Bharhut

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Bharhut (भरहुत) or Barhut (बरहुत), is a location in Madhya Pradesh, Central India, known for its famous Buddhist stupa. The Bharhut stupa may have been established by the Maurya king Ashoka in the 3rd century BCE, but many works of art were apparently added during the Sunga period, with many friezes from the 2nd century BCE. An epigraph on the gateway mention its erection "during the supremacy of the Sungas"^[1] by Vatsiputra Dhanabhuti^[2].

The stupa (now dismantled and reassembled at Kolkata Museum) contains numerous birth stories of the Buddha's previous lives, or Jataka tales. Many of them are in the shape of large, round medallions. In conformity with the early aniconic phase of Buddhist art, the Buddha is only represented through symbols, such as the Dharmachakra, the Bodhi tree, an empty seat, footprints, or the triratana symbol. The style is generally flat (no sculptures in the round), and all characters are depicted wearing the Indian dhoti, except for one foreigner, thought to be an Indo-Greek soldier, with Buddhist symbolism.

An unusual feature of Bharhut panels is inclusion of text in the narrative panels, often identifying the individuals.

All the archaeological objects from the stupa have been moved to the Calcutta's Indian Museum.^[3] No antiquities exist at Bharhut now. Some antiquities were sent to Allahabad museum and some are preserved at Ramavana museum in Satna district.

Bharhut is located at the head of the narrow Mahiyar valley in central India, 200 miles northwest of Sanchi, where the ancient trade route from the western coastal regions to the eastern metropolis of Pataliputra joined the road to northern Sravasti.

Contents 1 Origin 2 History 3 Bharhut stupa 4 Decline of Bharhut 5 Vehicles at Bharhut 6 The sculptures at Bahrhut 7 The costumes 8 The Historical Scenes 9 Bharhut inscriptions 9.1 Inscription of Narsinghadeva 9.2 Inscription of Jayasingh 9.3 Inscription of Ajatashatru 9.4 Inscription of Nagaraja Airawata 9.5 Inscription of Prasenjit 9.6 Sculpture of Virudhaka 9.7 Misc inscriptions 10 The Jat gotras 11 References 12 Further reading

Origin

The place gets name Bharhut after its rulers of clan Bhar or Rajbhar. It became Bharhut over a period of time.^[4] Bharhut was located on route from Kosambi, the capital of Vatsa Janapada to Vidisha, the capital of Dasharna janapada.^[5] On this very route is situated another important ancient Buddhist stupa of Deur Kothar discovered very recently, which is 140 kms away from Bharhut in northeast direction in Rewa district. The origin of the word 'Bharhut' would have been from 'Bhar-Bhukti', which means 'the country of Bhars'. Bharbhukti later changed to Bharhut. ^[6] Bhar is the gotra of Jats found in Districtt Hisar in Haryana. They are also in Punjab who were originally from Rajasthan. Similarly Bharshiv, derived from Bhar, is also a Jat gotra originated from Nagavansh^[7]

T.W. Rhys Davids writes that Bharhat and Bharhut both names are correct but Bharhat is more correct. He has mentioned both the names in his book. ^[8] He writes that plate 13 of Bharhut stupa depicts Raja Prasenjita 600 BCE on a chariot with 24 spiked Dhamma Chakra of Buddha. ^[9] This shows that Raja Prasenjit was not only the follower of Buddhism but had also adopted Buddha's Dhamma Chakra as state symbol. ^[10]

The ancient name of Bharhut was Vardavati. Ptolemy in his 'Geography' has mentioned a city named 'Bardaotis' situated on the route from Ujjain to Pataliputra, which according to Alexander Cunningham is related with Bharhut. According to Tibetan 'Dhulva' a Shakya monk named Samyak was expelled from Kapilavastu and came to Bagud and built a stupa here. Cunningham tells us that Bagud is Bharhut. It has been mentioned to be within the Ātavī province of the ancient literature. Samudragupta has mentioned Atavi in the list of places won by him. Jayaswal has identified Atavi with Bundelkhand and eastern Baghelkhand. ^[11]

Vardavati was a very prosperous town in ancient times and it was one of important centres of trade. The Koshambi ruler, Prasenjit's purohit has mentioned in the book 'Bavri', about this city as 'Balsevati'. A. Cunningham also supports this view. In samvat 197 (140 AD) the Bharshiv people became ruler of this region and renamed it as 'Bharbhukti' after them. The 'Bardadeeh' village , situated 2 miles north of Satna city, gets the name from Bardavati. Deeh means the abondoned place. ^[12]

History

As per Balmiki Ramayana this region was under the influence of Sutikshana Muni. The region was known as Dandakaranya and mentioned later in Koshala Kingdom. During Mahabharata period Kārūpā tribe ruled here. According to Pali literature this region was part of Majjhima Province. Tibetan literature 'Dhulva' tells us that when Buddha visited Kapilvastu he gave his hair and nails to one Shakya named Samyak and sent him to 'Bagud' province. At that time this region was part of Vatsa Janapada. Shakya Samyak came and stayed at place called Vardavati Nagar. This ancient city was near 'Naro Pahar' and 'Bharhut Parvat'. The region was ruled by Mauryas, Shungas, Nagas, Bharashivas, Vakatakas, Guptas, Kalachuris, and Chandelas.^[13]

In the last phase of Mauryan rule there were many janapada states in India. In Madhya Pradesh there were seven cities namely - Tripuri, Eran, Mahishmati, Bhagil, Vidisha, Ujjayani and Padmavati which were important centres of Mauryan rulers and Buddhists. ^[14] There are large number of archaeological sources scattered around in these areas about these sites.

The Naga dynasty had its hold in the present Gwalior - Bhopal divisions of Madhya Pradesh from about beginning of third to the middle of fourth century AD. Their centres were at Padmavati (Pawaiya near Gwalior) and Kantipuri (Kutwār district Morena ). Several thousand copper coins have been discovered at these sites and other sites. The successors of Satvahanas in the Tripuri region were Bodhis. Names of five Bodhi rulers are known from the recent excavations at Tripuri. ^[15] Eran can be called to be the oldest historical town of Sagar district in Madhya Pradesh. In earlier coins and inscriptions its name appears as Airikiṇa. From an early inscription at Sanchi we know that the residents of Eran had made some gifts to the famous Stupa situated there. The word erakā probably refers to a kind of grass which grows at Eran in abundance. ^[16]

Bharhut stupa

General Cunningham had visited this area in 1873 on way to Nagpur. He was fascinated to find such a heritage site but at the same time pained at its ignorance by the people and the government. He left some guards behind to look after the site and came back in February 1874. He collected the scattered pieces of sculptures and records and tried to understand its design and lay out. He came third time in November 1874 with some legal rights. He carried some of the sculptures to Kolkata and started a Bharhut gallery in the National Museum. After a detailed study of Buddhist literature and the sculptures from the site, he published in 1876 a book titled "The Stupa of Bharhut", which is still an authentic book about the Bhahut stupa.

The famous 8 Buddhist stupas have been built on the relics of Buddha in his honour. Bharhut is not in that list. It is still not clear about on whose relics this stupa is built. General Cunningham had found in 1874 excavations a small box carrying the "Rakh Phool (ashes)" , which could not be identified but he handed it over to the Raja of Nagaud for safe custody. ^[17]

The Barhut stupa is an example of people's contribution in building the stupa. The construction of this stupa was a slow process. It took decades to come to the final shape. It was started by the Mauryan ruler Ashoka, later it was completed by the contributions from the followers of Buddhism, who visited this place and their names are inscribed as donors. The construction continued from first century B C to first century A D. ^[18]

In the days of Mauryan Emperor Asoka (c. 272-234 BC) a brick stupa measuring about 68 feet in diameter and covered with plaster was constructed at Bharhut. During the reign of the Sungas, who were in power in the second century BC and reigned until the year 72 BC, a richly decorated stone railing, 88 feet in diameter, was added to enclose the mound. Nothing is now visible of the celebrated stupa at this Buddhist site other than a shallow depression in the ground. Bricks and sandstone fragments are strewn all around. The remains of the sandstone railing pillar and gateways that surrounded the stupa have all been removed. They are mostly displayed in the Bharhut gallery at the Indian Museum, Calcutta. ^[19]

Bharhut is famous for the ruins of a Buddhist stupa (shrine) discovered there by Major General Alexander Cunningham in 1873. The stupa's sculptural remains are now mainly preserved in the Indian Museum, Calcutta, and in the Municipal Museum of Allahabad. The stupa was probably begun in the time of Asoka (c. 250 BC). It was originally built of brick, and it was enlarged during the 2nd century BC, when a surrounding stone railing with entrances on the four cardinal points was constructed. This railing bears a wealth of fine relief carving on its inner face. Around the beginning of the 1st century BC four stone gateways (toranas), each elaborately carved, were added to the entrances. An inscription on these gateways assigns the work to King Dhanabhuti in the rule of the Sungas (i.e., before 72 BC). The sculptures adorning the shrine are among the earliest and finest examples of the developing style of Buddhist art in India. ^[20]

Decline of Bharhut

Following the Mauryans, the first Brahmin king was Pusyamitra Sunga, who is frequently linked in tradition with the persecution of Buddhists and a resurgence of Brahmanism that forced Buddhism outwards to Kashmir, Gandhara and Bactria.^[21] According to the 2nd century Ashokavadana:

"Then King Pusyamitra equipped a fourfold army, and intending to destroy the Buddhist religion, he went to the Kukkutarama. (...) Pusyamitra therefore destroyed the sangharama, killed the monks there, and departed. After some time, he arrived in Sakala, and proclaimed that he would give a hundred dinara reward to whomever brought him the head of a Buddhist monk" ^[22]

Later Sunga kings were seen as amenable to Buddhism and as having contributed to the building of the stupa at Bharhut.^[23] Brahmanism competed in political and spiritual realm with Buddhism ^[24][21] in the gangetic plains. Buddhism flourished in the realms of the Bactrian kings. ^[25]

With the decline of Buddhism in India, the number of visitors to Bharhut came down and so was the funding for its maintenance. With the changed situations the opposition to Buddhism increased and people forgot its importance. People used the decayed material from the stupa for the construction of temples of their deities. The glory of the stupa was lost. When Nagaud state was founded about 700 years back, the local people collected material from stupa to establish new villages and used in construction of wells, bawdis and fortresses. Some material of stupa was collected from the fortress of Bhatnawra about 40 years back. ^[26] With the decline of Buddhism, it started the decline of Bharhut stupa also. The stupa was completely destroyed over a period of about one thousand years. There were attempts to transform the stupa to a Hindu place of worship. It was converted in to a Shiva temple after assembling the ruins and reconstruction. The name of Bharhut village also changed to Bhairopur in 10th century^[27]. During 12 century some local ruler named Ballaldeva put his inscription. Later during Mugal rule and the British rule the villagers took away the stone pillars to construct wells, houses etc. These were used by the contractors in the construction of Maihar-Satna Railway line bridges and in the Satna-Maihar road construction.

Vehicles at Bharhut

Alexander Cunningham found at Bharhut that the only vehicles which were observed amongst all the varied scenes of Bharhut Sculptures are the Boats, the horse chariots, and the bullock cart. Of the boat there are two examples, but unfortunately they are both in the same bas-relief, and that still lies buried under the walls of the palace at Uchhahara in Satna district. Of the horse chariots there are also two examples. One is the royal chariot of Raja Prasenjit, having two-wheels, holds four people including Raja Prasenjit and is drawn by horses. The other chariot occurs in the Mygapaka Jataka. It is empty but is exactly the same with the last, with the same four horses. Of the bullock cart there are likewise two specimens. One in the bas-relief of the Jetavana monastry and the other filling the whole of the medallion of the rail-bars.^[28]

The sculptures at Bahrhut

Alexander Cunningham has compiled information about Sculptures found at Bharhut and published in his book - "The Stupa of Bhahut". Some of the figures could not be interpreted by him. Some which have been understood are as under:

• The Yakshas - The Jat historian Hukum Singh Panwar (Pauria)^[29] writes that Jakhar is derived from Yaksha. This tribe Jakhar claim Jakha or Jakhu, known as Yaksha or Yakshu in Sanskrit, to be their most ancient eponymous progenitor. ^[30][31] The Jakha and Jakhaudiya gotra are also derived from Yaksha. The sculptures of following named Yakshas have been found at Bharhut:
  • Vaisravana i.e. Kuvera, the king of Yakshas - On the northern gateway at Bharhut Stupa
  • Virudhaka - Who was son of Raja Prasenjit and king of Kashi. This king is probably related with Burdak gotra of Jats.
  • Ajakalako - Ajmedia (अजमेदिया) jat gotra gets its name from Raja Aja (अज).
  • Gangito
  • Suchiloma Yakho
  • Dhritarashtra - Dhritarashtra (धृतराष्ट्र) was a Nagavanshi ruler. Dhetarwal (धेतरवाल) gotra of Jats are descendant of this mahapurusha Dhritarashtra (धृतराष्ट्र) of Nagavansh.^[32]
• The Yakshinis
  • Chanda Yakshini - At northern gateway
  • Sudasava Yakshini
  • Sudarsana Yakshini - Who is shown as riding Makara. This pillar was donated by Kanaka (कनक). ^[33]

• The Devas
  • Sirima Devta (Bhumata) - The mother goddess
  • Chulakoko Devta - Chulakoko Devta on southern gateway is shown standing on elephant catching a branch of tree with one hand. The name of donar inscribed is Dharma Gupta. ^[34] It is probably connected with Chalka gotra of Jats. There are two such inscription in Hathigumpha inscriptions 1. चूलकमस कोठाजेया च Meaning - The chamber and veranda/or side chamber of Chūlakama. 2. चूलकमस पसातो कोठाजेया च Meaning - The chamber and veranda (or side chamber) are the gift of chūlakama. Historians are unable to interpret these but infact these are about Chalka or Chilka clan Jats.

• The Nagas
  • Chakavako Nagaraja - Under trikuta (Meru Parvat), Bhogawati capital
  • Apalana Naga
  • Elapatra Naga
  • Muchlinda Naga (Blind)
  • Sagara
  • Kalika Nagaraja - Kalika is progenitor of Jat clan khatkal. 'Kata Kalika' became 'Katkal' or Khatkal.
  • Nandopananda Naga king
• The Apsaras - The following apsaras have been shown dancing with their names inscribed:
  • Urvasi
  • Menaka
  • Misrakesi
  • Alambusha
  • Subhadra
  • Sudasana

• The human beings - Royal personage
  • Rama
  • Janaka Raja
  • Sivala Devi
  • Raja Prasenjit
  • Ajatasatru
  • Royal Princes Maya Devi
  • Vipachitta Asura - There is no battle scene but a single figure of a soldier is available. His costume is tunic with long sleeves, cords, dhoti, boots, swords, belt, weared Omega (Tri-rtna). The warrior is having a grape climber in right hand. According to 'Sanyukta nikaya' buddhist grantha this figure is of Vipachitta Asura. Barua considers it Surya devta. ^[35]
  • Shalabhanjika - This sculpture of Shalabhanjika from Bahrhut, of the period c.100 BC, is at Indian Museum Kolkata. Here Shalabhanjika is grasping the tree in time honoured pose, one of several from Bharhut. The Yakshi who grasps, kicks, or twines herself around a tree is a symbol of fruitfulness, like the dryads of ancient Greek mythology, and a similar pose is often used in scenes of Maya giving birth to the Buddha, who emerges from her side.

The costumes

Both male and female wear small cloth below the waste. The males wear cloth utariya on upper part of the body but females wear only ornaments. Females put a light muslin wrapper on the face but face is visible. The female dresses and ornaments include necklaces, collars, gridles (Mekhala), dhoti, veils, keep hair parted in middle, scarf, laltika (bindi of eight types), earrings (kundals), jhumka, tri-ratna, i.e. Buddhist triads (Buddha, Dhamma, Sangha), armlets (bracelets), anklets, thumb rings, finger rings mostly wear female and male both. The Royal and lay costume include dhoti, veils, (chaddar), muslin worked with gold and precious stones, flowered robes, (all white). ^[36]

The Historical Scenes

Besides the Jatakas, there are large number of other curious scenes, several of them are labelled. Amongst them are some of the greatest historical interest, as they refer directly to events, either true or supposed, in the actual career of sakya muni himself. Of these, six are there with names inscribed over them, and seventh is recognized by its subject. These are as follows:-

1. Tikutiko Chakamo
2. Maya Devi's dream
3. The Jetvana Monastry
4. Indra Sala-guha
5. Visit of Ajatasatru to Buddha
6. Visit of Prasenjit to Buddha
7. The Sankika Ladder

Bharhut inscriptions

There are hundreds of inscrriptions found at Bharhut. Some of them of historical importance are as under:

Inscription of Narsinghadeva

This inscription was put in the memory of digging a canal by the ruler Raut Ballaladeva son of of Maharaja Kavayaditya of village Badhwa. This bears Kalachuri samvat 909 i.e. 1158 AD. This reads as under ^[37]:

1.(सिद्धि) स्वस्तिश्री परमभट्टारकमहाराजधिराज परमेस्वर श्री

2.वामदेवपादानुष्यात् परमभट्टारकमहाराजधिराज पर

3. मेस्वर परम माहेस्वर त्रिकलिंगाधिपति निज भुलोपा (जिर्ज) तअ

4. स्वपतिगजपतिनरपतिराज त्रयोधिपति श्री मन्नर

5. सिंहदेवचरणा: 11 वद्यवाग्रामकस्य महारा

6. जपुत्र श्रीकवयादित्य पुत्रवल्लालदेवकस्य वह:

7. संवत । 909 स्रावणसुदि 5 बुद्धे । (श्री)

8. राउत श्री वल्लालदेव ।।

Inscription of Jayasingh

This inscription is about ruler Jaisingh of Tripuri. The inscription translated to Hindi language reads as under:

"यश रूपी अमृत से युक्त वह राजा का पुरुष तब तक कुशलता पूर्वक रहे,जब तक सरोवरों के कमलों पर भ्रमर मंगल गान करतेहैं।" ^[38]

Inscription of Ajatashatru

Ajātashatru (Sanskrit अजातशत्रु; ruled 491-461 BCE) was a king of the Magadha empire that ruled north India. There is not a great deal known about Ajatashatru. What is known is that he became a King of Magadha and the adjoining areas by murdering his father, Bimbisara. Also, he was a contemporary of Buddha, was a patron of the then-new religion of Buddhism, and he let the Sangha function in his Kingdom.

One of Inscription at Bharhut tells us that Ajatshatru visited this place and paid respect to Buddha. There is one scene about Raja Ajatashatru in which he is shown riding an elephant and moving with a procession to visit chaitya with Buddha's foot prints. The inscription reads as under:

अजातशत्रु भगवतो वन्दते ^[39]:

Translation - Ajatashatru vows to Buddha.

Inscription of Nagaraja Airawata

In another scene Nagaraja Airawata bows near a Bodhi tree and there is an inscription near it which reads as under:

एरापतो नागराज भगवतो वन्दते^[40]

Translation - Nagaraja Airawata vows in obeisance to Buddha.

Inscription of Prasenjit

Prasenjit was king of Kosala in 600 BCE and son of Bimbisara. He was notable for being a prominent lay follower of Gautama Buddha, building many Buddhist monasteries. Soon after usurping the prosperous kingdom built up by his father Bimbisara, the parricide Ajatashatru went to war with his aged uncle Prasenjit, and gained complete control of Kashi. Just after this Prasenjit, like Bimbisara, was deposed by his son, Virudhaka and died. The new king, Virūḍhaka (in Pali Viḍūḍabha), then attacked and virtually annihilated the little autonomous tribe of Shakyas, in Himalyan foothills, and we hear no more of the people which produced the greatest of Indians, the Buddha. ^[41] In an another scene Raja Prasenjit is shown on a chariot with four horses paying respect to Buddhist Dhamma Chakra. The inscription reads:

भगवतो धम चक्रम^[42]

Translation - The Dharma Chakra of Buddha

Sculpture of Virudhaka

Soon after usurping the prosperous kingdom built up by his father Bimbisara, the parricide Ajatashatru went to war with his aged uncle Prasenjit, and gained complete control of Kashi. Just after this Prasenjit, like Bimbisara, was deposed by his son, and died. The new king, Virūḍhaka (in Pali Viḍūḍabha), then attacked and virtually annihilated the little autonomous tribe of Shakyas, in Himalayan foothills, and we hear no more of the people which produced the greatest of Indians, the Buddha. ^[43]

Probably Virudhaka (विरूढक), like Ajatashatru of Magadha, had ambitions of empire, and wished to embark on a career of conquest after bringing the outlying peoples, who had paid loose homage to his father, more directly under the control of the centre; but his intentions were unfulfilled, for we hear no more of him except an unreliable legend that he was destroyed by a miracle soon after his massacre of Shakyas. A little later his kingdom was incorporated in Magadha. ^[44]

Misc inscriptions

Following inscriptions were discovered by Alexander Cunningham and compiled in his book.

• Jatila Sabha
• Migasamadika Chetiya
• Ambide Chetiyam
• Dadani-kamo-chakamo
• Chitu-pdda-sila
• Raja Janaka and Sivala Devi - Janak (जनक) is mentioned as gotra of Jats originated from Maharaja Janak. ^[45]. There is a need to find more details about Raja Janaka and Sivala Devi.
• Dighatapasisise anusasati - According to A. Cunningham this inscription seems to refer to the well known Tirthika apponent of Buddha and Dirgha - tapasa or "long penace". The search of Jat history tells that Deeg is an ancient town in Bharatpur district of Rajasthan state in India . It finds mention in Skanda Purana as "Dirgha" or "Dirghapur". Deeg was the first capital of the newly carved out Jat state of Bharatpur, when Badan Singh was proclaimed its ruler in 1722.

The following inscriptions at Bharhut could not be understood by A. Cunningham, which need further research to reach at conclusion.

• Vadukokatha dohati nadode pavate - This long label inscription shows a curious scene but could not be made out by historians. Infact Vaduko has been used for Burdak in prakrit language. Similarly a Vadukha prince has also been mentioned in Hathigumpha inscription also which historians were unable to understand. This inscription has been engraved on the right wall of Veranda, to the right of the entrance to the right-hand side chamber of the main wing, consisting of one line. The text in Devanagari script is as under: कुमारो वडुखस लेणं (IAST: kumāro vadukhas lenam). This means - [This is] "the cave of Prince Vaḍukha". Thus this character is common at both Bharhut and Kalinga.

• Jabu nadode pavate - It is again about nadode hill as above but could not be interpreted by historians.
• Asadavadhususane Sigalnyeti - This long label inscription shows a curious scene but could not be made out by historians. The letters seem plain enough. There is a need to search this inscription and find out about whom it is.

The Jat gotras

The following Jat gotras find some references in records, inscriptions and sculptures of Bharhut: 1. Mahiya 2. Bhar 3. Bharshiv 4. Nagas 5. Burdak 6. Vats 7. Naro 8. Guptas 9. Maurya 10. Chandel 11. Jakhar 12. Jakhaudiya 13. Ajmedia 14. Dhetarwal 15. Makara 16. Chalka 17. Khatkal 18. Janak

References

Further reading

• Alexander Cunningham, The Stupas of Bharhut, 1876

• Benimadhav Barua, BARHUT (PART 1,2,3), 1926

• S C Kala: Bharhut Vedika

• T.W. Rhys Davids, The Buddhist India, 1971

• Bharhut Stoopa Gatha (Hindi), Ed. Ramnarayan Singh Rana, Satna, 2007

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