D. DAYALAN

Archaeological Sites and Evidence of
Maritime Buddhism in South India
Dr. D. Dayalan
Archaeological Survey of India,
Aurangabad
[email protected]
 Trade routes, both maritime and overland, were the
primary means by which Buddhist thought and imagery
were conveyed from India, the birth place of
Buddhism, to other Asian countries and also within
India
 These ancient connecting routes provided an avenue
for the religious, cultural, and artistic influences of
Buddhism to reach the distant corners of the continent
and beyond.
Archaeological Survey of India
Archaeological Survey of India
India has a long maritime trade history right from 3rd millennium BC.
There was an extensive maritime trade network operating between the
Harappan and Mesopotamian civilisations as early as the 3rd millennium
BC.
Harappans had built a unique dock at Lothal for maritime activities .
There were other smaller ports such as Bhagatrav, Sutkagendor and
Sutkakah, and perhaps a large one at Dholavira of Harappan period.
Archaeological Survey of India
Trade routes, both maritime and
overland
Archaeological Survey of India
Buddhism and TradeRoutes
Archaeological Survey of India
Archaeological Survey of India
Archaeological Survey of India
Nagarjunakonda, the most
famous Buddhist sites of
Andhra hallowed by its
association with Acharya
Nagarjuna, the founder of
the Madhyamika School of
Mahayanism.
Excavations have brought to
light a number of stupas,
chaityas and monasteries,
etc
Simhala Vihara,
Nagarjunakonda
Archaeological Survey of India
LIST OF CHINESE PILGRIMS




















Tchou Che-hing 260 AD
Tchou-Fa-hou also known as Dharmaraksha 3rd-4th century AD
Seng-kien
335 and 342 AD
Sengtch-ouen and Ten-tch-ong 379 AD
Houei-Jouei (circa 355-409)
Pao-yun who left for India in 397 AD
Tch-mong left China with 15 other monks in 404 AD
Fa-yong started for India with 15 others left for India in 420 AD
Tche-yen in between 401 and 404
Fahien 402-410 AD
Tau-pu, Fa-sheng,
Fa-wei early part of 5th century
Tao-yo in between 424 to 451
Tao-tai early part of 5th century
Emperor Yang (605-16) sent a mission under Wei-tsie and Fa-hing-man to
central Asia and India.
Hiuan-Tsang (602-664 AD)
Hiuan-Tai, Tao-cheng and others the contemporaries of Hiuan-Tsang
Yi-tsing, the Korean monk
Ki-ye who took the land route to the holy places Ganga’s valley between 964
and 976 AD
Huai-wan who came to India in 1031 and went back six
$
TIRUVALLUR
$
TAMIL NADU & PONDICHERRY
$
$
$
$
Kancipuram
VELLORE
$
Mylappur
$ $$
$
$
$
$$$
$
$
$$
KANCHIPURAM
$
$$
Vallam $
TIRUVANNAMALAI
DHARMAPURI
$
$
$
$
$
PONDICHERRY
VILUPPURAM
SALEM
$
$
Arikametu $
$
CUDDALORE
$$
$
Kirmamppakkam
$ $
Manappattu
$
$
$
$
$
$$
NAMAKKAL
$
NAGAPATTINAM
$
Ariyalur
$
$$$ $
$
$
PERAMBALUR
Cinnametu
$
$
$
$
Pallavapuram
$
$ $$
$
$
$
$
$
$
$
$
$
$
KARAIKAL
$
$
$
$
TIRUCHIRAPPALLI
$
$
$
$
Tiruvalanculi
$
Tirunallaru
$$
$
$
$
KARUR
$ THANJAVUR
$$
$
Mannarkuti
$
$
$ $
$
$
PUDUKKOTTAI
$ $
Salem
$
UDAGAMANDALAM
ERODE
$
COIMBATORE
DINDUGUL
$
$
$
Manalmelkudi
$
$$ SIVAGANGA
MADURAI
THENI
$
$
$
$
$
VIRUDUNAGAR
$
RAMANATHAPURAM$$
TIRUNELVELI TUTICORIN
Papanacam
$
$
KANYAKUMARI
$
Nagarkoyil
$
$$
Korkai
$
 Few decades before, practically not much known about the Buddhist
remains in Tamil Nadu.
 On the basis of the clue from the inscriptions, details given in the local and
foreign texts and the place names, large number of sites yielding Buddhist
relics are spotted all over the state.
 The relics include stone sculptures and bronzes, structural remains,
inscriptions and paintings.
 Map of all Buddhist sites in Tamil Nadu has prepared with inputs such as
detail of the location, nature, description, date and status of the relic,
photographs, published references, etc.
 The list includes 127 Buddhist sites in Tamil Nadu and Pondicherry.
 The mapping of the Buddhist sites not only revealed the distribution of the
Buddhist sites in Tamil Nadu and Pondicherry but also the focal centres
and their trade links, both maritime and overland.
 Yuan Chwang visited India in 629-645, mentioned that Kancipuram had more than
100 Buddhist monasteries with above 10,000 brethren, all of the Sthavira school. He
further mentions that this country had been visited by Buddha and king Ashoka had
erected topes at the various spots where the Buddha had preached and admitted
people in to his order. The capital was the birth place of Dharmapala Pusa. The other
Buddhist site in Tamil Nadu mentioned by Yuan Chwang is Molo-ku-ta or Malakuta.
During his visit he saw many remains of old monasteries.
 Tamil Nadu had a intensive maritime trade link with western countries, Chinese and
south-east Asian countries. Large number of Roman coins, pottery and other
materials attested this facts. There are also many number of Chinese coins and
materils from China and South-east Asia are found in Tamil Nadu.
 The noteworthy feature is that majority of the places where the Buddha remains
reported are flourished as trade centre and also yielded Chinese and South-East Asian
potteries datable to 9th -14th century AD.
80
75
DISTRIBUTION OF BUDDHIST SITES
IN
TAMIL NADU & PONDICHERRY
%
%
$%
%
$ % %
%
%
%$
%
%
%
%
%
%
%
N
%%
#%
%
%
%
%
% $
%
%
%
%
%%
% % %% %
%
%
%
%%#
%
%% %
%
$
%
%
%
% % %% %% %%
%
$
%
%
% %
%
%
%
% % % % %% % %
%
##
%%
%
%
%
$%$ %
%
%
%
%
%
$
%
%
%
% % %
%
10
$ Buddhist structural remains.dbf
% Buddhist stone images.dbf
# Buddhist bronze images.dbf
Distplgnclip.shp
Stateclip.shp
Tnriver.shp
%
%
%
10
#%
%
30
0
30
% %
%
#
75
80
60 Miles
#
#
Mylappur
#####
#
#
#
Kancipuram
#
#
#
#
FOCAL AREA OF BUDDHISM
IN
TAMIL NADU & PONDICHERRY
#
#
#
#
#
##
Vallam#
#
#
##
#
Jambai
#
#
#
Salem
#
#
#
Arikametu
#
#
##
#
#
Kirmamppakkam
#
Manappattu
#
##
#
#
VikkiramankalamAriyalur
#
##
#
#
#
Pallavapuram
#
#
#
#
##
#
#
#
#
#
#
# #
###
## # #
##
#
#
Cinnametu
##
# #
#
#
#
Tiruvalanculi
# Tirunallaru
##
#
#
##
#
Mannarkuti
#
# #
#
#
#
#
# #
#
#
Manalmelkudi
#
##
#
#
#
#
Papanacam
#
Korkai
#
#
#
Nagarkoyil
#
#
#
#
#
##
#
75
80
BUDDHIST SITES ASSOCIATED
WITH TRADE CENTRES
#
S#
#
# ###
#
#
#
#
#
#
#
#
#
#
# # ###
#
#
#
#
#
#
#
#
#
S
S
#
S
#
S
#
S
#
N
#
#
#
#
#
#
#
##
S
S#
#
#
#
#
#
#
#
#
#
# #
## # #
S
#
### #
S
#
S
#
##
#
S#
#
S##
#
# # # # # # #
#
#
#
#
S
#
#
S
##
#
#
#
#
S
#
#
#
#
#
#
#
S#
S##
#
#
#
#
S#
S##
#
S#
#
S# # # #
#
#
##
#
#
10
10
#
##
#
#
#
#
#
#
##
#
#
30
0
30
60 Miles
#
75
#
#
##
S
S#
#
S
#
Buddhist Sites
Buddhist_list_3.dbf
Buddhist site associated with trade centres.dbf
Distplgnclip.shp
Stateclip.shp
Tnriver.shp
##
80
Archaeological Survey of India
KAVIRIPPUMPATTINAM
%
#
Chennai
Kavirippumpattinam, the celebrated capital and
port city of the illustrious Cholas of the Cankam
age (2ndBC to 2nd AD)
Kancipuram
Ptolemy (c.1st century AD) refers to this place as
Kaberis Emporion whereas Periplus of the
Erthrian sea as Camara.
#
Pondicherry
KAVIRIPUMPATTINAM
# Kaveripumpattinam
#
Nakapattinam
Tamil literature of the first three centuries AD
gives a vivid account of this celebrate port
city of the Cholas, its harbour, sailors,
merchants, merchandise, etc.
Large number of Roman, Chinese and South
East Asian materials have found .
This metropolis was not only famous for its
seafaring activities but also well known as a
glorious centre of Buddhism.
 Tavappalli (Buddhism?)
Pattinappalai
referred
to
in
 Buddhist monastery called Intira vikaram in
this city in Manimekhali and Silappatikaram
 Manimekalai speaks of a small pavilion made
of crystal in a park called Upavana. A replica of
the Buddha's foot print was worshipped there.
 Manimekalai also state that Killivalavan, a
Cola king converted the prison into a Buddhist
monastery at the request of the nun
Manimekalai.
Kuccara
kutikai
Intira
Vikaram
Upavana
Literary
sources
Cakkara
vala
kkottam
Prison as
Monastery
 There existed in the same city, the
Cakkaravalakkottam, a Buddhist temple near
the burial ground.
 There was a small Buddhist temple called
Kuccarakkutikai which enshrined Goddess
Campapati. Campapati was considered the
tutelary
deity
of
the
Buddhist
at
Kavirippumpattinam.
 Monastery built by Kanhadasa
Pattinappalai
Manimekhalai
Cilappatikaram
Abhidhammavatara
Excavations carried out by the
Archaeological Survey of India
at Kavirippumpattinam has
yielded Buddhist vihara,
Buddhist temple and many
other Buddhist edifices
BUDDHIST MONASTERY
One full wing of the monastery,
consisting of nine oblong rooms,
each measuring 3.10 x 2.40 mt. was
laid bare.
The cells are laid in the south-east
to north-west direction.
On the south of this row, at a
distance of 2.25 mt. there was a
indication of the presence of a
common verandah of the
monastery.
The available evidence suggests that
the monastery belonged to the
fourth-fifth century AD.
It went into disuse in 5th century
AD, perhaps due to the effects of
intrusion of sea.
A small bronze figurine of a seated
Buddha in dhyana pose was found in
one of the cells.
Stylistically this figure is datable to the
5th century AD or little latter.
The Buddhapada was found away from the vihara to its south.
The Buddhapada was of Palnad lime stone and it has a small
receptacle cut between the long toes of the feet and intended
for the relic, related to the acharyas or the Buddha as the case
may be.
The buddhapada is seemingly of the Theravada school.
The buddhapada pair shows the auspicious symbols.
The four important events of the Buddha's life.
It is datable to 3rd-4th century AD.
The second stage of Buddhist activity at
Kaveripumpattinam began in the form of a temple
excavated on the south of the vihara.
The foundation and ground floor pattern of the
structure preserved reveals that the temple is
square on plan, built in five offsets stands on a lofty
plinth of brick.
The structures stood in more than one storey
height with staircases leading to the upper floor.
The sanctum was perhaps on the top of the central
large square void.
The temple might have been surmounted by a
vimana either on the form of kutakara or curvilinear
The available evidence suggests that the temple
seems to be later than the vihara and can be dated
to 6th-7th century .
The temple might have been curvilinear.
Buddha seated on a
throneMuseum of Fine
Arts. Boston
Melaiyur in Kavirippumpattinam had yielded
beautiful bronzes of gilted Buddha and Maitreya as a
treasure trove in 1927.
This image is dated to 8th- 9th century AD.
NAKAPPATTINAM
%
#
#
#
Chennai
Kancipuram
Pondicherry
Kaveripumpattinam
#
Nakapattinam
NAGAPPATTINAM
Nagappattinam
an
impotant
maritime trade centre was referred
as Nikama by Ptolemy, Nagavadana
by I-tsing, Pa-tan by Marco Polo,
Malifattan by Rashiduddin and
Navutapattana in the Kalyani
inscriptions of Dhammaceti (1476
AD).
The digging here in between 1856
to 1934 have yielded as many as 350
Buddhist bronze images ranging
from 9th century to 16th-17th
century.
The mass production of bronzes in
Nagapattinam indicates that this
place was an important centre
Buddhism in India and large
number of Buddhist bronzes was
exported from here to various other
Buddhist centres in the country.
 As a result of maritime contacts between South India and South-east
Asian countries, there existed in Nagapattinam a colony of Buddhist and
also Buddhist temples (Pallis) and Viharas.
 During the reign of the Pallava king Narasimhavarman II (c.700-728) a
Buddhist temple was constructed at Nagappattinam under the order of a
Chinese king for the sake of perhaps the Chinese Buddhist who came to
Nakappattinam from China for trade.
 It was during the reign of this Pallava king that the great Buddhist
acharya called Vajrabodhi (661-730) proceeded to China to spread
Vajrayana there. It is mentioned that he reached China in 720 AD after
visiting Ceylon and Srivijaya and presented a copy of the Buddhist text
Mahaprajna to the Chinese king.
 The Vajrayana that Vajrabodhi took to China is also called as Tantrayana
and Mantrayana.
Archaeological Survey of India
 The Sailendras, the rulers of Srivijaya kingdom which comprised of Sumatra,




Java and Malaysia peninsula founded many Buddhist establishments in
India.
An inscription at Nalanda records that a Sailendra king Balaputradeva built a
monastery there in the 9th century AD and at his request king Devapala of
Bengal endowed five villages for its upkeep.
Similarly the Larger Leyden copper plates of Rajaraja Cola (985-1014 CE)
records that a Budddhist palli (temple) in the Culamanivarma Vihara was
erected by the Kitara king at Nakapattinam, perhaps for his subjects who
settled at Nakapattinam for trade purpose. The record states that Rajaraja
granted the revenues of the village of Anaimankalam to this vihara. It had
been built in the name of his father by Maravijayottunkavarman who was
born in the Sailendra family, who was the Lord of the Sri-Vishaya, who was
conducting the rule of Kataha.
The Smaller Leyden copper plates of Kulottunga Chola I (1070-1122) dated to
1090 CE records the exemption of certain taxes to the palliccandam villages
of two Buddhist pallis at Nakappattinam at the request of the ambassadors
of the king of Kataram.
The Sailendra Chutamanivarma vihara alias Rajarajapperumpalli was built
by the king of Katara during the time of Rajaraja. Rajendracolap Perumpalli
was probably constructed during the time of Rajendra Chola I (1012-1044) or
Kulottunga Chola I.
 Da tang xi yu qiou fa gao seng zhuan written by venerable Yi-Jing between 1
and 2 year of TianShou of T’ang dynasty (690-691 CE) mentions about thirtynine Buddhist monks came to India through the south sea during the T’ang
dynasty period and visited Nagappattinam
 The description of a place called Tuta meaning an "earthern tower" in the flat
land of Patan (Nagapattinam) in the Daoyi Zhilue refers to the existence of a
brick tower which had a Chinese inscription. The inscription quoted in the
Daoyi Zhilue gives the date of construction of the tower as the eighth moon of
the third year of Xianchun (CE. 1267). It is stated in the Daoyi Zhilue the
Chinese people came to Tuta and engraved the inscription in that year.
 Marco Polo of Venice visited Nagappattinam in the 13th century on his way to
China and describes an eastern stupa in the flat land of Pa-tan
(Nakappattinam)
 The existence of Buddhist edifice constructed by the king of China at
Nagapattinam is also attested to by the Kalyani inscription (CE. 1476) of
Dhammaceti, the king of Pegu. According to the inscription a group of theras
visiting Ceylon, being shipwrecked, travelled on foot to Nagapattinam and
there they visited the site of the Patarikarama monastery. They worshipped an
image of the Buddha in a cave constructed at the behest of the Maharaja of
Cinadesa.
Archaeological Survey of India
The broken brick tower standing in Nagapattinam till 1867 when it was pulled down by the
Jesuits was variously known as the Putuvelikopuram, Old Pagoda, Black Pagoda, etc. Sir
Charles Valentyn (1725) called it as Pagood China.
The sketch of the monument was prepared in 1846 at the instance of Walter Elliot.
NAKAPATTINAM BRONZES
NAKAPATTINAM BRONZES
NAKAPPATTINAM, 11TH CENT
MADRAS MUSEUM
MAITREYA, NAKAPPATTINAM, 11TH CENT
MADRAS MUSEUM
Thank
you
• [email protected]
Archaeological Survey of India