Buddhism in Kashmir
Kashmir has been one of the most important centres for the spread and development of Buddhism. Buddhism was an important part of the classical Kashmiri culture, as is reflected in the Nilamata Purana and the Kalhana's Rajatarangini. Buddhism is generally believed to have become dominant in Kashmir in the time of Emperor Ashoka, although it was widespread there long before his time. It enjoyed the patronage not only of the Buddhist rulers but of Hindu and early Muslim rulers too. From Kashmir, it spread to the neighbouring Ladakh, Tibet and China. Accounts of patronage of Buddhism by the rulers of Kashmir are found in the Rajatarangini and also in the accounts of three Chinese visitors during 630-760 AD to Kashmir.
Origins
The origin of Buddhism in Kashmir is obscure. Buddhist sources attribute origin of Buddhism in Kashmir by a monk of Varanasi Majjhantika, who was also a disciple of Ananda. According to Ceylonese Chronicle, after the conclusion of third Buddhist council Ashoka sent missionaries across countries to spread Buddhism, thus Majjhantika was sent to Kashmir and Gandhara. The story of Majjhantika is also told in several other Buddhist texts like Ashok-vandana and Avadanakalpalata. However Buddhist text Divyavadana states that several monks from Kashmir were invited by Ashoka to Patliputra. However Kalhana describes the establishment of some Viharas during reign of King Surendra, who was predecessor of AshokaSurrendra
The first known ruler of Kashmir, Gonanda, was related to Jarasandha, who ruled Magadha during the time of the Kurukshetra war. Surrendra is perhaps the first Buddhist ruler of Kashmir. He erected the first viharas in Kashmir. One of these, known as Narendrabhavana, was in the city of Sauraka The other vihara was at Saurasa, corresponding to the village Sowur on the shore of Anchar Lake to the north of Srinagar.Mauryan period
Ashoka
in his 12th century historical chronical Rajatarangini, mentioned king Ashoka of Kashmir as a devout Buddhist, who built many stupas and Shiva temples. The provincial capital Shrinagari, which he established, was 'resplendent with prosperity and wealth.'According to some Buddhist writers including Taranatha, the Buddhist preacher Madhyantika introduced saffron cultivation into Kashmir. Buddhism and Shaivism flourished side by side in Kashmir during Ashoka's time and received the Emperor's patronage in equal measure. Kalhana notes that Ashoka built two Shiva temples at Vijayeshvara, and ordered several others renovated. In Vitastatra and at Shuskaletra he built a number of viharas and stupas. He deputed Madhyantika for the propagation of Buddhism in Kashmir and Gandhara.
Ashoka's successors
Buddhism suffered a temporary eclipse during the reign of Ashoka's successors Jalauka and Damodara. Kalhana, a Hindu historian, asserted that large number of Buddhist scholars were vanquished in debates with Jalauka's guru Avadhuta, and hence traditional observances were slowly revived. Later, however, Jalauka created a big vihara, the Krityashramavihara, in the vicinity of Varahamula, which was still existing as late as the 11th century. The history of Kashmir after Damodara is not certain until the time of the Kushanas.Kushana period
The Kushana period saw a great resurgence of Buddhism in Kashmir, especially during the reign of Kanishka. The fourth Buddhist Council was held in Kashmir, under the presidency of Katyayaniputra, in Kanishka's time. The south Indian Buddhist philosopher Nagarjuna lived in Kashmir during the Kushana period.Post-Kushana reaction
During the reign of Abhimanyu, which in Kalhana's chronicle follows that of Kanishka, Buddhist scholars under the guidance of Nagarjuna defeated the Shaivite clergy in debates, encouraging people to choose Buddhism. However, during the time of Chandradeva, revival of knowledge of the works of Patanjali, like the Mahabhashya which had become rare, led to a resurgence of Shaivism. By the time of Gonanda, the old philosophy was completely revived.Nothing is known about the religious affiliations of Pratapaditya, a scion of the Gupta dynasty and his successors, except that they are stated to have ruled well, and fullest liberty of faith was accorded.
Buddhism is stated by Kalhana and Hiuen Tsang to have suffered severe setbacks under the Huns, especially under Mihirakula, whom Hiuen Tsang describes as a great persecutor of the Buddhists.
[Meghavahana]
Upon Mihirakula's death, Kashmir was ruled by Meghavahana, who belonged to the old ruling dynasty of Kashmir. Meghavahana was a staunch Buddhist, who issued a proclamation against killing of all animals at the very time of his coronation, and built numerous stupas.Xuanzang in Kashmir
arrived in Kashmir taking the route from Tibet and Ladakh. He had a significant influence in spreading Buddhism in Kashmir. When he had first arrived in Kashmir, Buddhism was a widespread religion. He later proceeded to Harsha's empire to learn more about Buddhism.Buddhist influence in Kashmir
In Kalhana's time, and before, there was apparently no distinction between "Hindus" and Buddhists in Kashmir. Kalhana himself used Buddhist terms and expressions as a Buddhist would.Nilamata Purana was the text of the worshippers of Nila Naga, the Naga worship was common in Kashmir. It mentions the prevalence of Buddhist worship as a common practice in Kashmir.
Here are some quotes from Nilamat Purana from Kashmir . It correctly represents the religious spirit of ancient India.
709-710a. O Brahman, the god Visnu, the lord of the world, shall be the preceptor of the world, Buddha by name, at the time when the Pusya is joined with the moon, in the month of Vaisaksha,
in twenty eighth Kali Age.
710b-12. Listen from as to how his worship should be performed in the bright-half, from that period onwards, in future. The image of Buddha should be bathed with all medicinal herbs, all jewels and all scents, in accordance with the sayings of the Sakyas. The dwellings of the Sakyas should be whitewashed with care.
713. Here and there, the Caityas - the abodes of the god - should be provided with paintings. The festival, swarming with the actors and the dancers, should be celebrated.
714. The Sakyas should be honoured with Civara, food and books. All this should be done till the advent of Magha.
715. O twice-born, eatable offerings should be made for three days. Worship with flowers, clothes etc. and charity for the poor.''
Kalhana's Rajatarangini mentions that a monumental metallic image of Buddha once stood in Srinagar, which was eventually destroyed by Sikandar Butshikan. A significant number of beautifully crafted Buddhist bronzes have survived.
In Kashmir valley, a Buddhist Bhikshu was present in Baramula in the 13th century. The Kashmiri Pandits still worship the triratna symbol.
After the Islamization of Kashmir by sultans like Sikandar Butshikan, much of Hinduism was gone and a little of Buddhism remained. Fazl writes, "The third time that the writer accompanied His Majesty to the delightful valley of Kashmir, he met a few old men of this persuasion, but saw none among the learned."
Buddhist Art of Kashmir
Kashmir was a major center of Buddhist art, and there is evidence of significant influence of Kashmir style on the 11-13th century Tibetan art.While Buddhism is now extinct in the valley of Kashmir, masterpieces of Buddhist art from Kashmir are now present in the many western museums, including the Art Institute of Chicago, the Asia Society, the Cleveland Museum of Art, the Los Angeles County Museum of Art, The Nelson-Atkins Museum of Art, the Rubin Museum of Art, the Saint Louis Art Museum, the University of Michigan Museum of Anthropological Archaeology, the Virginia Museum of Fine Arts.