Locating the Missing Buddhist Shrines of Prayāga

Triveni Sangam or ‘Arena of Charity, Prayāga.

I started this leg of my foot journey following Xuanzang from Ayōdhyā to Kosam (Kosambī, Kauśambī) on 11th October 2023. On my foot journey, I arrived at Prayāga (Pali: Payāga, Payāgatittha, Payāgapatitthāna) on 18th October.  Prayāga is situated in conjunction with the great rivers Gangā, Yamunā and the mythical Saraswati. Ritual bathing at the confluence of the three rivers is considered holy, which helps cleanse sins and brings salvation. The confluence is famous for the Kumbh Melā (festival of water pot) celebrated every twelfth year when the Sun is in the constellation of Aries and simultaneously planet Jupiter is in Aquarius.  Millions of people from all over the world gather to take a ritual bath in the holy waters during the Kumbh.

According to Pali literature, Prayāga was one of the river ghāts where people did ceremonial bathing to wash away their sins (M.i.39; J.vi.198). Prayāga was situated on the route connecting Verañjā (the present-day Atranji Kherā) and  Benares (Varānasī) passing through Soreyya, Sankassa and Kannakujja (Vin.iii.11).  There is a reference in Pali sources to a visit of the Buddha to Prayāga (MA.i.145; DA.iii.856; Mhv.xxxi.6ff).

In the 7th Century, Xuanzang saw Prayāga as a flourishing Brāhmanical centre with several hundred temples.  Xuanzang visited a lofty and beautifully decorated Deva temple complex.  The temple was very popular for merit-making offerings and it was believed that someone who committed suicide and died in this temple would enjoy eternal bliss in the heavens. Xuanzang saw a big tree in the Deva temple complex that had luxuriant branches and leaves that cast dark shadows on the ground. The ‘big tree’ of Xuanzang is probably the same as the ‘tree of Prayāga’ mentioned in the accounts of 10th CE Uzbeki traveller Al-biruni (Irwin 1983: 265). Alexander Cunningham identified Akṣayavaṭa (undecaying fig tree) situated on the banks of Yamunā situated inside the fort of Allahābād (now Prayāgrāj) with the ‘big tree’ of Xuanzang. 

Xuanzang documents the presence of two Hinayāna monasteries with few monks. In the wood of champaka flowers to the southwest (Watters 2004: 361)/south (Rongxi 1996: 136) of the great city (i.e. Prayāga) Xuanzang saw a more than 100ft big Aśokan stūpa to mark the place where the Buddha subdued heretics. Beside the Aśokan stūpa is a stūpa containing hair and nail relics and a site where the Buddha used to walk up and down. Beside the stūpa of hair and nail relics is an old monastery where Deva Bodhisattva composed the Śataśāstra-vaipulya to frustrate Hinayāna adherents and conquer heretics.  Alexander Cunningham in the 1860s surveyed Prayāga and he believed the two rivers Gangā and Yamunā had so far encroached upon the old city of Prayāga (Cunningham 2000: 296-301). Cunningham believed the Buddhist monuments mentioned by Xuanzang may have been washed away by the river Jamunā.

There is an Aśokan Pillar in Prayāga situated inside the Allahābād Fort. The 35-foot Pillar is unique because it has  Major Pillar Aśokan edicts I to VI, the pillar also has the Schism Edict and the Queen's Edict ( Queen Karuvaki, the mother of Prince Tivala) from Aśoka’s time.  Aśokan Pillar is situated in the middle of the venue of the Kumbh Melā (festival of water pot) at the conjunction of Gangā and Yamunā or the ‘Arena of Charitable Offerings’ mentioned by Xuanzang (Beal 1914: 184). It is unexpected, that Xuanzang spent around two months participating in the charity event sponsored by King Silādityā (Beal 1914: 185-187) in this Arena of Charity and yet he overlooked the Pillar.

Many scholars including Cunningham (Cunningham 1877: 39) have proposed that the Pillar may not belong to the Prayāga and was brought from some other place most probably Kauśāmbī owing to the Schism Edict on the Prayāga Pillar addressing officials (Mahamatras) of Kauśāmbī instead of  Prayāga. However, It is now fairly established that the Prayāga Pillar was not brought from Kauśāmbī and belonged to Prayāga installed by Aśoka (Krishnaswamy Rao Sahib & Ghosh 1935). In the Schism Edicts, Aśoka has instructed senior officials (Mahamatras) urging them to avoid dissension in the order (Buddhist Saṅgha) and stay united. Amulyachandra Sen has argued that the Kauśāmbī Schism Edict on the Prayāga Pillar may not be the original but the copy of the original Schism Edict of Kauśāmbī Pillar (now lost) just as the Sārnātha Pillar has the Pāṭaliputra version (now lost) of the Schism Edict inscribed on it (Sen 1956:127).  But the Prayāga Pillar was not always in an erected position. James Princep based on the inscriptions and random longitudinal scribblings has suggested that the pillar was overthrown multiple times and then set up again. According to Princep, the Pillar was overthrown a few centuries after King Aśoka (3rd BCE). This was then re-erected at the time of Samudragupta (c. 335–375 CE). Pillar was again overthrown sometime during the medieval period and re-erected by Jahāngir in 1605 CE. In 1798 CE the pillar was once again pulled down by General Kyd. In 1838 the Pillar was set up as it stands at present  (Cunningham 1877: 37-39 ). John Irwin has argued that the Pillar belongs to Prayāga. Still, it's a Pre-Mauryan Pillar installed at the ‘holiest place in India’ at the confluence of Jamunā and Gangā (Irwin 1983).

Aśokan Pillar and Akṣayavaṭa are situated inside the Allahābād Fort. The Indian Army currently uses the Fort as an ordnance depot hence is a highly restricted area. It was very disappointing, despite all my efforts to convince the officials at the gate, I was not allowed to visit the Aśokan Pillar and was allowed to visit the Akṣayavaṭa only from a distance. 

 Onion Pakodā for breakfast.

Allahābād Fort, Prayāga.

Ordanance Depot, Allahābād Fort, Prayāga.

On my way to Prayāga from Ayōdhyā, my hosts Shri Rakesh Kanojia Ji and Shri Dinesh Kumar Ji at Pratapgarh took me to an archaeological site called Rāmdās Patti. Rāmdās Patti/Tusāran Bihār are the remains of an ancient city.  Alexander Cunningham has identified Rāmdās Patti with Ayemukha mentioned by Xuanzang.  The mound is almost 3 km long and 1km wide and has many villages settled over it. Unfortunately, the mound was mauled everywhere by the miners. I noticed a new expressway getting ready is passing through the mound and has completely mutilated the mound. There was a great hue and cry made by heritage-conscious people and media but demolition of the mound could not be averted. Approximately 400 mts SW of  Rāmdās Patti mound there is a bazaar and a village situated over a mound. Interestingly, the bazaar/village is called ‘Vihāra’. The name ‘Vihāra’ denotes a Buddhist monastery. The name ‘Vihāra’ of this place is probably a vestige of some ancient monastery that existed here when this city in ruins was flourishing.  Shri Rakesh ji and many like him believe that Rāmdās Patti represents the ancient city of  Ayemukha as suggested by Cunningham. However, it is fairly established that Cunningham was incorrect in speculating about either Daunḍikherā (Cunningham 2000: 295-296) or Tusāran Bihār (i.e. Rāmdās Patti) or Singraur (Cunningham 1880: 63-70) as the probable location of Ayemukha. Ayemukha according to Xuanzang was 300 Li East of Ayōdhyā. Cunningham misinterpreted Xuanzang and was led to believe that Kākupur was the Ayōdhyā mentioned by Xuanzang. I have tried to explain this error by Cunningham in my blog story [Kopiyā is Aye-mu-k'a (Ayemukha)]. Based on my study, I believe the ancient remains of Kopiā in Sant Kabir Nagar are the most suited place to be ancient Ayemukha. 

I have noticed a pattern in the descriptions of Xuanzang, particularly his travels in present-day Uttar Pradesh. Xuanzang in his travels in Uttar Pradesh visited many capital cities of the kingdoms like Ahichhatra, Navadevakula, Kannauj, Vīrasana, Viṣaka, Kājapura, Kauśambī, Prayāga, Ayōdhyā, Ayemukha and others. Nearby the capital cities of all these kingdoms, Xuanzang saw Buddhist monasteries and stūpas to mark the visit of the Buddha to the city.  It is very likely, that the Buddha visited many of such urban centres of his time which were not recorded by Xuanzang. I think, Rāmdās Patti could represent one such ancient urban centre visited by the Buddha but not recorded by Xuanzang.

On my visit to Allahabad Museum, I met Dr Waman Wankhede, Assistant Curator of the Museum. Dr Waman informed me of an article, ‘Prayāga kī Purātātvik Pṛishtbhūmi mein Chhatnāg aur Nāgeshwar’ by his elder brother Dr Onkar Wankhede. In his article, Dr Onkar proposed Dariyābād and Meerāpur situated southwest of the city as the potential site of 100ft big Aśokan stūpa and other Buddhist shrines mentioned by Xuanzang (Wankhede 2005: 201-203). Dr Onkar Wankhede the Deputy Curator of Allahabad Museum was on a long leave hence I could not meet him. In a preliminary survey on Google Maps, I noticed graveyards of Rasoolpur (25° 25' 46'' N, 81° 49' 28'' E) and Dariyābād (25° 25' 38'' N, 81° 49' 53'' E) situated south of Prayāgrāj railway station as potential places for exploration (refer map.1). During my visit to both sites on March 8th, 2024, I discovered some ancient bricks reused in one of the old graves in Rasoolpur graveyard. The bricks were mostly broken.  One of the bricks in the grave was 10.2in (length) X 2in (height). Faiz Ahmed, a local whom I met in the graveyard shared with me that Dariyābād and Meerāpur were situated on higher ground than the neighbouring area. This area according to him was unaffected in the severe floods of 1976. According to Faiz Ahmed ji, this area was a desolate forest until the 1850s.  The British rulers kicked the Muslims out of the Civil Lines area after the mutiny of 1857. These displaced people came and settled in this area. My next stop was the Dariyābād Qabristān (graveyard) which is spread over 20 acres and has numerous mounds. In one of the mounds situated in the SW corner of Qabristān, I noticed ancient bricks. One of the bricks I measured was 10in X 8in X 2in.  My Archaeologist friend Dr Harsh Ranjan Kumar who works in the Archaeology Directorate, Government of Bihar has confirmed these bricks belong to the early medieval period (10-12th CE). These bricks were most likely exhumed from somewhere in these graveyards which implies this graveyard and its neighbourhood sit on some ancient remains, most likely the Buddhist shrines mentioned by Xuanzang. The Buddhist shrines according to Xuanzang were situated southwest (Watters 2004: 361)/south (Rongxi 1996: 136) of the Prayāga City and the City according to Xuanzang was situated west of the confluence of the rivers Gangā and Yamunā (Beal 1914: 90). Ancient city was situated west of Prayāgrāj Fort and Dariyābād-Meerāpur area are situated SW/S of it. Both the graveyards need to be scientifically examined to reveal the complete truth.

Map.1. Projection of descriptions of Xuanzang on Google Map.

Old grave with ancient bricks, Rasoolpur Graveyard.

Ancient bricks, Rasoolpur Graveyard.

Ancient bricks, Rasoolpur Graveyard.

Ancient bricks, Rasoolpur Graveyard.

With Faiz Ahmed Ji, Rasoolpur Graveyard.

Ancient bricks, Dariyābād Graveyard.

Ancient bricks, Dariyābād Graveyard.

Ancient bricks, Dariyābād Graveyard.

Ancient bricks over a mound, Dariyābād Graveyard.

Ancient bricks, Dariyābād Graveyard.

Mound, Dariyābād Graveyard.

Dariyābād Graveyard.

Rāmdās Patti Mound.

Sugatānand Buddha Vihāra, Pratāpgarh.

Welcomed by Buddhist people at Kurebhar.

Participated in Ambedkar Jyanti at Sultanpur.

With my hosts S P Singh Ji and Surendar Ji. Sultanpur.

Arail Buddha Vihar, Prayāga.

With Shri Dinesh Kanojia ji and others at Pratāpgarh.

While in Ayōdhyā, I stayed at Tathāgat Buddha Vihāra. Similarly, in Pratāpgarh I stayed at Sugatānand Buddha Vihāra and in Prayāga I visited Arail Buddha Vihāra.

Ayōdhyā to Prayāga stretch of foot journey provided me with many opportunities to interact closely with the neo-Buddhists, for which I extend my gratitude towards Shri Rakesh Kanojia ji for his help in facilitating my meetings with them on many occasions along my foot journey. The neo-Buddhists are the first-generation Buddhist lay followers.

Most of the Buddhist monuments in the Gangetic plains, once a living heritage, lie in utter neglect. As a Buddhist Pilgrimage interpreter, each day I try to bring such cases to light, in the hope of assistance. The purpose is also to solicit the attention of policy-makers for establishing the conservation priority of our unprotected built heritage. However, I strongly believe the revitalisation of neglected Buddhacārikā sites in the coming decades rests a lot on the participation of the neo-Buddhists. 

 

Because if not now, then when?

The story is chronicled by Deepa Nandi.

Bibliography:

Beal, S.;1969, Si-yu-ki: Buddhist Records of the Western World, Translated from the Chinese Of Hiuen Tsiang. New Delhi: Oriental Books Reprint Corporation.

Beal, S.; 1914, The life of Hiuen-Tsiang by Shaman Hwui Li by Kegan Paul. London: Trench Trubner and Co.

Cunningham, A.; 2000, Archaeological Survey of India Four Reports Made During the Years 1862-63-64-65, Vol-I. Published by ASI, GOI, 2000, (First Published in 1871).

Cunningham, Alexander.; 1877, Corpus Inscriptionum Indicarum: Inscriptions of Asoka. Vol-I. Calcutta: Office of the Superintendent of Government Printing.

Hultzsch, E.; 1925, Corpus Inscriptionum Indicarum: Inscriptions of Asoka. Vol-I. Oxford: The Government of India.

Irwin, John.;1983,  The Ancient Pillar-Cult at Prayāga (Allahabad): Its Pre-Aśokan Origins.  Journal of the Royal Asiatic Society of Great Britain and Ireland, no. 2, 1983, pp. 253–80. 

JSTOR, http://www.jstor.org/stable/25211537. Accessed 20 Sept. 2023.

Krishnaswamy Rao Sahib, C. S., & Ghosh, A.; 1935, A Note on the Allahabad Pillar of Aśoka. The Journal of the Royal Asiatic Society of Great Britain and Ireland, (4), 697-706. https://www.jstor.org/stable/25201233

Rongxi, Li.; 1996, The Great Tang Dynasty Record of the Western Regions. BDK America, Inc.

Sen, Amulyachandra.; 1956, Asoka’s Edicts. Calcutta: The Indian Insitute of Indology.

Wankhade, Onkar.; 2005, Prayāga kī Purātātvik Pṛishtbhūmi mein Chhatnāg aur Nāgeshwar. Chiti Vīthika, Vol-9-10, No.1-2. Allahabad: Allahabad Museum.

Watters, Thomas.; 2004, On Yuan Chwang’s Travels in India, (Edited by T. W. Rhys Davids and  S.W. Bushell). Reprinted in LPP 2004, Low Price Publications, Delhi.

Abbreviations of Bibliography: 

Source of Pāli references: http://www.palikanon.com/english/pali_names/dic_idx.html

P.T.S. Means published by the Pāli Text Society. 

DA   - Sumangala Vilāsinī, 3 vols. (P.T.S.).

J     - Jātaka, ed. Fausboll, 5 vols.

M  - Majjhima Nikaya, 3 vols. (P.T.S.).

MA  -  Papañca Sūdanī, Majjhima Commentary, 2 vols. (Aluvihāa Series, Colombo).

Mhv  - Mahāvamsa, ed. Geiger (P.T.S.).

Vin - Vinaya Pitaka, 5 vols., ed. Oldenberg (Williams and Norgate).