NALANDA
The ruins of Nalanda University lies close to the village of Bargaon, 11K.M north of Rajgir the ancient Rajagriha, 896 K.M south east of Patna. Nalanda has a very ancient history going back to the days of Mahavira and Buddha in the sixth and fifth centuries B.C. According to jaina texts, it was a suburb (bahiriya), sitaated to the north west of Rajgir, Mahavira spent as many as fourteen rainy seasons at Nalanda and its suburb of Rajgir. The pali Buddhist literature contains many references that Buddha often visited the place, which is mentioned as prosperous, swelling, teeming with population and containing a mango grove called pavarika.
Nalanda was the birth place of the Sariputta and Maha Moggallana chief disciples of Buddha. Sariputta died in the room in which he was born and the Bithe-Death Room began to be regarede as the most sacred spot and was converted into a shrine. According to Tarantha, Ashoka gave offering to the Chaitya of Sariputta. That existed at Nalanda and built a temple here. Ashoka must therefore he regarded as the founder of the Nalanda Vihara. The same authority adds that Nagarjuna the famous Mahayana philosopher of about the Second Century A.D. began his studies at. Nalanda and later on became the high priest here. It is also added that Suvishnu, a Brahmana contemporary of Nagarjuna, built one hundred and eight temples at Nalanda to prevent the decline of both the Himayana and Mahayana schools of Buddhism. These Statements lead one to believe that Nalanda was famous centre of Buddhism at the time of Nagarjuna, but the excavations have not revealed anything which suggests the occupation of the site before the Guptas, the earliest datable finds being a (forged) copper-plate of Samudragupta and a coin of Kumaragupta this is fully confirmed by the statement of Hiuen Tsang.
Fa-hien, the Chinese pilgrim of the early fifth century does not mention the monastic establishments of Nalanda. He speaks the village of Nalo, the place of birth and death of Sariputta, and a stupa existing here. So the monasteries of Nalanda were the creation of the Gupta emperors beginning with kumarguptas.
At Nalanda Hiuen Tsang saw in a six-storey building an eighty feet high copper mage of Buddha raised by purnavarman, the last of the race of Ashoka, belonging to the early 6thcentury A.D. king harshavardhana of kanauj (606-47) greatly helped the institution by his munificence: he built a monastery of brass, which was under construction when Hiuen Tsang visited the place. Harsha remitted the revenues of about a hundred villages as an endowment of the convent and two hundred house holders in these villages contributed the required amount of rice, butter and milk Hence’, he adds, the students here, being so abundantly supplied do not require to ask for the four requisites. This is the source of the perfection of their studies, to which they have arrived this statement makes it clear that the studies, did not have to beg for their daily food. The Pala emperors held east India from the eight to the twelfth century A.D Nalanda Universtiy reached its zenith of prosperity at the time of Devpala in the beginning of the nineth century. The emperor of Indonesia, java and Sumatra sent ambassador to King Devpala with rich presents for the erection of monasteries.
RENOWNED SCHOLARS
Nalanda was known throughout the ancient world for its leaned and renowned teachers Acharya Nagarjuna, Silabhadra, Arya Deva Santarakshita, Vasuvandhu, Dinganaga, Dharmakirti, Kamla Shila, Atisa Dipankara and so on. The scholars of Nalanda carried the torch of knowledge to the foreign countries Srongchan Gampo Emperor of Tibet studying under Acharya Devavida acquired Knowledge of Buddhistic and Barahmanical literature. After wards Santarakshita, who was invited by king khr- sron den-tsan to Tibet, where he lived for many years till his death in 762 A.D. about the same time Tibet was also visited by Padmasambhava, who acquired great game as the founder as the founder of the institution of Lamaism in Tibet. It was no mean honour for Nalanda that one of its scholars gave the Tibetan religion a form. It is also said that Korean scholars came to Nalanda for studies.
END OF NALANDA
Buddhism was slowly decaying when Hiuen Tasang Visited India. Important centers of early Buddhism were deserted and some new centers, such as Nalanda in the east, Valabhi in the west and kanchi in the south, had sprung up. Buddhism lost its hold in other provinces and flourishen only in Bihar and Bengal, where royal patronage succeeded in keeping alive a dying cause. But Buddhism was not longer popular and centered round a few monasteries. The crusade of the Brahminical Philosphers and preachers such a Kumarila and Sankaracharya in the eighth century A.D. must have been another potent factor in rendering Buddhisn unpopular, they are reported to have travelled all over India defeating the Buddhism in arguments and compelling them ot submission.
The final blow was delivered by the Mohammadam invader Mohammad Bakhtiyar khilji who fell upon city which was found o be a place of study (most probably Nalanda). “The Turks conquerd the whole of Magadha and destroyed many monasteries: at Nalanda they did much damage and the monks fled abroad, “says Tarantha.
After the raid of Turks the temples and chaityas were repaired by a sage Muditabhadra. Soon after this Kukutasiddha, Minister of the king of Magadha, erected a temple at Nalanda, and while a religious sermon was being delivered there, tow very indignant Brahmanical Tirthika mendicants appeared. Some naughty young novice monks in disdain threw washing water on them. This made them very angry. After propitiating the sun for twelve years. They performed a Yojna, fire sacrifice, and threw living embers and ashes from the sacrificial pit into Buddhist temples etc. this produced a great conflagration which consumed Ratnodiadhi one of the three libraries of Nalanda.
DISCOVERY OF NALANDA
The first European account of the village Bargaon containing the ruins of Nalanda was give by Buchanon Hamilton (1812A.D.) and found here some Brahmamical and Buddist images. But it was in the sixties of that century that Cunningham identified the place with the ancient Nalanda. He also tried to identify the temples and monastries mentioned by Hiuen Tsang with the existing ruins. After some years, Broadley carred out some unsystematic excavations in Chaitya Site No. 12 and published a monograph on the place. For about twenty years Department of Archaeology excavated the site.
HIUEN TSANG
Hiuen Tsang, the renowned Chinese traveler of the seventh century was given titles of “Master of the Law” (Dharma charya) God of Mahayana” (Mahayanadeva) and “preceptor of Salvation” (Mokshacharya) from Naland and elsewhere. To welcome Hiuen Tsang-a long way ahead of the University, a deputation from the university met him in Bodh-Gaya and accompanied him to Nalanda. As he arrived, the bells pealed and all the alumni turned out to receive, the guest. He was very warmly received and resided for several years and studied Tantraism. Whenever he walked on the streets a large elephant fully decked out was to walk behind him as a mark of his eminence. Glory be to the large-hearted culture of the age which could show such marks of respect to an impecunious scholar from abroad.
From the details of the university supplied by Hiuen Tsang we learn that the institution was fully residential one, inhabited by about 3 to 4 thousand students and teachers. The entire expenses for the board and other requirements of this large monastic establishment were met from munificent royal grants and endowments made by other wealthy people. The whole area was surrounded with a brick wall and the environs were dotted with mongo groves deep transparent pools, in which grew the blue lotus intermingled with the kanaka flowers of deep red color. the buildings were very high and richly adorned with towers-“The upper rooms tower above the clouds and from the windows one may see how winds and the conjunctions of the sun and moon may be observed,” The great structures had “Pearled pillars, carved and ornamented” richly adorned balustredes, and roofs covered with tiles that reflect the light in a thousand shades. The turrets seem to be lost in the vapours of the morning”
The alumnus of Nalanda was famed throughout the land for their great learning and for the right observance of a disciplined life as enjoined by the Buddhist code. Every detail of the life and activities of the uninvited of the University was strictly detail of the life and activities of the university was strictly regulated according to very exacting rules of discipline and laxity was never tolerated. But the observance of these rules was smooth, reports Hiuen Tsang that hardly an occasion arose during the centuries of any serious breach of discipline. But if occasion did ever arise, it was met with the most drastic punishment. The large number of students who flocked here from all parts of India and abroad were accommodated in guest Houses near the different gates of the University and these guest Houses were superintended over by very learned scholars known as the Dvara Panditas of Gate professors the admission- seelers were lodged in the Guest House for several weeks, during which time these Gate-professors closely studied the personality of the canbidates, observed their daily behaviour and entered into intellectual conversation with them to test their mental caliber and academic abilities. So hard wire these tests and go very selective was the scrutiny, remarks Hiuen Tsang that of all the claimants to admission, as many as seven of eight out of every ten had to go back-no matter from what vast distances they might have come. Even those who succeeded in passing the admission test were not quite secure in respect of their scholastic status. Hiuen Tsang reports that as soon as they entered the “debates” i.e. the Seminar discussions, the pride of many a new entrant was certain to be hummed at the hands of the abler ones.
The curriculum of studies at the University comprised a wide range- practically all branches of Knowledge pursued by the intelligentsia of the age. Instruction was imparted not only in all branches of Buddhism, its scriptures and theology, but also in Brahamanical Vedic studies, literature in general, philosophy, Logic, Grammar, Phetoric and Phonetic Ivedeins, chemistry, Metallurgy etc.
Hiuen Tsang has given us some information also regarding the system of teaching in this seat of learning which greatly influenced the culture and intellectual life of all Asia of that age. We gather that studies were conducted by means of hundreds of large and small groups or classes of the teachers and the taught who were in close cooperation with each other. The Nalanda method was the method of discussion and debate among the teachers and the scholars, the “seminar” method as it may be called in modern terms.
1-Tsing is next in importance to Hiuen Tsang who reached India in 673 and studied at Nalanda for a considerable time. His work records very minute details about the life led by the Nalanda monks which he regarded as the ideal to be followed by the Buddhists all over the world. He says that the number of monks of the Nalanda monastery exceeded three thousand in number, maintained by more than two hundred villages bestowed by previous kings.
Nalanda had by now acquired a celebrity spread all over the east as a centre of Buddhist theory and educational. This is evident from the fact, that within a short period of 30 years following Hiuen Tsang’s departure, no less than eleven Chinese and Korean travelers are known to have visited Nalanda.
EXCAVATION SITE
The approach- road to the excavated site leads through an old passage between the side walls of monastery site I on the left and Monastary site 4 and 5 on the right. On entering through the eastern gate; the visitor will fends the row of temples on the west and that of the monasteries on the east.
Main Temple (site no.3)
The main temple standing at the southern extremity of the row of temples is at once the largest and most imposing solid structure standing in the middle of court surrounded by a number of small votive stupas, many of which were twice or even three times built on over the other on the same spot. During excavations it was found that the very small original structure was enlarged by later temple built over and around the ruins of the earlier ones the present mound being the result of seven successive accumulations. The three different stair cases can be seen to the north belong to the fifth, and seventh periods, the last two originally covering up the earlier one. The fifth of these successively built temples in the most interesting and the best preserved. At had four corner towers of which there have been exposed, and was decorated with rows of niches containing well modeled stucco figures of Buddha and the Bodhisattvas. The votive stupas sometimes contain in their core bricks inscribed with sacred texts.
The staircase of the sixth period will take you on the top “the shrine Chamber” it presumably contained colossal image of Buddha, as the pedestal therein would indicate.
Monastery site I.A. and I.B. - To the east of the main Temple and on a higher level are the remains of the two monasteries, having their entrances to the north and facing a brick paved court. The buildings are provided on all the foursides with small cells. The shrine chambers are situated in the middle of the south row of cells. In monastery site IB there is an octagonal well at the north- west corner of brick paved court. A pit sunk on one side of the court of each of the monastries revealed the existence of an earlier court a few feet below the upper one, indicating that these two monasteries were built directly over the ruins of earlier buildings on the same spot.
Monastery site I- Is the most important of the group lying to the north east of site IA. Hire there are nine levels each of which is indicated by concretes’ pavements and superimposed walls and drains. The lower monastery of which the cell seen near the entrance on the western and along the southern and eastern sides is believed to have been constructed in the reign of Devapala, the third king of the Pala dynasty. The monastery consists, as usual, of a number or monks cells and originally having two or probably more, storeys.
Monastery site 4- Its northern half was excavated right down to the lowest level of occupation and an earlier monastery was thus brought to height. Near the north end of the eastern verandah of the lower monastery was found a coin of Kumaragupta which is one of the earliest finds recorded at Nalanda.
Monastery annexe site 5- A feature of this monastery is that there are two rows of cells the front row communicating with each other through corbelled doorways. From this area a clay mound of Gupta coins was discovered
Monastery site 6- the visitor may return to the open space in front of the row of monasteries and proceed northward. A feature of interest hire is the two sets of double ovens in the upper courtyard which the monks might have used for cooking or for some practical demonstration to students.
Monestery site 7- Here three successive monasteries were built on the same site, each on the ruins of a previous one on a smaller one. The site has been so excavated as to indicate the three periods of occupation,
Monastery site-8- Here too two different levels of occupation may be distinguished by the usual indications.
Monastery site 9- Here the open space at the north end of the western verannah was blocked up subsequently to from a separate cell which was provided with a small corbelled door, about 6 ft. high.
Monastery site 10- An interesting feature is that the doors had arches, set in mud-mortar, instead of wooden lintels. Traces of these arches may still be seen.
Monastery site 11- Lying near cultivated fields and was exposed in a very badly damaged condition.
Temple site 12- This structure broadly, represents two different periods of construction, a later having been erected directly upon the ruins of an earlier one. The external facade of the earlier structure was decorated throughout with projecting niches and pilasters of various patterns though few of the niches now contain images. The outer plain is 170 ft. by 165 ft. The later structure is also on the plan. The chaitya has an oblong projection at each of the four corners to accommodate four small shrines and shows a broad flight of steps in the middle. The fore court at the south shrines and shows a broad flight of steps in the middle. The fore court at the south east corner of the chaitya is studded with votive stupas of different sizes. To the north and south of the temple are two brick shrines, each containing traces of a colossal stucco statue of Buddha enrthtouching pose.
Temple site 13- Stands of the north of site No. 12, now almost in ruins. Portions of the external wall indicate two different period of construction. The earlier external wall though much dilapidated; still retain evidence to show that they were provided with beautiful niches. The most remarkable feature of this site is a brick- made smelting furnace situated to the north of the main structure. The furnace is made of four chambers being provided with two flues for the fire to burn and air to pass. The discovery of burnt metal pieces. Slag of metal and other similar objects from the furnace tends to show that it was used for casting metal objects.
Temple site 14- To the north of site No. 13 is another temple, of the same dimensions and almost identical features the outer walls shows two periods of construction. Inside the chamber is seen the inter locked legs and the head of a clossalt stucco image of Buddha, interesting feature of the temple is the painting in the niches of the pedestal of the image, the only extant specimen of mural painting at Nalanda.
Temple Site 2- The temple is different in character and not conforming to the general layout of the remains. The special interest is the dado of 211 sculptured panels over the moulded plinth. These panels are symmetrically arranged, 20 appearing on each side of the main entrance and 57 in each of the three remaining walls. Three is large variety of scenes depicted on them human figure in various attitudes household scene: Kinnaras playing on musical instruments Siva and Parvati: Kartikeya on his peacock: the god Agni Kubera and Gaja Lakshmi; the child Gautam: a human headed bird: a snake charmer etc. The sculptures belong the 6thor 7thcentury and the present temple seems to belong to a later date; it is likely that the sculptures originally belonged to an earlier temple and were utilized to decorate the present temple when it was built.
Image of Buhha- In an enclosure to the east of Temple No. 14 is preserved a colossal stone image of seated Buddha.
Image of Marichi- The local people worship the image as a Hindu deity, can be seen 100 yeards to the east of the No. 14.
The Environs of the Nalanda Site
SUN TEMPLE
Surajpur- Bargaon (Nalanda) is a village abjacent to the ruins of Nalanda. The temple of Surya enshrining a very interesting collection of Brahmanical and Buddhist images. A beautiful image of Parvati, about 5ft. high attracts attention of its beautiful features. In the mandap are four images of Surya, Vishnu, Siva Parvati, Avalokitesvara etc. Nearby is a big tank, sacred to Suriya. Two times in a year, the chatta ceremony (sun worship) is held hire.
HIUEN TSANG MEMORIAL HALL
The Government of India has undertaken the construction of Memorial at Nalanda which is a K.M. to the north east of the Nalanda site.
NAV NALANDA MAHAVIHARA
Close to the ancient Naland on the bank of famous lotus tank is the new building of the Naland institute a centre of post-graduate studies in Pati and Buddhology.
KUNDAL PUR
Kundalpur is about IK.M. From Nalanda site. The Digamberas believe that Vardhaman Mahavira, the last and is a sacred place of the Jains. But according to some historians the birth place of the lord Mahavira was Vardhaman Mahacira, the last a 24th. ars of the Jains was born here. Kundal pur is a sacred place of the jains. But according to some historians the birth place of Lord Mahacira was VAISHALI. The historic city of Vaishali was the capital of the ancient Republic of the Lichchavis. The city of Vaishalis said to have been founded by Vishali, the son of Ikshvaku. Lord Buddha also delivered many sermons in the monasteries of Vaishali, Muzaffarpur and Hazipur are two railway stations on the North Eastern Railway from where can be visited Vaishali by buses.
PAWA PURI
Pawapuri is a famous place of pilgrimage for the jaina for it was here that Lord Mahavira, the great Jaina 24 the and to last Tiathankara, attained Pariniavana in 490 B.C. A beautiful white marble temple called the Jal Mandir has been constructed on as island of 104 ft. square in the centre of a large lotus lake to commemorate the spot where he was cemented. North of the lake lies, an old temple built over the spot where Mahavira died. It is believed that originally the lake did not exist but crowds of people taking a pinch of the sacret dust from the holy spot to make the usual Tika or mark on the forehead, created a great hollow which forms the lake. A temple with the foot prints marks the spot of Samosarna.
On deepawali Jainas from all over India visit pawapuri According to Jainas Depawali fuction is Held to commemorate the Death day of the Lord.
There is a regular bus service from Bihar to Nawada which Stop 2 K. M. from Pawapur on the main road from there tongas are available and there are several Jain Dharamshalas
The ruins of Nalanda University lies close to the village of Bargaon, 11K.M north of Rajgir the ancient Rajagriha, 896 K.M south east of Patna. Nalanda has a very ancient history going back to the days of Mahavira and Buddha in the sixth and fifth centuries B.C. According to jaina texts, it was a suburb (bahiriya), sitaated to the north west of Rajgir, Mahavira spent as many as fourteen rainy seasons at Nalanda and its suburb of Rajgir. The pali Buddhist literature contains many references that Buddha often visited the place, which is mentioned as prosperous, swelling, teeming with population and containing a mango grove called pavarika.
Nalanda was the birth place of the Sariputta and Maha Moggallana chief disciples of Buddha. Sariputta died in the room in which he was born and the Bithe-Death Room began to be regarede as the most sacred spot and was converted into a shrine. According to Tarantha, Ashoka gave offering to the Chaitya of Sariputta. That existed at Nalanda and built a temple here. Ashoka must therefore he regarded as the founder of the Nalanda Vihara. The same authority adds that Nagarjuna the famous Mahayana philosopher of about the Second Century A.D. began his studies at. Nalanda and later on became the high priest here. It is also added that Suvishnu, a Brahmana contemporary of Nagarjuna, built one hundred and eight temples at Nalanda to prevent the decline of both the Himayana and Mahayana schools of Buddhism. These Statements lead one to believe that Nalanda was famous centre of Buddhism at the time of Nagarjuna, but the excavations have not revealed anything which suggests the occupation of the site before the Guptas, the earliest datable finds being a (forged) copper-plate of Samudragupta and a coin of Kumaragupta this is fully confirmed by the statement of Hiuen Tsang.
Fa-hien, the Chinese pilgrim of the early fifth century does not mention the monastic establishments of Nalanda. He speaks the village of Nalo, the place of birth and death of Sariputta, and a stupa existing here. So the monasteries of Nalanda were the creation of the Gupta emperors beginning with kumarguptas.
At Nalanda Hiuen Tsang saw in a six-storey building an eighty feet high copper mage of Buddha raised by purnavarman, the last of the race of Ashoka, belonging to the early 6thcentury A.D. king harshavardhana of kanauj (606-47) greatly helped the institution by his munificence: he built a monastery of brass, which was under construction when Hiuen Tsang visited the place. Harsha remitted the revenues of about a hundred villages as an endowment of the convent and two hundred house holders in these villages contributed the required amount of rice, butter and milk Hence’, he adds, the students here, being so abundantly supplied do not require to ask for the four requisites. This is the source of the perfection of their studies, to which they have arrived this statement makes it clear that the studies, did not have to beg for their daily food. The Pala emperors held east India from the eight to the twelfth century A.D Nalanda Universtiy reached its zenith of prosperity at the time of Devpala in the beginning of the nineth century. The emperor of Indonesia, java and Sumatra sent ambassador to King Devpala with rich presents for the erection of monasteries.
RENOWNED SCHOLARS
Nalanda was known throughout the ancient world for its leaned and renowned teachers Acharya Nagarjuna, Silabhadra, Arya Deva Santarakshita, Vasuvandhu, Dinganaga, Dharmakirti, Kamla Shila, Atisa Dipankara and so on. The scholars of Nalanda carried the torch of knowledge to the foreign countries Srongchan Gampo Emperor of Tibet studying under Acharya Devavida acquired Knowledge of Buddhistic and Barahmanical literature. After wards Santarakshita, who was invited by king khr- sron den-tsan to Tibet, where he lived for many years till his death in 762 A.D. about the same time Tibet was also visited by Padmasambhava, who acquired great game as the founder as the founder of the institution of Lamaism in Tibet. It was no mean honour for Nalanda that one of its scholars gave the Tibetan religion a form. It is also said that Korean scholars came to Nalanda for studies.
END OF NALANDA
Buddhism was slowly decaying when Hiuen Tasang Visited India. Important centers of early Buddhism were deserted and some new centers, such as Nalanda in the east, Valabhi in the west and kanchi in the south, had sprung up. Buddhism lost its hold in other provinces and flourishen only in Bihar and Bengal, where royal patronage succeeded in keeping alive a dying cause. But Buddhism was not longer popular and centered round a few monasteries. The crusade of the Brahminical Philosphers and preachers such a Kumarila and Sankaracharya in the eighth century A.D. must have been another potent factor in rendering Buddhisn unpopular, they are reported to have travelled all over India defeating the Buddhism in arguments and compelling them ot submission.
The final blow was delivered by the Mohammadam invader Mohammad Bakhtiyar khilji who fell upon city which was found o be a place of study (most probably Nalanda). “The Turks conquerd the whole of Magadha and destroyed many monasteries: at Nalanda they did much damage and the monks fled abroad, “says Tarantha.
After the raid of Turks the temples and chaityas were repaired by a sage Muditabhadra. Soon after this Kukutasiddha, Minister of the king of Magadha, erected a temple at Nalanda, and while a religious sermon was being delivered there, tow very indignant Brahmanical Tirthika mendicants appeared. Some naughty young novice monks in disdain threw washing water on them. This made them very angry. After propitiating the sun for twelve years. They performed a Yojna, fire sacrifice, and threw living embers and ashes from the sacrificial pit into Buddhist temples etc. this produced a great conflagration which consumed Ratnodiadhi one of the three libraries of Nalanda.
DISCOVERY OF NALANDA
The first European account of the village Bargaon containing the ruins of Nalanda was give by Buchanon Hamilton (1812A.D.) and found here some Brahmamical and Buddist images. But it was in the sixties of that century that Cunningham identified the place with the ancient Nalanda. He also tried to identify the temples and monastries mentioned by Hiuen Tsang with the existing ruins. After some years, Broadley carred out some unsystematic excavations in Chaitya Site No. 12 and published a monograph on the place. For about twenty years Department of Archaeology excavated the site.
HIUEN TSANG
Hiuen Tsang, the renowned Chinese traveler of the seventh century was given titles of “Master of the Law” (Dharma charya) God of Mahayana” (Mahayanadeva) and “preceptor of Salvation” (Mokshacharya) from Naland and elsewhere. To welcome Hiuen Tsang-a long way ahead of the University, a deputation from the university met him in Bodh-Gaya and accompanied him to Nalanda. As he arrived, the bells pealed and all the alumni turned out to receive, the guest. He was very warmly received and resided for several years and studied Tantraism. Whenever he walked on the streets a large elephant fully decked out was to walk behind him as a mark of his eminence. Glory be to the large-hearted culture of the age which could show such marks of respect to an impecunious scholar from abroad.
From the details of the university supplied by Hiuen Tsang we learn that the institution was fully residential one, inhabited by about 3 to 4 thousand students and teachers. The entire expenses for the board and other requirements of this large monastic establishment were met from munificent royal grants and endowments made by other wealthy people. The whole area was surrounded with a brick wall and the environs were dotted with mongo groves deep transparent pools, in which grew the blue lotus intermingled with the kanaka flowers of deep red color. the buildings were very high and richly adorned with towers-“The upper rooms tower above the clouds and from the windows one may see how winds and the conjunctions of the sun and moon may be observed,” The great structures had “Pearled pillars, carved and ornamented” richly adorned balustredes, and roofs covered with tiles that reflect the light in a thousand shades. The turrets seem to be lost in the vapours of the morning”
The alumnus of Nalanda was famed throughout the land for their great learning and for the right observance of a disciplined life as enjoined by the Buddhist code. Every detail of the life and activities of the uninvited of the University was strictly detail of the life and activities of the university was strictly regulated according to very exacting rules of discipline and laxity was never tolerated. But the observance of these rules was smooth, reports Hiuen Tsang that hardly an occasion arose during the centuries of any serious breach of discipline. But if occasion did ever arise, it was met with the most drastic punishment. The large number of students who flocked here from all parts of India and abroad were accommodated in guest Houses near the different gates of the University and these guest Houses were superintended over by very learned scholars known as the Dvara Panditas of Gate professors the admission- seelers were lodged in the Guest House for several weeks, during which time these Gate-professors closely studied the personality of the canbidates, observed their daily behaviour and entered into intellectual conversation with them to test their mental caliber and academic abilities. So hard wire these tests and go very selective was the scrutiny, remarks Hiuen Tsang that of all the claimants to admission, as many as seven of eight out of every ten had to go back-no matter from what vast distances they might have come. Even those who succeeded in passing the admission test were not quite secure in respect of their scholastic status. Hiuen Tsang reports that as soon as they entered the “debates” i.e. the Seminar discussions, the pride of many a new entrant was certain to be hummed at the hands of the abler ones.
The curriculum of studies at the University comprised a wide range- practically all branches of Knowledge pursued by the intelligentsia of the age. Instruction was imparted not only in all branches of Buddhism, its scriptures and theology, but also in Brahamanical Vedic studies, literature in general, philosophy, Logic, Grammar, Phetoric and Phonetic Ivedeins, chemistry, Metallurgy etc.
Hiuen Tsang has given us some information also regarding the system of teaching in this seat of learning which greatly influenced the culture and intellectual life of all Asia of that age. We gather that studies were conducted by means of hundreds of large and small groups or classes of the teachers and the taught who were in close cooperation with each other. The Nalanda method was the method of discussion and debate among the teachers and the scholars, the “seminar” method as it may be called in modern terms.
1-Tsing is next in importance to Hiuen Tsang who reached India in 673 and studied at Nalanda for a considerable time. His work records very minute details about the life led by the Nalanda monks which he regarded as the ideal to be followed by the Buddhists all over the world. He says that the number of monks of the Nalanda monastery exceeded three thousand in number, maintained by more than two hundred villages bestowed by previous kings.
Nalanda had by now acquired a celebrity spread all over the east as a centre of Buddhist theory and educational. This is evident from the fact, that within a short period of 30 years following Hiuen Tsang’s departure, no less than eleven Chinese and Korean travelers are known to have visited Nalanda.
EXCAVATION SITE
The approach- road to the excavated site leads through an old passage between the side walls of monastery site I on the left and Monastary site 4 and 5 on the right. On entering through the eastern gate; the visitor will fends the row of temples on the west and that of the monasteries on the east.
Main Temple (site no.3)
The main temple standing at the southern extremity of the row of temples is at once the largest and most imposing solid structure standing in the middle of court surrounded by a number of small votive stupas, many of which were twice or even three times built on over the other on the same spot. During excavations it was found that the very small original structure was enlarged by later temple built over and around the ruins of the earlier ones the present mound being the result of seven successive accumulations. The three different stair cases can be seen to the north belong to the fifth, and seventh periods, the last two originally covering up the earlier one. The fifth of these successively built temples in the most interesting and the best preserved. At had four corner towers of which there have been exposed, and was decorated with rows of niches containing well modeled stucco figures of Buddha and the Bodhisattvas. The votive stupas sometimes contain in their core bricks inscribed with sacred texts.
The staircase of the sixth period will take you on the top “the shrine Chamber” it presumably contained colossal image of Buddha, as the pedestal therein would indicate.
Monastery site I.A. and I.B. - To the east of the main Temple and on a higher level are the remains of the two monasteries, having their entrances to the north and facing a brick paved court. The buildings are provided on all the foursides with small cells. The shrine chambers are situated in the middle of the south row of cells. In monastery site IB there is an octagonal well at the north- west corner of brick paved court. A pit sunk on one side of the court of each of the monastries revealed the existence of an earlier court a few feet below the upper one, indicating that these two monasteries were built directly over the ruins of earlier buildings on the same spot.
Monastery site I- Is the most important of the group lying to the north east of site IA. Hire there are nine levels each of which is indicated by concretes’ pavements and superimposed walls and drains. The lower monastery of which the cell seen near the entrance on the western and along the southern and eastern sides is believed to have been constructed in the reign of Devapala, the third king of the Pala dynasty. The monastery consists, as usual, of a number or monks cells and originally having two or probably more, storeys.
Monastery site 4- Its northern half was excavated right down to the lowest level of occupation and an earlier monastery was thus brought to height. Near the north end of the eastern verandah of the lower monastery was found a coin of Kumaragupta which is one of the earliest finds recorded at Nalanda.
Monastery annexe site 5- A feature of this monastery is that there are two rows of cells the front row communicating with each other through corbelled doorways. From this area a clay mound of Gupta coins was discovered
Monastery site 6- the visitor may return to the open space in front of the row of monasteries and proceed northward. A feature of interest hire is the two sets of double ovens in the upper courtyard which the monks might have used for cooking or for some practical demonstration to students.
Monestery site 7- Here three successive monasteries were built on the same site, each on the ruins of a previous one on a smaller one. The site has been so excavated as to indicate the three periods of occupation,
Monastery site-8- Here too two different levels of occupation may be distinguished by the usual indications.
Monastery site 9- Here the open space at the north end of the western verannah was blocked up subsequently to from a separate cell which was provided with a small corbelled door, about 6 ft. high.
Monastery site 10- An interesting feature is that the doors had arches, set in mud-mortar, instead of wooden lintels. Traces of these arches may still be seen.
Monastery site 11- Lying near cultivated fields and was exposed in a very badly damaged condition.
Temple site 12- This structure broadly, represents two different periods of construction, a later having been erected directly upon the ruins of an earlier one. The external facade of the earlier structure was decorated throughout with projecting niches and pilasters of various patterns though few of the niches now contain images. The outer plain is 170 ft. by 165 ft. The later structure is also on the plan. The chaitya has an oblong projection at each of the four corners to accommodate four small shrines and shows a broad flight of steps in the middle. The fore court at the south shrines and shows a broad flight of steps in the middle. The fore court at the south east corner of the chaitya is studded with votive stupas of different sizes. To the north and south of the temple are two brick shrines, each containing traces of a colossal stucco statue of Buddha enrthtouching pose.
Temple site 13- Stands of the north of site No. 12, now almost in ruins. Portions of the external wall indicate two different period of construction. The earlier external wall though much dilapidated; still retain evidence to show that they were provided with beautiful niches. The most remarkable feature of this site is a brick- made smelting furnace situated to the north of the main structure. The furnace is made of four chambers being provided with two flues for the fire to burn and air to pass. The discovery of burnt metal pieces. Slag of metal and other similar objects from the furnace tends to show that it was used for casting metal objects.
Temple site 14- To the north of site No. 13 is another temple, of the same dimensions and almost identical features the outer walls shows two periods of construction. Inside the chamber is seen the inter locked legs and the head of a clossalt stucco image of Buddha, interesting feature of the temple is the painting in the niches of the pedestal of the image, the only extant specimen of mural painting at Nalanda.
Temple Site 2- The temple is different in character and not conforming to the general layout of the remains. The special interest is the dado of 211 sculptured panels over the moulded plinth. These panels are symmetrically arranged, 20 appearing on each side of the main entrance and 57 in each of the three remaining walls. Three is large variety of scenes depicted on them human figure in various attitudes household scene: Kinnaras playing on musical instruments Siva and Parvati: Kartikeya on his peacock: the god Agni Kubera and Gaja Lakshmi; the child Gautam: a human headed bird: a snake charmer etc. The sculptures belong the 6thor 7thcentury and the present temple seems to belong to a later date; it is likely that the sculptures originally belonged to an earlier temple and were utilized to decorate the present temple when it was built.
Image of Buhha- In an enclosure to the east of Temple No. 14 is preserved a colossal stone image of seated Buddha.
Image of Marichi- The local people worship the image as a Hindu deity, can be seen 100 yeards to the east of the No. 14.
The Environs of the Nalanda Site
SUN TEMPLE
Surajpur- Bargaon (Nalanda) is a village abjacent to the ruins of Nalanda. The temple of Surya enshrining a very interesting collection of Brahmanical and Buddhist images. A beautiful image of Parvati, about 5ft. high attracts attention of its beautiful features. In the mandap are four images of Surya, Vishnu, Siva Parvati, Avalokitesvara etc. Nearby is a big tank, sacred to Suriya. Two times in a year, the chatta ceremony (sun worship) is held hire.
HIUEN TSANG MEMORIAL HALL
The Government of India has undertaken the construction of Memorial at Nalanda which is a K.M. to the north east of the Nalanda site.
NAV NALANDA MAHAVIHARA
Close to the ancient Naland on the bank of famous lotus tank is the new building of the Naland institute a centre of post-graduate studies in Pati and Buddhology.
KUNDAL PUR
Kundalpur is about IK.M. From Nalanda site. The Digamberas believe that Vardhaman Mahavira, the last and is a sacred place of the Jains. But according to some historians the birth place of the lord Mahavira was Vardhaman Mahacira, the last a 24th. ars of the Jains was born here. Kundal pur is a sacred place of the jains. But according to some historians the birth place of Lord Mahacira was VAISHALI. The historic city of Vaishali was the capital of the ancient Republic of the Lichchavis. The city of Vaishalis said to have been founded by Vishali, the son of Ikshvaku. Lord Buddha also delivered many sermons in the monasteries of Vaishali, Muzaffarpur and Hazipur are two railway stations on the North Eastern Railway from where can be visited Vaishali by buses.
PAWA PURI
Pawapuri is a famous place of pilgrimage for the jaina for it was here that Lord Mahavira, the great Jaina 24 the and to last Tiathankara, attained Pariniavana in 490 B.C. A beautiful white marble temple called the Jal Mandir has been constructed on as island of 104 ft. square in the centre of a large lotus lake to commemorate the spot where he was cemented. North of the lake lies, an old temple built over the spot where Mahavira died. It is believed that originally the lake did not exist but crowds of people taking a pinch of the sacret dust from the holy spot to make the usual Tika or mark on the forehead, created a great hollow which forms the lake. A temple with the foot prints marks the spot of Samosarna.
On deepawali Jainas from all over India visit pawapuri According to Jainas Depawali fuction is Held to commemorate the Death day of the Lord.
There is a regular bus service from Bihar to Nawada which Stop 2 K. M. from Pawapur on the main road from there tongas are available and there are several Jain Dharamshalas
