Dr. D. K. Sahi, International Journal of Research in Engineering, IT and Social Sciences, ISSN 2250-0588, Impact Factor: 6.565, Volume 09, Issue 5, May 2019, Page 48-55 On the Footsteps of a Buddhist Monk: Interpretation and Reinterpretation of the Cultural Landscape of Tarmita()

Dr. D. K. Shahi (Associate Professor, Deptt. of Geography, D.A.V. P.G. College, Dehradun, Uttarakhand, India) Abstract: A philosophy, a religion, a belief system, a spiritual practice or a way of life, known as Buddhism has a history of more than 2500 year. During the course of time, it spread and diversified to become a ‘world religion’. Over the years, it has changed the cultures and civilizations without any conflicts or conquests and shaped the course of history in India and in other Asian countries. The Classical diffusion-based models are of foundational importance in theories of spread of Ideas and Ideologies. The present study provides a theoretical framework for understanding and conceptualizing the spatial dimension of spread of Buddhism. Termez was a major oasis city, with several cultural layers, dating from the ancient Greeks. The ancient town of Termez was established around the 3rd century B.C. and reached its most prosperous period in the 1st and 2nd centuries A.D. It was destroyed by Ghenghis Khan's army; afterwards the site got ruined and gradually got buried in the sands of Kyzyl-Kum Desert. The historical urban landscape of this area expresses the long history of transition and transformation. It has a unique identity shaped by its distinctive historical development (spatial and socio-cultural continuity). Being connected to three regions in three continents, different cultures met and coexisted here, thus each contributed their own culture to the identity of the city. The present study aims to focus on the diffusion of Buddhism along silk route. Besides the diffusion of religion, the present study explores the cultural history of Termez to create the cultural geography on the basis of the cultural landscape of Buddhist stupas and monasteries. In this research the cultural landscape of Termez has been interpreted and reinterpreted and thus, the impacts of Buddhism on land (landscape) of has been evaluated. The aim of this research is also to bridge interdisciplinary boundaries. Keywords: Buddhism, Diffusion of Buddhism, Termez, Oasis City, Urban Landscape

I. INTRODUCTION Termez was a major oasis city dating from the ancient Greeks. The ancient town of Termez was established around the 3rd century B.C. and reached its most prosperous period in the 1st and 2nd centuries A.D. The present study aims to focus on the diffusion of Buddhism. Besides, it explores the cultural history of Termez to create the cultural geography on the basis of the cultural landscape of Buddhist stupas and monasteries. In this research the cultural landscape of Termez has been interpreted and reinterpreted and thus, the impacts of Buddhism on land (landscape) of Central Asia has been evaluated. The aim of this research is also to bridge interdisciplinary boundaries.

Geography of Religion and Religion in Geography; Religion rarely appears in books on geography and Geography rarely appears in books on religion. Most people interested in the study of religion have little interest in the study of geography and the vice versa. But the sacred sites or places of worship that dominate many landscapes defines and redefines the place or space. Thus, the geography of sacred places and sacred spaces are part and parcel of geographical inquiry. (Park, C. 2004) On the other hand, if geography is defined as ‘the study of the spatial interaction’, the spread of religion becomes the subject matter of geography. Thus, the key questions ‘how do the religions spread across the space and how do they change the landscape through space and time, are concerns of geography. Thus, the Geography of Religion and Religion in Geography may be conceived as a new ‘Paradigm’ in Cultural Geography’. Spread of Buddhism beyond the Hindu Kush Mountains; A philosophy, a religion, a belief system, a spiritual practice or a way of life, known as Buddhism has a history of more than 2500 year. The history and geography of this religion has evolved over the centuries. During the course of time, it spread and diversified to become a ‘world religion’. Over the years, it has changed the cultures and civilizations without any conflicts or conquests and shaped the course of history in India and in other Asian countries. From its place of origin, the doctrine of Buddhism got spread in to the other Asian countries. As a natural spread it moved northwards and expanded in to Pakistan and . In due course, it crossed the Hindu Kush Mountains and reached up to Central Asia, all along the ‘’ and eventually reached into and later http://indusedu.org Page 48 This work is licensed under a Creative Commons Attribution 4.0 International License Dr. D. K. Sahi, International Journal of Research in Engineering, IT and Social Sciences, ISSN 2250-0588, Impact Factor: 6.565, Volume 09, Issue 5, May 2019, Page 48-55 on , Korea and Japan. With the great spread of Buddhism, its traditional practices and philosophy got transformed or became redefined. But wherever it existed and whatever form it assumed, the ethical values of shantipurnasahstitva (peaceful coexistence), sahishnutaa(tolerance) and ahimsa (nonviolence) was embraced by all. It had and will have a profound influence on the Humanity. (Gamage, H. R. and Wickramasinghe, A. 2012) On the Footsteps of a Buddhist Monk, Xuanzang; Long ago, Buddhism was known in Central Asia. During the 7th century A.D., a Buddhist monk, Xuanzang, visited Central Asia on his way from China to India. Later on, he reported that Buddhism appeared to be thriving in the region. One place in particular stood out in Xuanzang's recollections; that was the ancient city of Termez, located on the banks of the in what is now . According to him, there were more than ten monasteries with more than 1,000 monks, in Termez. (Rhie M. Martin, 2007) Imprints of Buddhism on the Ancient City of Termitra (Termez) The city of Termitra (Termez) is one of the ancient flourishing cities of Uzbekistan. Even today, it is one of the most important cultural center of Surkhan Darya Region (Uzbekistan). The city of Termez is situated near the Afghan border, in the southernmost part of Uzbekistan, on the right bank of Amu Darya River, near the mouth of its tributary, the Surkhan Darya. (Esparraguera, and others, 2015, Ulmasov Akmal, 2018) During the historical past, it was the main transit connecting Uzbekistan with neighboring countries Afghanistan, Pakistan and India. Narrative of the Historical City and the Urban Landscape; The city had various names such as Tarmiz, Tarmiz or Termez. The current name is derived from Tirmiz or Tarmiz. (Ulmasov Akmal, 2018, Esparraguera, Josep M. Gurt and others, 2015) In Sogdian it is pronounced as Tarmio and in Iranian tara-maiqa, which means ‘a place of transition’ (tara-crossing; maiqa-place). Some schollars link the name to Sanskrit taramato that means ‘situated on the river bank’. In ancient times it was an important crossing point or transit point on the Amu Darya. Some geographers trace its name back to Alexander the Great. In the seventh century AD the Chinese traveler Hsuan Tsang identified the city with the name Ta mi. (Esparraguera, Josep M. Gurt and others, 2015) The ancient town of Termez was established around the 3rd century B.C. and reached its most prosperous period in the 1st and 2nd centuries A.D. It was destroyed by Ghenghis Khan's army; afterwards the site got ruined and gradually got buried in the sands of Kyzyl-Kum Desert. (Rhie M. Martin, 2007)

II. OBJECTIVES OF THE STUDY The present study aims to focus on the diffusion of Buddhism along silk route. Besides the diffusion of religion,the present study explores the cultural history of Termez to create the cultural geography on the basis of the cultural landscape of Buddhist stupas and monasteries. In this research the cultural landscape of Termez has been interpreted and reinterpreted and thus, the impacts of Buddhism on land (landscape) of Central Asia has been evaluated. The aim of this research is also to bridge interdisciplinary boundaries. The present study focuses on the Geography of Buddhism; To trace the spread of Buddhism beyond the Hindu Kush Mountains and recreate the Cultural Geography of the Termez, Uzbekistan, Central Asia. The basic objectives of the study are to analyze diffusion of Buddhism;  To study the exchange along the silk route, spread of culture and transmission of beliefs;  To inquire into the impact of Buddhism on the civilizational history of Termez, Uzbekistan, Central Asia. Building on the concept of Cultural Diffusion, this research attempt to understand how culture travels to new places and get accepted. It explains the spatial aspects of diffusion of thoughts, ideas and beliefs and spread of culture.The interpretation involves the spatial patterns and the processes of diffusion of religion (Buddhism).This research may help in understanding the Buddhist impact on the cultures, outside of its historical milieus or cultural boundaries.

III. METHODOLOGY OR THE APPROACH OF THE STUDY In the backdrop of Cultural Diffusion, the time and space of this research is the ancient city of Termitra (Termez), during 1st century A.D. to 7th century A.D. that is the timelines of major changes in the cultural landscape of the region. Besides the interpretation of the cultural landscape, the general processes involved in spread of religious ideas between places and people (spatially) has also been interpreted. This research reproduces the culture history of the geographical area under review. Sources of Information; This research has been carried out using various techniques; it explores the landscapes and recreates the cultural geography of Buddhism on the basis of available archaeological evidences and textual sources; primary or secondary, printed or documented, published or unpublished. In this respect, the memoires of the Buddhist Monk, Xuanzang, became scientific evidence.

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Since the late 90s of the XX century Termez, captured the interest of different archaeologists. The findings of different archaeologists corroborated the information of Xuanzang. The present research of the Cultural landscape of Tarmita(Termez)is based upon an analysis of the available archaeological evidences. The major archaeological work was done in the second half of the last century (20th century). These archeological searches were done by B. Stavisky who worked during the 1960-70’s in the region of Termez (Kara-tepe, Fayaz-tepe, Airtam); and G. Pugachenkova who excavated Airtam and Dalverzin-tepe in the 1960’s. Perhaps the most serious limitation inherent in the source material lies in the fact that they almost exclusively deal with archaeological evidences (the archaeological record). But it is the greatest strength of this research. The Ancient Trade Route and the Spread of Buddhism; It is believed that Buddhism travelled to Central Asia through the Ancient Caravan Route also known as the Silk Route.In early modern era, It was through the Silk Route the Buddhismentered into Central Asia and then to China,Korea and Japan. The ancient trade route not only promoted trade but also the diffusion of cultures. There were two branches of the Silk Road that traversed through the Region, between in the west and in the east; the southern branch of the ancient caravan route passed through the city of Balkh and the northern branch of the Silk Route passed through in the Sogdian region. These two east-west routes were also connected by north-south roads.One of the north-south road connected Samarkand with the Termez (ancient Tirmidh) area near the confluence of the Amu Darya and the Surkhan Darya rivers, and continued south to Bamiyan, Begram, Taxila and into central India. (Rhie M. Martin, 2007)(Termez was located at an intersection of many intercontinental routes leading to the Silk Road. Abdullaev 2013). The Silk Road stand for the cross-cultural communication between peoples across the Eurasian continent.Goods and Ideas were exchanged through it, between the Mediterranean region, Persia, India and China. (James A. Millward 2013). It was on the Silk Roads that East and West first encountered each other through trade and conquest, leading to the spread of ideas, cultures and religions. (Peter Frankopan 2017) Although little is known about the development of Buddhism in Central Asia, it is believed that Buddhist influence must have come from the northwest of India (Afghanistan). In her contribution on Buddhism in , Siglinde Dietz points out that the first Buddhist presence in Central Asia must have come from the northwest of the Indian subcontinent. (Heirman Ann and Bumbacher S.P. 2007).The earliest diffusion of the religion can be traced back to the 1st century A.D. A few centuries later, Buddhism spread over the major part of Central Asia, in oasis cities and towns, all along the trade route. The trade contacts created possibilities for the expansion of religion. Therefore, we may suppose that Buddhism spread mainly along the trade routes. Diffusion of Buddhism in Tarmita(Termez) Uzbekistan; The diffusion of Buddhism from the main land of India and its spread along the ancient caravan route into the land of Central Asia was one of the most significant events of the history. The existence monastic complexes, such as , FayazTepe and TchingizTepe, along with other cultic structures, such as the stupa of Zurmala, clearly confirms the existence of Buddhist Sacred Spaces inside and outside the city walls (Abdullaev 2013). They are located on the territory adjacent to the city of Termez (or in its immediate vicinity). The favorable conditions in and around Termezand the Process of Diffusion were as fallows; Surkhan Darya Region is placed better than other regions in the oasis cities.Being a confluence site, it had relative advantage, due to the location, site and situation. The site and situation near to the water (wet point settlement) also provided several other advantages to the Surkhan Darya Region in general and the ancient city of Termez in particular. The settlements along the rivers Surkhan Daraya and Amu Daraya are uninterrupted and they are of a rather large size. Termez had natural advantages and locational advantages. Natural environment of the oasis city (natural resources) supported the people and allowed Termaz to prosper. The landscapes surrounding them created the agglomeration of economic activities. The demographic and socioeconomic characteristics of the city was also favorable for the development of the oasis city. It provided opportunities for traders, with respect to economic opportunity and livelihood functions. Later on, due to ‘Culture Contact’, it became the regional cluster (at the strength of sustainability of the settlement from geographical perspectives, resource and mobility, culture and language and other important aspects). It facilitated the growth and spatial diffusion of Buddhism. The city of Termez also had advantages of mobility (from spatial and temporal aspects). It was a focal point as well as a focus of transcontinental trade route. It had a higher degree of spatial interaction (relationships to / between different oasis cities) due to better accessibility, relative advantage in terms of spatial movement, as compared to the other settlements and regions. The natural process of ‘Cultural Contact’ and ‘Cultural Borrowing’ between two different civilizations led to the diffusion of new culture (the Way of Life or the Philosophy of Buddhism). Historically, Termez was one of the great centers of ancient . Latter on it became the political center of a large empire. It was one of the capitals of the (from the mid-first century BC to the mid of 3rd century AD). It reached its greatest splendor during the regime of Kanishka, in the second century AD. http://indusedu.org Page 50 This work is licensed under a Creative Commons Attribution 4.0 International License Dr. D. K. Sahi, International Journal of Research in Engineering, IT and Social Sciences, ISSN 2250-0588, Impact Factor: 6.565, Volume 09, Issue 5, May 2019, Page 48-55

(Abdullaev 2013). It created an ideal condition for the desert settlements to become the center of concentration of Buddhist institutions.Thus,the oasis city of Termez became an important religious city during the second half of the first century AD, when Buddhism spread into Central Asia. (Abdullaev 2013) During 1st century A.D., there were many flourishing Buddhist cities in Central Asia that included Taxila, Gandhara, and Termez. These cities were well-known in religious circles. Chinese priests, such as Xuangzang visited these cities in his journey to India. (Abdullaev 2013). The spread of Buddhism and diffusion of Buddhist culture was a multifaceted phenomenon. It included both, the Merchants and Monks. Spatial interactions of Merchants and Monks (Contact and Exchange of Ideas and Ideologies), extended the diffusion of culture in several directions (with temporally varying rates in spatial domain). In historical narratives, severaltheories (reasons) can be proposed on the expansion of Buddhism. The theory of ‘cultural contact’ and ‘cultural convergence’;thefırst theory is known as the theory of ‘cultural contact’ and ‘cultural convergence’, it suggests that the cultural contact and interaction of Buddhism with other cultures led to the process of ‘cultural transmission’and ‘cultural borrowing’. The ‘cultural transmission’took place as a result of ‘cultural contact’ and ‘cultural convergence’. Eventually it led to the expansion of Buddhism. This theory is corroborated by the indications of the extent of international contacts provided by the free movement of missionaries, who travelled long distances from the Amu Darya Region (Transoxania) to the eastern provinces of Kasgar and Kokand (Transcaucasia) along the most frequented routes. (Litvinsky; B. A. 1996)For millennia west, Central and East acted as a bridge between East and West, China, India, Iran, the Mediterranean lands. It became the meeting ground of shamans, Buddhists, Zoroastrians, Jews, Christians and Muslims, among others. (Peter B. Golden, 2011) The cultural traditions, especially the religious ideas, accompanied merchants along the overland Asian trade routes in pre-modern times. (Richard Foltz 2000) In the course of history, slowly and gradually, the religion spread along the network of caravan routes through trading contacts. It was facilitated by the interaction of merchants and monks. It was along these routes that merchants and monks spread their religion. (Heirman Ann and Bumbacher S.P. 2007) Buddhist missionaries, on the other hand, continued to exert their influence throughout the whole of Afghanistan and Central Asia. Their famous centers at Bamiyan, Balkh and Termez maintained continuous contact with the centers in Gandhara and Central and East Turkistan. (Litvinsky; B. A. 1996) The expansion was based on the contacts made by merchants and monks from the neighboring cities or monasteries; an intimate acquaintance of different ‘cultural regions’, ‘contact of cultures’ and the ‘exchange of ideas’ led to the spread of religion. Buddhist missionary activities was crucial for the spread of Buddhism and its development into a world religion. (Heirman Ann and Bumbacher S. P. 2007) These Buddhist Monks, wandering from place to place spread the Dharma. The missionary activities helped the spread of Buddhism far and wide. Buddhism really started to flourish, stimulated by the security and stability of the Kushana empire. (Heirman Ann and Bumbacher S.P. 2007) In the beginning it spread slowly but the spread of Buddhism was pushed at a faster rate, along the trade route, by royal patronage. The ‘Theory of Royal Patronage’; a second theory is known as the ‘Theory of Royal Patronage’.It emphasizes the patronage given by the royal dynasties helped Buddhism to grow. Buddhist temples and monasteries were very much part of the pre-Islamic landscape. (Peter B. Golden, 2011) Adaptability, liberality and tolerance were the qualities that helped the Kushanas to make a name in history. They adopted the cultures and religions of the lands where they settled and later ruled. (Haesner, Chhaya Bhattacharya, 2016)The state sponsorship made it possible for Buddhism to grow in the Central Asia. Some Kushan rulers patronized and promoted Buddhism, which spread across southern Central Asia to China. In the historical past (during the Kushan period) Buddhism became the religion of the state. It was supported and favored in every way by the royal patrons. The greatest emperor of the Kusanas was Kanishka. The Buddhists claimed him as a royal patron. (Heirman Ann and Bumbacher S.P. 2007)It was facilitated by the conversion of influential people. (Dutt, Nalinaksha 1930)The Royal Patronage probably provided or facilitated the adoption of Buddhism by large sections of the society. Thus, the expansion of the religion is attributed to the Royal Patronage. The sequence of settlement reveals that Buddhism monasteries, stupas and statues of Buddha, found in different parts of the region, belongs to the same period. The Termez region, became a center of diffusion of Buddhism during the Kushan period. (Rhie M. Martin, 2007) The ‘Theory of Inclusivity’; a third theory is known as the ‘Theory of Inclusivity’. The ‘Attraction of New Idea’ and the ‘Inclusivity of Buddhism’ led to the adoption of Buddhist doctrine in new areas. People were mainly attracted to a new philosophy of religion due to its inclusive nature or pluralism of Buddhist doctrine and practices. (Xinru Liu, 2015). Awareness to the inherent idea created an interest towards it. The acceptance of the new alternative led to the adoption and consequently the spread of religion.

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Expansion of Buddhism was the cumulative result of ‘diffusion of religion’ over time and space. These theories are specially accepted as an explanation for the spread of Buddhist ideas and ideologies. (These theories are based on empirical generalizations of events and circumstances) Characteristics of the Cultural Landscape of Termez Landscape is a cultural expression that does not happen by chance but is created by design as a result of human ideologies. (Taylor Ken, 2009)The Buddhist Cultural Complexes (monasteries and stupas) stand out against and dominate their surroundings thus they attracted the adherents of different religions. Their Location facilitated ‘Multiple Spatial Interaction’. The existence of the Buddhist Cultural Complexes is found in the immediate vicinity of river or a watercourse, due to the settlement suitability and sustainability (in the expanded deserts, suitable locations for human habitation are mainly distributed around rivers). The settlement pattern of monasteries reveal that the monasteries were located near the main trade routes, settlements are found in the close proximity of the monasteries, as well. The location and nearness to the trade routes and settlements have influenced the functions of the monasteries. The spatial distribution of the Buddhist Cultural Complexes reveals that some monasteries were located even further away from main routes and settlements, at comparatively suitable spatial situation (settlements were socially, culturally and spiritually linked). However, the monasteries were established near settlements and close to the trade routes, yet these monasteries occupied mostly unpopulated areas.The sequence of settlement reveals that the monasteries were built on previously unused land, prior to the establishment of the monastery, the sites were predominantly unoccupied land. The monasteries were built on already settled lands, yet unsettled areas, but close by to settlements.It helped them to maintain a distance between the sacred and the profane. The settlement pattern of monasteries reveals the mutual exclusivity of the sacred and the profane. Buddhist Cultural Complexes: The Landscape Diversity; Buddhism spread from India into the cultural realm of Central Asia through Gandhar and Bulkh. As Termez emerged from its isolation, as it was exposed to Buddhist influence.Termez has yielded substantial remains of the Greco-Bactrian and Kushan periods, especially in architecture and sculpture. (Rhie M. Martin, 2007). It was related to the Gandhara region (Afghanistan) in terms of cultural areas. Different other areas of ancient Bactria were culturally related to the Gandhara region. (Rhie M. Martin, 2007)Latter on Termez influenced the diffusion of religion to its neighboring oasis. The entire neighboring oasis bear a strong imprint of Termez. The earliest Buddhist monuments of Termez consist of; Buddhist Site Landscape Characteristics Kara tepe; Kara Tepe is the most ancient fortified site in Termez. It was founded during the second half of the 1st century AD. Kara Tepewas an important Buddhist site in the old Termez. It consists of a Buddhist complex. The monastic complex was a Buddhist Vihaar. (Abdullaev 2013) (vihara generally refers to a monastery with residential complex) It also includes a free-standing religious building and stupas. The main Buddhist complex includes a group of monasteries. There were also isolated monastic caves and temples. These caves were located in the southern hill of Kara Tepe. (Abdullaev 2013). The Kara Tepecomplex was decorated with big and small sculptural elements. (Boris J. Stavisky, 1980) The art and architecture and sculptures found at Kara Tepe had Gandharian influence. (Abdullaev 2013). The monastery, cave and temples of Kara Tepedates back to the 2nd - 3rd century A.D. during the Kushan period. (StaviskyBoris J.1980, Rhie M. Martin, 2007) FayazTepe; Fayaz-tepe is a mound situated outside the walls of the ancient settlement of KaraTepe. It has a monastery complex that dates back to the 2nd - 4th century A.D. during the Kushan period. It includes a stupa and a sanctuary. The monastery complex includes limestone and clay sculptures. A stone sculpture of Buddha has also been found from Fayaz-tepe. (Rhie M. Martin, 2007)FayazTepe has also yielded may sculptured stone capitals. ZurmalaTower; Zurmala had a huge stupa that has survived the centuries. This stupa and buildings around it had special significance in ancient Termez, during the Kushan period (2nd - 4th century AD). It is largest stupas that has been discovered so far, be it Ayrtam, Karatepa, Fayaztepa and other stupas in the territory of Termez in southern Uzbekistan. (Ulmasov Akmal, 2018) It is located at a distance of 1 km from the city walls, in the southeast direction. Airtam; Airtam is a Graeco-Bactrian walled settlement located at a distance of about 18 km east of ancient Termez. It is situated along the right bank of the Amurdarya (at the ancient crossing point). The area of the walled settlement stretches over 90 ha of area. It consists of a Buddhist complex with monastery, temple and stupa of the Kushana period (of 2nd - http://indusedu.org Page 52 This work is licensed under a Creative Commons Attribution 4.0 International License Dr. D. K. Sahi, International Journal of Research in Engineering, IT and Social Sciences, ISSN 2250-0588, Impact Factor: 6.565, Volume 09, Issue 5, May 2019, Page 48-55

3rd century AD) (Rhie M. Martin, 2007) Part of the south side of the Kushan period Buddhist temple site has been lost due to changes in the bank of the Amu Darya, and other parts were inadvertently ruined by modern construction. Despite erosion and damage to the site, it has yielded extremely important remains, excavated during 1932-1933 and 1936 by M. E. Masson and in 1979 by B. Turgunov. Many sculptured stone capitals have been discovered from this place. It is known as ‘Airtam Frieze’. These stone capitals are similar to those found in FayazTepe. ZarTepe; ZarTepe is situated at a distance of 25 km in the NW of ancient Termez. It was a walled town built before the Kushans period and it was active till the 6nd century A.D. A Buddhist chapel (of 3rd - 4th century A.D.) was discovered from this site. Another mound (KatlamanTepe) is located 250 m east of the city walls ofZarTepe.KatlamanTepe hosted a stupa (of 4th or early 5th century A.D.). Few fragments of Buddhist sculpture (Buddha head) has been found from this site. DalverzinTepe DalverzinTepe is a large Greco Bactrian and Kushan town. It is situated at about 12 km north of Shurchi and 24 km south of Kalchayan. (Both the and DalverzinTepe were part of the northern Bactrian region. (Rhie M. Martin, 2007).) DalverzinTepe was the ancient capital of the Kushan. Two Buddhist temples and sanctuaries were located at this place (of 1st and 2nd century A.D.), both inside and outside of the town walls.A sculpture of Buddha has also been found from DalverzinTepe near Termez. (Rhie M. Martin, 2007). A fragmented sculpture of the head of the Buddha has been found from Khalchayan. The head styles of the excavated sculptures from the site of Khalchayan is akin to Mathura, Gandhara, Swat or Afghan sculpture. (Rhie M. Martin, 2007) Zang Tepe Zang Tepe is situated at a distance of 30 km north of Termez. It consists of the remains of a large ancient walled city and a castle located east of Termez on the right bank of the Surkhan Darya River. (Rhie M. Martin, 2007) 12 fragments of Buddhist Brahmi Sanskrit texts of the Vinaya Pitaka were found from this place. These were sheltered in a Buddhist stupa (of 3rd and 4th century A.D.). TshorDinak TshorDinak is located at a distance of 14km northwest of Dalverzintepe. The ruins of a tower shaped mound, supposed to be a stupa, have been discovered from the village of Khazarbag. (It belongs to 6th and 7th century A.D.).

The excavations at Khalchayan, DalverzinTepe, Termez, Airtam and other sites in southern Uzbekistan, until now, shows that the Kushanas ruled theirareas from about the second half of the 1st century BC to the middle of the 3rd century CE. Imprints of Buddhism and Buddhist Culture; Buddhism and Buddhist culture left a profound imprint on the history of the peoples of Central Asia. It was especially manifested in art and architecture of the region, particularly in religious buildings; such as temples, monasteries and stupas, sculptures and narrative wall paintings. (Abdullaev 2013). Western in general and the art of Kampyrtepe, Termez, Airtam, Fayaztepe, Dalverzintepe, Khalchayan, in particular had, by and large, developed from the fusion of the major Art Traditions. The result of this union is distinctly observed in the famous art of schools, the Gandhara schools of art. (Haesner, Chhaya Bhattacharya, 2016) The art, especially of the later Kushan period, was largely Buddhist in subject matter. (Peter B. Golden, 2011)Gandharians were highly successful merging of Indian, Iranian and Greek aesthetic traditions. (Liu, Xinru 2011) The spread of Buddhism, together with the ideas and principles of Buddhist architecture and iconography, led to the diffusion of Indian languages, scripts, philosophy in addition to related moral and ethical principles. (Litvinsky; B. A. 1996) The History of Transition and Transformation; Termez was a major oasis city, with several cultural layers, dating from the ancient Greeks. The historical urban landscape of this area expresses the long history of transition and transformation. It has a unique identity shaped by its distinctive historical development (spatial and socio-cultural continuity). Being connected to three regions in three continents, different cultures met and coexisted here, thus each contributed their own culture to the identity of the city. Indian, Chinese, Persian, and Greek cultural elements continued to arrive and flourish in the region, thereby contributing to a unique and robust Central Asian culture. (Xinru Liu, 2011) The city of Termez had unique cultural and historical landscapes, it expressed in the great variety of religious buildings of different faiths. The area became the melting-pot for different cultures, sometimes simmering quietly and at other times erupting: the reciprocal influence and intermingling of cultures was equally intense. (Litvinsky; B. A. 1996) During the kushan period, the area was well developed in terms of society and culture. It was a great center of learning and knowledge. The city had unique character as a multilingual and multicultural http://indusedu.org Page 53 This work is licensed under a Creative Commons Attribution 4.0 International License Dr. D. K. Sahi, International Journal of Research in Engineering, IT and Social Sciences, ISSN 2250-0588, Impact Factor: 6.565, Volume 09, Issue 5, May 2019, Page 48-55 city. It was hubs of businesses and varied economic activities. During this period the oasis city witnessed the fusion of different communities and cultures. It was reflected in the art and architecture of the region. Long before the arrival of Islam, Buddhism was well established within the historical region of Central Asia. (Xinru Liu, 2011) The Arab invasion was a point of departure in the historical development of the city. It led to the destruction of urban heritage and the sense of place of the city. Change in the Cultural Landscape of Termez Cultural Landscape Cultural Landscape Cultural Landscape Before Buddhist Period During Buddhist Period after Buddhist Period Central Asia has great history and Merchants and Monks traveled A long history of conquests and culture, Since the ancient times between Central Asia and India conflict began around 650, the Central Asia became melting pot of through the Silk Route, it Arabs accessed to Central Asia cultures; enhanced the spatial and socio- after a series of incursions, cultural continuity of the oasis city. Central Asiawas home of Buddhism spread in Central Asia The Arabs came bringing with multiethnic society tolerant of through the movement of them the new faith of Islam, region religious differences, a mosaic of merchants and monks, diffusion of became fully integrated into the different religious faiths, all culture took place through a world of Islam, it created socio- possibly at times coexisting and at prolonged process of contact. cultural discontinuities, other time intermixing, Oasis Cities such as Balkh Buddhism changed the cultures of the local population converted to developed as centers of international the region, the new religion, Islamisation trade, Travel and trade along the Buddhism expanded its influence, of the population occurred within a silk route facilitated the cultural even in the landscape, short period of time, exchanges over a wide area. # Balkh was called ‘Little Buddhism changed the face of Monasteries were replaced by Rajagraha’. The title ‘Little Silk Road Towns, Monasteries mosques in the landscape. Most of Rajagraha’ means that Balkh and Stupas dominated the Cultural the Monasteries and Stupas were claimed its importance to the Landscape. destroyed by new waves of Buddhist followers just next to invaders, Rajagriha. (Xinru Liu, 2011) Central Asia lost the old cultural identity,

The Arab invasion reshaped the diversity and identity of the city. The social and economic changes threatened the local culture and creativity of communities. There was change in thelandscape character and architecture of the city. There was change in the art and literature. There was change in the landscape values and change in the cultural (religious) significance of the city. Above all, there was change in the identity of the city.

IV. CONCLUSION The cultural landscapes of the oasis city of Termez had a great variety of religious buildings of different faiths. The area became the melting-pot for different cultures. During the kushan period, the area was well developed in terms of society and culture. It was a great center of learning and knowledge. The city had unique character as a multilingual and multicultural city. It was hubs of businesses and varied economic activities. During this period the oasis city witnessed the fusion of different communities and cultures. Long before the arrival of Islam, Buddhism was well established within the historical region of Termez. The Arab invasion was a point of departure in the historical development of the city. It led to the destruction of urban heritage.It led to change in the cultural (religious) significance of the city. Above all it led to change in the identity of the city.

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http://indusedu.org Page 55 This work is licensed under a Creative Commons Attribution 4.0 International License