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The Buddhism in Kazakhstan






Buddhism – ancient world religion. Buddhism was arisen in India in VI century B.C, during the time it was wide spread in South, South-East, East and Central Asia. The part of Buddhists is live in Europe, South and North America.

Buddhism in Kazakhstan. According to the scientists, penetration of it in Central Asia begin from India from Afghanistan and Pakistan’s territories in the middle of I century B.C. Buddhism was well known in countries like Parthia, Kangyuy, Bactria, and Sogdiana. Propagation and teaching was carried by missioners, who were mainly Sogdians, especially in II-III centuries A.D.

 

The legacy of that epoch is the numerous monuments of Buddhist culture, that was found along the entire route of the ancient Great Silk Road (territories of Kazakhstan, Uzbekistan, Turkmenistan, Kyrgyzstan). The most famous of them was Karatobe II-III centuries in Termez; religious building in the valley Sanzar in Sogd; complex of monuments in Mar; buddhist monastery Adzhina-tepe VII-VIII centuries in Tokharistan; buddhist temple in Kuv (Fergan), temples of Ak-Beshim and Red River in Zhetysu.

 

Great interest presents excavations of two huge buddhist temples in settlement Ak-Beshim (ancient Suyab), that situated in Chu valley. In that temples was found monuments of Buddha, images of the Buddhist pantheon characters. In Central Asia was found numerous products of Indian origin: statues, plaques and bronze artifacts, stele and other objects for ritual purposes.

From 6th century the Buddhism start to affect on Turkic people. Some governors of the West Turkic khaganate, as it is considered, either have accepted the Buddhism, or patronized this religion. In the homeland of western turkic people, tyurgeshes and karluks (in Semirechye and the Southern Kazakhstan) archeologists have found temples, monasteries, chapels, also figurines and steles with images of Buddhist characters and scenes. Such monuments are found in the valley of the Talas River near Shymkent, and also in the Jambyl region – in Tekturmas and Balasaguna. Besides, excavations of Buddhist ruins in vicinities of Taraz (in Kostobe) is being made. The underground Buddhist monastery is found near ruins of the medieval city Ispidzhab (Sayram).

 

Eventually, a big role Buddhism spread began playing Chinese influence. Many architectural structures and sculptures are close to the monuments that has survived in China and East Turkestan. In VII century, Tibet was a powerful state, which controlled many neighborhoods lands, including East Turkestan and part of Kyrgyzstan. This has contributed to the spread in Central Asia early Tibetan Buddhism.

 

With the announcement of Islam the state religion Karakhanidsin the X century, Buddhism started to lose its position. Much of the population became Muslims, but a certain influence of Buddhism survived in the following centuries. According to the testimony of Guillaume de Rubruk, ambassador of Louis IX of the Mongol Khan Monke, Buddhist temples acted in the Semirechie in the middle of the XIII century. Rubruk’s way passed through the lands of modern South Kazakhstan, where he had seen the temples of " idolaters" as Christians called followers of Buddhism.

A new wave of spread of Buddhism in Kazakhstan connected with the migrations and attacks Zhungars in XVI-XVIII centuries. Monasteries of Jungar khanate era was found in the Semirechie, Lake Balkhash region and steppe regions of Central Kazakhstan. The remains of Buddhist temples discovered not far from Karkaralinsk and rock inscriptions and images - on the mountain Ulytaunear Zhezkazgan. Some stone monasteries in east side of Lake Balkhash stood up to the middle of the XIX century. It is also known that wooden Buddhist monastery was built at the beginning of the XIX century in the Medeo near Almaty.

Unique archaeological monuments - images of several Buddhas and Buddhist texts on rocks in the natural boundary Tamgaly-Tas in vicinities of Almaty. Historians haven't come to a consensus when drawings and texts have been executed. Time of creation of images is defined in the wide range – from XII to 17-18th centuries.

The composition of these three Buddhas is аn unconvential and has no known analogues. By execution style and the style of performance and metaphysical symbolism canons of the images belong to the Tibetan Lamaist form of Buddhism, which originated in northern India, in Kashmir and later received further development in Tibet and Central Asia.

In the middle - The Raisi, or Buddha Avalokiteshvara, Buddha of compassion. He has very discerning sight and compassion eyes. He is considered as spiritual son of Heaven’s Buddha Amitaba, or son of Unbounded Light, and his guise has metaphysical meaning. The Raisi – is one of many uncountable forms of Buddha’s images, which exists in terrestrials, heavens, and metaphysical worlds. The main feature of him, that he is not the historical Buddha. He is metaphysical form and wasted with very strong power and appears like main patron of Tibet. Usually he is represented with a set of hands, from four to one thousand. On the River Ili, there is fourhand Avalokiteshvara who is represented as the prince wearing thirteen jewelry. He sits in Buddha's pose. His forward pair of hands is put in dedication gesture, the top hand holds a crystal garland, lower – a lotus flower. There is Tibetan inscription below: " I eulogize Buddha-Forgiver".

To the left of the Buddha of Compassion - Buddha Shakyamuni in the most significant moment of his life when he attained enlightenment under the Tree of Wisdom. Buddha is depicted like man of perfect form and beauty. On his face (ordinary Aryan type) - quite and good expression. Hair curled in rings, simple dress, withous finery, right shoulder is bared. He is sitting at the base of the lotus flower in " Bystander Pose", touching the ground by his right hand. The left hand - on the knee, in which he holds a bowl for alms. This is the most common posture of a seated Buddha in Birm and Sri-Lanka. Under him tibetan inscription: " I eulogize Buddha Shakyamuni".

The third image – Buddha Manla, Buddha of Supreme Medicine, Healing Buddha. In Tibet, He known as King of Beryl Light. In Japan – as Binzuru God or Biduriya (Beryl). His face and body the color of indigo. Right hand in the position called “Best Gift’s Awards”, that means mercy. In palm, we can see gold fruit of Arur with long stem. In left hand alms, bowl that made from beryl. Under the image Tibet text: «I praise Buddha Manla».

 

 






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