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舍卫城Sravasti

摘要: 舍卫城(Sravasti),古印度佛教胜地。因祇园精舍而闻名于世。传为释迦牟尼长年居留说法处。亦译室罗伐、罗伐悉底;意译为闻者、闻物、丰德、好道等。古印度拘萨罗国都城。在今印度北方邦北部,拉普底河南岸。佛教史上著名的祇园精舍所在地。据说拘萨罗国富商给孤独(又名须达多,意为善授)长者用金钱铺地的代价购得波斯匿太子祗陀在舍卫城南的花园,作为释 ...

Name of individual Silk Roads component properties: Sravasti

  Brief description of the component property:

  The ancient city of Sravasti, which is now represented by groups of remains known as Saheth-Maheth together with adjacent sites- Orajhar, Panahiajhar and Kharahuwanjhar is located in the newly created district of Sravasti while a portion of it falls in district Balrampur U.P. framed by Lat. 2731' N. and Long. 8202' E. The earliest references of the city are available in Ramayana and Mahabharata as a prosperous city in the kingdom of Kosala. Panini in his Astadhyayi makes a mention of Kosala while Pali Budhist literature also makes numerous references to Kosala, its history and society. In the Puranas, it is described as the capital of North Kosala. It is said to have derived its name from a legendary king Srvasta of solar race who is stated to have founded the city. In later times, it was also known as 'Chandrikapuri' and 'Champakpuri'. It is referred to as 'Sravasti' by Kalidasa. Anguttara Nikaya mentions Kosala as one of the sixteen great Janapadas.

  In the 6th century B.C., during the reign of Presenajit, the place rose to fame due to its association with Buddha and Mahavira and became one of the eight holy places of Buddhist pilgrimage. Buddha is said to have spent 24 rainy seasons here after his disciple Anathapindika built a monastery for him at Jetavana. Buddha is also said to have performed here 'Great Miracle' when with a challenge from other sects. Conversion of a robber Angulimala was also one of the stirring episodes of that period. Some of the well-known bhikshunis hailed from this place including Visakha, Sumana, etc.

  King Asoka is said to have visited the place and erected two pillars on the eastern gate of Jetavana. Besides, he also built a stupa in the vicinity. During the time of Kushans, the Buddhism became popular religion with royal support. The place was also mentioned by Fa-hien and Hiuen Tsang in their travel accounts.

  Hardly any reliable information exists regarding Sravasti in the centuries following the visit of Hien Tsang. Jimini-Bharata, a medieval work, mentions a king named Suhridhvaja who is supposed to have fought against Muslim invaders and is credited to have revived Jainism. In the middle of twelfth century, queen Kumardevi contributed to establishment of monasteries here.

  The ruins of Sravasti remained forgotten until they were brought to light and identified by Sir Alexander Cunningham in 1863.

  SAHETH (JETAVANA)

  Ruins at Saheth, which are supposed to represent Jetavana, are spread within an irregular enclosure. Archaeological excavations conducted at regular intervals since 1863, have brought to light plinths and foundations of numerous Buddhist structures including stupas, monasteries and temples among which Gandha Kuti, Kosamba Kuti and recently exposed stupa-cum-tank complex in the north-western side are most significant. Most of the earliest structures, at the site date from Ist cent. A.D. i.e. Kushan period, many of them rebuilt or renovated in later times. The latest constructions with intact plan of a monastery are assignable to eleventh- twelfth centuries and attributed to queen Kumardevi of Kannauj. The earliest available relics consist of a few Kushan structures and images; an image of the Mathura workshop was set up on the promenade of Buddha for the teachers of the Sarvastivada sect in Kosamba-kuti by the Bhikshu Bala, who is known to have dedicated another image also at Sarnath in the reign of Kanishka.

  Of the temples, the largest, Temple-2, is believed to stand on the site of the original Gandha-kuti erected by Anathapindika, though its lowest exposed part belongs only to the Gupta period. Located within an oblong enclosure-wall, 34.50m long and 26.70m wide, it consists of a sanctum and mandapa. Another structure around the shrine, probably the plinth of a temple, had a decorated exterior and has been ascribed to the Gupta period.

  From the fact that Bala's image, mentioned above, was found near Temple-3 (built on the spot of an earlier temple), it is held to have been built on the site of the original Kosamba-kuti. The temple is now completely ruined, only the shells of the shrine and mandapa having survived. In front of the temple are two solid brick terraces, supposed to mark the site of Buddha's promenade.

  Temple-1, situated within the courtyard of a large monastery of about the tenth century A.D., has the same plan of the sanctum and mandapa. Temple-11 and 12 have the unusual plan of three rooms in a row with a narrow verandah in front and a pradakshina-patha around the central chamber. Temple-12, with several projections, however, has a porch.

  The monasteries of Jetavana have the normal plan of Buddhist monasteries. They are generally speaking, early mediaeval in date, an exception being monasteries-F and G, contiguous to and contemporaneous with each other, in the former of which was found a hoard of coins of the Kushan kings. Of the other early monasteries, only stray walls are met with below later structures.

  Mention may be of Temple and Monastery -19, which had its origin in the Gupta period, as testified by a clay tablet with the Buddhist creed in Gupta characters. It was renovated in the tenth century, to which period belong several images, and finally reconstructed in the eleventh-twelfth century. An interesting find of the last period is a copper-plate charter, dated A.D 1130, of the Gahadavala ruler Govinda Chandra recording the grant of villages to the monks of the Jetavana- Mahavihara.

  Stupa-17 and 18, adjacent to each other, deserve special mention, as their beginnings seem to go back to the Kushan age, though their original shapes were covered up by later structures. Enshrined in it, at a depth of 3.10 m, was an earthen pot with a bead of gold, two pieces of thin gold wire and a bead and a bezel, both of crystal.

  About 1.52 m below the top of Stupa-18 was a relic-chamber with an earthen bowl bearing a short dedicatory inscription in Kushan characters and containing fragments of bone, a large number of beads of gold and semi-precious stones and large pearls.

  Stupa-5 appears to be originally a stupa built on a terrace which was converted into a shrine and was finally made into a stupa again. Similarly Stupa-H was reconstructed several times. Stupa-8 had two periods of construction, the earlier with a circular plan and the later square having a moulded facing and a shallow projection. Inside the later stupa was found the lower portion of an image of Bodhisattva which had a Kushan inscription, recording its manufacture by a Mathura sculptor and dedication in Jetavana by two brothers. A second inscription- Buddhist creed in characters of the ninth or tenth century A.D. on this very image was added presumably at the time of its deposit inside the later phase. Stupa-9, medieval structure by the side of Stupa-8, yielded an image of Buddha. The inscription on its pedestal in late Kushan characters records its gift by one Sihadeva of Saketa.

  MAHETH-THE SRAVASTI CITY

  Located on the back of the river Archiravati (Rapti), the city of Sravasti had a high earthen rampart with a brick wall on the running along a circuit of 5.23 Km and pierced by several gates distinguished by high bastions. Four main gates are known as Imli Darwaza, Rajgarh Darwaza, Naushahra Darwaza & Kand Bhari Darwaza situated respectively at the south-west, north-west, north-east and south-east corners. The remains within the city area include Buddhist, Brahmanical and Jaina structures and a few medieval tombs. The Most significant structures among them are Temple of Shobhnath, Pakki-kuti and Kachchi Kuti. Temple of Shobhnath located just near the entrance from western side, represents the remains of a Jaina temple, the domed edifice on the top being a superimposition in medieval period. The spot is hallowed as the birth-place of Sambhavnath, the third Jaina Tirthankara. Excavation in the nearby area has exposed remains of three temple complexes. The scientific clearance of the place has yielded a few sculptures of Jaina Tirthankaras in standing and seated posture datable to 10th-11th century, besides exposing the lower portions of the Jaina Temple.

  Pakki Kuti is one of the two largest mounds inside the city area. Cunningham has proposed to identify it with the remains of the stupa of Angulimala seen by Chinese pilgrims, although, according to another view, it represents the ruins of the 'hall of the law' built by Presenajit in the honour of Buddha.

  Kachchi Kuti, situated a few meters south-east of Pakki Kuti, is the most imposing monuments in the area. Dating from Kushan period, it went through -various renovations in later periods. A group of scholars proposes to identify if with the stupa of Sudatta as seen by Chinese pilgrims, but according to another view, a large collection of T.C. plaques showing in high relief scenes from the Ramayana suggests its identification as Brahmanical temple. Recent excavations in the city area have brought to light town-planning of ancient city as could be studied through the structural remains of early historical period i.e. house- complex, ancient street, temples, etc. Excavation has also exposed original gateway complex of early historical period near Kand bhari village.

  ORAJHAR, PENAHIAJHAR AND KHARAHUWANJHAR

  Orajhar is situated on the left bank of Khajua, a tributary of Rapti in district and tehsil Balrampur, U.P. It may be identified with the celebrated 'Purvarama' or Eastern monastery, built by Vishakha as seen by Fa-hien. Here, excavation has revealed a three-fold cultural sequence, starting from Kushan period (Ist cent. AD) followed by Gupta and medieval periods. The Kushan period has revealed remains of a monastic complex with the usual plan. The Gupta period is witnessed in form of a plinth of a temple which is enclosed by a wall. The medieval period revealed a star-like structure at the top of the Gupta temple. Very near to Orajhar and south of southern city-wall, there are two small mounds locally know as Penahiajhar and Kharahuwanjhar where excavations were conducted by the Archaeological Survey of India long back. In the former mound, the excavation revealed solid brick structure 16.20 m in diameter. In its core was a relic-receptacle, yielding pieces of bone, some gold leaves, rock-crystal, circular laminae of silver and a punch-marked silver coin. The second structure was also circular, with a diameter of 31.50 m, made of three concentric brick walls, the intervening spaces being filled with clay. It did not yield any relic-casket in its core.

  Statement of authenticity and/or integrity of the individual component property:

  The structures, shrines and monuments at Sravasti have been exposed by archaeological excavations from time to time. The excavated site is a centrally protected monument under the care of the Archaeological Survey of India which is maintaining the authenticity and integrity of the monument with adequate legal provisions and conserving its original features with standardized measures. The excavated remains at the site are fully authentic as those are being conserved as per the original.

  Comparison of the Silk Roads component property with other similar properties, whether on the Silk Roads or not, and the reasons that make the property stand out:

  The Sravasti can be compared with other Buddhist sites likewise Vaishali & Bodhgaya (Bihar), Kaushambi, Piprahwa, Sankisa, Sarnath, Kushinagar, (UP) which were closely associated with the main events of the life of Lord Buddha.


舍卫城(Sravasti),古印度佛教胜地。因祇园精舍而闻名于世。传为释迦牟尼长年居留说法处。亦译室罗伐、罗伐悉底;意译为闻者、闻物、丰德、好道等。古印度拘萨罗国都城。在今印度北方邦北部,拉普底河南岸。佛教史上著名的祇园精舍所在地。据说拘萨罗国富商给孤独(又名须达多,意为善授)长者用金钱铺地的代价购得波斯匿太子祗陀在舍卫城南的花园,作为释迦牟尼在舍卫国说法、驻留的场所。祇陀太子为这一举动所感动,亦将园中的林木捐献给释迦牟尼,故亦称“祇树给孤独园”。7世纪玄奘来此时,已“都城荒颓”、“伽蓝数百,圮坏良多”。1893年英国考古学家卡家汉在此进行发掘。出土的佛教文物收藏于勒克瑙博物馆。

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