What if everything you thought you knew about Mathura was wrong? For centuries, Mathura has been synonymous with Krishna. But what does the real history reveal? Today, we will delve into the depths of history to uncover the truth. We’ll explore Mathura through archaeological findings, travellers’ accounts, and historical analysis, separating fact from fiction to reveal a more complete picture.
Introduction: Unveiling the Historical Truth of Mathura
In recent times, there’s been a surge of efforts to dedicate Mathura entirely to Krishna, asserting it as his birthplace and a land of his divine plays. But what does history truly say? It is crucial to understand history correctly. Without accurate knowledge, narratives can be manipulated, and truth can be obscured. This article aims to present the historical perspective on Mathura, empowering you to discern truth from propagated narratives.
The Importance of Knowing the Truth
Regardless of your beliefs or affiliations, the right to know the truth remains fundamental. In this era of science, where blood samples can reveal detailed reports and activities, embracing falsehoods becomes increasingly unsustainable. Imagine future generations questioning our acceptance of misinformation. It’s essential to grasp the truth to avoid ridicule and ensure a clear understanding of our history. Furthermore, regardless of personal beliefs, everyone has the right to know the truth about India’s history. This article aims to present an objective view, backed by historical and archeological evidence.
Alexander Cunningham’s Exploration of Mathura
Alexander Cunningham, a prominent figure in Indian archaeological research, extensively explored Mathura. His findings offer valuable insights into the region’s history.
What Cunningham Discovered about Mathura?
During Cunningham’s time, local rulers and inhabitants claimed connections to the Mahabharata. They identified themselves as Suryavanshi (those claiming descent from the sun), Somvanshi, and other lineages from the epic. This narrative was prevalent during British rule.
The Decline of Buddhism and the Rise of New Narratives in Mathura
Cunningham’s findings raised questions about the dominant narratives, particularly in light of the decline of Buddhism and the rewriting of history. Following the decline of Buddhism in India, its universities were destroyed, and knowledge sources dwindled. People relied on oral traditions and stories, leading to a reliance on narratives spun by storytellers. During the 11th and 12th centuries, inscriptions referred to Emperor Ashoka as “Dharma Asoka,” highlighting his importance. However, during British rule, a shift occurred, with kings associating themselves with the Ramayana and Mahabharata, seemingly forgetting their possible Buddhist roots.
The Question of Authenticity
Why did kings and rulers during the British era connect themselves to the Mahabharata and Ramayana? Why did they seemingly forget their possible Buddhist roots or the legacy of Emperor Ashoka? Either the true lineage was lost, knowledge was suppressed, or a deliberate attempt to rewrite history was underway, potentially to gain favour. It is crucial to question these shifts and seek authentic historical perspectives.
Unveiling Mathura Through Cunningham’s Eyes
Let us explore Mathura through the lens of Alexander Cunningham.
According to him:
- The ancient district of Mathura encompassed smaller states like Bharatpur, Khir, Dholpur, and the northern part of Gwalior.
- The ancient city stretched from the Nabi Masjid and Raja Kans’ fort in the north to Kans Tila and Tila Satarkh in the south.
- In the 7th century, the city’s circumference measured 20 “li” (approximately 3.5 miles), aligning with its present size.
- However, the city’s layout had changed due to the Yamuna River’s shifting course, causing expansion towards the north and west.
Key Observations: Nabi Masjid and Kans Tila
It’s important to note the presence of the Nabi Masjid, Raja Kans’ fort, and Kans Tila (a mound or elevated place) during Cunningham’s time. People associated these landmarks with the Mahabharata, identifying Mathura as Krishna’s city and Kans Tila as the mound of Kans.
Unearthing Mathura’s True History: Archaeological Evidence and the Transformation of Stupas
Let’s delve deeper into Mathura’s historical layers to understand how the narrative of a Hindu identity was constructed and how a fabricated history was presented during British rule.
During the British era, stupas were filled with earth, and their names were changed to Kans Tila. Who propagated this narrative? It was likely the same individuals who established their temples and shops near Buddhist sites. This suggests a deliberate attempt to overwrite Buddhist history with Hindu narratives.
Excavations and the Revelation of Buddhist Artifacts in Mathura
Did Cunningham excavate these sites? Did he discover evidence of Kans’ presence or a Mahabharata connection? Or did he uncover Buddhist artefacts that revealed the city’s true origins? By promoting the Mahabharata and Ramayana, the aim was to overshadow Buddhism’s legacy. Keep this in mind: the concept of the Ramayana and Mahabharata was introduced, modifying Jataka tales, to usurp Buddhist history.
This city was surrounded by numerous high mounds, most of which are old brick kilns. However, many of them are ruins of huge buildings. These mounds have been excavated, and bricks have been extracted. Workers extracted bricks from these mounds.
The Discovery of Sculptures and Inscriptions
These mounds, once Buddhist stupas, were being mined for bricks. What did excavations reveal? Specifically, excavations revealed numerous sculptures and inscriptions. These inscriptions, dating back to the 1st century AD, pointed to Buddhist monasteries. This reveals a systematic dismantling of Buddhist heritage, with bricks being used for personal construction while Buddhist sites were misrepresented.
Fahien in Mathura: A Predominantly Buddhist City in the 4th Century AD
What did other travelers observe? What did they report? Let’s examine the account of Fahian, who visited Mathura in 399 AD. [insert image here] Why is Fahian’s account significant? It provides a snapshot of Mathura before the major shifts in religious narrative. According to Fahian:
After Punjab, Fahian arrived in Mathura, where he noted the presence of Theravada and Mahayana followers.
- Upon learning of a traveller from China, they showed great respect, acknowledging his quest for Buddhist knowledge.
- Fahian’s observations in Mathura reveal that the region was predominantly Buddhist in the 4th century AD.
- He encountered numerous Buddhist monasteries and countless “Shramanas” (ascetics).
- He reached a region called “Mat-oula,” also known as Mathura, situated along the banks of the Puna River (Yamuna).
- This region housed 20 monasteries with over 3,000 monks.
- Fahian observed that Buddhism was thriving, with kings and commoners alike adhering to Buddhist principles.
The Absence of Krishna’s Influence
It’s important to note that Fahian’s account makes no mention of Krishna or any Hindu influence. This reinforces the notion that Mathura was primarily a Buddhist center during the 4th century AD. He noted that during the act of giving alms, kings removed their crowns and served food to the monks with their own hands, highlighting the respect accorded to Buddhist practices. This contrasts sharply with the discriminatory practices later imposed through texts like the Manusmriti.
The Buddhist Influence on Social Norms
During this time, the region adhered to Buddhist principles. Moreover, the prevailing Buddhist laws prohibited capital punishment and physical punishments, but repeat offenders faced tadi paar. Residents abstained from animal husbandry and alcohol consumption), with the exception of “Chandalas,” who consumed garlic and onions.
The Misinterpretation of “Chandalas”
It’s crucial to address the misinterpretation surrounding the term “Chandala.” The Manusmriti defines a Chandala as someone born from a Shudra father and a Brahmin mother, which distorts the original meaning. The actual meaning of Chandala refers to individuals who consumed alcohol, engaged in violence, and were ostracized from society for their actions which can be seen in the above image.
Xuanzang’s Visit in the 7th Century
Let’s turn to the account of Xuanzang, who visited Mathura in the 7th century AD. [insert image here] While providing geographical details, Xuanzang noted:
- The people of Mathura valued learning and secretly acquired religious knowledge.
- They favored charitable acts and upheld the prestige of learning.
- The region boasted approximately 20 “Sangharamas” (monasteries) and 2,000 monks.
- These monasteries belonged to both the Theravada and Mahayana schools of Buddhism.
- There were also five “Deva temples,” reflecting the Mahayana tradition of constructing temples.
The Absence of Krishna Temples
Crucially, Xuanzang’s account doesn’t mention any Krishna temples. This again supports the idea that Mathura was primarily a Buddhist center during this period. He noted the presence of three stupas built by Emperor Ashoka, as well as monuments commemorating previous Buddhas. These observations highlight the region’s deep Buddhist roots.
Evidence from Inscriptions
Inscriptions serve as powerful historical testaments. Let’s examine an inscription from the era of Rajula and Sodasa (10-25 AD).
This inscription, found in Mathura, clearly mentions:
- The term “Mahakshatrapa,” refers to a ruler in 1 on the left image
- Buddhist terms like “Stupa” (Thupa) and “Sangharama,” indicating Buddhist structures in 14 on the right image
- Clearly, Budh written in 12 on the right image
These inscriptions offer concrete evidence of Buddhism’s presence in Mathura during the early centuries AD. They further solidify the notion that Mathura was a significant Buddhist centre, challenging the claim that it was primarily a Hindu city dedicated to Krishna.
Reinterpreting Historical Figures and Narratives
The manipulation of historical narratives extends to the reinterpretation of figures like Kans, portraying him as a villain in opposition to Krishna. However, even the story of Kans originates from Jataka tales, highlighting how Buddhist narratives were adapted and repurposed. This reveals a pattern of appropriating and twisting Buddhist stories to create new Hindu narratives.
Conclusion: The Call to Truth and Understanding
The evidence overwhelmingly suggests that Mathura’s historical narrative extends far beyond the popular perception of it as solely Krishna’s birthplace. Archaeological findings, travellers’ accounts, and inscriptions reveal a rich Buddhist past that has been obscured by later narratives. It is our responsibility to seek the truth, challenge misinformation, and promote a more accurate understanding of history.
Let us embrace scientific inquiry and critical thinking to ensure that future generations inherit a clear and unbiased understanding of our past.
Explore the primary sources mentioned in this article. Visit the Mathura Museum and examine the Buddhist artefacts for yourself. Share this information with others and engage in constructive dialogue to promote a more nuanced understanding of Mathura’s history.
You can check out a similar critical analysis of Ayodhya.
Citations: (Please buy them and read them yourself to confirm, the link has been provided below to buy from Amazon.)
- Alexander Cunningham’s Archaeological Reports
- Taranatha’s History of Buddhism in India
- Fahian’s “A Record of Buddhistic Kingdoms”
- Xuanzang’s “Great Tang Records on the Western Regions”
- Inscriptions from Mathura, including the Rajula and Sodasa inscription
- Manusmriti
- Samuel Beal’s “Chinese Accounts of India” (translation of Xuanzang’s work)
- “In Search of Asoka” by Charles Allen
- “Ancient Geography of India” by Alexander Cunningham
For the Hindi version of the same books, you can buy them using the below links.
Legal Disclaimer
The information presented in this article is intended to encourage scientific temper and critical thinking. The views expressed by external references or individuals quoted are their own and do not necessarily reflect the views of this article. Open debate and scrutiny are encouraged.
Disclaimer: This article discusses historical and ideological topics. Some terms, such as “Brahmin,” “Brahminism,” “Shudra,” are used to refer to specific historical social categories and their associated ideologies, not to individuals.
If you believe some of the facts might be different, you are invited to debate on the live platform on Thursday, and Sunday on the same channel below. Subscribe it to get the notification of the next live stream. This topic also has a running challenge of 10 lakh to prove Mathura belonged to Krishna. Anyone who can show real, not scriptural evidence of Krishna in Mathura can win 10 lakh rupees. Until then, you can watch the full stream of live debates below.
