Based on three chapters,
Hiouen-Thsang in India is a very interesting account of the famous Chinese
pilgrim who travelled to India in the seventh century. The first chapter states
that Hiouen-Thsang belonged to an honorable family who at the age of twenty
completes his novitiate and gets his full monastic orders. Hiouen-Thsang feels
that he lacks many things and for this he is determined for travel in the
countries of the west. He intends to meet wise men whom he could consult for
guidance regarding certain points of the Law. At last he escapes the city and
travels during the nights. First he reaches a convent in the country of the
Oi’gurs, where me meets Chinese monks.
At Kao-Tch’ang the King wants
him as a teacher for his subjects for the rest of his life. To this offer he
objects as he wants to travel futher. From there his protest is accepted by the
King, as Hiouen-Thsang promises to come back to Kao-Tch’ang on his return
journey. Thereon he travels to Kutch. After that he moves to Samarkand and from
there to Baktra (Balkh). The pilgrim finally enters India. His sojourn in
Maghada and Convent of Nalanda is explained in detail by the author. The way he
is treated by different people throughout his journey is also discussed by
Saint-Hilaire. The author brings out the character of the pilgrim and also
reflects on the superstitions he carried with him. His method of translating sacred
Buddhists books are also included in the book.
Hiouen-Thsang visited India
before the Muslim conquest, it was still exclusively Brahmanist and Buddhist.
In chapter two all the details and intricacies have been narrated by the author
of this book. In addition, the pilgrim gives details about the climate, fruits,
habits, customs and the religious practices carried out by the people he
visited. He even analyses the marriage laws of the Indians, especially the laws
forbidding a woman to have a second husband. The pilgrim also includes details
on public administration, agriculture and metals in India. For two years he
remains in Kashmir, engaged in serious studies.
In the last chapter the
condition of Buddhist worship in the days of Hiouen-Thsang is clearly shown.
The conflict between the sects and the level of intensity is also discussed by
Saint-Hilaire. Moreover, the author also criticizes Hiouen-Thsang for his
shortcomings and at places appreciated his efforts. In conclusion, the author
agrees to the argument that Buddhist world studied their religion better than
the Christian world.
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