D.N. Jha’s Reply to Arun Shourie

[A shorter version appears in the Indian Express of 9 July 2014 athttp://indianexpress.com/article/opinion/columns/grist-to-the-reactionary-mill/.]

I was amused to read ‘How History Was Made Up At Nalanda’ (28 June 2014, the Indian Express) by Arun Shourie, who has dished out ignorance masquerading as knowledge – reason enough to have pity on him and sympathy for his readers! Since he has referred to me by name and has charged me with fudging evidence to distort the historical narrative of the destruction of the ancient Nalandamahavihar, I consider it necessary to rebut his allegations and set the record straight instead of ignoring his balderdash.

My presentation at the Indian History Congress, to which Shourie refers, was in 2006 and not 2004 as stated by Shourie. It was not devoted to the destruction of ancient Nalanda per se – his account misleads readers and pulls the wool over their eyes. It was in fact focused on the antagonism between Brahmins and Buddhists, for which I drew on different kinds of evidence including myths and traditions. In this context I cited the tradition recorded in the 18th century Tibetan text, Pag-sam-jon-zang by Sumpa Khan-Po Yece Pal Jor, mentioned by B N S Yadava in his Society and Culture in Northern India in the Twelfth Century – with due acknowledgement, although in his pettiness Shourie is quick to discover plagiarism on my part! (I may add that “Hindu fanatics” are not my words but Yadav’s, which is why they are in quotes. How sad that one has to point this out to a winner of the Magsaysay Award!)

In his conceit Shourie is disdainful and dismissive of the Tibetan tradition, which has certain elements of miracle in it, as recorded in the text. Here is the relevant extract from Sumpa’s work cited by Shourie: “While a religious sermon was being delivered in the temple that he [Kakut Siddha] had erected at Nalanda, a few young monks threw washing water at two Tirthika beggars. (The Buddhists used to designate the Hindus by the term Tirthika). The beggars, being angry, set fire on the three shrines of Dharmaganja, the Buddhist University of Nalanda, viz. — Ratna Sagara, Ratna Ranjaka including the nine-storeyed temple called Ratnodadhi which contained the library of sacred books” (p.92). Shourie questions how the two beggars could go from building to building to “burn down the entire, huge, scattered complex.” Look at another passage (abridged by me in the following paragraph) from the History of Buddhism in India written by another Tibetan monk and scholar, Taranatha, in the 17th century:

During the consecration of the of the temple built by Kakutsiddha at Nalendra [Nalanda] “the young naughty sramanas threw slops at the two tirthika beggars and kept them pressed inside door panels and set ferocious dogs on them”. Angered by this, one of them went on arranging for their livelihood and the other sat in a deep pit and “engaged himself in surya sadhana” [solar worship], first for nine years and then for three more years and having thus “acquired mantrasiddhi” he “performed a sacrifice and scattered the charmed ashes all around” which “immediately resulted in a miraculously produced fire” which consumed all the eighty-four temples and the scriptures some of which, however, were saved by water flowing from an upper floor of the nine storey Ratnodadhi temple. (History of Buddhism in India, English tr. Lama Chimpa & Alka Chattopadhyaya, pp.141-42).

If we look at the two narratives closely they are similar. The role of the Tirthikas and their miraculous fire causing a conflagration are common to both. Admittedly, one does not have to take the miracles seriously, but it is not justified to ignore their importance as part of traditions which gain in strength over time and become part of the collective memory of a community. Nor is it desirable or defensible to disregard the long standing antagonism between Brahmins and Buddhists, which may have given rise to the Tibetan tradition and nurtured it until the 18th century or even later. It is in the context of this Buddhist- Tirthika animosity that the account of Sumpa assumes importance; it also makes sense because it jibes with Taranatha’s evidence. Further, neither Sumpa nor Taranatha ever came to India. This should mean that the idea of Brahminical hostility to the religion of the Buddha travelled to Tibet fairly early, became part of its Buddhist tradition, and found expression in 17th-18th century Tibetan writings. Acceptance or rejection of this kind of source criticism is welcome if it comes from a professional historian but not from someone who flirts with history as Shourie does.

Of the two Tibetan traditions, the one referred to by me has been given credence not only by Yadava (whom Shourie, in his ignorance, dubs a Marxist!) but also by a number of other Indian scholars like R K Mookerji (Education in Ancient India), Sukumar Dutt (Buddhist Monks and Monasteries of India), S C Vidyabhushana (Medieval School of Indian Logic), Buddha Prakash (Aspects of Indian History and Civilization), and many others. They were all polymaths of unimpeachable academic honesty and integrity. They had nothing to do, even remotely, with Marxism: which is, to Shourie in his bull avatar, a red rag.

Now juxtapose the Tibetan tradition with the contemporary account in the Tabaqat–i-Nasiri of Minhaj-i-Siraj, which Shourie not only misinterprets but also blows out of proportion. Although its testimony has no bearing on my argument about Brahmanical intolerance, a word needs to be said about it so as to expose Shourie’s “false knowledge” – which, as G B Shaw said, is “more dangerous than ignorance.” The famous passage from this text reads exactly as follows:

“He [Bakhtiyar Khalji] used to carry his depredations into those parts and that country until he organized an attack upon the fortified city of Bihar. Trustworthy persons have related on this wise, that he advanced to the gateway of the fortress of Bihar with two hundred horsemen in defensive armour, and suddenly attacked the place. There were two brothers of Farghanah, men of learning, [Nizamu-ud-Din and Samsam-ud-Din] in the service of Muhammad-i-Bakht-yar, and the author of this book [Minhajuddin] met with at Lakhnawati in the year 641 H and this account is from him. These two wise brothers were soldiers among that band of holy warriors when they reached the gateway of the fortress and began the attack at which time Muhammad-i-Bakhtiyar, by the force of his intrepidity, threw himself into the postern of the gateway of the place, and they captured the fortress and acquired great booty. The greater number of inhabitants of that place were Brahmans, and the whole of those Brahmans had their heads shaven; and they were all slain. There were a great number of books there; and, when all these books came under the observation of the Musalmans, they summoned a number of Hindus that they might give them information respecting the import of those books; but the whole of the Hindus were killed. On becoming acquainted (with the contents of the books), it was found that the whole of that fortress and the city was a college, and in the Hindui tongue, they call a college Bihar” (Tabaqat-i-Nasiri, tr. H G Raverty, Calcutta, vol 1, 1881, pp.551-52).

The above account mentions the fortress of Bihar as the target of Bakhtiyar’s attack. The fortified monastery which Bakhtiyar captured was “known as Audand-Bihar or Odandapura-vihara” (Odantapuri in Biharsharif, then known simply as Bihar). This is the view of many historians but, most importantly, of Jadunath Sarkar, the high priest of communal historiography in India (History of Bengal, vol. 2, Dacca, 1948, pp.3-4). Minhaj does not refer to Nalanda at all: he merely speaks of the ransacking of the “fortress of Bihar” (hisar-i-Bihar). But how can Shourie be satisfied unless Bakhtiyar is shown to have sacked Nalanda? Since Bakhtiyar was leading plundering expeditions in the region of Magadha, Shourie thinks that Nalanda must have been destroyed by him – and, magically, he finds ’evidence’ in an account which does not even speak of the place. Thus an important historical testimony becomes the victim of his anti-Muslim prejudice. In his zeal, he fudges and concocts historical evidence and ignores the fact that Bakhtiyar did not go to Nalanda from Bihar (Biharsharif). Instead, he proceeded to Nadia in Bengal through the hills and jungles of the region of Jharkhand, which, incidentally, finds first mention in an inscription of AD 1295 (Comprehensive History of India, vol. IV, pt. I, p.601). I may add that his whole book, Eminent Historians, from which the article under reference is excerpted, abounds in instances of his cavalier attitude to historical evidence.

It is neither possible nor necessary to deny that the Islamic invaders conquered parts of Bihar and Bengal and destroyed the famous universities in the region. But any one associating Bakhtiyar Khalji with the destruction and burning of the university of Nalanda would be guilty of gross academic dishonesty. Certainly week-end historians like Shourie are always free to falsify historical data, but this has nothing to do with serious history, which is always true to evidence.

Shourie had raised a huge controversy by publishing his scandalous and slanderous Eminent Historians in 1998 during the NDA regime and now, after sixteen years, he has issued its second edition, from which the article under reference has been excerpted. He appears and reappears in the historian’s avatar when the BJP comes to power and does all he can to please his masters. His view of the past is no different from that of the Vishwa Hindu Parishad and the Rashtriya Swayamsevak Sangh and their numerous outfits, consisting of riff-raff and goons who burn books that do not endorse their views, who vandalize art objects which they label blasphemous, who present a distorted view of Indian history, and who nurture a culture of intolerance.

These elements demanded my arrest when my book on beef eating was published, and they censured James Laine when his book on Shivaji came out. It is not unlikely that Shourie functions in cahoots with people like Dina Nath Batra, who targeted A K Ramanujan’s essay emphasizing the diversity of the Ramayana tradition; Wendy Doniger’s writings, which provided an alternative view of Hinduism; Megha Kumar’s work on communalism and sexual violence in Ahmedabad since 1969; and Sekhar Bandopadhyaya’s textbook on modern India, which regrettably does not eulogise the RSS. Arun Shourie seems to have inaugurated a fresh round of battle by fudging, falsifying and fabricating historical evidence and providing grist to Batra’s mill.