Conservation of Buddhist Monuments in Central India

About the Book The Buddhist site of Sanchi was discovered by General Taylor in 1818 for the educated world. But the memory of Sanchi as a Buddhist establishment was alive till 1728 when Dost Mohammad founder of Bhopal dynasty admonished his brother Ail for desecrating a Buddhist statue in Sanchi. This emphasizes that the memory of Sanchi: did not die but survived. In spite of desertion of the site by the Buddhist monks towards the end of seventeenth century and movement of monks towards western side of Malwa, Sanchi was in know of the people. The authentic description of Sanchi appeared in 1819 and it became known to the western world.

From 1818-1851 no substantial investigations were carried out. In 1852, unsystematic excavations were carried out by Alexander Cunningham at Sanchi and other sites (Sonari, Satdhara, Bhojpuri- Pipaliya and Andher), but no initiative was taken for the preservation till 1912. Between this periods of half a century, more damage was caused to the Sanchi in the name of restoration and other sites suffered. John Marshall initiated conservation at the request of Bhopal state and the results of these operations were published in 1940.

The fate of other sites in terms of survey, excavation and conservation remained neglected. In 1991 efforts were made to survey these Buddhist sites again along with Sanchi, which thrived more than fifteen hundred years. The survey of Satdhara and Bhojpuri-Pipaliya revealed many facets of these establishments which had remained in oblivion for one and a half century. The present study deals with the survey, excavation and conservation. Much more work needed to be done around these sites. Hope future archaeologists will take it forward what has been done in the last fifteen years.

About the Author Dr R.C. Agrawal (b. 1947) joined Archaeological Survey of India in 1972. He explored and excavated a number of sites in various parts of the country. He also participated in excavations at Purana Qila, Delhi; Mathura and conducted excavations at Hampi in Karnataka in the year 1979-80. During 1985-1990, he explored Buddhist sites in Ladakh region and carried out excavations at Tisseru stupa. In 1992, he identified the Buddhist site of Satdhara for large-scale conservation and excavation in Madhya Pradesh. He initiated the conservation of number of monuments in Madhya Pradesh.

He has been closely associated with many academic bodies and has published research papers on art, archaeology, paintings and rock art. He is widely travelled and member of ICOM, ICOMOS and other academic bodies.

In his career he has served as Director (Monuments), Joint Director-General, Institute of Archaeology, Member Secretary, Indian Council of Historical Research, Pro-Vice Chancellor, National Museum Institute and Professor of Museology, Principal Director, Architecture Heritage Division, INTACH.

Presently, he is a visiting faculty to Architectural Conservation Department (SPA), Institute of Archaeology, Archaeological Survey of India, National Museum Institute and President of Rock Art Society of India.

Preface During the year 1986, late Shri Rajiv Gandhi, then the Prime Minister of India visited Leh, Ladakh to strengthen the Farooq Rajiv accord which was executed in December 1986. Due to bad weather and sudden change of the climate, no civil aircraft arrived in Leh for more than a week. This perforce stay in Leh provided an opportunity to learn some basics of Tibetan language and grammar and to read some old newspapers lying-in a store. I happened to see an old cutting of Times of India newspaper referring to the visit of Shri Pandit Jawaharlal Nehru to Kashmir in 1949 and of N.P. Chakra arty, Director General, Archaeological Survey India to Leh and presenting the images of stupas of Sanchi to Rising monastery on behalf of Prime Minister, Pd.Jawaharlal Nehru. The Sanchi which had yielded the relics of Sariputra and Mahamogalayan, the two dear disciple of Lord Buddha. The relic chamber was encountered during the course of a haphazard excavation carried out by F.C. Massey in 1852 as a part of preservation programmed by the then Nawab of Bhopal state. I preserved this information for more than five years. When I was posted as Superintending Archaeologist of Bhopal circle in 1991, I enquired about the details of the relic casket containing the remains of Sariputra and Mahamogalayan. I was briefed that the remains were found at Satdhara, another Buddhist site completely abandoned and inaccessible.

In 1992, the then Joint Secretary of Department of Culture, Shipmate Comal Anand visited Sanchi and during the course of inspection of the site expressed that A.S.I. should take up an integrated programmed of the preservation of Sanchi and other Buddhist sites located in close proximity and seek funding from UNESCO. She also advised that a proposal for this be formulated for taking up the same with UNESCO. This prompted an in depth examination and evaluation of Buddhist sites situated within a ten kilometers of radius of Sanchi stupa. Sites like Satdhara, Sonari, Andher and Bhojpuri-Pipaliya located within a radius of ten kilometers were examined and studied and a comprehensive proposal was conceptualized and forwarded to her through D.G., A.S.I. for seeking the financial support for undertaking the documentation, excavation, conservation, environmental development and creating basic visitor friendly amenities to make the site as a model and preserving the same for the future generations.

In the month of December 1992, a delegation from Japan headed by Madam Chi Nakane and the officials of the Ministry of Foreign Affairs, Government of Japan visited Sanchi, Satdhara and made on spot assessment of conservation need. This delegation was followed by another technical delegation consisting of UNESCO programmed specialist Mr. Christian Manhart, Professor Takashi Doe, School of Human Culture, the University of Shiga Prefecture, Professor Nishikawa and curator of State Museum, Japan, Mr. Doe. The technical team visited Sanchi, Satdhara, Sonari, Andher and Bhojpuri-Pipaliya and had extensive discussion with the officials of Archaeological Survey of India for the preservation of Sanchi and Satdhara. The technical team's recommendations were accepted and UNESCO roped Japan Funds-in-trust and trust provided financial resources for the excavation and conservation of the sites of Sanchi and Satdhara. The operations were begun in right earnest in the middle of 1993.

Introduction Gautama Buddha, the Siddhartha was born in Sakya royal family in the middle of sixth century BCE. Froth his very childhood, he was compassionate and experienced the sorrows of others. His father Sudhodhana, on his birth was advised by the seers of the time that Siddhartha would become a great samnyasi and will show the path of righteousness to the people. His fame shall travel far and wide. King Sudhodhana desired that the prince should become a chakraoarti (conqueror) and raise the pride of Sakya-Kul (Sakya Dynasty) and to achieve what he felt necessary. Sudhodhana created all worldly pleasures around Siddhartha and even . got married to Yasodhara, a beautiful princess of his relatives. All these worldly pleasures did not distract the Siddhartha from his impulse of inquisitiveness and enquiry into the sorrows of life. He mostly pondered why people are suffering and if there is suffering there must be means to eradicate. In search of these answers, one night he left the palace while Yasodhara was slept and moved out of the palace along with his childhood friend Kanthak (Channa) and on the bank of river he discarded all royal belongings and cut his hairs. He advised his friend to communicate his father Sudhodhana and his wife Yasodhara that he has left the royalty in search of the truth and one day will come back. He also said to communicate to Devdatta that he should succeed the royal throne of the Kapilavastu for which he as a elder brother is entitled.

Siddhartha moved place to place and came in contact with various seers and Acharyas to learn the means of realization of truth. After moving several years he decided to undertake meditation and sat under a tree near a place known in history as Revile, near present Bodhgaya, district Gaya (Bihar) on the bank of Niranjana river. He meditated here for six years and finally attained enlightenment. He discovered the truth, he was after. After the attainment of the enlightenment he contemplated for five weeks and ultimately realized that what he has got is for the welfare of the people and he decided to preach to the common men.

He delivered his first gospel to his five old known companions and this sermon has been termed in Buddhist literature as Dharma chakra pravartana (setting the wheel of law in motion).

Buddha expounded that there is a dukham (suffering), samudaya (the cause of suffering), nirodha (removal of the cause) and the marga (the way of leading to the removal of the cause).

He explained that there are many causes of suffering, such as the company of the unpleasant, separation from the dear ones, not getting what one desires, etc. The cure lies in the removal 01 the cause and he advised that there are ways; (1) Samyak drsti (right view), (2) Samyak sankal; (right thoughts), (3) Samyak vak (right speech), (4) Samyak karma (right action), (5) Samyak vyayama (right exertion), (6) Samyak ajiva (right livelihood), (7) Samyak smrti (right mindfulness) and (8) Samyak Samadhi (right meditation). These sayings of the Gautama were considered in Buddhist literature as middle path of salvation and became a principle factor of behavior amongst the followers of Buddha and also those who believed in his preaching’s.

Siddhartha preached the common men, priestly persons, members of the royal families the good ways of life for more than forty years and had a very large following in the present daj geographical area of state of Bihar, Uttar Pradesh,jharkhand, part of Orissa and certain adjoining areas of these states including the region of Nepal. He attained MahiiParinirvii1Jaat the age of 79 He was cremated with a 'great honor at Kushinagar and his mortal remains were distributed amongst the royal families and on these corporeal remains thupas (stupas) were built for the veneration of the great master.

At the time of cremation and even after there was a difference of opinion amongst several' followers of Siddhartha. There were several discussions on the sayings of Sakyamuni but none argued on the meaning and application. During his life time his sayings were considered the ways of improving the quality of life and developing fraternity, faith and love for each other. AI' his sayings were memorized and none thought of codifying them. The great disciples Amanda Sariputra and Mahamogalayan were the great strength for what Sakyamuni has said and gradually assumed the shape of a directive principles of good life.

Book's Contents and Sample Pages