Ancient Persian Inscriptions Link a Babylonian King to the Man Who Became Buddha
Dramatic evidence has revealed the presence of Siddhartha Gautama, the man who became Buddha, as far west as Persia. Family seals and records found at Persepolis, the ancient capital of the fourth Persian Emperor, Darius the Great, have been identified and associated with the names of Siddhartha Gautama and his father, Suddhodana Gautama. The Persepolis Seals identified royals and other important personages within the Persian ruling sphere. Guatama was the name of the royal family of the Saka kingdom.
Analysis of Seals PFS 79, PFS 796 and PF 250 found among the collection of important seals in Persepolis, the Persian capital of Emperor Darius I, are purported to be the Gautama family according to an interpretation by Dr. Ranajit Pal ( The Dawn of Religions in Afghanistan-Seistan-Gandhara and the Personal Seals of Gotama Buddha and Zoroaster, published in Mithras Reader: An Academic and Religious Journal of Greek, Roman and Persian Studies. Vol. III, London, 2010, pg. 62).
The family crest bore the etching of a crown-headed king flanked by two totems, each a standing bird-headed winged lion. The Seal of Sedda depiction of a Sramana (Persepolis Seal PFS 79), a Lion-Sun shaman, is based on information gathered from a number of other seals the name refers to Sedda Arta (Siddhartha), i.e., Siddha (Liberator of) and Arta (Universal Truth).
Persepolis Seal PFS 79 and outline. Seal of Seddha, standing ruler flanked by bird-headed Arya-Sramana priests of Indus-Vedic tradition, linked to Saka tribe (Scythians) royal family of King Suddhodana Gautama, and his son-prince Siddhartha. Seal art courtesy of Oriental Institute, Chicago.
The twin guardians each had the body of lion and the head and wings of a mythic sunbird (i.e., Egyptian Sun-bearing falcon). The lion and falcon-gryphon motifs represented a pair of Sramana shamans. Therefore, the family seal associated with Gautama, described a royal person of the Arya-Vedic tradition.
A similar image of Buddhist iconography shows a Buddha seated on a “lion-throne” under a bejeweled tree with cosmic aides at his side. The Buddhist montage declares his enlightenment under the cosmic Sacred Tree of Illumination.
Possibly a modification of his family seal designed to reflect his new teachings, once Siddhartha Gautama achieves enlightenment this Buddhist emblem comes to represent him seated on the lion-throne under the sacred cosmic tree flanked by two celestial Bodhisattva.
What would the family crest of the Gautama family be doing in Persia? Was Siddhartha Gautama connected to the Persian Empire?The inscriptions of Darius the Great (Per. Darayavaush), the Persian emperor for thirty-five years, boast that the Zoroastrian God Assura Mazda (Per. Ahura Mazda ) chose him to take the throne (in 522 BCE) from a usurper named “Gaumâta.” Darius shrouds the short-lived reign of his predecessor in a power struggle involving deceit, conspiracy, murder, and the prize of the Persian throne. He characterizes “Gaumâta” as an opportunist who illegally grabbed the throne in Babylon while the sitting Persian Emperor Kambujiya was away in Egypt.
Relief carving of Darius the Great ( Iran Chamber )
Written in Cuneiform Script on tablets at Mount Bisutun (aka Behistun) in three different languages: Old Persian, Elamite and Babylonian (a form of Akkadian), the Bisutun Inscriptions may have echoed the name of Siddhartha Gautama, the man who became the Buddha, in the name of a little known King of Babylon.
The inscriptions refer to a religious figure named “Gaumâta,” from whom the Achaemenid Persian Emperor, Darius the Great, seized the throne in Babylon. Darius painted “Gaumâta” an imposter and illegal ruler, although the description does not seem to fit the highly educated and beloved leader. Darius identified him as a Magi (practitioner of esoteric knowledge), and sardonically labeled him as a “stargazer.” If the name “Gaumâta” referred to Siddhartha Gautama, this reference would mean that he held a key leadership position in the Magi Order. Moreover, as the headquarters of the Magi was in the temple complex of Esagila, home of the ziggurat tower dubbed “House of the Raised Head,” the designation of “stargazer” suggests that Gautama was involved with Babylon’s star observatory.
Could it be that Siddhartha Gautama was the mysterious King “Gaumâta”?......
During lifetime of Buddha (b. 563 - d. 483 BCE) when the Persian Empire stretched from Egypt to the Indus, Darius the Great comes to power by overthrowing the stargazer-Magus "Gaumata" in Babylon about whom his Bisutun Inscriptions claim: "he seized the kingdom on July 1, 522 BCE. Then I prayed to Ahuramazda and slew him." Image of Darius reasserting Persian domination stomps on "rebels" with inscriptions etched below.
The name “Gaumâta” appears to be a variant of Gautama, the Buddha’s family name. In the ancient multilingual land of Babylonia, multiple names and titles with spelling variations referring to the same person were common.
Does evidence of the Babylonian Magi Order’s influences appear in Buddhist literature? Could we discover Mesopotamian references in the Buddhist scriptures?
The earliest mathematical systems, astronomical measurements, and mythological literature were initiated in the ziggurat tower-temples of the Fertile Crescent by the cultures of Sumer/Akkad and Amorite Babylonia. Both Magi and Vedic seers furthered knowledge of a cosmic infrastructure, well known in the Buddha’s time from the Tigris to the Ganges. Discovering this connection in the Buddhist sutras would challenge the prevailing view that Buddhism was born and developed in isolation exclusively in India. Although the oral legacy of the sutras were assembled and recorded later in India, a Babylonian finding would have major implications regarding the origin, influences, and intentions of the Buddha.
Byzantine depiction of the Three Magi in a 7th-century mosaic at Basilica of Sant'Apollinare Nuovo. ( Wikimedia Commons )
Described as a compassionate philosopher-cosmologist “Gaumâta” decreed freedom for slaves, lowered oppressive taxes across the board, and inspired neighbors to respect one another in a city known for its diverse ethnic groups and many languages. His espousal of liberty, human rights, and generosity supports the thesis that “Gaumâta” and Gautama were one and the same person.
Prince Siddharta Gautama shaves the hair off his head as the sign to decline his status as ksatriya (warrior class) and becomes an ascetic hermit, his servants hold his sword, crown, and princely jewelry while his horse Kanthaka stands on right. Bas-relief panel at Borobudur, Java, Indonesia. ( Wikimedia Commons )
Darius, a military strongman, and a member of the Achaemenid family, prepared for his coup with a propaganda campaign designed to legitimize his overthrow of “Gaumâta.” In his public inscription he referred to his cohorts as witnesses who would confirm the killing of the usurper.
While his story appears to be full of cunning deceptions, the real behind the scenes story of this episode has remained elusive to history. Certainly as Darius had good reason to write history in his own self-interest, what happened has gone undetected for thousands of years because historians know little to nothing about “Gaumâta.”
Of course, if “Gaumâta” was really Siddhartha Gautama, this assassination had to be a lie, because he did go on to become the Buddha. Either someone else was murdered in the name of “Gaumâta,” or Darius shrewdly produced a disinformation campaign designed to cover up what really happened. With the “death of the imposter” the new emperor wanted to send a message to supporters of “Gaumâta” that he would not tolerate rebellions and suppressed any hope for the return of this popular leader. But in the wake of the coup nineteen rebellions arose throughout the empire. It would take Darius more than a year of brutal military action to crush the liberation-minded communities inspired by “Gaumâta.”
The above article is an extract from ‘ The Buddha from Babylon: The Lost History and Cosmic Vision of Siddhartha Gautama ’ by Harvey Kraft and has been republished with permission.
Featured image: ‘Buddha offers fruit to the devil’ from 14 th century Persian manuscript ‘The Jāmiʿ al-tawārīkh’ (Compendium of Chronicles). ( Image source )
By Harvey Kraft
نوبهار نام آتشکدهٔ و معبدی بودایی عظیم در بلخ بود. دقیقی طوسی در گشتاسبنامه آوردهاست که در زمان لهراسب و گشتاسب شهر بلخ از مراکز مهم دینی بوده و در آنجا معبدی ساخته بودند و آن را نوبهار میخواندند؛ و همچون مکه که امروزه مورد توجه مسلمانان جهان است، از نقاط مختلف دنیا برای زیارت به آنجا روی میآوردند. پادشاهان ایرانی این مرکز و متولی آن را احترام زیادی داشتند و آن را با حریر سبز پوشانده بودند و در زمان ساسانیان از بزرگترین آتشکدههای زرتشتی بود. (البته معبد بودایی بوده و نه زرتشتی) المقریزی در المواعظ والاعتبار می نویسید : فارسها بر این معبد حج می گذاشتند وقتی زرتشتی شدند انرا بیت آتش کردند برمکه (پارامکه. برهماکه - براهما) امیر این معبد بود و اسلام آورد. الزمخشري در كتاب ربيع الأبرار ونصوص الأخيار : خانه ای عظیم است 300 ستون دارد خانه خادمان فراوان دارد و رئیس معبد را برمکه نامند . معجم البلدان للحموي می نویسد بزرگ معبد را برمکه یا برامکا می گویند پادشاهان هند و کابل و چین به این دین باور دارند و بر این معبد حج می گذارند . هدایای بسیاری برای نوبهار می آورند و به برمکه می دهند . برمکی ها اسلام آوردند و به ابومسلم خراسانی در سرنگونی بنی امیه یاری رساندند. هارون الرشید برمکه ها را سرکوب و تار و مار کرد.
می توان گفت مکا - یا مکه یعنی معبد و البته در زبان فارسی به معنی هسته و تخمه و خرما و پایه و اساس هم معنی می دهد.
معبد یا آتشکده نوبهار بعدها یکی از کانونهای فعالیت بودایی بوده و نقلاست که چند تن از مقدسین بودایی در آنجا مدفون بودند. زمانی نامعلوم بعد از انقراض سلطنت هخامنشی بلخ از سایر نواحی ایران جدا شد و ارتباط نزدیکی بین باختر و هند برقرار گشت. در سال ۲۶ پیش از میلاد، پادشاه هند آشوکا که دین بودایی داشت. تحت تاثیر معابد باکتریا یا بلخ بود . ع. پاشایی در کتاب بودا آوردهاست: خراسان ، خاصه بلخ را به اعتبار وجود معبد نوبهار میتوان سرزمین بودایی دانست. بوداییان در این معبد در برابر مجسمهٔ بودا به نماز میپرداختند. به گفتهٔ علی بن حسین مسعودی این معبد دینی دارای موقوفات زیاد بوده و پردهدار آن را «برمک» (برگرفته از واژهٔ سنسکریت پارامکه प्रमुख، "پیشوا") مینامیدند و این لقب برای کلیهٔ کسانی بود که افتخار امیری معبد نوبهار را داشتند و خاندان برمکیان را نیز بدین اسم خوانند، چون جد خالد بن برمک سرپرستی این خانه را داشت. بنای آن از نظر ساختمان از محکمترین بناهای روز بودهاست. مسعودی اضافه میکند که بر سردر نوبهار نوشتهای به این مضمون به فارسی نوشته شده بود، پادشاهان را سه صفت لازم است: عقل و صبر و مال.
عمر بن الازرق الکرمانی، شرح مفصلی از نوبهار در آغاز قرن هشتم نوشت که در کتاب البلدان ابن فقیه آمده است . او نو بهار را بسیار شبیه به کعبه در مکه، توصیف کرده و توضیح داده که معبد اصلی یک مکعب سنگی در وسط داشت که در پارچه ای پیچیده شده بود و دور آن راه می رفتند و حج می کردند، همانند کعبه.
سیاح چینی هان ییجینگ در دهه 680 م از نوبهار بازدید و رونق آن را به عنوان مرکز مطالعه و سی هزار طلبه بودایی بیان کرده است. ابوریحان بیرونی، گزارش داد که در حدود آغاز قرن دهم میلادی ، صومعه های بلخ از جمله نوبهارا هنوز کار می کردند و با نقاشی های دیواری بودایی تزئین شده بودند. ابن حوقل، نیز این معبد را شرح داده .نوبهار یکی از معابدی بود که در زمان فضل برمکی (پارمکا) به صورت مسجد جامع درآمد و نام مسجد نُهگنبد را کسب کرد. یعقوب لیث صفاری نیز در این کار سهم گرفته و حتی بقایای آثار نوبهار را که دارائی این سرزمین بود، برای خلیفهٔ عباسی به عنوان تحفه فرستاد و سر انجام توسط چنگیزخان تمام آبادیهای بلخ همراه این بنای تاریخی که در آن زمان مسجد جامع شهر بود، ویران شد. امروزه به جز یکی از دروازههای ششگانه جنوبی شهر که به نام دروازه نوبهار است، اثر دیگری از آن نماندهاست. ولایت بلخ و تازیگستان زادگاه مذهب و فرهنگ بودایی است. https://parssea.blogspot.com/2022/06/
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