The
visit to Kanheri Rock Cut Cave Nos. 84 to 87, of Mumbai, was part of “Rock Cut
Cave Temples of Maharashtra Visit”, from 28th Feb February to 3rd March 2026.
The
largest and one of the earliest Buddhist cave complexes in India is located at
Kanheri, which lies on the eastern side of Borivali in Sanjay Gandhi National
Park, Mumbai. The name Kanheri has been derived from Kanhagiri in Prakrit, as
mentioned in the Nasik inscription of Satvahana king Vashathiputra Pulumavi.
In Sanskrit, it is known as Krishnagiri, meaning dark Hills like the colour of
Krishna. Kanheri was frequently mentioned in the travelogues of foreign
travellers. It is a unique Buddhist monastic establishment which sheds light on
different phases of the development of cave architecture from the 2nd century CE to the 11th century CE. The various Buddhist
sects were coeval and flourished at Kanheri, like the Mahasamghikas, Chetiyas, and Parasellyas. Bhadravaniya. Dharmottariyas, Saddharmapundarika sect in Vajrayana
Buddhism. The site reflects a beautiful blend of art and architecture of the Hinayana and Mahayana sects of Buddhism, with enormous epigraphical data of
their respective contemporary period.
There
are more than 110 caves, hewed out of volcanic breccia (rock composed of broken
fragments of minerals), considered as a single rock. These caves spread over
half a kilometre in length, hewn on different terrace on either side of a
seasonal rivulet. These caves are of two types: chaitya and viharas.
The
cave numbers 3, 11, 34, 41, 67, 87 and 90
are most important and are incepted eloquently with pillars, grilled walls and
images. In the early Hinayana caves, Buddha is symbolised in the form of a stupa, a bodhi tree and footprints, while in later caves of the Mahayana period, Buddha
is displayed in different postures like dharmachakrapravartana mudra, vyakhyanmudra,
varada mudras, etc. The other important images carved in the caves are Avalokiteshvara, Dipankara Buddha, Bodhisattvas, Muchalinda Naga, etc. An
excellent example of the only sculpture in India of the eleven-headed
Avalokiteshvara, excavated outside the cave 41.
There
are more than 100 inscriptions in the caves revealing the names of donors and
patrons of the caves, which show monks. Goldsmiths, traders and many political
and administrative officials had given donations to caves, cisterns, tanks,
staircases, benches, niches, pillars, paths and walls at Kanheri. The Shaka
inscriptions indicate the Scy thian or Shaka rule over Mumbai and its coastal
regions. An inscription near cave 41 records that Punnaka from Sopara has
constructed a dam with two walls to block the rainwater from getting wasted.
Cave
Nos. 84 to 87
There
are several miniat are stupas, remains of a dam and the most noteworthy is the
nirvana gallery or funeral memoirs of important Theras (monks).
These
caves are considered a burial ground-cemetery. There are innumerable brick
Stupas along with a very big one. In the summer of 1974, an effort of the
energetic Caretaker of Kanheri, Shri. V. M. Wani brought to light about
forty-four inscriptions, an equal number of Hermika stones, and a few sculptures, amongst which is a beautifully sculpted slab which provided additional
information to create more awareness about these caves. All this material was
discovered from the nallah (water canal) at the foot of the southern ridge, the
site of a number of dilapidated brick Stupas which have been referred to as the
necropolis at Kanheri. Besides Kanheri, we find such Stupas at Bhaje,
Pitalkahora and Karasambla complexes, where they were evidently raised to
commemorate the memory of highly venerated monks. But in these three cases, the
Stupas are monolithic and carved in rock. It is quite possible that the large
monosyllabic inscriptions discovered by Shri. Wani belong to these brick Stupas
of Kanheri.
The
finding of the Asokan edicts at Sopara, a place not very far away from Kanheri,
tends to indicate that the Stupa at Sopara and the monastery at Kanheri were
the earliest Buddhist monuments established in the Deccan. The extent of the
Kanheri monastery is evident from its inscriptions. Moreover, the fact that it
was the only monastery to have remained exclusively Buddhist and active till
the coming of the Portuguese in the fifteenth century underlines its position
as an important seat of Buddhist learning. A great hierarchy of monks must have
preached the Law at this place. To have raised commemorative Stupas for some of
them seems quite appropriate.
A
path made up of well-cut steps runs along the rolling ridges towards the south
and descends down to the naturally hollowed terrace where our area, the
necropolis, is located. As one approaches the terrace, which runs east-west, he
comes across the debris of about twenty small brick Stupas. Beyond these are
the ruins of the large prominent Stupa to which the sculptured slab belongs.
Beyond the stone Stupa, the terrace rises towards the south-east. Here are the
debris of almost forty brick stupas ranging from four to six feet in diameter.
It is difficult to assess the architectural features of any one of them from
their present state of ruin. From the existing ruins, it is possible to assess
that the brick Stupas had moulded bases, though any conjecture beyond this would
seem futile. The hermika stones recovered by Shri. Wani evidently belong to
these Stupas. It is possible that the shape of these Stupas must have resembled those that have been carved on the walls of other caves or could even have
resembled the one carved in cave 31. The entire complex in that event may
belong to the fourth-fifth century. It was as early as 1853 that the site was
first surveyed by E. W. West, whose records are the only basic information so
far available for study. But it seems that among the Buddhist cave temples in
the Deccan, Kanheri is much less studied than the others, despite its vast
complex and sculptural and inscriptional material (published in Lalit Kala No.
18 by Shri Sadashiv Gorakshakar under the heading “A SCULPTURED FRIEZE FROM
KANHERI.”) These inscriptions have been deciphered by Sau. Shobhana Gokhle from
Deccan College, Pune, under the heading - “The Memorial Stupa Gallery at Kanheri”.
New inscriptions of great historical value have also come to notice in
recent times. The inscriptions are epitaphs averaging 25 cm x 16 cm in size.
They immortalise the names of great monks and note their scholastic merits or
the stage they had attained in their spiritual span of life. They also record
the period of erection of the Stupas of monks. These Stupas apparently appear
to be made of bricks and are located today in the burial gallery. The
inscriptions written on them belong to the later part of the fifth or early sixth century and is box headed variety of Brahmi. The language is Prakrit. The
characters are closely related to those of Ajanta and Ghatotkacha Cave
inscriptions. Among these inscriptions, the following few are more significant.
INSCRIPTION
No. 1.
1. Theranam
Ayya Vijaya
2. Senanam
Tevijanam
3. Arahantanam
Thubham
In
the Buddhist tradition, a monk who has attained threefold knowledge is called
tevijja (i.e. trividh). According to the Anguttaranikaya, the three types of
knowledge are Pubbnivasa-knowledge of three previous existences, Dibbacakkhu
Divine vision, and Asavakhayajnana-destruction of depravities.
INSCRIPTION
No. 2.
1. (the)
ranam
2. (Ara) hantanam Jhayinam Thubham.
The
inscription records that the Arahat was jhayi, i.e. dhyani, a technical term for
a high spiritual experience in an order of mental state. It may be described as
pancagika dhyana (vitarka, vicara, priti, sukha and ekagrata) and summarised as
mystic, uplifted above attention and reasoning, joyful and easy both in body and
mind, suffused with a sense of ease after bliss has passed and aware of pure
lucidity of mind and equanimity of heart.
INSCRIPTION
No. 3.
The
inscription records that one monk was not only an arya, mahan and arahat, but
also that he was well-versed in Sadabhijnana and Pratisambhida. The inscription
reads as…
1. The anam Ayya Mahanamara.
2. hantanam chalabhinanampati
3. Sambhidapattanam Thubha
Chalabhinana, i.e. Sadabhijnana, indicates six mental states: Idhi
(levitation): dibbasotam (heavenly ear), paracitta-vijanana (telepathy) and the
remaining three given under tevija above. A monk who attains these six kinds of
knowledge is called an Arhat. The Dhammapada describes the achievement of final
emancipation by six kinds of knowledge and also notes that it provides
jati-kaya (freedom from rebirth).
Pubbenivasam yo vedi saggapayam ca passati Atho jatikhayam patto abhina
vosito muni Dhammapada 26, 41, 423.
The same monk is also described as Patisambhidapatta, that is, having
attained Patisambhida. There are four kinds of Patisambhida:
attahapati-sambhida, dhammapati sambhida, nirutti-pati sambhida and
patibhanapati-sambhida. Atthapati sambhida means analysis of the text.
INSCRIPTION No. 4. This inscription reads as follows :
1. Theranambhadanta Dama
2. nam Anagamin thubha.
For the attainment of Arhathood, a bhikkhu has to pass through four
stages: sotapanna (a bhikkhu who is following the eightfold path), sakadagami
(a bhikkhu who takes only one birth), anagamin (a bhikkhu who is freed from
rebirth), and arahat (a bhikkhu who is liberated from rebirth as a human
being), Bhadanta Dama mentioned in this inscription had reached the stage
anagamin.
INSCRIPTION No. 5.
1. Theranam Ayya I.
2. ndasena payutanampa
3. Bhinanamarahantanam
4. Sadanam Thubham
The inscription records that the bhikkhu was appointed by Indrasena, and
the word Pabhinna indicates that the bhikkhu belonged to a different school or
subsect.
INSCRIPTION No. 6.
1. Theranam Ayya vahinna
2. granam
arahantanam Tila
3. palakanam
thubham
The
inscription records that a Stupa was erected in the name of Tilapalaka, who
belonged to a different school.
INSCRIPTION
No. 7.
1. ....
nam dhi
2. (mu)
Lanam arahanta (nam)
3....
thubham
Although
the inscription is partly mutilated, it does not fully describe the bhikkhu as
dhi(ti) mula. Atthasalini, the commentary on Dhammasangani, has described
various qualities of a bhikkhu: Cittacetasikanam dharanavasena Avicche dato va
pavatanavasena Kusulasanam dharetiti dhiti dhiti cesa avitthitakarita
Atthasalini,
3.285
A
bhikkhu who does not shun work, who does not avoid work, who has full
control over his emotions, and who possesses a firm character is called a
dhitimula.
INSCRIPTION
No. 8.
1. Theranam
(Ayya) Nayenam
2. Arahantanam
thu (bham)
In
this inscription, the arahant is described as nayena. According to
Patisambhidamaggapali, there are seventy-three kinds of knowledge. An ordinary
sravaka could achieve sixty-seven categories of knowledge. The remaining six
categories could be mastered only by extraordinary sravakas.
To
a sarvajna, all knowledge is transparent. In Theravada, knowledge is considered
to be the supreme quality in man. Knowledge as understood in Buddhism is
different from the principle of Atman as Brahman in the Upanishads. The
mysticism of the Upanishads is absent in Buddhism, but the appropriate training of
body and mind for achieving truth and excellence as propounded by the
Upanishads was accepted by Buddhism. This is once again affirmed by the
inscription at Kanheri.
The
inscription records that Arya Sanghananda was a vasin. The Visudhimagga defines
vasi as a person who has control over his feelings. This control is fivefold:
Avajjana vasi (contemplation of samadhi), samapajjanavasi (control in
attainment of samadhi), adhitthan vasi (determination for samadhi), utthanavasi
(emerging out of samadhi) and paccavekhanavasi (contemplation after samadhi).
These
new inscriptions provide us with an excellent clue for dating the numerous brick
Stupas in two burial galleries to the late fifth or early sixth century. Two
rock-cut Stupas in the small niches in the burial gallery are plain in design.
On the back wall of this gallery, there is a small inscription which belongs to
the second century C.E. - it reads “Parigahita and is recorded together with
the Buddha’s footprints. This indicates that the funeral ground was in use for
a considerable length of time.
New
Kanheri Inscriptions discovered by Shri. V. M. Wani from Burial Ground.
INSCRIPTION
No. 8A:
1. Theranam
Arya Dhamma Se
2. nanam
Arahantanam Ga
3. nacariyanam
Thubham
INSCRIPTION
No. 9:
1. Pachanha
Arahanta
2. Gratanam
Ayam Thubho.
INSCRIPTION
No. 10:
This
is a unique epitaph engraved on a casket,
1. Theranam
Ayya Mala
2. Girinam
Arahantanam (wrongly interpreted L III Thubham by Shobhana Gokhale)
INSCRIPTION No. 11:
1. Theranam
Ayya Damhi
2. Lenam
Arhantanam
3. …………Thubho.
LOCATION
OF THE CAVES: CLICK HERE
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OM SHIVAYA NAMA ---
