Nalanda Open University

alanda, the first Residential International University of the World. A walk in the ruins of the university, takes you to an era, that saw India leading in imparting knowledge, to the world - the era when India was a coveted place for studies. Although Nalanda is one of the places distinguished as having been blessed by the presence of the Buddha, it later became particularly renowned as the site of the great monastic university of the same name , which was to become the crown jewel of the development of Buddhism in India. The name may derive from one of Shakyamuni's former births , when hewas a king whose capital was here.Nalanda was one of his epithets meaning "insatiable in giving." This place saw the rise and fall of many empires and emperors who contributed in the development of Nalanda University. Many monasteries and temples were built by them. Kingarshwardhana gifted a 25m high copper statue of Buddha and Kumargupta endowed a college of fine arts ere. Nagarjuna- a Mahayana philosopher, Dinnaga- founder of the school of Logic and Dharmpala- the Brahmin scholar, taught here. The famous Chinese traveller and scholar,Hieun-Tsang stayed here and has given a detailed description of the situations prevailing at that time. Careful excavation of the place has revealed many stupas, monasteries,hostels,stair cases,meditation halls, lecture halls and many other structures which speak of the splendour and grandeur this place enjoyed,when the place was a centre of serious study. A large number of ancient Buddhist establishments, stupas, chaityas, temples and monastery sites have been excavated and they show that this was one of the most important Buddhist centres of worship and culture.Regarding the historicity of Nalanda, we read in Jaina texts that Mahavira Vardhamana spent as many as fourteen rainy seasons in Nalanda. Pali Buddhist Literature , too, has ample references to Nalanda, which used to be visited by Lord Buddha. During the days of Mahavira and Buddha,Nalanda was apparently a very prosperous temple city, a great place of pilgrimage and the site of a celebrated university. It is said that King Asoka gave offerings to the Chaitya of Sariputra at Nalanda and erected a temple there.Taranath mentions this and also that Nagarjuna, the famous Mahayana philosopher of the second century A.D.,studied at Nalanda.Nagarjuna later became the high-priest there. The Gupta kings patronised these monasteries, built in old Kushan architectural style, in a row of cells around a courtyard.Ashoka and Harshavardhana were some of its most celebrated patrons who built temples and monasteries here. Recent excavations have unearthed elaborate structures here. Hiuen Tsang had left ecstatic accounts of both the ambiance and architectureof this unique university of ancient times. Modern historians have tentatively dated the founding of a monastery at Nalanda as being in the fifth century.However, this may not be accurate. For example,the standard biographiesof the teacher Nagarjuna, believed by most historians to have been born around 150 AD, are quite specific about his having received ordination at Nalanda monastery when he was seven years old. Further, histeacherRahulabhadra is said to have lived there for some time before that. We may infer that there were a monastery or monasteries at Nalanda long before the foundation of the later Great Mahavihara. At the time Hsuan Chwang stayed at Nalanda and studied with the abbot Shilabhadra, it was already a flourishing centre of learning. In many ways it seems to have been like a modern university.There was a rigorous oral entry examination conducted by erudite gatekeepers,and many students were turned away.To study or to have studied at Nalanda was a matter of great prestige. However, no degree was granted nor was a specific period of study required. The monks' time, measured by a water clock, was divided between study and religious rites and practice.There were schools of study in which students received explanations by discourse, and there were also schools of debate, where the mediocre were often humbled, and the conspicuously talented distinguished. Accordingly, the elected abbot was generally the most learned man of the time. The libraries were vast and widely renowned, although there is a legend of a malicious fire in which many of the texts were destroyed and irrevocably lost. During the Gupta age,the practice and study of the mahayana, especially the madhyamaka, flourished. However, from 750 AD, in the Pala age, there was an increase in the study and propagation of the ta***ic teachings.This is evidenced by the famous pandit Abhayakaragupta, a renowned ta***ic practitioner who was simultaneously abbot of the Mahabodhi, Nalanda and Vikramashila monasteries. Also Naropa, later so important to the ta***ic lineages of the Tibetan traditions, was abbot of Nalanda in the years 1049-57. Much of the tradition of Nalanda had been carried into Tibet by the time of the Muslim invasions of the twelfth century. While the monasteries of Odantapuri and Vikramashila were then destroyed, the buildings at Nalanda do not seem to have suffered extensive damage at that time, although most of the monks fled before the desecrating armies. In 1235 the Tibetan pilgrim Chag Lotsawa found a 90 year old teacher, Rahula Shribhadra, with a class of seventy students. Rahula Shribhadra managed to survive through the support of a local brahmin and did not leave untilhe had completed educating his last Tibetan student.History

[edit]In the time of the Buddha (500 BCE)
The Buddha is mentioned as having several times stayed at Nalanda. When he visited Nalanda he would usually reside in Pāvārika's mango grove, and while there he had discussions with Upāli-Gahapati and Dīghatapassī,[7] with Kevatta,[8] and also several conversations with Asibandhakaputta.[9]
The Buddha visited Nālandā during his last tour through Magadha, and it was there that Sariputta uttered his "lion's roar," affirming his faith in the Buddha, shortly before his death.[10] The road from Rājagaha to Nālandā passed through Ambalatthikā,[11] and from Nālandā it went on to Pātaligāma.[12] Between Rājagaha and Nālandā was situated the Bahuputta cetiya.[13]
According to the Kevatta Sutta,[14] in the Buddha's time Nālandā was already an influential and prosperous town, thickly populated, though it was not until later that it became the centre of learning for which it afterwards became famous. There is a record in the Samyutta Nikaya,[15] of the town having been the victim of a severe famine during the Buddha's time. Sāriputta, the right hand disciple of the Buddha, was born and died in Nālandā.[1]
Nālandā was the residence of Sonnadinnā.[16] Mahavira is several times mentioned as staying at Nālandā, which was evidently a centre of activity of the Jains. Mahavira is believed to have attained Moksha at Pavapuri, which is located in Nalanda (also according to one sect of Jainism he was born in the nearby village called Kundalpur).[citation needed]
King Asoka (250 BC) is said to have built a stupa in the memory of Sariputta. According to Tibetan sources, Nagarjuna taught there.[17]


The seal of Nalanda University set in terracotta on display in the ASI Museum in Nalanda
[edit]Founding of the university and the Gupta heyday
Historical studies indicate that the University of Nalanda was established during the reign of the Gupta emperor Kumaragupta.[1] Both Xuanzang and Prajñavarman cite him as the founder, as does a seal discovered at the site.[4]
As historian Sukumar Dutt describes it, the history of Nalanda university "falls into two main divisions--first, one of growth, development and fruition from the sixth century to the ninth, when it was dominated by the liberal cultural traditions inherited from the Gupta age; the second, one of gradual decline and final dissolution from the ninth century to the thirteen--a period when the ta***ic developments of Buddhism became most pronounced in eastern India."[18]
[edit]In the Pāla era
A number of monasteries grew up during the Pāla period in ancient Bengal and Magadha. According to Tibetan sources, five great Mahaviharas stood out: Vikramashila, the premier university of the era; Nalanda, past its prime but still illustrious, Somapura, Odantapurā, and Jaggadala.[19] The five monasteries formed a network; "all of them were under state supervision" and there existed "a system of co-ordination among them . . it seems from the evidence that the different seats of Buddhist learning that functioned in eastern India under the Pāla were regarded together as forming a network, an interlinked group of institutions," and it was common for great scholars to move easily from position to position among them.[20]
During the Pālā period the Nālānda was less singularly outstanding, as other Pāla establishments "must have drawn away a number of learned monks from Nālānda when all of them . . came under the aegis of the Pālās."[18]
[edit]Decline and end
In 1193, the Nalanda University was sacked by the Islamic fanatic Bakhtiyar Khilji, a Turk;[21] this event is seen by scholars as a late milestone in the decline of Buddhism in India. The Persian historian Minhaj-i-Siraj, in his chronicle the Tabaquat-I-Nasiri, reported that thousands of monks were burned alive and thousands beheaded as Khilji tried his best to uproot Buddhism and plant Islam by the sword;[22] the burning of the library continued for several months and "smoke from the burning manuscripts hung for days like a dark pall over the low hills."[23]
The last throne-holder of Nalanda, Shakyashribhadra, fled to Tibet in 1204 CE at the invitation of the Tibetan translator Tropu Lotsawa (Khro-phu Lo-tsa-ba Byams-pa dpal). In Tibet he started an ordination lineage of the Mulasarvastivadin lineage to complement the two existing ones. When the Tibetan translator Chag Lotsawa (Chag Lo-tsa-ba, 1197–1264) visited the site in 1235, he found it damaged and looted, with a 90-year-old teacher, Rahula Shribhadra, instructing a class of about 70 students.[24][25] During Chag Lotsawa's time there an incursion by Turkish soldiers caused the remaining students to flee. Despite all this, "remnants of the debilitated Buddhist community continued to struggle on under scarce resources until c. 1400 CE when Chagalaraja was reportedly the last king to have patronized Nalanda."[26]
Ahir considers the destruction of the temples, monasteries, centers of learning at Nalanda and northern India to be responsible for the demise of ancient Indian scientific thought in mathematics, astronomy, alchemy, and anatomy.[27]
According to some Indian historians, increasing pressure was felt on Nalanda from Brahmanical society over the course of the 10th century.[28] According to historian Prakash Buddh, a Yajna a fire sacrifice performed by Hindus resulted in a great conflagration which consumed Ratnabodhi, the nine-storeyed library of Nalanda.[29] In his Social history of India, the historian Sadasivan states, "the enormous manuscript library of the University was set on fire by Trithikas (all sects of Brahmins) with the support of Jainas due to the mounting jealousy they nurtured against the great center of learning."[28]
[edit]Overview

Pilgrimage to
Buddha's
Holy Sites

The Four Main Sites
Lumbini · Bodh Gaya
Sarnath · Kushinagar
Four Additional Sites
Sravasti · Rajgir
Sankissa · Vaishali
Other Sites
Patna · Gaya · Kosambi
Kapilavastu · Devadaha
Kesariya · Pava
Nalanda · Varanasi
Later Sites
Sanchi · Mathura
Ellora · Ajanta · Vikramshila
Ratnagiri · Udayagiri
Bharhut · Barabar Caves
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Nalanda was one of the world's first residential universities, i.e., it had dormitories for students. It is also one of the most famous universities. In its heyday it accommodated over 10,000 students and 2,000 teachers. The university was considered an architectural masterpiece, and was marked by a lofty wall and one gate. Nalanda had eight separate compounds and ten temples, along with many other meditation halls and classrooms. The library was located in a nine storied building where meticulous copies of texts were produced. The subjects taught at Nalanda University covered every field of learning, and it attracted pupils and scholars from Korea, Japan, China, Tibet, Indonesia, Persia and Turkey.[2] During the period of Harsha the monastery is reported to have owned 200 villages given as grants. The Tang Dynasty Chinese pilgrim Xuanzang left detailed accounts of the university in the 7th century. Xuanzang described how the regularly laid-out towers, forest of pavilions, harmikas and temples seemed to "soar above the mists in the sky" so that from their cells the monks "might witness the birth of the winds and clouds."[30] Xuanzang states: "An azure pool winds around the monasteries, adorned with the full-blown cups of the blue lotus; the dazzling red flowers of the lovely kanaka hang here and there, and outside groves of mango trees offer the inhabitants their dense and protective shade."[31]
The entrance of many of the viharas in Nalanda University ruins can be seen with a bow marked floor; bow was the royal sign of Guptas'.
[edit]Libraries
The library of Nalanda, known as Dharma Gunj (Mountain of Truth) or Dharmagañja (Treasury of Truth), was the most renowned repository of Buddhist knowledge in the world at the time. Its collection was said to comprise hundreds of thousands of volumes, so extensive that it burned for months when set aflame by Muslim invaders. The library had three main buildings as high as nine stories tall, Ratnasagara (Sea of Jewels), Ratnodadhi (Ocean of Jewels), and Ratnarañjaka (Delighter of Jewels).[32][33]
[edit]Curriculum
The Tibetan tradition holds that there were "four doxographies" (Tibetan: grub-mtha’) which were taught at Nālandā, and Alexander Berzin specifies these as:[34]
Sarvāstivāda Vaibhāṣika
Sarvāstivāda Sautrāntika
Mādhyamaka, the Mahāyāna philosophy of Nāgārjuna
Cittamatra, the Mahāyāna philosophy of Asaṅga and Vasubandhu
According to an unattributed article of the Dharma Fellowship (2005), the curriculum of Nalanda University at the time of Mañjuśrīmitra contained:
...virtually the entire range of world knowledge then available. Courses were drawn from every field of learning, Buddhist and Hindu, sacred and secular, foreign and native. Students studied science, astronomy, medicine, and logic as diligently as they applied themselves to metaphysics, philosophy, Samkhya, Yoga-shastra, the Veda, and the scriptures of Buddhism. They studied foreign philosophy likewise.
[edit]Administration
Yijing wrote that matters of discussion and administration at Nālandā would require assembly and consensus on decisions by all those at the assembly, as well as resident monks:[35]
If the monks had some business, they would assemble to discuss the matter. Then they ordered the officer, Vihārapāla, to circulate and report the matter to the resident monks one by one with folded hands. With the objection of a single monk, it would not pass. There was no use of beating or thumping to announce his case. In case a monk did something without consent of all the residents, he would be forced to leave the monastery. If there was a difference of opinion on a certain issue, they would give reason to convince (the other group). No force or coercion was used to convince. Xuanzang also writes: "The lives of all these virtuous men were naturally governed by habits of the most solemn and strictest kind. Thus in the seven hundred years of the monastery's existence no man has ever contravened the rules of the discipline. The king showers it with the signs of his respect and veneration and has assigned the revenue from a hundred cities to pay for the maintenance of the religious."[31]