ (it-
Here Khoi- I have lost). Prince Siddhartha stayed here for some time before leaving for final
Meditation. Her Step mother queen Mahamaya followed her till this place to make a final
request to the Lord to consider going back to regular Family and civic life. However, by the
time she reached here, Sidhdhartha has already left for his final pilgrimage to reach mountains
of Gaya. So, the mother uttered these words ‘Idd-khoi’ i.e. “I have lost my son here”. The story
along with reference of two rivers namely ‘Niranjana’ and ‘Mohane’ has been referred in
several literatures pertaining to the subject. With centuries of years passing, the place is now
known as Itkhori.
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Light of Asia|Sir Edwin Arnold |1879
Book the Sixth, ‘End of Austerity and Enlightment’ Page 128 Poetically describes Lord
Buddha’s travel through the Hills and Rivers of current day Hazaribag in Jharkhand to Gaya in
Bihar.
“Thou, who wouldst see where dawned the light at last, North-westwards from the “Thousand
Gardens” go By Gunga’s valley till thy steps be set On the green hills where those twin
streamlets spring,/ Nilajan and Mohana; follow them, Winding beneath broad-leaved mahua-
trees, ‘Mid thickets of the sansar and the bir, Till on the plain the shining sisters meet In
Phalgu’s bed, flowing by rocky banks To Gaya and the red Barabar hills. Hard by that river
spreads a thorny waste, Uruwelaya named in ancient days, With sandhills broken; on its verge
a wood Waves sea-green plumes and tassels ‘thwart the sky, With undergrowth wherethrough
a still flood steals, Dappled with lotus-blossoms, blue and white, And peopled with quick fish
and tortoises. Near it the village of Senani reared Its roofs of grass, nestled amid the palms,
Peaceful with simple folk and pastoral toils. There in the sylvan solitude once more Lord
Buddha lived, musing the woes of men, The ways of fate, the doctrines of the books, The lessons
of the creatures of the brake..”
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Figure : Land of Thousand Gardens … Hazaribag
J. Takakusu|1896| On It Sing’s Travel Path
Form his description it is revealed that he crossed the land of the naked people and reached
Tamralipta, which was the eastern port of India. And from Tamralipta he accompanied by a
group of monks used the mountain route to reach Bodh Gayā and then farther. He also
mentioned an event that had happened in the mountain in between Tamralipta and Bodh Gayā
and the place probably somewhere in the modern Jharkhand. According to him;
“At a distance of ten days’ journey from Mahābodhi Vihāra we passed a great mountain and
bog; the Pass is dangerous and difficult to cross. it is important to go in a company of several
men, and never to proceed alone. At that time, I was attacked by an illness of the season; my
body was fatigued and without strength. I sought to follow the company of merchants, but
tarrying and suffering, as I was, become unable to reach them. Although I myself and wanted
to proceed, yet I was obliged to stop a hundred times in going five Chinese miles. These was
about twenty priests of Nālanda, and with them the venerable Tēng, who had all gone on in
advance. I along remained behind and walked in the dangerous defiles without a companion.
Late in the day, when the sun about to set, some mountain brigands made their appearance;
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drawing a bow and shouting aloud, they came and glared at me, and one after another insulted
me. First they stripped me of my upper robe, and then took of my under garments. All the straps
and girdles that were with me they snatched away also. I though at that time, indeed, that my
last farewell on this world at hand, and that I should not fulfil my wish of a pilgrimage to the
holly places...thereupon, I entered into a muddy hole and besmeared all my body with mud. I
covered myself with leaves, and supporting myself on a stick and advance slowly....proceeding
northwards for a few days from that village, we arrived first at Nālanda”.
Old Path White Clouds: Walking in the Footsteps of the Buddha

|Thich Nhat Hanh, Nguyen Thi Hop
"Early that evening, Gautama did walking meditation along the banks of the river. He waded
into the water and bathed. When twilight descended, he returned to sit beneath his familiar
pippala tree. He smiled as he looked at the newly spread kusa grass at the foot of the tree.
Beneath this very tree he had already made so many important discoveries in his meditation.
Now the moment he had long awaited was approaching. The door to Enlightenment was about
to open." ……
“Svasti reflected on the time, just two weeks before, when the Buddha came to Uruvela, his
small village near Gaya, to invite him to become a monk. ……. He said that he and the monks
traveling with him, including Rahula, would walk to the river to find her brother. It was late
afternoon when they came upon Svasti and Rupak scrubbing down their nine buffaloes in the
Neranjara River. As soon as they saw the Buddha, the young men ran up the bank of the river,
joined their palms to form a lotus bud, and bowed deeply."……….
“You’ve grown so much,”the Buddha said, smiling warmly at Svasti and his brother. Svasti
was speechless. Seeing the Buddha’s peaceful face, his warm and generous smile, and his
brilliant, penetrating eyes, moved him to tears. … He still walked barefoot as he had ten years
before, when Svasti first met him not far from this very spot. Ten years before they had spent
hours sitting together on the banks of the Neranjara and beneath the shade of the bodhi tree,
just ten minutes’walk from the riverbank."…………
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Important Mentions about Itkhori
History of Kanauj: To the Moslem Conquest
Rama Shankar Tripathi | 1937
Votive inscription has been unearthed at Itkhori in the Hazaribagh district of Jharkhand. Here
we have got the name of Paramesvara Mahendrapala incised on the pedestal of an image of
Tara, and there is hardly any doubt that it refers to the Pratihara king. …..Mahendrapala
attempted the conquest of Magadha and Bengal which, as we have repeated so often, were vital
to the economic prosperity of Kanauj owing to their control of the lower course of the Ganges;
and as we learn from the findspots of certain inscription, his enterprise met with some success.
One of them dated year 8 of Mahindrapala’s coronation was discovered at Ramgaya, opposite
the Gadadhar temple at Gaya, and records the gift of Risi Saudi’s son Sahadeva on the pedestal
of the figures of Misnu incarnations. Another of the 9th year was found at Guneriya in the
southern part of the Gaya district. It is engraved on the pedestal of an image of the Buddha,
which was the pious gift of Sripala, the son of the merchant Haridatta. …
India. Superintendent of Census Operations, Bihar | Government of

Bihar-Bihar (India)|1967
“ Bhaduli (thana no. 1/263) The village contains an ancient temple of Tara Devi. The stone
image with inscriptions in Pali script in believed to be of the Buddhist period”….
Indian Archaeology, a Review| Archaeological Survey of India|1985|

Exploration in District hazaribagh
“Sunil Kumar of the Mid-castern Cercle of the Survey noticed at Itkhori an ancient tank and
revains of a temple assignable to the Pala period. besides sculptures of Ganesa, Vishnu, Una-
Mahesa and Surya, ornamental pillars were found. An image of Tara with an inscription of
Mahendra Paldeo is a noteworthy find. At Damduma he noticed remains of a temple including
a few beautiful black stone images of asbtabhuji Durga scated on lion, upright standing figure
of Surya wearing high boots”……
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A Shakti Pilgrimage Centre of Itkhori, India |Yadu Nath Pandey
“Under this focus of research when I look at the ancient sacred cente of Bhadra Kali, located
at Itkhori (now Districet Chatra) Bihar. I feel that this sacred cente may be analysed….The
famous Buddhists Ghaityas of Itkhori were constructed by him during his reign. Grierson
(1891) has reported the existence of Buddhists Chaitya at Itkhori in his notes on Gaya”.
Hindu shrines of Chotanagpur: case study of Tanginath| Keshari N.

Sahay| 1975
“…….contains ruins of a stone and brick structure, said to have been established in ancient
times for the propagation of the Buddhist religion; Village Jamuna (23) in gola Block contains
ruins of an ancient monastry known as Khiri Math established for the propagation of
Buddhism; village Bhaduli (1/263) in Itkhori Block”…..
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Archaeologist Speak
“Among the discoveries made were Buddha statues in various mudras and Boddhisatva deities
dedicated to Buddhism. The lime concrete flooring of the ‘Medhi’ suggests that the sculptures
were once part of the surrounding dome of a crumbling structure. The most interesting
recoveries were the sculptures of Buddha, Votive Stupa and Medhi of sandstone along with
two fragments of deity made in granite stone exposed from all excavation. The Buddha panel
is carved of four Buddhas seated on dhyanmudra over a plain pedestal in a row and was
measured 4.5x2.5x0.8 cm in dimension. Two images are kept intact while the third one is
partially broken on the head and the last one is mutilated on the head, he said. Four-seated and
six-seated Buddha images were also recovered, he said and a rock figure of the Buddhawas
found on the Koleshwari hills in the area. An earthen pot of 50 cm in diameter, sunk into the
ground on the South-Eastern portion of the floor, was also found, besides several Buddha panel
and fragments of seated deity”.
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Itkhori’s Claim to a Glorious Past: An
account of Supportive Evidence
Geography1
Ancient geography of Itkhori is carefully studied by E. Lister. He mentioned “Itkhori is about
ten-mile south of Chauparan which is at the head of Danua pass from Gayā, on the Grand Trunk
Road”. From his study it is known that in that time or sometime before the Pass was used as a
way of communication in the regions on the both sides of the ridge. Bodh Gayā was a central
of attraction for the Buddhist pilgrimage since a long time. It is known from the travel account
of Faxian, Xuanzang, and I-Tsing that hundreds of Chinese monks made pilgrimages to India
during the first millennium CE. Faxian started his journey from Chang’an in 5th century CE
and crossed the central Asian mountain to reach Indian through, Lanzhou, Dunhuang, Loulan,
Karashahr, Khotan, Takshashila, Vaishali, Pataliputra, Sarnath, Bodh Gayā, Rajgir, and then
again in Pataliputra and then took take the water route to reach Tamralipta and from Tamralipta
he took the sea route to reach Sri Lanka. The same route was probably used by the Xuanzang
in the 7th century CE. C.P. Sinha (Sinha 2018, 55) suggested that the site was on the trade route
from Bodh Gayā to Odisha and Tamralipta (Tamluk) in west Bengal and therefore, it has great
historical and archaeological significance.
Holy River Lilajan & Mohane

The Lilajan River (Niranjan River or Nilanjan River) flows through the Chatra and Gaya
districts in the states of Jharkhand and Bihar. The Lilajan begins its journey north of Simaria
in Chatra district on the Hazaribagh plateau and flows through a deep and rocky channel until
it reaches the neighbourhood of Jori. There the hills begin to recede and the stream flows
sluggishly over a wide sandy bed. From this point to the Gaya border the river is a sandy one
dry in summer. About 10 kilometres south of Gaya it unites with the Mohana River to form
Falgu River. Bichkiliya , a beautiful waterfalls is located into a natural reservoir in the River.
It is said that Buddha bathed in the River after attaining enlightenment. Mohane River which
originates at Simiria Jharkhand flows to formidable, inaccessible areas covering the
insuperable distance by traveling the age old, customary rout has great significance to
Bodhgaya in general and Buddhism in particular. River Mohane flows together with its rich
1
(This section is drawn from work of Dr. Amitav Kumar, Deputy Director with Directorate of Culture & Dr.
Mamata Minj, Associated Professorwith Central University of Jharkhand)
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biodiversity, pilgrimage sites, temples, believe system and livelihoods of the people who are
settled on its banks.
The Mohana originates on Korambe Pahar on the Hazaribagh plateau near Bendi village, 19.3
kilometres (12.0 mi) from Hazaribagh. The western portion of the Hazaribagh plateau
constitutes a broad watershed between the Damodar drainage on the south and the Lilajan (also
called Niranjana) and Mohana rivers on the north. The Mohana then runs north past Itkhori,
descends into the Gaya Plains, and crosses the Grand Trunk Road at the foot of the Danua pass.
Near Itkhori it has a wide and sandy channel. 3.2 kilometres (2.0 mi) below Bodh Gaya it unites
with the Lilajan (Niranjana) to form the Falgu. When it goes past the Barabar Hills, it again
takes the name of Mohana, and divides into two branches. The river and surrounding locations
are believed to be linked with Lord Buddha’s travel and meditation prior to his final Meditation
at Bodhisattva. The Rivers find mention in the work of Sir Edwin Arnold (Light of Asia|1876).
Figure: Participants exploring Lilanjan and Mohane River during A recent Heritage Awareness
Program organised by INTACH, Hazaribagh chapter
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Miracle of the Buddha walking on the River Nairanjana. The Buddha is not visible (aniconism), only
represented by a path on the water, and his empty throne bottom right.
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The rivers were mentioned as supportive Geographic evidence by Noted expert Bulu Imam of
INTACH who has been working on Itkhori for more than last two decades. As per his
observation shared in Nalanda Dialogue mission “The Mohana river rises at Harhad a few
kilometres west of Hazaribagh and before the block headquarters of Katkumsandi close to the
Bulbul Hotsprings mentioned in the Chaitaniya-Charitramitra and which may have been visited
by Lord Buddha for the area is very sacred and Buddhist statuary has been found in
Katkumsandi, Dato Khurd, Itkhori where Gupta to Pala period statuary has resulted in a
museum. According to G.Hunter Thompson a Revenue Surveyor in the year 1858-59 the
Mohana rises on the boundary of Champa and Kendi with a fall of 130 feet). It is a local
tradition that before his aunt’s arrival Gautama Siddharth had walked down the Mohana river
due north to Bodhgaya where he meditated under the Bodhi tree opposite Uruvela and a_ained
his great realization or Nirvana.
The next step is the travels of Huen Tsang in the 7 cent. AD. The river which Huen Tsang says
he crossed (Yuan Chwang’s Travels in India AD 629-645, notes by Thom. Wa_ers edited by
Rhys Davids, Vol.II) from Bodh-Gaya going toward the east he called the Moha which
Cunningham called the Mohana Nadi. This is the Mohana river we are talking about in this
note and which wids down to its confluence at Bodhgaya with the Phalgu and Lilarjan rivers.
Huen Tsang tells us going to the east of Bodh-Gaya eastward through the jungle across the
river one comes to the Kukkutapada mountain or Cock’s Foot Mountain and the Gurupada
Mountain or Sage’s Foot Mountain. The lofty peak of the mountain is seen in clear outline
from the Bhaluwa village where the Mohana crosses the National Highway. Three peaks rise
range on range and which when seen from the broad gauge train line ascending from the Gaya
Plain to the small stations of Gurpa and Gujandi the three peaks seem to revolve around one
another in a Parikrama or sacred circuit. According to Huen Tsang the venerable Maha Kasyapa
took up his abode in a state of Nirvana in this mountain’s summit and hence its name Gurupada
Mountain.
Further our narrator tells us the Maha Kasyapa took up his abode in a state of Nirvana and
hence the mountain is called Gurupada Mountain The Julai having finished his earthly mission
and was ready to leave the mortal body. He gave Maha Kasyapa his gold-embroidered cloak
which was the gift of his aunt (Mousi) and which he instructed was to be given to the Maitreya
when he comes to be Buddha. He undertook Buddha’s religion with canons. Monks, nuns, and
believers for twenty-three years after which he prepared to leave the body and so going up the
side of the Kukkutapada or Cock’s Foot Mountain he reached its summit on the north-eastern
35
side (the side seen from Gurpa-Gujandi), and entering the Triple Peaks referred to he took hold
of the gold-embroidered cloak and the summit of the mountain closed about him by the force
of his prayer and the mountain still retains its Triple-Peak form.
Palaeography
The palaeographical evidence also supports the date provide by the excavator, i.e., 9-12th
century CE. Dr. Rajat Sanyal, Head of the Department of Archaeology, University of Calcutta
for the first time, made an attempt to decipher the inscription engraved on the pedestal of the
image of Goddess Tārā (Figure 4), though R.D. Banerji, before Sanyal, mentioned the date and
name of the king engraved in the pedestal (Figure 32). According to Sanyal;
“The inscription is engraved all along the Trīratha lotus pedestal (Plate 3) which is thickly
carved with several figurative representations. To the extreme left (from the viewer) projection
(konikapaga) of the pedestal are carved the figures of a horse and an elephant, in high relief,
the horse being canopied by an umbrella and carrying a bag tied to its back: the elephant also
carries a similar bag. But without any canopy. They obviously depict the two, out of the seven,
Buddhist rainas. The central projection (rahapaga) of the pedestal shows three tripods, each
carrying an object of ritual significance like a conch-shell, a sacred pot and possibly a fruit
from left to right. The right projection (konikapaga) shows two human figures, possibly a
couple whose relationship with the act of donation, as revealed by the present reconstruction
of the inscription, is uncertain. While the kneeling female figure wearing the traditional Indian
loincloth (saree) and a circular headdress holds an indistinct object of offering (possibly a
garland), the male figure, wearing a loincloth in the lower half of the body and a huge turban,
with his hands in the anjali mudra, sits in a peculiar manner with his left leg bent and stretched
forward hiding the toe of the right. It is quite difficult to gauge from the posture if it is a
somewhat unsuccessful attempt of the artist to place the legs kneeling and finally putting the
right slanted on the body of the pedestal as a result of failure to render the three-dimensional
effect on the narrow horizontal register of the pedestal (Sanyal 2010, 71). The inscription on
the pedestal is constituted of two halves. Based on his reading he also provides a tentative
translated version of this segment for several reason, i.e., because of the fact that the
arrangement of lines; The names of two rāṇaka ('royal officer') category of functionaries, viz.
Bhāsūvaka (?) and Cakṣaka, are mentioned. The relationship of Cakkrapani. son of Bhāsūvaka
, with the donation cannot be ascertained; and the name of the place from where he hails
(Vinirggata) could not be read;
36
‘The (Image of the) goddess has been donated according to the custom prevalent. This is the
achievement of the illustrious rāṇaka (named) Cakṣaka. on the fifteenth day in the lunar half
of (the month of) Jyaistha in the year 8 of the reign of the paramount sovereign, the illustrious
Mahendrapāladeva.’ (Sanyal 2010, 73). Beside this palaeographical evidence, numerous
inscriptions have been traced on the surface on the panels and sometime on the surfaces of the
Votive Stupas. One of the inscription found from a votive stupa made of sandstone of 9/10 th
century CE mentioned a name of a lady donor. The remaining inscriptions are nothing but only
engraved the Buddhist creed.
Figure : Inscription of Cakṣaka, Rāṇaka of the paramount sovereign, the illustrious Mahendrapāladeva
(Photograph Courtesy of Joachin K. Bautze : Shared by Dr. Rajat Sanyal with Arabinda Singha Roy).
Sanyal, based on his initial translation postulated that Bhatṭạ̄ rikā, i.e., the Image of the Goddess
Tārā (?) was donated by the Rāṇaka named Cakṣaka in the year 8 of the reign of the paramount
king Mahendrapāla, a Pāla king of Bengal and Bihar who ruled in the middle of 9th century CE.
37
Iconography:
Out of the thirty-seven major figurines nineteen are made of Basalt stone (51% of the total
figurines); seventeen are of sandstone (46% of the total figurines); and one is made of schist
stone (3% of the total figurines).
3%
Deities made of Sandstone

46%
51% Deities Made of Basalt Stone
Deity made of Schist Stone
Figure: Percentage of Stones were used form making the building or images.
Among the total number of deities’ male deities are fifteen in number; female deities are eight
in number and twelve are of the composite deities, combination of male and female or male
and male. Most interesting findings of the site are the two beheaded animal Bull, still the
purpose of their use is not clear. The figure clearly indicates that the among the total moveable
figurines male figures dominate over the female as well as composite figurines.
Though there are large number of Brāhman ̣ical sculpture from this site, it appears to be site of
Buddhist pantheon. There are several Buddhist sites from where good number of Brāhman ̣ical
sculpture is available. Their best example comes from the sites of Nālanda and Vikramaśila,
and now from Telhāra where numerous Hindu deities are found besides Buddhist pantheon and
all the mentioned sites are well established as a Buddhist Mahāvihāra and one of which is
famous for its Tāntric Buddhism. Though the effect of Tāntric Buddhism on the Images of
Nālanda and Telhāra cannot be discarded totally.
38
5%
32% 41%
Male Deities
Female Deities
Composiute Deities
Animals Images
22%
Figure: Percentage of deities among the total moveable figurines found from Itkhori.
One question comes to our mind easily why the Hindu deities were used by the Buddhist Monks
for worship. The answer is probably found from the work of Benoytosh Bhattacharyya. He
based on the Sādhanamāla and Guhyasamāja postulated that 32 Hindu deities were allowed for
worship in the Buddhist Tāntric pantheon. Not only this most of the citizens were followers of
the Brāhman ̣ical religions and therefore these Buddhist generally did not ignore the deities
which were popular with the common masses to attract them towards Buddhism. At Itkhori
Buddhist and Hindu deities are found side by side but the number of Hindu deities is dominated
over the number of Buddhist Deities. In this context it should be mention that typical Hindu
deities, i.e., Viṣṇu; Sūrya; Gaṇapati, are found in a small quantity than the Buddhist and
composite figurines. The typical Buddhist deities is also small in number. Percentage of Female
figurines and composite deities among the moveable images are the main attraction. These
moveable figurines, except made of Basalt, were not carved exactly following the rules of Ś ilpa
Ś āstra.
Based on the stylistic representation; method of carving of the images; materials used for
making the images; and their anthropomorphic forms, it would be safe to place all the moveable
images in between the time period of 9th to 11th century and only two or three to 14th -15th
Century. The main deity, i.e., Tārā, itself as a main indicator to bracket the other images into a
tentative time period. The inscription depicted on the pedestal of the image mentioned the 8th
39
year of the king Mahendrapāla. Though the king and his reign is a matter of controversy. But,
most of us, accepts that he was a ruler sometime in the 9th century CE.
8%
14%
Hindu Deities
Buddhist Deities
78% Unassociated Deities
Figure: Percentage of Hindu, Buddhist, and others deities among the moveable sculptures of Itkhori.
Ichnographically, no image, is found which can be dated back to the time of the image of Tārā.
Their representation with the Steles, i.e., single and one main figure on the stele; and plain and
undecorated stele; and without depicted other scenes of the respective deity on the stele, clearly
indicate that these images were made entirely in the Medieval period. Some of the deities,
which are the only seen from the early medieval period are also found from this site, i.e.,
Kalyāṇasuṇdara, Lakṣmī -Nārāyan ̣a, or Sūrya- Narayana, which are made of three major types
of stones found from the site. Among the moveable images, a few has three dimensional affects
, these are generally found in or after 11-12th century AD. In this context the image of kali
made a major confusion. The image is made of Basalt and bearing more or less the same glossy
polished found from the other images of early medieval period, the sensor on the body;
alignment and curving of the hands and legs; and plasticity of the body and sensitiveness is
missing which have been seen easily on the figures that are discussed above, and therefore, it
can be placed not before the last half of14th century CE.
The number of huge stone blocks, lying on the ground indicate that, the shrine was constructed
with stone which may had been acquired from a peripheral place. It is worth mention here that
the present masonry residue provides at least this information that the stones used for the
construction purpose were of high quality due to light colour, solid, hard and perfect texture
40
and smooth, fine touch. The quality of these stones was useful for the artists who carved cluster
of superb bold decorative repertoire, expressive human and animal icons etc.
Percentage of Figurines
10%
22% 45%
25%
Buddha Symbolic Panels Socio Culture Panel Hindu Deities
Figure : Representation of the deities among the panels of the site of Itkhori
Architecture
Whether the religious shrine was built with many chambers or with one or two is a question
which comes in the mind of its visitors. Again, what was architecture? As the result of
excavation could not yield any proof or data of temple architecture we cannot say anything
with certainty about its architecture. The architectural pieces and art works preserved here are
the only available source that may lead to edifice an idea of Itkhori temple. Undeniably it is
the most dependable resource and at the same time may be the most audacious means that
should be handle with great length of observation and care. There seems to be no doubt that,
these stone pieces hold a key to unveil the mysteries of Itkhori. The carved stones either laying
on the ground, housed in museum or enshrined in the Bhadrakali temple are of utmost
importance for the present discussion of temple architecture.
The size and shapes of the stone remains are the most notable aspect of Itkhori shrine structure
in the sense that, these regular shape stone blocks of big sizes unambiguously formulate the
construction technique of the Itkhori temple. These massive building blocks highly assert that
it was made without the use of mortar. Enormous and solid stone blocks of uniform shape
were stacked together to get room chamber by joining wall structures. The stone blocks were
reinforced by intersecting one block with another in such a way that it interlocked the stone
41
blocks by creating heavy pressure on each other. There is no doubt that construction of such a
complex building with the use of heavy solid massive stone blocks exigencies a well-organized
work place in terms of both planning and implementation. Thus, the Itkhori shrine should have
made planning ordained and implementation of those planning with the help of trained, expert
architects. The present architectural remains at Itkhori may supply following evidences in
support of the construction technique used to build the shrine, i.e., presence of enormous size
stone blocks vary from rectangular, square to elongated shape; impression of iron nails in some
of the stone blocks; mortise hole in the base relief; The sides of the stone blocks are usually
kept plain and smooth to avoid gaps in between two stone blocks. The stone blocks played vital
role whereas pillars were used as an accessories or subsidiary element in Itkhori architecture.
The remnant in the form of stone blocks at Itkhori may furnish following information about
the structural parts of the temple:
1. The presence of Āmalakas and Chātras of different sizes in and outside of the museum
reflect that at the place once was a temple with a main Ś ikhara adorned by many ān ̣ga Ś ikhara
or a complex of temples or a main temple associated with many small temples or chamber with
a Ś ikhara.
2. There are several miniature images of imitation of a shrine’s Ś ikhara with āmalaka and
kalaśa on the top reflect that in the peripheral area of the present site might have a shrine.
3. The block of stones, bases, and pillars decorated with images of deities of Buddhist and
Hindu pantheon, floral designs, and geometric patterns sometimes on both of the sides suggest
that the shrines were decorated on both the interior and exterior surface.
The decorative repertoire touches every aspect of Indian culture extending from nature and
religious life to socio-cultural traits of India. The representation of certain motifs enriches the
manifestation of temple architecture. The representation of Kīrtimukha and Sapta-Ratanins are
worth mention here. The Kīrtimukha is one of the very early symbols evolved from Vedic
tradition in Indian architecture. However, this motif is noticed from Gupta period as we have
no temple remains of earlier period than Gupta period. There is nothing in the whole
architectural depiction of Itkhori which can be compared with the representation of Kīrtimukha.
They are depicted in a row on innumerable places. Some adorned the whole panel whereas
some used to fill the vacant space. However, their representation styles vary. This motif
suggests that the temple architects took due care to safeguard the temple from evil powers.
42
Kīrtimukha also indicates that the artists have followed certain rules of proportions in designing
temple building.
Sapta-ratnin is another profusely depicted motif which occurred on many panels. The
traditional Sapta-Ratnins are the following seven idols, viz., Hasti-Ratna (elephant), Asva-
Ratna (horse), Chakra-Ratna (wheel of law), Mani-Ratna (precious stone), Stri Ratna
(Woman/wife), Grihapati-Ratna, and Parinayaka-Ratna (wise counsellor).However, we see
variation in number of ratnas depicted at this place. These vary from five to eight. Again there
is slight change in the list of these jewels. Where we have depiction of eight ratnins, the ratnins
depicted are horse, counsellor, house head, chakra, woman, mani, kalaśa and elephant. The
popularity of Sapta-Ratna decoration indicates towards the popularity of such symbols among
the common people who may have treated this as a good omen and fortune.
19%
81%
Male Female
Figure 34: Percentage of Male and Female figurines among the sculptural panels found from
Itkhori.
Varity of Buddha images were carved on the panels. They were mostly depicted in the posture
of Dhyāna mudra, however, there are other hand poses also which found favour from the artists.
Some panel are also bestowed to the images of Avalokiteśvara, and Bodhisattvas. Beside
Buddhist images most of the popular Hindu deities of that period were gracefully sculpted on
various architectural panels and provided equal place in the line of Buddhist deities., i.e., Sapta-
̣
Matr ̣ikā, Ś iva, Visṇ u,
̣ Pārvatī, Durgā, Lakshmī, Sūrya, Kārtikē ya, and Gaṇeśa. The other
attraction of the Itkhori art and architecture vested in the cluster of ornamental motifs, i.e.,
floral designs and geometric patterns in combination of human and animal figures. The
extremely beautiful and impressive ornamentations can be seen on the fragment of pillars,
bases, and other architectural pieces. In fact, no architectural masonry was left without
43
decorative motif. These are vivid, unconventional and at the same time traditional, pleasing,
with meaningful insights.
Some architectural decorative figures are carved for decoration and religious purposes. In this
regard mention may be made of a lion with rider (Figure), decorative wheel (Figure), image of
a miniature temple (figure), and the decorative lotus(Figure). These images on the architectural
parts were delineated with full of perfection and expression. In continuation of such decorative
figures a few big carved images like demon face (Figure), fabulous elephant (figure) and
gargoyle were certainly used for decoration.
On the whole the art and architecture of Itkhori is work of master craftsmen who tried their
best in making these decorations monumental.
5%
24%
53% 18%
Geomatric Patterns Floral Designs Cobination of Floral & Geomatric Patterns Human & Animals
Figures 35: Percentage of different types designs are found from the sculptural panels at
Itkhori.
In the composition of antiquarian remnants of Itkhori, its two components, i.e., art and
architecture are equally important and majestically carved side by side. If the architectural part
prominently elucidates the arrangement of the Itkhori temple, then the art minutely describe
the meaning of it with pleasing beauty. At Itkhori the remains exclusively connected with the
structural part of the monument surpass panels and individual images. In the composition of
antiquarian remnants of Itkhori two components, i.e., art and architecture are equally important
44
and move side by side in the temple structure. If the architectural part prominently elucidates
the arrangement of the Itkhori temple, then the art minutely describe the meaning of it with
pleasing beauty. In Itkhori the remains exclusively connected with the structural part of the
temple encompass panels and individual architectural images.
There are altogether 900 architectural remains were housed in the temple Museum. The panels
show the images related to Buddha, Hindu, symbolic, music and dance. In percentage the
number of panels associated with Buddha images are good in number next comes to symbolic
panels which mainly comprises the Kīrtimukha and Sapta-Matr
̣ ̣ika images. Further ahead, the
panels of activities showing the performance of dance and music are occupying the
architectural space and at last the Hindu Gods and Goddess are adding spiritual feelings in the
temple building.In relation to male and female the ratio of male figures are more than the
female figures may be due to repeated depiction of Buddha images. So far, the decorative
motifs are concern the combination of floral and geometric designs are more than the pure
floral and geometric patterns. The human and animal decorations are very less in numbers2.
2
{Please Note: The facts relating to the Itkhori shrine are subject to careful and detail examination. One can
assume that the shrine at Itkhori when complete and standing in its full glory sometimes in between 9-13th CE
may be an artistic master piece of eastern India. But it has been mauled beyond description and not a vestige
of its architectural plan remains on the site. Today, its former splendour has to be imagined with tearful eyes
by sympathetic art connoisseur on the basis of the surviving architectural pieces preserved in the museum and
near the Bhadrakali temple complex.}
45
Historical Reference
Dr. Amitav Kumar & Dr. Mamata Minj |2018
Several important aspects have come out from It Sing’s descriptions, i.e., the route, through
Jharkhand, was a common route for the pilgrimage to Bodh Gayā from Tamralipta in the early
medieval period; they probably used the mountain passes and avoid to ride the mountain; the
road was full of danger and the travellers probably had selected a few safe places for spending
their nights; and lastly sacrifice in front of God was a common incident of that time in the hilly
region.
The place Itkhori is situated 10 miles west of the head of a mountain pass, i.e., Danua, that go
straight to the main centre of the pilgrimage, i.e., Bodh Gayā, on the way that leading from
Tamralipta to Bodh Gayā. Probably Itkhori was selected as a temporary camp for the travellers
of the early medieval period on the way to Bodh Gayā form Tamralipta.
5 pieces of Black and Red Ware are found from the recent survey. The findings are in one hand
indicate that the site was occupied by the people who probably were more ancient than the
people of early medieval period and on the other hand it reflects a village was already set up
before medieval period with accessibility of all the natural resources, i.e., water from the river
Mohane; fruits and flesh form the mountains which is situated north of the site; and food grains
from the huge plain land to the south of the site. And in the medieval period it had flourished
more and became a big centre of settlement to the southern fringe of Bodh Gayā and also treated
as a temporary camp for the pilgrimage of Buddhist pantheon. We have also mentioned about
a mound with its average height and area. In the front of the mound a big pond is also situated
which no doubt is artificial. It would be possible that the ruins under the mound may have been
used for some purpose in the early medieval period and it had possible a relation of this men
made pond with the mound, though the assumption would be justified after a systematic
excavation. In this point it should be mentioned that the excavator of the two excavations dated
the site in between 9th to 12th Century CE.
Bulu Imam | Convenor| INTACH| Hazaribag

In 1993 INTACH Hazaribagh Chapter under the guidance of Justin Imam had brought
Dr.S.B.Ota of the Archaeological Survey of India here to see the scattered stone statuary and
thereafter a Museum room of about eight hundred square feet was constructed through the
Chatra District Board, since Itkhouri fell into the newly created Chatra district. Recently in
46
2006 the stone blocks of the old Temple which had been laid on top of one another as a wall to
frame the Thousand Linga temple, (a new construction having within a black stone Linga with
a thousand small lingas carved on it) have been haphazardly thrown about. In their place a
cement and brick wall is being made. These large blocks of carved sandstone contain the most
beautiful friezes and figure carving ( Tara, Avalokitesvara, Etc.) of the Mauryan Period (3rd
Cent. B.C.) and they face severe damage.
It is to be borne in mind that the site witnesses three successive stages, i.e.(i) Mauryan from
300B.C., characterized by the large blocks of greyish yellow sandstone carved with geometrical
floral motifs and Buddhistic figures;(ii) Gupta Period characterized by smaller Buddhistic
figure sculptures in mottled pink sandstone,from 600A.D.;(iii) Pala-Sena sculptures of Tara,
Avalokitesvara, and other Buddhistic figures , from 800-1150A.D. It would be an omission to
state that Jaina carvings are absent. Many of the carvings in black Rajmahal stone are of Jaina
worship, and a careful study is required to single these out by stylistic analysis of provenance,
i.e. Uma-Mahadeva in the main Sanctuary, Etc.
The old temple remains date to the Mauryan period and the sculptures of this period are in
local yellow sandstone. The subsequent Gupta period sculptures are in mottled pink Chunar
sandstone. The Pala period sculptures are in black Rajmahal stone. It was the uniform opinion
of the scholars, both Indian and foreign, who visited Itkhouri with Bulu Imam in February 2004
that the site should be excavated . However, instead of excavation now walls and other
constructions are being haphazardly built over the extant remains in an attempt to beautify the
site. This will forever seal the fate of the underlying temple structure and its remains. The
removal of the stone carved blocks of Mauryan period, all containing sculpted friezes and many
having beautifully carved Buddhistic figures like Tara and Avalokitesvara,Etc. is being done
without any care and many pieces have been damaged. This is regretted. It is clear that Itkhouri
developed one of the finest ateliers of sculpture from earliest times, dating back definitely to a
major atelier during the Gupta Period in the 6th Cent.A.D. This can be determined by the large
clusters of sculptures from this period. With scholars and monks from India travelling abroad
and with great numbers of devotees coming from other Buddhist countries to India for
pilgrimage and study, the Pala-Sena period is one of intense international activity.The effects
of this school of sculpture in the opinion of Susan Huntington reached Tsang and Tsung in
China, especially Yunnan, Java, Sumatra, Burma, Nepal and Tibet. Iconographic developments
were profuse, for example Tantric forms found in Nepal and Tibet.(S.Huntington,The Pala-
Sena Schools of Sculpture, Inst. Of South Asian Archaeology,Amsterdam, 1984, p.7) Itkhouri
47
was, moreover, on the pilgrip route from Bodh-Gaya to Puri in Orissa and Tamralipti in West
Bengal, both ports for pilgrims. This pilgrim route brought Sakyamuni Gautama to Itkhouri in
the 4th Cent.B.C. and after meditating here only he went to Bodhgaya where he attained final
Realization or Nirvana. The spot where he meditatded, closeby to the Mohania river is marked
by the most massive black stone Votive Stupa. It is urgently required that the sculptures of
Itkhouri be carefully photo-documented and catalogued, both in the Museum and without, and
the Archaeological Survey of India to prepare a blueprint of the layout of the underground
archaeological remains as was done by Cunningham in the case of the Mahabodhi Stupa in
Bodhgaya, since it is certain that a temple complex of perhaps even greater dimensions will be
found in Itkhouri. If we allow the present senseless building to go on without excavation it will
be later deeply regretted.
The sculpture of Tara in black Rajmahal stone stele from the reign of Mahendrapala (9th-10th
Cent) in the main Sanctuary of the reconstructed temple which is six feet high shows the two-
armed figure in a standing form. Tara is the female form of the Buddha. It has been converted
now into Kali and worshipped as Maa Bhadrakali. It is remarkably similar to images from the
Gaya district, specifically Bodhgaya, and since Itkhouri is within a hundred kilometres as the
crow flies from Bodhgaya it is not surprising that it displays the same stylistic influence. The
statue was brought to light in 1920. At the base is an inscriptrion stating it to be from the reighn
of the Pala-Sena king Mahendrapala (9th-10th Cent.)
The architectural construct with the cross-bars, vyalakas and stupas are found in Mahendrapala
sculptures, yet the inner lines of the bases of the stupas are carefully drawn. The detailing of
the cross-bars form a regular pattern and the outlines and shapes of the lions on the Tara stele
are delicate. The hairdo of the figure though similar to that of the Hilsa Tara, is carved with
attention to the details lacking in the more freely executed piece from the immediately
preceding Devapala period of Pasla-Sena sculpture. The same may be said for the carving of
the jewellery and garments. The figure is holding a lotus with stalk in her upright left hand, a
characteristic posture found in other Tara and Manjusri figures of the period. The right hand is
open with the palm facing the viewer in Varajamudra. The image may derive from the Sarnath
influence. The numerous iconic and decorative motifs is a modification of the Sarnath style of
the Gupta Period. (S.Huntington,p.49-50) The Tara was in its oldest significance a tribal deity,
the Mother Goddess. It has taken many female forms such as Saraswati the goddess of music
and learning, Manasa associated with the river snake in Orissa, and other numerous forms of
the Mother.In the sanctuary are other smaller friezes in relief carved in the same black Rajmahal
48
stone, set in the wall. These include a relief of Uma-Mahadeva which displays to the Author
the hand of a Jaina artist. Megalithic remains have beeen found in the region which is not
surprising since all temple sites are built upon much earlier sites of sacral significance. The site
may be compared to ther sites in Hazaribagh such as Sekha, Lohri, Barwadi-
Punkri,Sitagarha,Etc. They point to a common Buddhistic tradition of the region. The local
tradition is that Sakyamuni Gautama, who later became the Lord Buddha, came to Itkhouri via
the Koleswari Temple on Kolhua hill. He meditated here at Itkhouri for an unknown length of
time near the banks of the river Mohania which he had been following along the old pilgrim
trail from Hazaribagh, since he was coming from Orissa. He must have passed the hotsprings
of Bulbul-Duari. From Itkhouri the Buddha travelled down the Mohania river to Tammasin,
which is a falls with a sacred connection even today, and from there he went towards what is
Bodhgaya down the river. He would have passed Bhalwa under the bridge on the present Grand
Trunk Road and eventually reached the place Uruwela opposite which he sat for his final great
meditation after which he gained complete Realization and became the Buddha. This spot today
is marked by the Peepul Tree at the Great Mahabodhi Stupa in present Bodhgaya.
Itkhouri developed one of the first ateliers of the Pala-Sena School of sculpture on the basis of
the clusters of images carved in the mottled pink Chunar sandstone still found. Certain images,
such as the huge black votive stupa of Rajmahal stone and the massive stone Tara figure from
the reign of King Mahendrapala (9th-10th Cent) are clear indications of a high school of Pala-
Sena sculpture. The presence of massive stone blocks with intricate carvings from the Mauryan
period indicate the presence of a massive temple stupa in those early times. As time went by
the Gupta Achool must have absorbed the Mathura School which influenced Bodhgaya which
is only seventy kilometres from Itkhori by road and less as the crow flies. The periods may be
divided into (i) grey and yellow sandstone blocks of large size, ornately carved with
geometrical and floral friezes, used in temple structures , of the Mauryan period 3rd cent. B.C.
(ii) Gupta period 4th – 7th Cent A.D. smaller statues in yellow and mottled pink Chunar
sandstone,(iii) Early Pala to Late Pala-Sena 8th-12th cent. A.D., in Black Rajmahal stone3.
3
{Note: This is a direct adoption from Mr. Bulu Imam’s Published Work }References: BODG,Hazaribagh,p.20;
An.Rep.,ASIO,1920-21,p.35; Susan L.Huntington, Pala-Sena Schools of Sculpture, 1984,pp 7, 44, 49-50;
DRP/ARB,pp176-77)
49
Itkhori: A Temporary Camp Station on the way to Bodhgaya in the Early
Medieval Period
Arabinda Singha Roy |2018
Archaeological Site of interest in Itkhori is located at 24017/48// N latitude and 85009/39// E
longitude to the western fringe of the village Itkhori, district Chatra of Jharkhand, along the
river Mahane. The site is famous for the occurrence of huge architectural remains as well as
the image of Khadiravan ̣ī Tārā donated by the Rān ̣ka named Caks ̣aka in the regnal year 8 of
the reign of the paramount king Mahendrapāla. The site is very important in the geographical
point of view. A continuous hill range is seemed oriented from NE to SW with a length of 202
km in between the rivers Kiul of Lakhisarai, in the east, and North Koel of Daltanganj, in the
west, which help to separate the site from the fertile land of middle Ganga valley. Bodh Gaya
is situated 48. 67 km from Itkhori and the same ridge separate the two regions. Ancient
geography of this site is carefully studied by E. Lister, and he mentioned name of a Pass as way
of communication near Itkhori. In the early medieval period a Chinese traveller also mentioned
his journey from Tām͎rālipta to Godh Gayā through a hilly region and the region is probably
the land of present Jharkhand. From ancient times Itkhori was developed as a centre of
Buddhism for its situation on the way to Bodh Gaya from Tām͎rālipta and present Odisha.
Language Link: Magahi connects this part of Jharkhand with Buddhist

regime in Ancient Bihar, Bengal & Orissa
The Magahi language, also known as Magadhi, is a language spoken in parts of Bihar,
Jharkhand and West Bengal states of eastern India. Magadhi Prakrit was the ancestor of
Magadh, from which the latter's name derives. Magadhi has approximately 18 million speakers.
It has a very rich and old tradition of folk songs and stories. Currently It is spoken in and around
ten districts of Bihar including Gaya and eight districts of Jharkhand including districts like
Palamu, Chatra, Hazaribag & Dhanbad from where Buddhist remains were discovered. Magahi
or Magadhia language derived from the ancient Magadhi Prakrit, which was created in the
ancient kingdom of Magadha, the core of which was the area south of the Ganges and east of
Son River. It is believed to be the language spoken by Gautama Buddha. It was the official
language of the Mauryan court, in which the edicts of Ashoka were composed. The name
Magahi is directly derived from the name Magadhi Prakrit and educated speakers of Magahi
prefer to call it "Magadhi" rather than "Magahi". Magadhi was legally absorbed under Hindi
in the 1961 Census.
50
Old Path White Clouds: Walking in the Footsteps of the Buddha
|Thich Nhat Hanh, Nguyen Thi Hop|2017
"Early that evening, Gautama did walking meditation along the banks of the river. He waded
into the water and bathed. When twilight descended, he returned to sit beneath his familiar
pippala tree. He smiled as he looked at the newly spread kusa grass at the foot of the tree.
Beneath this very tree he had already made so many important discoveries in his meditation.
Now the moment he had long awaited was approaching. The door to Enlightenment was about
to open." ……
“Svasti reflected on the time, just two weeks before, when the Buddha came to Uruvela, his
small village near Gaya, to invite him to become a monk. ……. He said that he and the monks
traveling with him, including Rahula, would walk to the river to find her brother. It was late
afternoon when they came upon Svasti and Rupak scrubbing down their nine buffaloes in the
Neranjara River. As soon as they saw the Buddha, the young men ran up the bank of the river,
joined their palms to form a lotus bud, and bowed deeply."……….
“You’ve grown so much,”the Buddha said, smiling warmly at Svasti and his brother. Svasti
was speechless. Seeing the Buddha’s peaceful face, his warm and generous smile, and his
brilliant, penetrating eyes, moved him to tears. … He still walked barefoot as he had ten years
before, when Svasti first met him not far from this very spot. Ten years before they had spent
hours sitting together on the banks of the Neranjara and beneath the shade of the bodhi tree,
just ten minutes’walk from the riverbank."…………
ICOMOS Commentary | Michael Jansen |2004
“At the instance of INTACH, Hazaribagh Chapter’s drawing attention to the site in 1994, a
museum has been built to contain the thousands of pieces of red sandstone sculptures dated to
the Pala period (9th -12th centuries). Excavation will undoubtedly reveal earlier relics to the
Mauryan period. Some of the sculpture in black stone from Rajmahal is obviously Jaina of Pala
Period (8th–11th centuries)”4.
4
Source: Heritage at Risk 2004/2005 India |Page 94-103| Threatened Jaina Heritage Route in Jharkhand and West Bengal (Icomos2005 G-
N. XP 22.03.2005 11:35 Uhr Seite 95) Chakrabarti, Dilip K 1993, Archaeology of Eastern India, Munshiram| Manoharlal Publishers Pvt.Ltd.,
New Delhi| Imam, Justin 2004, Patkum Museum Report, INTACH| Mitra, Debala 1969, PhD Thesis, Calcutta University| Patil, D R 1963,
Antiquarian Remains in Bihar, K.P.Jayaswal Research Institute, Patna
51
N G Nikoshey | Superintending Archaeologist |Archaeological Survey of India| 2012
“Among the discoveries made were Buddha statues in various mudras and Boddhisatva deities
dedicated to Buddhism. The lime concrete flooring of the ‘Medhi’ suggests that the sculptures
were once part of the surrounding dome of a crumbling structure. The most interesting
recoveries were the sculptures of Buddha, Votive Stupa and Medhi of sandstone along with
two fragments of deity made in granite stone exposed from all excavation. The Buddha panel
is carved of four Buddhas seated on Dhyanmudra over a plain pedestal in a row and was
measured 4.5x2.5x0.8 cm in dimension. Two images are kept intact while the third one is
partially broken on the head and the last one is mutilated on the head, he said. Four-seated and
six-seated Buddha images were also recovered, he said and a rock figure of the Buddhawas
found on the Koleshwari hills in the area. An earthen pot of 50 cm in diameter, sunk into the
ground on the South-Eastern portion of the floor, was also found, besides several Buddha panel
and fragments of seated deity”.
The Language Link of Budhdhist Text: From

Pali To Magahi at Itkhori
Dr. Tulasi Das Majhi| Assistant Professor| Central University of Jharkhand
In Indian Intellectual Tradition, Language has remained both ontology and epistemology.
Every discipline has its own linguistic style, like metalanguage, poetic language etc. But in
India, some of the philosophical schools had developed its own linguistic style, like Navya
Nyaya bhasa, Buddhism in Pali etc. At the dawn of Buddhism, Sanskrit / Vedic Sanskrit was
the language of any sort of discourse. But Pali had developed itself to be an alternative for
intellectual discourse. It is well known that Buddhism had developed with the convergence of
culture, spiritualism and tourism.
According to researchers, Pali, also known as Magadhan, is a Middle Indo-Aryan language
native to the Indian subcontinent. It is widely studied because it is the language of the Tipiṭaka
, the Budhdist book of knowledge and rituals. The language was used to write some religious
texts of Hinduism and all texts of Theravāda Buddhism.
The earliest archaeological evidence of the existence of canonical Pali comes from Pyu city-
states inscriptions found in Burma dated to the mid-5th to mid-6th century CE. Use of Pali in
inscriptions at Itkhori points to Buddhist Heritage and influence in the area. Magahi, the current
language of the area, is believed to have its origin from Pali as well.
52
Recent Discoveries of Buddhist Sites in coastal
Bengal: Tracing an Old Rout of Trade
Prof. Durga Basu| Former Head of the Department| Department of Archaeology| University of
Calcutta
The long coast of Bengal is spread over an extensive tract lying between the district of
Midnapur in the west and Noakhali in Bangladesh in the east. The history of Buddhist
settlement is now becoming clear in this region with the recent archaeological findings in two
districts of West Bengal namely Midnapur and South 24 Parganas, representing an important
segment of Bengal coast. The coast of West Bengal is a viable area where Buddhist settlements
grew up from early historic period. Chinese pilgrim Hiuen Tsang mentioned in his travel
account about the existence of ten Buddhist monasteries in and around the ancient Tamralipta
port in the coastal district of Midnapur. Evidently, the region witnessed the growth of a number
of monasteries during pre- Pala and Pala period. A large number of stone sculptures of Buddhist
deities, architectural pieces, inscriptions, many structural mounds with Buddhist edifices no
doubt suggest a density of Buddhist settlements in this region. Very recently two Buddhist
monastery sites have been discovered by the Department of Archaeology, Calcutta University
at Moghalmari in West Midnapur district and Kankandighi in South 24 Parganas. From recent
archaeological findings it is now clear that costal Bengal had a regular connection with the
plateau region of Jharkhand either through trade network or through pilgrimage. Scholars are
of the opinion that neighboring plateau region had a connection through economic activities
with coastal Bengal.
53
Recent Development: World’s tallest ‘Buddha’
stupa to be built at Itkhori in Jharkhand
Honourbale Chief Minister , Government of Jharkhand have recently announced that The
world’s tallest ‘Buddha’ stupa will be built at Itkhori in Jharkhand. As per records, the 104 feet
Buddhist stupa built by King Ashoka at Kesaria in East Champaran of Bihar is presently
considered as the World’s largest Buddhist Stupa. A master plan would be ready by March and
the detailed project report would be prepared by July, an official release quoting the Jharkhand
chief minister said. Addressing a gathering after inaugurating the ‘Itkhori Mahotsav’ yesterday,
Das said that the place in Chatra district would become the ‘sangam’ (confluence) for Hindus,
Buddhists and Jains.
The three-day festival is being held on the premises of Maa Bhadrakali temple. Das, who
offered prayers at the ancient temple here, said that he prayed for the prosperity of the state and
the people. “The government’s aim is that nobody should remain without a house, without
medicine and without education by 2022,” Das said. The mahotsav, he said, would not remain
confined to a district, but become a “mahotsav for the world” and the government is working
in this regard, an official release said quoting Das. The work (for building the stupa or for
developing Itkhori?) will be completed by the next ‘Itkhori Mahastov’ and Rs 600 crore would
be spent for the project, the chief minister said.
Earlier, Chatra was known as an extremist-hit area, but now it has become an “extremist-free”
area with the help of the people and the police, he said. Jharkhand has immense potential for
cultural tourism with the state having world-famous religious places such as (give the names
of some places ….,) he said. Facilities for tourists are being made in these places so that people
from all over the world can come, he said. It will not only create employment opportunities but
also lead to foreign exchange earnings from tourism, he said. The state government is also
creating tourism circuits to enable tourists visit three to four places during a particular trip, the
release said.
http://www.financialexpress.com/india-news/worlds-tallest-buddha-stupa-to-be-built-at-
itkhori-in-jharkhand/1072741/
54
Recent Development: In the Footsteps of Buddha
Local Chapter of INTACHr organised a
Padyatra, In the Footsteps of Buddha on
16th-18th February, 2018. Convenor Bulu
Imam has tried for many years to establish
the fact that Buddha meditated at Itkhori
before he went to Bodhgaya. He even
sought the good offices of UN Delhi in this matter. His subsequent archaeological discoveries,
he says only confirms this. The Norwick SADACC Trust members accompanied Chapter
Members along with several others of Bulu Imam’s family on a visit to Bodhgaya on the
Niranjan River and Rajgir where
Buddha lived for 50 years at the time
of Bimbisara and Ajatshatru – the
grandparents of Chandragupta
Maurya and Ashoka of Magadh
Empire who were the earliest patrons
of Buddha and and meditated in the environs of Itkhori before leaving for Bodhgaya to seek
enlightment. Stones of the Gupta period are lying around in open field grounds of Itkhori
premises, but Bodh Gaya alone was made a UNESCO World Heritage Site. Bulu Imam’s book
Antiquarian Remains of Jharkhand however had detailed Itkhori as the starting point of
Buddha’s spiritual journey. On 7th March a team of Buddhist lamas from South East Asia held
a symposium at Audrey House in Ranchi on
Buddhism in Itkhori where 17 papers were presented
with Director and other Members of the Jharkhand
Deptt. Of Culture present. Convenor Bulu Imam led
a team and offered prayers at Itkhori. To date the 104
ft. Buddhist Mahavira. The party visited many
picturesque locations in the region en route. A major discovery of the Pala period during the
Padyatra was a statuary at Daihar village just 5kms from Itkhori. Bulu Imam has requested
INTACH assistance to get Itkhori included in the tourist circuit and has once again sought help
of his friend Padmashri Benoy Behl to get UNESCO status as he had done in the case of
Bodhgaya. {Note: This page is direct adoption of a Report of INTACH Hazaribagh Chapter}
55
Recent Development: Exploration by Binay Behel
Figure: Vishnu black stone found at Karmakhurd village & Early Sati stone at sanctum of Kanuniya Mai temple
Photo Credit: Benoy Behl
Eminent Art Historian Binay Behel recently visited Itkhori. The news was covered in great
details by leading Print and Electronic Media including The Hindu, & The Telegraph. In his
Article entitled ‘Deciphering the Past’ S. Ravi of ‘The Hindu’ on 10th May, 2018 reported that
Noted art historian Benoy Behel shared how sculptures and artworks at Hazaribagh highlight
the area’s deep connection with Buddha. Excerpts from the Interview:
“The visit was remarkable. We discovered a treasure of Buddhist and Hindu sculpture hidden
in the middle of extremely remote fields near Bihari village, close to Itkhori in Hazaribagh
district. These include the Vishnu sandstone of Pala period and other sculptures. This is a major
find, especially as it is in the region of Itkhori, from where it is believed that Gautama
Siddhartha travelled to Bodh Gaya, before he gained Enlightenment. This is also very close to
Kauleshwari where it is believed that the Buddha had his hair shaved. With this rich treasure
being unearthed, Hazaribagh is poised to become an important Buddhist destination”. When
56
asked about Archaeological Importance of their finding Mr. Behel informed that the sandstone
Buddha of Pala period and votive stupas and reliefs sandstone housed in Bhadrakali Mandir
Museum, Itkori are important examples of a reach legacy of art practices in India. He
mentioned, “In our exploration of the Itkhori region, we found many other sculptures in the
villages of the area. These sculptures have mainly been found in deep, old wells like the Vishnu
in black stone. They date from the 2nd century BCE till the 12th century CE and indicate
continuous habitation and places of worship over the centuries. Many Vishnu sculptures and
those of Uma-Maheshwari have been found in this region. Many votive stupas and Buddha
representations have also been found, as well as Tirthankaras”.
Figure: Sculptural finds at Bihari village mound | Photo Credit: Benoy Behl
Figure : Bodhisattva of Pala period discovered in Bihari village, near Itkhori in Hazaribagh district, Jharkhand.
57
Behl’s research in the Itkhori region, revealed a remarkable object under the dark sanctum of
the Kanuniya Mai Temple, about 2 km from Itkhori. This is an ancient, carved stone slab with
a unique depiction on it. The simple style of the art, as well as the turban and hairstyle of the
figures made on it, date it to between the 1st and the 3rd centuries BCE. This makes it one of
the oldest Hindu objects under worship in India. It is unknown to the outside world and
unpublished. Even more fascinating is the Upanishadic philosophy clearly delineated in it. In
the bottom section is a linga (the symbol, or ‘mark’ of the ‘Formless Eternal’). It is being
worshipped by a male and a female figure, made in a very simple style. Emanating from the
linga and placed above it is a depiction of the universe. The universe has the moon and the sun
and above it is the Kalasha, or ‘vase of plenty’, or Purnaghata. In ancient Indian art this is the
vessel from which springs forth from the numerous forms of the world, including all the living
beings. This early representation is one of the clearest depictions in Indian art of the philosophic
concepts of the Upanishads. The linga is the symbol of the Nirguna, from which come forth
the multiplicity of the forms of the world. When you pull aside the curtains in front of the linga,
there is nothing to be seen. This is the invisible, Nirguna representation of the Eternal.
About Binay Behel : New Delhi-born Benoy K. Behl is the only person in the world to document Buddhist heritage
in 19 regions across 17 countries. He has also made 140 documentaries on Indian art and cultural history. In his
discovery of art heritage, he has travelled around the world 10 times. No wonder, then, that Behl is mentioned in
the Limca Book Of Records for being the most travelled photographer to document Indian art influences across
the world. Now 61, Behl has been a filmmaker, art historian and photographer for 41 years. Leading experts on
Ajanta, both in India and abroad, lauded his low-light photography technique. Invitations began to pour in for him
to speak about Ajanta – they came from the University of London, the British Museum, Victoria and Albert
Museum in England, the Smithsonian Institution in Washington DC, the Metropolitan Museum in New York, and
National Geographic. Over the years, as a natural progression, Behl became an art historian. Behl’s film Indian
Roots Of Tibetan Buddhism, in which he interviews the Dalai Lama, won the Best Documentary Producer award
at the Madrid International Film Festival 2015. It also won two awards at international film festivals in India. His
other film Indian Deities Worshipped In Japan garnered seven awards at international film festival awards in 2016.
Behl also wrote nine books, including The Ajanta Caves (1998), Northern Frontiers Of Buddhism (2013), The
Art Of India (2017), Buddhist Heritage Of Sri Lanka, and Buddhism: The Path Of Compassion. The last two titles
were launched earlier this month. Currently, he is working on his next book, Hindu Deities Worshipped in Japan,
and writing his autobiography, A Journey Within. (As reported in Star2.com)
Reference:
1. For art historian Benoy K. Behl, life is all about constant learning May 30, 2018 By Majorie
Chiew (https://www.star2.com)
2. Deciphering the past by S. Ravi on May 11, 2018 in The Hindu (http://www.thehindu.com)
3. Before Enlightment by Monday, 23 April 2018 in Ranchi edition of The Pioneer
(http://www.dailypioneer.com/vivacity/before-enlightenment)
58
The Road ahead
Comparing Forms and Sects of Buddhism in Asia
& Jharkhand
Dr. Konchok Tashi| Assistant Professor in Tibetan| Centre for Far East Languages| Central
University of Jharkhand
Buddhism is a religion practiced and followed by an estimated 488 million in the world. China
is the country with the largest population of Buddhists, approximately 244 million or 18.2% of
its total population. They are mostly followers of Chinese Schools of Mahayana making this
the largest body of Buddhist traditions. Mahayana, also practiced in broader East Asia, is
followed by over half of the world's Buddhists. The second largest body of Buddhist schools
is Theravada, mostly followed in Southeast Asia. The third and smallest body of schools,
Vajrayana, is followed mostly in Tibet, the Himalayan region, Mongolia and parts of Russia,
but is disseminated throughout the world. Itkhori is located in the north of Hazaribagh in the
state of Jharkhand where the archaeological remnants of Buddhist heritage were explored. The
relicts appear to connect to Mahayana & Therabheda beliefs. However Further research shall
be carried out to ascertain Forms of Buddhist practice in Jharkhand.
59
Promotion of Cultural-Spiritual Tourism in
Jharkhand
Arpana Raj| Assistant Prof., Chinese|| Centre for Far East Languages| Central University of
Jharkhand
With the global resurgence of Buddhism in 21st century, the two engines of growing Asian
power India and China both are emphasizing on their Buddhist connection in their state
diplomacy. Buddhism has become a growing instrument of soft power to attract other Buddhist
nations and create an image of peaceful and harmonious state. It is not just global image of
India and its tourist sector is getting benefited by the ancient religious and spiritual heritage of
India. The spiritual, cultural, social and economic value of the places visited by the Buddha in
Bihar and Jharkhand are also enhanced by revival of Buddhism.
New geopolitical world order how India and China have started repackaging Buddhism as a
soft power tool for their political goals. Buddhism is uneas spiritual and political connection of
India and China with other Buddhist countries. Further the paper is divided into two parts; part
one will explore the Buddhist circuits China is constructing with Pakistan, Nepal, Srilanka and
other neighboring countries of India and how Buddhist temples and relics are used to promote
tourism sector in China. The second part will elaborate upon Indian situation in the same lines
and will try to draw some lessons from China to make use of its valued heritage to promote
tourism at domestic and international fronts.
60
Connecting Vietnamese Buddhist Devotees with
Jharkhand: Reviving an old Saying
Ven. Phan Anh Duoc | Vietnam|| Gautama Buddha University, Greater Noida, Uttar
Pradesh)
Jharkhand was one of important Buddhist sites at the Buddha’s time. There are still available
sites in Jharkhand witnessing the time of Buddhism being developed and flourished. Some of
main Buddhist places are explored and excavated by historians and excavators in Jharkhand
such as Hazaribagh, Itkhori, Chatra and Dhanbad. The long lost heritage of Buddhism can now
be explored in Hazaribagh. According to Buddhist beliefs, Lord Buddha himself travelled on
the way to enlightenment through the confluence of River Phalgu in Gaya region which is
present day Hazaribagh. Towards the north of Hazaribagh is Itkhori where the archaeological
remnants of Buddhist heritage were explored. Moving a kilometer east from Itkhori, one can
explore through a Buddhist sanctuary with sculpted monuments. Chatra is also known for the
recently excavated Buddhist relics. The coal capital, Dhanbad in Jharkhand also yielded relics
of Buddhist statues along with an ancient pillar belonging to Ashokan times.
61
The Japan Connection: Thoughts, beliefs
and Historical Claims
Over one lakh Japanese tourists have visited places of Buddhist pilgrim interest in the country
since the beginning of this year, Jharkhand Tourism Minister, Ms Vimla Pradhan, has said.
Offcial sources quoting Ms Pradhan, who is on a visit to Japan, today said the Japan National
Tourism Organisation (JNTO) has evinced interest in the newly excavated Buddhist site at
Itkhori in Jharkhand’s Chatra district. JNTO President, Mr Ryoichi Matsuyama, who hosted a
Jharkhand delegation headed by the Minister in Tokyo yesterday, suggested to Mr Pradhan that
the site could be promoted along with Bodh Gaya, 60 km from each other, an official release
said. The Archaeological Survey of India considers the Itkhori site one of the largest
monasteries built by Emperor Ashoka. Underlining the historical and spiritual link between the
two countries, Mr Matsuyama suggested that yoga and spirituality should be promoted in a
better way to attract more Japanese tourists to India in general and Jharkhand in particular, the
release said. The JNTO President also suggested setting up a Japanese tour and travel operator
for promotion of Jharkhand destinations in Japan. (Published on June 23, 2012). Key locations
of interest in Jharkhand are Hazaribag, Itkhori, Chatra & Dhanbad.
62
Myanmar & Jharkhand: Establishing a
Relationship based on shared Cultural Heritage
Ven Pannadhaja | Budhdhist Follower | Myanmar
Myanmar is a Buddhist country. Most of them, in their upper dream for their religious life,
want to visit India and pay homage to the Buddha’s places. In their life, because of Buddhism,
the ancient name of cities and places of India are not strange to them but familiar with them.
So, they want to see and witness in person the ancient name of India that are described in the
Pali Tipitaka and when they have already visited India and witnessed the Buddha’s places,
their satisfaction of the India trip serves them as spiritual food forever and they have never felt
tired of doing mention for how wonderful their trip was.
Myanmar is known for ancient Pyu city state. The earliest archaeological evidence of the
existence of canonical Pali comes from Pyu city-states inscriptions found in Burma dated to
the mid-5th to mid-6th century CE. The Pyu culture was heavily influenced by trade with India,
importing Buddhism as well as other cultural, architectural and political concepts, which would
have an enduring influence on the Culture of Burma and political organisation. The Pyu
calendar, based on the Buddhist calendar, later became the Burmese calendar. Recent
scholarship, though yet not settled, suggests that the Pyu script, based on the Indian Brahmi
script, may have been the source of the Burmese script used to write the Burmese language.
The Pali link may be used to highlight a shared heritage between Jharkhand and Myanmar to
promote Itkhori as a Pilgrimage for visiting Buddhist community from Myanmar.
63
Cultural Heritage Preservation & Management:
A Gateway to Sustainable Development of
Tourism in Jharkhand
Prof. Rajesh Ranjan| Head, Department of Pali,| Nava Nalanda Mahavihara |(Deemed to be
university under |Ministry of Culture, Govt. of India), /Nalanda, Bihar.
In the 1964 Venice Charter for the Conservation and Restoration of Monuments and Sites,
adopted by the General Conference of UNESCO the phrase Cultural Heritage has been described
as “the set of historical monuments, groups of buildings, sites and towns around the world”
that are found evidence of a particular civilization, development or historic event, relevant for
the unity of human values, and therefore worthy to be preserved for future generations. 5 Now
a day, cultural heritage is more commonly defined as the set of “cultural assets inherited from
the past in all forms and aspects, being them tangible, intangible, or digital (either born digital
or digitized)”.6 This general definition incorporates monuments, buildings, sites, landscapes,
as well as collections, conserved and managed by public or private institutes, museums,
libraries, and archives, but also practices, knowledge and other expressions of human
creativity, making hence no distinction between the so-called “tangible” and “intangible”
cultural heritage. In true sense of the term the Jharkhand’s tangible cultural heritage sites are
rich and most diverse. Still, the conditions of its heritage sites are in neglected state. This need
special attention of the Governments, Centre or State.
5
International Charter for the Conservation and Restoration of Monuments and Sites, adopted by the General
Conference of UNESCO on 31 May 1964.
6
Conclusions on cultural heritage as a strategic resource for a sustainable Europe, released by the Council of the
EU, Education, Youth, Culture and Sport Council on 20 May 2014.
64
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ITKHORI

A Commentary on Myth, History &

Lumbini| Rupandehi| Nepal

Other Place of Importance

Rajgir| Bihar| India

Nalanda| Bihar | India

Sravasti | UPI India

Itkhori is a Community Development Block located at Chatra District of Jharkhand State in

J. Takakusu|1896| On It Sing’s Travel Path

Old Path White Clouds: Walking in the Footsteps of the Buddha

Rama Shankar Tripathi | 1937

India. Superintendent of Census Operations, Bihar | Government of

Indian Archaeology, a Review| Archaeological Survey of India|1985|

Hindu shrines of Chotanagpur: case study of Tanginath| Keshari N.

Holy River Lilajan & Mohane

Deities made of Sandstone

78% Unassociated Deities

Buddha Symbolic Panels Socio Culture Panel Hindu Deities

Bulu Imam | Convenor| INTACH| Hazaribag

Language Link: Magahi connects this part of Jharkhand with Buddhist

ICOMOS Commentary | Michael Jansen |2004

The Language Link of Budhdhist Text: From

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