Employment Chronicle: Extension Education:Helping People To Help Themselves
Extension Educator has to be a teacher, guide, friend and philosopher to the villagers/rural poor.
Buddhism
- Prince Siddhartha:Buddha (or Gautama Buddha) was born as Prince Siddhartha in about 563 BC. His father Suddhodana was the King of Kapilavastu. His mother, Mahamaya, gave birth to him in Lumbini village while returning to Kapilavastu. She died a week after the child's birth. The responsibility of bringing up the child fell on Prajapati Gautami, Siddhartha's step-mother.
- Buddhism:Buddha (or Gautama Buddha) was born as Prince Siddhartha in about 563 BC. His father Suddhodana was the King of Kapilavastu. His mother, Mahamaya, gave birth to him in Lumbini village while returning to Kapilavastu. She died a week after the child's birth. The responsibility of bringing up the child fell on Prajapati Gautami, Siddhartha's step-mother.
- Buddha and His Dhamma:In the year 563 B. C. on the Full Moon Day of Vaisakha in the kingdom of Kapilavastu, a young prince was born to King Suddhodana and Queen Mahamaya in the royal Lumbini grove under a Sal Tree. On the fifth day of his birth he was named 'Siddhartha' and on the seventh day his mother expired. The younger sister of Mahamaya, Prajapati Gautami who was his step-mother took care of the young child like any other mother would do.
- Bodh Gaya:An International Place Of Pilgrimage :"Bodh Gaya is the place where Gautama Buddha attained unsurpassed, supreme Enlightenment. It is a place which should be visited or seen by a person of devotion and which would cause awareness and apprehension of the nature of impermanence".
- BUDDHAGAYA - PAST AND PRESENT: Buddhagaya or Bodhgaya as is generally known is an ancient and hallowed spot on earth. Being the seat of Enlightenment of the Buddha it is the holiest of the holies for the Buddhists of the world. Situated on the banks of the river Niranjana, Buddhagaya was originally a part of the Uruvela village (presently Urail). Its geographical location is at 24o 41’ 45’’ N. Latitude and 85o 2’ 22’’ E. Longitude and is located inBihar which again is an ancient and historical place not only due to Buddhagaya but because Bihar is equally important to the Jains, Hindus and Sikhs.
- BUDDHAGAYA -- THE WORLD HERITAGE SITE:Going by the preamble to the constitution of UNESCO – "since wars begin in the minds of men, it is in the minds of men that the defences of peace must be constructed". Therefore the Mahabodhi Temple vis-a-vis Buddhagaya needs to be preserved, developed, expanded and beautified for the future generations so that they can come and feel the positive vibrations from where the message of peace, compassion, unity, universal brotherhood and love pervaded the entire universe more than 2550 years ago.
Bodhgaya Temple:The history of the Mahabodhi stupa (Bodhgaya Temple) goes back 2,500 years. Here is recorded the rise, fall and resurrection of Buddhism in India. According to the Jataka tale, when Buddha first came here , the Papilla, or Indian fig (Bodhi) was a massive tree. It stood at the centre of a mandala composed of a silver white sandy ridge, encircled by creepers and a grassy woodland with all the trees inclining towards the Bo tree that stood in the middle. Close by were the pure, glassy waters of the Neranjara river, with many pleasant bathing pools.
- The Buddhagaya Temple History:The Mahabodhi Mahavihar or more popularly known as the Buddha Gaya Temple or Great Stupa and is one of the shrine out of 84000 shrines erected by King Ashoka the Great in the 3rd century B.C.
- The secret of Gautam Buddh’s ‘enlightenment’ and his term ‘nirvan’:When Gautam Buddh said that he got enlightenment after 49 days of fasting and meditation, it doesn’t mean that previously he was ignorant and then he became enlightened in a literal sense. His ‘enlightenment’ only meant ‘the discovery of a truth,’ and the truth was that desires are the cause of pain; so, remove the desires, and the pain is gone.
- MAHABODHI TEMPLE PRECINCTS:The Mahabodhi Temple constructed in the 7th century A. D. has had repairs and renovations from time to time. Kings and commoners, both from home and abroad, were always vying with each other to donate in cash and kind to the Mahabodhi Temple which always survived on donations from the time it was first built. The Mahabodhi temple must have required constant minor repairs and occasional major renovations. The temple received its last and massive restoration and conservation work after it was excavated. The restoration work was started by Burma on the request of King Mindon Min (1853-1878) to the Government of India asking for permission to renovate the Mahabodhi Temple which the Burmese received.
- BUDDHAGAYA - PAST AND PRESENT:Buddhagaya or Bodhgaya as is generally known is an ancient and hallowed spot on earth. Being the seat of Enlightenment of the Buddha it is the holiest of the holies for the Buddhists of the world. Situated on the banks of the river Niranjana, Buddhagaya was originally a part of the Uruvela village (presently Urail). Its geographical location is at 24o 41’ 45’’ N. Latitude and 85o 2’ 22’’ E. Longitude and is located in
- The Buddhagaya Temple History:The Mahabodhi Mahavihar or more popularly known as the Buddha Gaya Temple or Great Stupa and is one of the shrine out of 84000 shrines erected by King Ashoka the Great in the 3rd century B.C.The Mahabodhi Mahavihar is the sole surviving example of what was once an architectural genre
- History Of Bodh Gaya:Bodh Gaya is a small town in Gaya district of Bihar in India. It is the place where Shakyamani Gautama Buddha reached enlightenment. Since early in the history of Buddhism it has been a sacred place of pilgrimage and attracted pilgrims from all over the Buddhist world.The main focus of activity is the tree under which the Buddha gained enlightenment, the temple next to the tree, and the sacred complex surrounding the tree and temple. Every year thousands of pilgrims from every Buddhist country in the world visit this sacred site.Bodh Gaya has a history which stretches back into the mists of antiquity. Archaeological excavations have revealed that the earliest traces of human habitation stretch back to at least as early as 1100 BCE.
- STUPA:"Stupa is a sanskrit word and it is translated as "a knot or tuft of hair, the upper part of the head, crest, top, summit". In Rigveda texts stupa means "tree's stem". The root "stup" and the noun "stupa" was a living lexeme as evidenced by its derivatives in several languages distribuited over vast areas from Afghanistan to Lahndi in the eastermost region of India. Stupa is also a "pile-up of clay", meaning supported by its hindi derivatives
- Mahabodhi Temple Complex at Bodh Gaya:Mahabodhi Temple Complex at Bodh Gaya;India State of Bihar, Eastern India 24° 41' N, 84° 59' E;Inscribed :2002 Criteria: C (i) (ii) (iii) (iv) (vi) Justification for Inscription:
- Criterion (i): The grand 50m high Mahabodhi Temple of the 5th-6th centuries is of immense importance, being one of the earliest temple constructions existing in the Indian sub-continent.It is one of the few representations of the architectural genius of the Indian people in constructing fully developed brick temples in that era.
Buddhism after Gautam Buddh:
Sometime after Gautam Buddh the integrity of Buddhism began to fall and the Buddhists, instead of following the path of purity, humbleness and giving respect to others, became involved in religious politics, self praise and opposing Vedic dharm.
Kushinagar
Kushinagar is a rural town situated in Kushinagar District, Uttar Pradesh. This place, which forms a part of the famous Buddhist trail encompassingBihar, Uttar Pradesh and Nepal, is famous for the Mahaparinirvana (death) ofBuddha. Located at an altitude of 400 m above sea level, Kushinagar is 51 km north-east of Gorakhpur.Nalanda:An ancient center of learning, Nalanda is situated in the eastern state ofBihar. A part of the Buddhist circuit, it is about 75 km from Patna and 80 km from Bodhgaya. Nalanda was visited by Buddha frequently during his lifetime. Hieun Tsang, a Chinese scholar, lived and studied here during the 7th century. The ruins of the Nalanda University, a prime center of Buddhist learning in ancient India, are spread over an area of 14 hectares. The ruins of the university which attracted scholars from all over the world are a major attraction. The Nandangarh stupa is believed to house the ashes of the Buddha.
Bodhgaya Temple:The history of the Mahabodhi stupa (Bodhgaya Temple) goes back 2,500 years. Here is recorded the rise, fall and resurrection of Buddhism in India. According to the Jataka tale, when Buddha first came here , the Papilla, or Indian fig (Bodhi) was a massive tree. It stood at the centre of a mandala composed of a silver white sandy ridge, encircled by creepers and a grassy woodland with all the trees inclining towards the Bo tree that stood in the middle. Close by were the pure, glassy waters of the Neranjara river, with many pleasant bathing pools.
Buddhism after Gautam Buddh:
Sometime after Gautam Buddh the integrity of Buddhism began to fall and the Buddhists, instead of following the path of purity, humbleness and giving respect to others, became involved in religious politics, self praise and opposing Vedic dharm.
Sometime after Gautam Buddh the integrity of Buddhism began to fall and the Buddhists, instead of following the path of purity, humbleness and giving respect to others, became involved in religious politics, self praise and opposing Vedic dharm.
Kushinagar
Kushinagar is a rural town situated in Kushinagar District, Uttar Pradesh. This place, which forms a part of the famous Buddhist trail encompassingBihar, Uttar Pradesh and Nepal, is famous for the Mahaparinirvana (death) ofBuddha. Located at an altitude of 400 m above sea level, Kushinagar is 51 km north-east of Gorakhpur.
Nalanda:An ancient center of learning, Nalanda is situated in the eastern state ofBihar. A part of the Buddhist circuit, it is about 75 km from Patna and 80 km from Bodhgaya. Nalanda was visited by Buddha frequently during his lifetime. Hieun Tsang, a Chinese scholar, lived and studied here during the 7th century. The ruins of the Nalanda University, a prime center of Buddhist learning in ancient India, are spread over an area of 14 hectares. The ruins of the university which attracted scholars from all over the world are a major attraction. The Nandangarh stupa is believed to house the ashes of the Buddha.
Bodh Gaya:An International Place Of Pilgrimage
"Bodh Gaya is the place where Gautama Buddha attained unsurpassed, supreme Enlightenment. It is a place which should be visited or seen by a person of devotion and which would cause awareness and apprehension of the nature of impermanence".
Siddhartha Gautama, the Buddha-to-be, had been dwelling on the banks of the Nairanjana River with five ascetic followers for six years practicing austerities. Realising that austerities could not lead to realisation he abandoned them. His five ascetic companions disgusted at his seeming failure, deserted him and left for Sarnath.
He then moved towards the village of Senani where he was offered rice milk by a Brahmin girl, Sujata. Accepting from a grass-cutter a gift of kusa grass for a mat, the Bodhisattva took a seat under a pipal tree facing east. Here he resolved not to rise again until enlightenment was attained."Here on this seat my body may shrivel up,my skin, my bones, my flesh may dissolve,but my body will not move from this seat until I have attained Enlightenment,so difficult to obtain in the course of many kalpas".
The Maha Bodhi Temple
The historical place at which the Enlightenment took place became a place of pilgrimage. Though it is not mentioned in the scriptures, the Buddha must have visited Bodh Gaya again in the course of his teaching career.
The temple's architecture is superb but its history is shrouded in obscurity. It was constructed with the main intention of making it a monument and not a receptacle for the relics of the Buddha. Several shrines were constructed with enshrined images for use as places of worship.
The basement of the present temple is 15m square, 15m in length as well as in breadth and its height is 52m which rises in the form of a slender pyramid tapering off from a square platform. On its four corners four towers gracefully rise to some height. The whole architectural plan gives pose and balance to the observers.
Inside the temple there is a colossal image of the Buddha in the "touching the ground pose", bhumisparsha mudra. This image is said to be 1700 years old and is facing east exactly at the place where the Buddha in meditation with his back to the Bodhi tree was enlightened. The Bodhi Tree
On the back of the main temple situated to the west there is an ancient pipal tree- Ficus religiosa or Bodhi tree. It was under this tree that Gautama sat for enlightenment. The present tree is considered only as the descendant of the original tree. There is a tradition that Ashoka's wife had it secretly cut down because she became jealous of the time Ashoka spent there. But it grew again and a protective wall was also built at the time. Many sacred trees in India and other countries are originally raised from seeds brought from the ancient Bodh Gaya tree.
Around the Bodhi tree and the Mahbodhi temple there are quadrangular stone railings around 0.2m high with four bars including the top piece. These are of two types and can be distinguished from each other in style and material used. The older set is dated to about 150 BC and made of sandstone while the latter set is probably of the Gupta period (300-600 AD) and constructed from course granite. The older set has a number of designs representing scenes from the purchase of Jetavana by Ananthapindika at Sravasti, Lakshmi being bathed by elephants, Surya riding a chariot drawn by four horses, etc. On the latter set there are figures of stupas, Garudas, etc. In most of these railings lotus motifs are commonly used.
Bodhgaya Revitalised
Since 1953, Bodh Gaya has been developed as an international place of pilgrimage. Buddhists from Sri Lanka, Thailand, Burma, Tibet, Bhutan and Japan have established monasteries and temples within easy walking distance of the Mahabodhi compound. The site of the enlightenment now attracts Buddhists and tourists from all over the world.
At any time during the cooler months between December and March, a visitor to Bodh Gaya can observe a continual stream of Indian and international pilgrims walking the roads or arriving in buses, circumambulating the temple, performing prostrations and offering prayers in a multitude of languages.
Siddhartha Gautama, the Buddha-to-be, had been dwelling on the banks of the Nairanjana River with five ascetic followers for six years practicing austerities. Realising that austerities could not lead to realisation he abandoned them. His five ascetic companions disgusted at his seeming failure, deserted him and left for Sarnath.
He then moved towards the village of Senani where he was offered rice milk by a Brahmin girl, Sujata. Accepting from a grass-cutter a gift of kusa grass for a mat, the Bodhisattva took a seat under a pipal tree facing east. Here he resolved not to rise again until enlightenment was attained."Here on this seat my body may shrivel up,my skin, my bones, my flesh may dissolve,but my body will not move from this seat until I have attained Enlightenment,so difficult to obtain in the course of many kalpas".
As Gautama sat in deep meditation, Mara, Lord of Illusion, perceiving that his power was about to be broken, rushed to distract him from his purpose. The Bodhisattva touched the earth, calling it to bear witness the countless lifetimes of virtue that had led him to this place of enlightenment. When the earth shook, confirming the truth of Gautama's words, Mara unleashed his army of demons. In the epic battle that ensued, Gautama's wisdom broke through the illusions and the power of his compassion transformed the demons' weapons into flowers and Mara and all his forces fled in disarray.
The Maha Bodhi Temple
The historical place at which the Enlightenment took place became a place of pilgrimage. Though it is not mentioned in the scriptures, the Buddha must have visited Bodh Gaya again in the course of his teaching career.
About 250 years after the Enlightenment, the Buddhist Emperor, Ashoka visited the site and is considered the founder of the Mahabodhi Temple. According to the tradition, Ashoka, as well as establishing a monastery, erected a diamond throne shrine at this spot with a canopy supported by four pillars over a stone representation of the Vajrasana, the Seat of Enlightenment.
The temple's architecture is superb but its history is shrouded in obscurity. It was constructed with the main intention of making it a monument and not a receptacle for the relics of the Buddha. Several shrines were constructed with enshrined images for use as places of worship.
The basement of the present temple is 15m square, 15m in length as well as in breadth and its height is 52m which rises in the form of a slender pyramid tapering off from a square platform. On its four corners four towers gracefully rise to some height. The whole architectural plan gives pose and balance to the observers.
Inside the temple there is a colossal image of the Buddha in the "touching the ground pose", bhumisparsha mudra. This image is said to be 1700 years old and is facing east exactly at the place where the Buddha in meditation with his back to the Bodhi tree was enlightened. The Bodhi Tree
For seven days after the Enlightenment, the Buddha continued to meditate under the Bodhi tree without moving from his seat. During the second week he practiced walking meditation. A jewel walk, Chankramanar, was built as a low platform adorned with nineteen lotuses which are parallel to the Maha Bodhi temple on its north side. For another week the Buddha contemplated the Bodhi tree. In this place a stupa was built called Animeschalochana situated to the north of the Chankramanar.
On the back of the main temple situated to the west there is an ancient pipal tree- Ficus religiosa or Bodhi tree. It was under this tree that Gautama sat for enlightenment. The present tree is considered only as the descendant of the original tree. There is a tradition that Ashoka's wife had it secretly cut down because she became jealous of the time Ashoka spent there. But it grew again and a protective wall was also built at the time. Many sacred trees in India and other countries are originally raised from seeds brought from the ancient Bodh Gaya tree.
A shoot of the original Bodhi tree was taken to Sri Lanka in the 3rd century B.C. by Bhikkhuni Sangamitta, daughter of Ashoka, where the Lankan king Devanampiyatissa planted it at the Mahavihara monastery in Anuradhapura where it still flourishes today. While the Vajrasana was the specific site of the enlightenment, the Bodhi tree, closely linked to the Buddha's accomplishment, became a central focus of devotion early in the history of the Sangha. Pilgrims sought the Bodhi Tree's seeds and leaves as blessings for their monasteries and homes.
Around the Bodhi tree and the Mahbodhi temple there are quadrangular stone railings around 0.2m high with four bars including the top piece. These are of two types and can be distinguished from each other in style and material used. The older set is dated to about 150 BC and made of sandstone while the latter set is probably of the Gupta period (300-600 AD) and constructed from course granite. The older set has a number of designs representing scenes from the purchase of Jetavana by Ananthapindika at Sravasti, Lakshmi being bathed by elephants, Surya riding a chariot drawn by four horses, etc. On the latter set there are figures of stupas, Garudas, etc. In most of these railings lotus motifs are commonly used.
Bodhgaya Revitalised
Since 1953, Bodh Gaya has been developed as an international place of pilgrimage. Buddhists from Sri Lanka, Thailand, Burma, Tibet, Bhutan and Japan have established monasteries and temples within easy walking distance of the Mahabodhi compound. The site of the enlightenment now attracts Buddhists and tourists from all over the world.
At any time during the cooler months between December and March, a visitor to Bodh Gaya can observe a continual stream of Indian and international pilgrims walking the roads or arriving in buses, circumambulating the temple, performing prostrations and offering prayers in a multitude of languages.
For those who aspire to awaken their full potential, Bodh Gaya today is truly a field vibrant with the potentiality of enlightenment.Enriched by devotion of Buddhists of all traditions, this holy site is emerging as a powerful inspiration to the modern world, awakening people of all nations to the real possibility of enlightenment.
Bodhgaya Temple
The history of the Mahabodhi stupa (Bodhgaya Temple) goes back 2,500 years. Here is recorded the rise, fall and resurrection of Buddhism in India. According to the Jataka tale, when Buddha first came here , the Papilla, or Indian fig (Bodhi) was a massive tree. It stood at the centre of a mandala composed of a silver white sandy ridge, encircled by creepers and a grassy woodland with all the trees inclining towards the Bo tree that stood in the middle. Close by were the pure, glassy waters of the Neranjara river, with many pleasant bathing pools. When he sat down in front of it facing East, a long vista opened out to through an avenue of Sale trees to the glistening beach of the crystal Neranjara. Thus it was 2,500 years ago. Very beautiful.After he left, he never looked back, and never visited again. But he did recommend it as one of the four memorable places worth visiting for inspiration.
Buddhist believe this is the navel of the universe, the vajra seat, where past and future buddhas achieve the ultimate state.Still, no one seems to have taken any notice for around 250 years.The Buddhist emperor Asoka went there after being in power for 10 years, and again 10 years later. This time, he set up a stone pillar with an elephant capital here, as well as similar pillars at Lumbini, Sarnath and Kusinara. He also sent a branch of the still living tree to Ceylon, where it was successfully planted. This all happened around 250 BC.A good thing, as his queen got jealous of her emperor’s devotion, and had the original tree destroyed. A new one was quickly planted.Another 150 to 300 years pass, then a couple of devoted women have some work done. One, an elderly matron who’d been married to a local king was called Kurangi. To perpetuate the memory of her dead husband, she built an open pavilion, supported on stone pillars, surrounding the tree and the "vajra-asana", or lion seat, the actual spot in front of the tree where the Buddha had sat. To the side, where Buddha had walked up and down for 7 days after achieving the sublime state, a "jewel walk" was constructed, a stone lotus petal for each of his footprints. A sandstone throne was formed over the spot where he had sat, and a sandstone railing was built right around the whole construction as well.
This gives us the 5 essential parts of the site, which can still be found today: tree, throne, jewel walk, temple and stone railing.The current Bodhi tree, within a small enclosure that also houses the varja seat (between the tree and the temple, directly above the monks, in behind the fence)The restored / rebuilt sandstone railing, very similar to the originalThe first of many Chinese pilgrims who thoughtfully took good notes (and left them behind for prosperity) arrived not long afterwards, around AC 400. (So already 900 years have passed since the Buddha was there, and the open pavilion has been standing maybe 400 years).
Fa-hien records that there are now some statues of the Buddha in the open pavilion. He also notes that the whole area has become filled with monuments to specific instances in the Buddha’s travels to and from the spot. There are also monasteries, filled with monks keeping strict vows.Sometime in the next 200 years, there is a very major change. When the next Chinese pilgrim (Hiuen-tsang) visits around AC 635, the Mahabodhi stupa, remarkably similar to what we see today, has appeared. He took accurate measurements, both here and at Nalanda, where there was a similar stupa/temple. This means it was built around 1,500 years ago, or 1,000 years after buddha had passed through.The most popular current theory is that the temple was built by a Brahmin minister, acting on advice given him by Shiva. His brother excavated the tank (lake) alongside, where Buddha had washed. Presumably these brother had the support of the local king. Shortly afterwards, King Puavarma (Ac 600-620) built a new 24 foot wall around the site, and planted another Bodhi tree in the time honored spot.During Hiuen-tsang’s visit, there were many other smaller temples, containing statues of the Buddha, and a very large monastery on the North side. This monastery had been built by the King of Ceylon (Shri Lanka), and had 6 courts, was three stories high, and surrounded by a 30 to 40 foot high wall. It had come about because of a pilgrimage by the king’s brother, who had returned home most upset, with a permanent stutter. This was the result of the appalling manners displayed by the locals. His brother, the king, was not amused, and quickly took steps to make sure no foreign pilgrims in the future would be treated so inhospitably. Or at least not ones from Ceylon. top of restored mahabodhi templecloseup of side of mahabodhi temple The main temple had a different entrance. There were 3 lofty halls interconnected, and 10 foot high silver statues, one on either side. It is not at all sure there were four miniature towers as seen today at the corners. These were put there by the British restorers. What is interesting, is that the original lion throne, jewel walk and stone rail and pavilion pillars had been all torn down to build this new temple. Some of the old foundations were found by British restorers under the foundations of the current temple.It must have been an amazing place. You could spend weeks on the local tour, following in the Buddha’s footsteps, reliving the golden moments at your leisure, with delightful rest houses and monasteries at every hallowed spotNot long after this, a Chinese official brought silk robes for the main image (AC 680 ish). During the 8th and 9th century, there was a slight decline. In the 10th century wealthy patrons sponsored new statues and shrines. In the 11th century, 2 Burmese missions came.
In 1035, the Burmese plaque reckons the temple has been rebuilt three times already. During this time local kings also patronised zealous monks who wished to do repairs.All through 12th and 13th century the Burmese were very active in sending teams to restore the temple, despite their own country being invaded by the Chinese. By 1305, they had completed the complete repair and restoration of all the walls, including the stucco facings, and side buttresses.A Tibetan monk visited around 1235 and found 300 Sinhalese monks in residence.By now the Muslin invaders have well and truly invaded India. 1232 was the year the Qutub Minar was built in Delhi.It is not clear when exactly Mahabohi was sacked, but sometime during the 13th century. For the next (approximately) 350 years, it was abandoned, in ruins, ending some 1500 years of continuous occupation by practicing Buddhists.Around 1590, a wandering Hindu arrived and settled down on the river bank near the ruins, gathering disciples. A few generations later, the Muslim emperor in Delhi gave the successor vast amounts of property in the area, including a couple of local villages . The old temple was never actually converted to a Hindu shrine, although some extra buildings were established for Hindu worship.In 1811, the Burmese came back to work again, and the next year, 1812, sees the first visit of a European archaeologist. A few years later, the current leader of the Brahmins starts to claim the actual ruins as his.The Burmese came back again in 1874, with lots of gifts for the Govt. of India , to encourage them to offer assistance to Buddhist pilgrims, and to pay for the restoration of the temple. The British asked the local Bhramin if this would be okay, and he raised no objections, so work got underway. General A Cunningham came to supervise, and his work is were well covered in Root Institute’s page on the history of the Mahabodhi stupa, where there are also great "before" shots showing how much destruction had been wrought. Mind you, if the stupa at Nalanda was identical, then Mahabodhi got off very lightly, as the Nalanda one was reduced to a pile of bricks, The good general was also there when the two current Bodhi trees were planted.In 1889 the work was finished, and a couple of years later a young man from Shrilanka visited: Anagarika Dharampala. He was inspired, and formed the Maha Bodhi Society. He devoted the rest of his life to trying to get control of the temple restored to the world’s Buddhists. His life long struggle makes heart-rendering reading, and he died without completing his task. Several times he was beaten, and spent a fortune in protracted legal battles.
The British Colonial Government preferred to back a (local) Hindu, rather than handing over control to a group of (foreign) Buddhists. Especially as one of the biggest, most powerful groups of Buddhists was Japanese, and the British distrusted their motives.In other words, it was political, and very painful for the Buddhists.bust of Anagarika Dharampala outside the Maha Bodhi Society Building in BodgayaFinally, after independence, in 1949, an act of Parliament was passed covering how the temple complex was to be administered. This is still in effect today. There is a committee, of four Buddhists and four Hindus. They first met in 1953, and since then have done a great deal to upgrade the facilities. In keeping with many of the previous repair jobs.
In 1973 the Buddha Gaya temple Advisory Board was formed. This has 21 members, including representatives from Thailand, Laos, Burma, Sikkim, Cambodia, Bhutan and Ladhak. Nearby are a museum, a library, lots of new temples and guesthouses to suit every inclinationThere is now a very nice marble walkway around the whole site, and an imitation Asokan railing / fence. The place is flood lit at night. The upper shrine is a sanctuary for silent meditation, open to all.Tibetan artists are busy painting gold on to all the images. The grounds are filled with wooden prostration boards where Tibetans, Europeans and Asians work out their sweaty routines in murmured harmony. Practictioners of every age and nationality wend their ways around the three different circumambulatory paths, or sit on the lawns and under the trees. Indian tourists are reduced to respectful silence.
It's a place where any buddhist feels at home.
Nalanda
An ancient center of learning, Nalanda is situated in the eastern state of Bihar. A part of the Buddhist circuit, it is about 75 km from Patna and 80 km from Bodhgaya. Nalanda was visited by Buddha frequently during his lifetime. Hieun Tsang, a Chinese scholar, lived and studied here during the 7th century. The ruins of the Nalanda University, a prime center of Buddhist learning in ancient India, are spread over an area of 14 hectares. The ruins of the university which attracted scholars from all over the world are a major attraction. The Nandangarh stupa is believed to house the ashes of the Buddha.
Other tourist spots are the Hieun Tsang Memorial Hall, Nav Nalanda Vihar, Surya Mandir and a museum established in 1971 which has a good collection of ancient manuscripts and Buddhist statues. About 15 km from Nalanda is Rajgir, a scenic place possessing a complex of temples and monasteries. Recent excavations have unearthed elaborate structures including impressive temples and monasteries built by King Ashoka and Harshavardhana, the Sariputra Stupa built by Ashoka to honor the Buddha's first disciple, Ananda, and scattered prayer halls.
The area is inhabited by around 30,000 people among whom Hindi and English are the major languages. The region experiences hot temperatures throughout the year (average between 26°C and 30°C). The average rainfall during monsoon is 120 cm. The ideal time to visit is from October to March.
Other tourist spots are the Hieun Tsang Memorial Hall, Nav Nalanda Vihar, Surya Mandir and a museum established in 1971 which has a good collection of ancient manuscripts and Buddhist statues. About 15 km from Nalanda is Rajgir, a scenic place possessing a complex of temples and monasteries. Recent excavations have unearthed elaborate structures including impressive temples and monasteries built by King Ashoka and Harshavardhana, the Sariputra Stupa built by Ashoka to honor the Buddha's first disciple, Ananda, and scattered prayer halls.
The area is inhabited by around 30,000 people among whom Hindi and English are the major languages. The region experiences hot temperatures throughout the year (average between 26°C and 30°C). The average rainfall during monsoon is 120 cm. The ideal time to visit is from October to March.
Buddhism
Buddha (or Gautama Buddha) was born as Prince Siddhartha in about 563 BC. His father Suddhodana was the King of Kapilavastu. His mother, Mahamaya, gave birth to him in Lumbini village while returning to Kapilavastu. She died a week after the child's birth. The responsibility of bringing up the child fell on Prajapati Gautami, Siddhartha's step-mother.
From early childhood, Siddhartha showed a strong inclination towards philosophical problems such as soul, God, birth and death. Disliking his son’s ideas, Suddhodana had him married to a beautiful princess named Yashodara, to divert his attention to wordly matters.
In due course, the couple had a son, Rahul. But eventually, Siddhartha returned to his philosophical thoughts. He had the opportunity of witnessing the sufferings of the people, the agony of death and the futility of desires. He decided to renounce the world to find the eternal truth. At the age of 29, Siddhartha left his wife and son, abandoned a life of luxuries and comforts of the palace and set out to find the mystery of birth and death. This event is known as the great renunciation.
Siddhartha went to two great teachers of his time, Alara Kalama and Uddaka Ramaputta. As he was not fully convinced by their teachings, Siddhartha left for Uravela jungles near Gaya and spent six years in his quest.
Legends say that impoverished due to self-starvation and on the brink of death, Siddhartha was revived by milk offered by a village girl called Sujata. He concluded that hunger and starvation was not the way to find truth. He renewed his search and finally in 531 BC, meditating under a peepal tree, at the age of 35, attained enlightenment. From that day Siddhartha became Buddha, the enlightened one and the tree came to be called the Bodhi tree.
In a deer park near Saranath, Buddha gave his first sermon and converted five people into Buddhism, his first disciples, in the event now known as Dhanua Chakra Parivartana. He traveled widely preaching his philosophies and the royal families of Kapilavastu, Magadha and Kosala embraced Buddhism. Buddha passed away in Kushinagar, around 487 BC, when he was 80 years old.
From early childhood, Siddhartha showed a strong inclination towards philosophical problems such as soul, God, birth and death. Disliking his son’s ideas, Suddhodana had him married to a beautiful princess named Yashodara, to divert his attention to wordly matters.
In due course, the couple had a son, Rahul. But eventually, Siddhartha returned to his philosophical thoughts. He had the opportunity of witnessing the sufferings of the people, the agony of death and the futility of desires. He decided to renounce the world to find the eternal truth. At the age of 29, Siddhartha left his wife and son, abandoned a life of luxuries and comforts of the palace and set out to find the mystery of birth and death. This event is known as the great renunciation.
Siddhartha went to two great teachers of his time, Alara Kalama and Uddaka Ramaputta. As he was not fully convinced by their teachings, Siddhartha left for Uravela jungles near Gaya and spent six years in his quest.
Legends say that impoverished due to self-starvation and on the brink of death, Siddhartha was revived by milk offered by a village girl called Sujata. He concluded that hunger and starvation was not the way to find truth. He renewed his search and finally in 531 BC, meditating under a peepal tree, at the age of 35, attained enlightenment. From that day Siddhartha became Buddha, the enlightened one and the tree came to be called the Bodhi tree.
In a deer park near Saranath, Buddha gave his first sermon and converted five people into Buddhism, his first disciples, in the event now known as Dhanua Chakra Parivartana. He traveled widely preaching his philosophies and the royal families of Kapilavastu, Magadha and Kosala embraced Buddhism. Buddha passed away in Kushinagar, around 487 BC, when he was 80 years old.
Kushinagar
Kushinagar is a rural town situated in Kushinagar District, Uttar Pradesh. This place, which forms a part of the famous Buddhist trail encompassing Bihar, Uttar Pradesh and Nepal, is famous for the Mahaparinirvana (death) of Buddha. Located at an altitude of 400 m above sea level, Kushinagar is 51 km north-east of Gorakhpur.
Kushinagar was a major center of the erstwhile Malla kingdom and was known as Kasia or Kusinara. It was a major center of Buddhism during the rule of Emperor Ashoka, the third monarch of the Maurya Dynasty. References about this town had been found in the records of the Chinese travelers Fa-Hien, Hieun Tsang and I-tsing. With the decline of Buddhism, Kushinagar lost its shine and fell into neglect. In the last century, during the reign of Lord Alexander Cunningham, important remnants of the main site such as the Matha Kua and Ramabhar Stupa were excavated, thus throwing light over its long lost past and cultural heritage.
Major tourist attractions in and around the town include Nirvana Stupa, Nirvana Temple, Mathakuar Shrine, Ramabhar Stupa, Japanese Temple, Kushinagar Museum, Japanese Garden, Buddha Vihar, Wat Thai Temple, Chinese Temple, Meditation Park and Birla Temple.
Kushinagar was a major center of the erstwhile Malla kingdom and was known as Kasia or Kusinara. It was a major center of Buddhism during the rule of Emperor Ashoka, the third monarch of the Maurya Dynasty. References about this town had been found in the records of the Chinese travelers Fa-Hien, Hieun Tsang and I-tsing. With the decline of Buddhism, Kushinagar lost its shine and fell into neglect. In the last century, during the reign of Lord Alexander Cunningham, important remnants of the main site such as the Matha Kua and Ramabhar Stupa were excavated, thus throwing light over its long lost past and cultural heritage.
Major tourist attractions in and around the town include Nirvana Stupa, Nirvana Temple, Mathakuar Shrine, Ramabhar Stupa, Japanese Temple, Kushinagar Museum, Japanese Garden, Buddha Vihar, Wat Thai Temple, Chinese Temple, Meditation Park and Birla Temple.
Prince Siddhartha
Buddha (or Gautama Buddha) was born as Prince Siddhartha in about 563 BC. His father Suddhodana was the King of Kapilavastu. His mother, Mahamaya, gave birth to him in Lumbini village while returning to Kapilavastu. She died a week after the child's birth. The responsibility of bringing up the child fell on Prajapati Gautami, Siddhartha's step-mother.
From early childhood, Siddhartha showed a strong inclination towards philosophical problems such as soul, God, birth and death. Disliking his son’s ideas, Suddhodana had him married to a beautiful princess named Yashodara, to divert his attention to wordly matters. In due course, the couple had a son, Rahul. But eventually, Siddhartha returned to his philosophical thoughts. He had the opportunity of witnessing the sufferings of the people, the agony of death and the futility of desires. He decided to renounce the world to find the eternal truth. At the age of 29, Siddhartha left his wife and son, abandoned a life of luxuries and comforts of the palace and set out to find the mystery of birth and death. This event is known as the great renunciation.
Siddhartha went to two great teachers of his time, Alara Kalama and Uddaka Ramaputta. As he was not fully convinced by their teachings, Siddhartha left for Uravela jungles near Gaya and spent six years in his quest. Legends say that impoverished due to self-starvation and on the brink of death, Siddhartha was revived by milk offered by a village girl called Sujata. He concluded that hunger and starvation was not the way to find truth. He renewed his search and finally in 531 BC, meditating under a peepal tree, at the age of 35, attained enlightenment. From that day Siddhartha became Buddha, the enlightened one and the tree came to be called the Bodhi tree.
In a deer park near Saranath, Buddha gave his first sermon and converted five people into Buddhism, his first disciples, in the event now known as Dhanua Chakra Parivartana. He traveled widely preaching his philosophies and the royal families of Kapilavastu, Magadha and Kosala embraced Buddhism. Buddha passed away in Kushinagar, around 487 BC, when he was 80 years old.
Buddhism after Gautam Buddh:
Sometime after Gautam Buddh the integrity of Buddhism began to fall and the Buddhists, instead of following the path of purity, humbleness and giving respect to others, became involved in religious politics, self praise and opposing Vedic dharm. Their vanity and opposition had become so strong that when Shankaracharya was born, at that time they were acting as a headstrong born enemy of Vedic dharm. They destroyed our religious books and tried to kill Kumaril Bhatt as he was a follower of Vedic dharm. Their monasteries grew in number and they were quite prosperous in India in those days. Jains were not so popular as Buddhists in those days but they also freely criticized Vedic dharm. So, to overthrow the effect of Buddhism from India, Shankaracharya used the philosophy of advait vad and re-established Sanatan Vedic dharm
The secret of Gautam Buddh’s ‘enlightenment’ and his term ‘nirvan’
When Gautam Buddh said that he got enlightenment after 49 days of fasting and meditation, it doesn’t mean that previously he was ignorant and then he became enlightened in a literal sense. His ‘enlightenment’ only meant ‘the discovery of a truth,’ and the truth was that desires are the cause of pain; so, remove the desires, and the pain is gone.
Gautam Buddh used the word nirvan for this kind of desireless and thoughtless state of the mind. Nirvan word means to extinguish (the flame of the desires). Desires create anxieties and excite the heart so they are paraphrased as a flame, like the flame of a candle. Now take an example: A candle is burning. You extinguish it. But, as long as the candle is there, it can again be ignited, because the burning element, the wick and wax, is still there. This is nirvan, to temporarily extinguish the flame of the desires.
Thus, nirvan is not liberation from the mayic bondage, it is only an intermediate state. Liberation means the total elimination of the mind along with the past uncountable accumulated karmas of a soul (which means the total destruction of the candle according to the above example). The same is the case with the practices of Jain religion. So, after attaining the ultimate height, the nirvan (according to both, the Jain and Buddh religions), the practitioner has to adopt the guidelines of the scriptures (Sanatan Dharm) and do bhakti to a personal form of God. Only then he may receive liberation from the mayic bondage of birth and death with the Grace of God, otherwise not. But the approach of Gautam Buddh was only up to nirvan and the ‘absolute nothingness (shoonya vad)’ which is a mayic state, and so his theory was formulated on non-Godly grounds.
Reconciliation of Buddh and Jain theories: A question arises: What was the use of creating such a theory of nothingness, or the imaginative theory of soul (in Jainism) where it is lighter or heavier and smaller or larger?
It has already been stated that both Jain and Buddh religions were introduced for only a particular and specific purpose of showing the path of humbleness and compassion, because the animal killers, meat eaters, and non-Godly chatriya rulers of those days had no interest in God. So they needed the lesson of compassion which was the best thing for them to become good people, and thus, gradually practicing to renounce their worldly ambitions, they may become happier in their life. The talk of God was not needed for them. Thus, whatever theory was created was enough for them, and the main thing was that the practice of being humble and compassionate, and the procedures of penance, fasting, renunciation and meditation, or whatever was formulated in those two religions was to improve the sattvic quality of the doer. By practicing these religions, when the person has released his worldly desires and attachments, he would naturally begin to think of God and God realization and His absolute Bliss; and in that case he would naturally be drawn towards the greatness of Hindu scriptures and begin to follow the path of Sanatan Dharm. That was the hidden secret behind the formation of both the dharmas, Jain and Buddh. But the common people of kaliyug always take things in their wanted style, and thus, instead of following the universal teachings of Sanatan Dharm, the followers of Jain and Buddh dharmas made it an excuse to criticize the Sanatan Dharm.
Gautam Buddh used the word nirvan for this kind of desireless and thoughtless state of the mind. Nirvan word means to extinguish (the flame of the desires). Desires create anxieties and excite the heart so they are paraphrased as a flame, like the flame of a candle. Now take an example: A candle is burning. You extinguish it. But, as long as the candle is there, it can again be ignited, because the burning element, the wick and wax, is still there. This is nirvan, to temporarily extinguish the flame of the desires.
Thus, nirvan is not liberation from the mayic bondage, it is only an intermediate state. Liberation means the total elimination of the mind along with the past uncountable accumulated karmas of a soul (which means the total destruction of the candle according to the above example). The same is the case with the practices of Jain religion. So, after attaining the ultimate height, the nirvan (according to both, the Jain and Buddh religions), the practitioner has to adopt the guidelines of the scriptures (Sanatan Dharm) and do bhakti to a personal form of God. Only then he may receive liberation from the mayic bondage of birth and death with the Grace of God, otherwise not. But the approach of Gautam Buddh was only up to nirvan and the ‘absolute nothingness (shoonya vad)’ which is a mayic state, and so his theory was formulated on non-Godly grounds.
Reconciliation of Buddh and Jain theories: A question arises: What was the use of creating such a theory of nothingness, or the imaginative theory of soul (in Jainism) where it is lighter or heavier and smaller or larger?
It has already been stated that both Jain and Buddh religions were introduced for only a particular and specific purpose of showing the path of humbleness and compassion, because the animal killers, meat eaters, and non-Godly chatriya rulers of those days had no interest in God. So they needed the lesson of compassion which was the best thing for them to become good people, and thus, gradually practicing to renounce their worldly ambitions, they may become happier in their life. The talk of God was not needed for them. Thus, whatever theory was created was enough for them, and the main thing was that the practice of being humble and compassionate, and the procedures of penance, fasting, renunciation and meditation, or whatever was formulated in those two religions was to improve the sattvic quality of the doer. By practicing these religions, when the person has released his worldly desires and attachments, he would naturally begin to think of God and God realization and His absolute Bliss; and in that case he would naturally be drawn towards the greatness of Hindu scriptures and begin to follow the path of Sanatan Dharm. That was the hidden secret behind the formation of both the dharmas, Jain and Buddh. But the common people of kaliyug always take things in their wanted style, and thus, instead of following the universal teachings of Sanatan Dharm, the followers of Jain and Buddh dharmas made it an excuse to criticize the Sanatan Dharm.
Gautam Buddh
Buddh religion starts with Gautam Buddh (1894-1814 BC) son of Shuddhodan who was the king of Kapilvastu which is at the border of Nepal near Gorakhpur. Buddh’s original name was Siddharth Gautam and his mother’s name was Mahamaya. He was born in 1894 BC at Lumbini in a mango grove when his pregnant mother was proceeding to her parents’ home. He was called Buddh when he got enlightenment. Thus he became famous as Gautam Buddh.
When he was young, he saw the miseries of the world in the form of old age, sickness and death that gripped every living being and he began to think deeply for a way to escape this situation. Seeing him gloomy and totally reluctant from the activities of the kingdom, his father got him married to Yashodhara, who, in time, got a son named Rahul, but the heart of Siddharth was still yearning to find the path of salvation from the pains. So, one evening he came out of the palace, went out of town, stripped off his fine clothes and jewelry which he was wearing, put on a hermit’s robe and started on an unknown journey to find the truth of the world. He reached Gaya and, resolving to perfect austerity, he sat and meditated under a peepal tree (a native tree of North India) for 49 days. In his enlightenment he discovered that ‘desires’ are the only cause of all the pains so they have to be totally removed to make one happy. Gautam Buddh was now thirty-five. He then proceeded to Varanasi and started preaching his religion. In his last days he also visited Vaishali. He lived for 80 years.
The Mahabharat war had happened in 3139 BC and, according to the Bhagwatam, after the war Brihadrath dynasty ruled for about 1,000 years, Pradyot dynasty for 138 years, and then it was taken over by Shishunag dynasty. The fifth king of Shishunag dynasty was Bimbsar. It is a well known historical fact that Gautam Buddh was propagating his religion during the reigning period of King Bimbsar.
In the Shishunag dynasty (according to Kaliyug Rajvrittant) Shishunag ruled for 40 years, Kakvarn 36, Cfihem Dharma 26 and Chamoja 40 years, then Bimbsar took over the throne and ruled for 38 years. Thus, deducting [1,000+138 +142 (40+36+26+40)] 1,280 years from 3139 comes to 1859 BC. Now adding 35 years of Buddh’s existing age of that time to 1859 comes to 1894 BC which is the birth date of Buddh.
The characteristics of his religion and his philosophy: Gautam Buddh was born in such a period when the prideful chatriya kings of Bharatvarsh had become extremely worldly. Their sensuality and meat eating habits had taken so much importance in their life that they wanted to get it justified in the name of God. Thus, during that period (before the birth of Buddh) those chatriya kings with the help of poor and greedy brahman scholars got such Sanskrit entries made in our religious books (like Manu Smriti, Grihya Sutras, Dharm Sutras and Tantra books etc.) that introduced the killing of an animal in yagya as an ordained act; and in this way those chatriyas freely killed animals in the name of yagya and ate them. In those days all of our religious books were in the shape of manuscripts so it was easy to reconstruct some verses and add to it and create a new manuscript.
Gautam Buddh, although he was a Divine personality, did not introduce the Divinity at all in his teachings. According to the need of the existing social conditions of that time, he only introduced the path of compassion for the beings of the world which is just the sattvic quality of maya. Maya is such a peculiar power which exists like ‘nothing’ for a God realized Saint, and, during the maha pralaya, it exists like ‘absolute nothingness.’ So, Gautam Buddh designed his theory of “nothingness.” Accordingly, it is called “shoonya vad,” which means the philosophy of nothingness or the philosophy of mayavad. There are four branches of Buddhism, called: Madhyamik, Yogachar, Vaibhashik and Sautrantik. There are slight differences in their philosophy, but all of them, in general, are called shoonya vad. That’s why Buddhism is called a non-Godly religion.
MAHABODHI TEMPLE PRECINCTS
MAHABODHI TEMPLE PRECINCTS
The Mahabodhi Temple constructed in the 7th century A. D. has had repairs and renovations from time to time. Kings and commoners, both from home and abroad, were always vying with each other to donate in cash and kind to the Mahabodhi Temple which always survived on donations from the time it was first built. The Mahabodhi temple must have required constant minor repairs and occasional major renovations. The temple received its last and massive restoration and conservation work after it was excavated. The restoration work was started by Burma on the request of King Mindon Min (1853-1878) to the Government of India asking for permission to renovate the Mahabodhi Temple which the Burmese received. The work started in right earnest for their faith and determination of the Burmese may have been great, but their understanding of the importance of preserving the temple’s original character was not there and inadvertently they caused enormous damage. When this situation came to the notice of the authorities, the expertised hands of the Archaeological Survey of India was sought under the guidance of the Director General of the Archaeological Survey, Sir Alexander Cunningham. The work was completed and the entire structure got back to its old glory and remains present to this day.
CONSERVATION :
At present, the Mahabodhi Temple requires a massive restoration and conservation work. This work is necessary if it is made to survive long enough for the future generations to have a glimpse of the ancient and glorious history. The work needs to be undertaken by expert hands as the originality of the work is to be kept alive without causing any change. The Restoration and Conservation work will be undertaken from February 2002 onwards and the expenditure will be 6 million rupees.
The much awaited conservation work of the Mahabodhi Mahavihara has started from the 13th February 2002 and is being done by the Archaeological Survey of India(A.S.I.). The A.S.I. is one of the best in the world for doing conservation and restoration works. Since the work has to be of very good quality keeping in mind the ancient history and the heritage iot needs the expertise of the Archaeologists to reproduce the same effect that it has at present.
Bamboo scaffoldings have been put up and masons and labourers have started work in the structure at the lower level. Work at the higher level will start shortly. At present the documentation work is also being done.
Day -to -day report alongwith the photographs of the conservation and restoration work will be uploaded shortly so that the donors and well-wishers can know the progress of the work
LANDSCAPING:
The entire complex in and around the Mahabodhi Temple needs landscaping work to be undertaken to beautify the area. At present the green area does not attract the visitors as all the greenery are in a very haphazard condition. The green slopes, the green lawns, the green hedges around the pathway, the flower gardens all need to be given a fresh and beautiful look.
LOTUS POND:
The Lotus pond needs to be developed too as at present it simply looks like a pond where nothing but fishes breed. The sanctity of the pond has to be maintained keeping in mind the importance of it being associated with the Buddha where he spent the sixth week in meditation. It needs to be highlighted with the entrance and be made visitor friendly. The pipeline around the pond also requires to be made concealed. The pathway around the pond has to be widened and the area around made green with arrangements for seating. Light and sound can also be set in such a way that it does not distract the meditator nor cause inconvenience to the visitor. Water fountains can be set up around the pond that will attract more visitors in the evening.
MEDITATION PARK :
The meditation- park is a new addition in the temple complex inaugurated by His Holiness the Dalai Lama. But it requires to be developed further. There is a demand for meditation huts to be constructed. But these huts should depict Buddhist artistic pattern to accommodate an individual meditator. The park also needs to be landscaped and the pond in the park also has to be cleaned and deepened.
BUTTER / OIL LAMP SITE:
The more important and pressing need to save the temple from pollution at the moment is to stop the use of butter/oil lamps. The present site under the Bodhi Tree is not only causing great harm to the tree but is also destroying the temple, because the smoke and smoke particles emanating from the site is a great threat of pollution causing harm to the environment. The butter-oil lamp site needs to be shifted to a new place farther away from the temple with a scientific exhaust system. A glass house chamber can be constructed and a system be introduced where the smoke can be recycled and purified so that the area remains free from pollution and above all the holy Bodhi Tree and the Mahabodhi Temple stay alive for long enough.
LIGHTING SYSTEM :
The electrical lighting system inside the temple complex needs to be enhanced, but at the same time the lights should be set up in such a way that it does not distract the meditator. At the same time it should highlight the temple adequately and from every angle. Lights that are conducive to the naked eye and aesthetic in beauty should be used keeping pace with the Archaeological Survey of India’s specifications.
BUDDHAGAYA AND SURROUNDINGS
Buddhagaya is important because the Buddha attained Enlightenment here. It is here that the Bodhi tree exists under which the Buddha attained Enlightenment. It is Buddhagaya that is home to the world renowned and international heritage — the great Mahabodhi Temple. Therefore, Buddhagaya has received help, recognition, donations from time to time since the days ancient from the kings and commoners alike both from home and abroad.
But, also equally important are those sites through which traversed Prince Siddhartha prior to his Enlightenment. These sites are also venerated by the pilgrims and are held in high esteem by the devotees of the Buddha.
These include sites like the Pragbodhi at the Dungeshwari Hills where Prince Siddhartha meditated for six years before attaining Enlightenment. The next is Sujata Kuti where Prince Siddhartha, before coming over to Uruvela, took rest and had his first morsel of food (kheer/sweet rice cooked in milk) from the village girl Sujata. After this he came over to Uruvela and attained Enlightenment. The other site that is of later development is the Taridih excavated site that was once a monastery. The last but not the least important site that has remained neglected for long is the Barabar caves. This site was constructed by King Asoka in the 3rd Century B.C. and is located on the borders of Jehanabad and Gaya districts.
All these sites are necessary to be developed, so that the tourists and pilgrims can reach these places apart from Buddhagaya and enjoy a prolonged stay here and witness the heritage of the past.
PROPOSALS :
PRAGBODHI CAVES (DUNGESHWARI HILLS)
The hill is situated about 3 miles to the north-east of Buddhagaya on the eastern bank of the river Phalgu. The hill had been identified by Cunningham with the Pragbodhi mountain of the Buddhist tradition, where the Buddha is said to have lived for six years before he proceeded to Uruvela, i.e., modern Buddhagaya. The identification is based on the fact, that, half way up the western slope of the hill, facing the river Phalgu, is a natural fissure or cavern, shaped like a crescent, 37’x5½’, with a small entrance 3’ 2’’ wide and 4’ 10’’ high, where the Buddha is said to have lived. Both Fa Hian and Hiuen Tsang visited and described the cave of the Pragbodhi mountain and their accounts, according to Cunningham, would perhaps refer to this cave. The height of the cave at the other end i.e. southern end is hardly 2’ 7’’, while the width is 1’ 7’’. At the back or east side of the cavern there is a ledge of rock, which probably served as a pedestal for the shadow of Buddha also figures on the rock.
The place is important as Prince Siddhartha prior to his Enlightenment meditated here for six years in search of peace and happiness. His search met with little success as his emaciated body made his search futile. The Buddha gives a vivid description of the severe austerities he practised in the six years before his Enlightenment. The Bodhisattva stayed in a cave on the mountain called Pragbodhi (Prior to Enlightenment) before finally deciding to go to Uruvela (Buddhagaya) and therefore the place deserves to be given its due importance.
At present there is a small temple that is maintained by the Tibetan monks and just above the temple there is a cave which sheltered the Bodhisattva during his stay there. Below that the pilgrims can see the foundations of a large monastic complex and on the top of the mountain the ruins of several ancient stupas. The peaceful environment around Pragbodhi, its wild beauty and the powerful presence that can be felt in the cave made it worth visiting. Therefore, the centre needs infrastructural developments, like water supply, roads, telecommunication, electricity and a health care centre.
BRIDGE TO CONNECT PRAGBODHI :
Although the Pragbodhi is only few kilometers away from Buddhagaya but it takes more than 1½ hours to reach this place via Gaya Town. At present the road leading to Pragbodhi directly from Bodhgaya does not have a bridge on River Mohane. A bridge is proposed on the river Mohane. It would directly connect Buddhagaya to Pragbodhi for the comfort of the pilgrims. It would also help the local population to come to the Block headquarters Buddhagaya for their everyday needs and necessities. The travel time could be reduced considerably and this would help the tourists and pilgrims to visit Pragbodhi more often as one would like during their course of stay here at Buddhagaya.
SUJATA-KUTI :
The Excavation Branch of the Archaeological Survey of India undertook excavation at the ancient site of Bakraur(Sujata-Kuti), near Buddhagaya, located on the right bank of the river Niranjana. The site, that is situated just north of the village, is traditionally known by various names like, Sujata Kuti, Sujatagarh and Sujata Quila, named after the maiden Sujata, the daughter of the chief of the village. It was she who offered milk-rice to the Buddha after he had undergone severe austerities for six years to gain Enlightenment.
The stupa, which was constructed to perpetuate the memory of the maiden Sujata, is 11m from the ground level. Unfortunately, through the years because of inefficient has been severely destroyed to collect baked bricks, caskets and reliquaries. Several plaques of the Buddha in bhumisparsha-mudra, made probably of plaster and surprisingly light in weight were found near the damaged top of the stupa.
The stupa was built in three stages. The pradakshina-path made up of baked bricks, was narrow in the earliest stage. It was surrounded by a wall enclosure of baked bricks. Subsequently, the diameter as well as the height of the stupa was increased, thus covering the original pradakshina-path. At that stage a 5 m. wide pradakshina-path, of thick lime plaster was added. Moulded bricks were used on the surface of the stupa. In the third stage of construction a wall enclosure of baked brick covered by lime plaster, railings and gateways, probably in all the cardinal directions, were provided. All around the wall enclosure, and in the front of the gateway, a pradakshina-path of lime plaster was also added. On the side of the gateway a baked brick platform, possibly intended for congregation was found. The purpose of the two brick structures at the back of the gateway could not be determined.
Encased in lime plaster, the maximum diameter of the stupa in the last stage was about 65.50 m. Mud-mortar of varying thickness was used as a binding medium in the construction of the stupa. The railings and pillars were made of stone.
It has not been possible to date the different stages of the stupa with certainty. The last phase of the stupa, however, can be assigned to a date between eighth and tenth century A.D., on the basis of terracotta sealing and plaques. It is quite likely that the religious zeal of the Pala Kings were responsible for the enclosure wall, railing and the gateway. The earliest occupation of the site may be placed in the second-first century B.C. on the basis of fragments of dark grey polished ware found in a partially exposed monastery-like structure towards the north-east of the stupa.
The important finds of the excavation include a fragmentary ear-ornament of gold; small terracotta plaques; beads of agate and terracotta; a punch-marked coin; head, torso and multiple Buddha in stone; a few ornamental pieces; and a terracotta sealing.
The Sujata-kuti needs to be excavated and the entire area should be developed and preserved. Parks and gardens have to be developed by landscaping the entire area. The historical importance of the place emanates from the fact that it dates back to 2nd century B.C. where the Buddha was offered milk rice prior to his attainment of Enlightenment by Sujata. The devout Buddhists also visit this place where the Bodhisattva himself came. The mound which in all probability is a stupa needs to be excavated (a work which was abandoned prematurely after doing half the work).
BARABAR CAVES :
The chief architectural remains, before the Gupta period, other than stupas and their surrounding gateways and railings, are artificial caves, excavated for religious purposes. Early specimens show a slavish imitation of carpentry that proves conclusively that the art of building in stone was still not fully developed. Two caves of Barabar Hill, 61.5 km. north of Buddhagaya, are in the form of a plain rectangular outer hall, at one end of which there is an inner chamber with a curved wall and overhanging caves. The caves were evidently substituted for a standardized religious meeting place consisting of a round thatched hut standing in a courtyard, and their designer could not transcend the pattern to which he had been used. Similar dependence on wooden models is evident in many other features of design until the Gupta period.
The caves of the Barabar and Nagarjuni Hills are unadorned, with the exception of one at Nagarjuni, near Barabar, which has a comparatively simple carved entrance, added during or soon after the Mauryan period. The inner walls of all the caves are finely polished, no doubt by workmen of the school that was responsible for the polish of the Asokan columns.
The Barabar caves, a fine specimen of workmanship needs to be added in the scheme of things for tourist development and if connected within the surroundings of Buddhagaya it sure will evoke much interest in the visitors.
TARIDIH (Buddhagaya):
This site is just adjacent to the Mahabodhi Temple lying on the western end besides the Mosque. The site is one of the most ancient and dates back before the time of the Buddha-starting from the neolithic period down to the Pala period. Excavations reveal seven cultural phases from the neolithic period, (25th cent. - 17th cent. B.C.) Chalcolithic (17th cent. - 11th cent. B.C.), iron age (10th cent. - 7th cent. B.C.), the Buddha -Asokan period (6th cent. B.C. - 1st cent. B.C.), Kushana period (1st cent. - 3rd cent. A.D.), Gupta period (4th cent. - 8th cent. A. D.), Late Gupta and Pala period (9th cent. - 12th cent. A.D.)
The excavated site is in the state of neglect. Their preservation is not being paid attention to. Being exposed to the nature’s fury and man made misery without protection and care these open structures are in a process of decaying. We must try and protect the valuable historical heritage. The A.S.I. has to ensure that the excavated site is well protected.
NIRANJANA RIVER EMBANKMENT :
The Niranjana river is important for its sanctity. Erosion of the river banks is causing danger to Buddhagaya and to the Temple which is an international heritage and a national treasure. Few years back breach on the banks of this River made flood water enter the Temple and damaged the Mahabodhi Temple. The embankment can also be developed into a park on both sides of the river bank where tourists can enjoy the river front.
ROADSIDE PLANTATION :
The entire stretch of roads should have roadside plantation that will beautify and also give shade to the roads. This will make the town more green and beautiful.
MAYA SAROVAR :
The lake opposite the Thai Temple should be developed and boating can be introduced. The land surrounding the lake should be developed into a park and a small playground for the children. A musical water fountain can also be installed. Fast food outlets can also set-up there.
TOWNSHIP
Buddhagaya today is no more the ancient and obscure village called Uruvela nor it is what it was 10 years ago. Buddhagaya today is a vibrant town growing day by day. Buildings are being built haphazardly without conforming to the master plan.
PROPOSALS:
MASTER PLAN :
Master plan of the entire Buddhagaya township which should also include Sujata-kuti in its ambit should be prepared taking into account the present status of the area as well, for it is of international importance. Buddhagaya needs to be beautiful is the popular belief. The master plan should include all required infrastructure that needs to be developed to make Buddhagaya a town of international importance. Buddhagaya has to be made clean. At present only concrete structures are to be seen all around. There is no space for green area anywhere.
DRAINAGE :
Buddhagaya today lacks a drainage system. The master plan prepared in the year 1956 suggested a drainage system but nothing could be done so far. Proper drainage for rain water as well as domestic waste independent of sewerage should be evolved.
BYE-PASS ROAD :
There is an urgent need for a bye-pass road that will divert heavy vehicular traffic from the Block office Via the Japanese Temple to Tikabigha-Urail (ancient village). This would make the town free from heavy vehicular movement near the Temple that remains congested for most of the time causing great harm to the temple with the vibration, dust and smoke pollution. The present main road runs parallel with the Temple complex and the noise and dust causes disturbance to the meditators which has to be stopped.
MARKET COMPLEX :
Buddhagaya is a town of international importance. The area around the temple complex is full of way - side shops. These encroachments block the smooth movement of the pilgrims and obstruct the view of the ‘Mahabodhi’ from outside. The shopkeepers also disturb the pilgrims. The encroachments need to be removed. New area should be developed as a modern shopping complex so that these encroachments do not come up again. This can be kept in mind while preparing the master plan for Buddhagaya township.
TOURIST FACILITIES
Buddhagaya is a very important place and it needs to be developed in a way that conforms to international standards. With the all-round development of Buddhagaya it will attract more pilgrims and tourists, because of the better infrastructure facilities which is at par with the best. With the globalization of Buddhism, Buddhagaya will become more important in the history of the World Cultural sphere. We need to preserve and present it to the world community. In the words of Shri Jagmohan, Hon’ble Minister for Tourism and Culture, "I believe this is the time to build on domestic tourism by putting systems and infrastructure in place and project India as a unique destination for physical invigoration, mental rejuvenation and spiritual elevation". What better place can it be than Buddhagaya to project it as a spiritual destination in India.
PROPOSALS :
BEAUTIFICATION OF BUDDHAGAYA :
Buddhagaya should be made more beautiful is the popular belief. Other than the Mahabodhi Temple and the different monasteries there is nothing to hold back the visitors for long. Theme parks, heritage parks, lakes, musical water fountains and recreational facilities will have to be given emphasis. Making Buddhagaya clean and green should be our objective. Use of plastic bags should be stopped immediately and use of paper bags be encouraged. Garbage and composte recycling plants be set-up to produce renewable energy. A Buddhist Art Gallery can also be set up.
FOREX :
Buddhagaya is a town of International tourist potential where thousands of foreigners visit every year. One of their complaints pertains to the process of Foreign Exchange. The Banks here have a limit on exchange of foreign currency. The main bottle-neck is a constraint for big groups. There is a limit to the amount an individual can exchange. This restriction needs to be lifted or the limit increased. Also the cheques/drafts in foreign currency are cleared with delay. The cheques/drafts deposited here takes more than one and half month for collection. The Foreign Tourists have to wait for a long time during the banking process. ATM counters can also be set up at least at two or three places for easy encashments.
AUDITORIUM :
Buddhagaya lacks modern amenities where its citizens and visitors can meet on occasions. Buddhagaya needs a multi-purpose auditorium where seminars, plays, symposiums and cultural theatres can take place. The auditorium can also have an annexe where an art gallery can be housed. This auditorium has to be of international standard with good lighting and sound equipments and the auditorium could also be rented out
CIRCUIT TOUR :
Conducted local circuit tours connecting the places of tourist and pilgrimage importance around Buddhagaya should be started. One such circuit could be connecting Buddhagaya with Sujata-Kuti to Dungeshwari and Barabar caves. The other tour could be by connecting Buddhagaya with Rajgir, Nalanda and Pawapuri. All such tours can be introduced through AC and non-AC buses run by the I.T.D.C., B.S.T.D.C. or Private operators.
HOTEL :
Boarding & Lodging facilities should be developed and set-up keeping in mind the low-budget travellers also so that it will encourage domestic tourists as more emphasis should be given to develop this section. Hotels available here are primarily aimed at the high budgeted travellers. The need is for the lower income group or middle income group travellers. Something like the Yatri Niwas should be set up. Even the government run tourist lodges are priced excessively high.
HOSPITAL:
At present the Hospital facilities are inadequate to serve the need of the general masses and the visitors. The existing hospital is more like dispensary or a first-aid centre with a couple of indoor bed facilities. The hospital needs to have a superior structure with clean environs and modern equipment to cater to the needs of the visitors who more often are also foreigners. The hospital needs to have facilities for Pathology laboratory, X-ray units, oxygen and other emergency facilities.
RAIL COMMUNICATION :
Visitors coming to Buddhagaya face immense problem getting reservations in trains. It is therefore suggested that foreigners be given preference in the Tourist Quota against their Passports in acquiring railway reservation. A train be introduced from Guwahati in the north-east to New Delhi Via Gaya. This would benefit the Hindus, Buddhists and Jains living in the seven north-eastern states, Sikkim, West Bengal, Bhutan and Nepal who come in large numbers to visit Buddhagaya, Gaya, Rajgir, Nalanda, Parasnath, Varanasi, Sarnath, Allahabad etc.
REGULAR BUS SERVICE :
Communication facility to and from the Gaya railway station to Buddhagaya is not available as only private vehicles ply and they charge exorbitant rates. Therefore, bus services should be introduced through the road transport department especially keeping in mind the train timings.
GUIDES :
The tourism department should introduce trained guides with knowledge of different foreign languages to guide the foreign tourists who come independent of the conducted tours.
MOBILE TELECOM FACILITIES :
Mobile Telephone system should be introduced at the earliest. At present this facility is not available at Buddhagaya. There is heavy demand for the Mobile service.
BUS-STAND :
There is a Bus-Stand for the Tourist Buses coming with the tourists. But there is no Bus-Stand for the local buses plying between inter-state or inter-district rounds. At the moment buses park at the road side. This causes heavy congestion in the road traffic and hamper pedestrian movement.
ELECTRICITY SYSTEM :
Electricity system should be modernized. At the moment Buddhagaya can be termed a town of electrical wires. One can see overhead electrical wires criss-crossing the entire town. The wires run parallel to the road on both sides obstructing the growth of road - side plantations and trees and also affecting the scenic beauty of the town. Therefore, the electricity system should involve underground electricity wires thus making the town free from overhead electrical wires.
WATER-HEAD TANK :
Although the town has introduced door-to-door water supply system yet it is in-sufficient as it does not meet the demand. Therefore, another overhead tank for supply of drinking water should be constructed. This will ensure the availability of hygienic drinking water to the tourists and the people in general.
TOURIST FACILITIES :
The tourists coming to Buddhagaya need a single window facility under one roof where they can be provided with all the services that are related with their travel related issues and if this can be done it would enable the visitors to easily arrange all their travel related formalities :
1. Forex Bank
2. Railway Reservation Counter
3. Air Reservation Counter
4. Foreigners Registration Office
5. Travel Agents counter
6. Tourist Information Centre
7. Hotel Reservation Counter
8. Taxi on Call
9. Internet Cafe
10. STD/ISD Public Call Office
11. Restaurant
CURRENT WORKS IN MAHABODHI MAHAVIHARA :
1. Renovation of Platform around Pipal Tree near Lotus Tank (Muchlinda Sarovar)
2. Fixing of Railing Northern Circumambulatory Path in Temple Premises with retailing wall.
3. Lighting in the Mahabodhi Mahavihara Complex.
BUDDHAGAYA - PAST AND PRESENT
Buddhagaya or Bodhgaya as is generally known is an ancient and hallowed spot on earth. Being the seat of Enlightenment of the Buddha it is the holiest of the holies for the Buddhists of the world. Situated on the banks of the river Niranjana, Buddhagaya was originally a part of the Uruvela village (presently Urail). Its geographical location is at 24o 41’ 45’’ N. Latitude and 85o 2’ 22’’ E. Longitude and is located in
Bihar which again is an ancient and historical place not only due to Buddhagaya but because Bihar is equally important to the Jains, Hindus and Sikhs.
Although Buddhagaya has not attracted as much attention as the world famous Agra or Ajanta, but of late it has become a significant and interesting place due to its having longer and more complete history than almost any other place in the sub-continent. Its history supplemented by geographical, archaeological and literary sources from China, Tibet, Burma and Sri Lanka. The history of Buddhagaya is also made more interesting by the participation of some of Asia’s greatest personalities from King Asoka to Hiuen Tsang and Edwin Arnold to Anagarika Dharmapala.
The history of Buddhagaya is not merely an outline of events, or a list of doubtful dates, but it ranks high in importance from an artistic and architectural point of view.The Mahabodhi Temple — where Lord Buddha got divine light has given a place of pride to Buddhagaya in the world map, for religion and tourism is the sole surviving example of what was one a whole architectural genre. It even had an International influence, through models and plans and replicas of it which were carried throughout Asia by pilgrims and from which copies of it were reproduced. The large number of statues and stupas gives one an example of Buddhist art, but also makes it one of the richest repositories of sculpture from the Pala period.
The fame of Buddhagaya as the sacred site where the Buddha attained Sambodhi goes back to very early times giving it a religious significance.
For the millions of Buddhists, it is the Navel of the Earth — the geographical centre of their faith. For it is here that Prince Siddhartha became the Buddha after attaining Enlightenment sitting under the Bodhi Tree, and it is from here the phenomenon now called Buddhism began its gentle progress to the farthest reaches of the globe.In keeping with Buddhism’s emphasis on calm detachment, Buddhagaya has never evoked in the Buddhists the intense fervour that Mecca, Benaras, Jerusalem or Amritsar have in the millions who hold these places sacred. It has, nonetheless, inspired countless pilgrims throughout the centuries to undergo hardship and danger for the blessing of just being able to walk on its sacred ground. The Buddha’s experience at Uruvela not only resulted in the location changing its name to Bodhgaya or Buddhagaya; it has also meant that this, otherwise an obscure village, has been the focus of attention for millions of pilgrims. It became very early and remains even today, the most important place of Buddhist pilgrimage. The exact place where the Buddha sat, when he was enlightened, was called Vajrasana meaning ‘Diamond Throne’.
It is believed that when the universe is finally destroyed, this could be the last place to disappear and that it would be the first place to form when the universe began to re-evolve again.The Vajrasana was also, sometimes, called the Victory Throne of all the Buddha’s (Sabbabuddhanam Jayapallankam) or the Navel of the Earth (Pathavinabhi). The Vajrasana which was also called Sambodhi by King Asoka but the most widely used and also the most enduring of Buddhagaya’s names was Mahabodhi meaning ‘great enlightenment’.
Buddhagaya today is a place of attraction for the entire Buddhist world and groups of pilgrims and visitors come to visit it all the year round, some to pay their obeisance to this great edifice of veneration, whereas for some to come and see this great edifice of history.
Buddhagaya remained the cynosure of the Buddhist world upto the 13th century, thereafter due to the sudden political upheavals that took place in and out of India, activities at Buddhagaya were also interrupted and disrupted. The place was deserted and became desolate and it remained neglected and forgotten for several centuries.
But, as if by miracle, Buddhagaya, erstwhile an insignificant village, was transformed overnight for it now hums with life and bids fair to be the centre of the Buddhist world once more.
History has taken a turn and once again Buddhagaya is humming with life.In the beginning, the pilgrims were only a few and far between, but there is tremendous increase in the number of pilgrims with the development of communication systems and other facilities. When this place is full of pilgrims, it is then a sight to see how they pour forth their devotion in various ways. These they do by offering pujas, circumambulating along the sacred precincts, prostrating round the main shrine, sitting in contemplation under the sacred Bodhi tree and holding meditation retreats, burning of candles and butter lamps.
All these inspiring and instilling into us a little hope and a little faith, the aroma of goodwill, peace and devotion pervades the whole atmosphere. Each and every follower frequents the holy place to receive inspiration and blessings at the seat of Enlightenment of the Buddha whose Sambodhi has universal significance.
Temple Complex :
The most important place for one and all, be it the pilgrims, the visitors, the tourists or the local populace is unquestionably the ancient heritage and world famous Mahabodhi Temple, which is the biggest, but by no means the only temple at Buddhagaya.
The great monument that exists today is a later structure built on the spot where once existed the Bodhi Shrine of Buddha built by King Asoka. The exact date of its construction is not available, but records and travelogues suggest that it was built sometime around the 6th-7th centuries A.D. As at present, the structure is 170 ft. high and consists of a straight pyramidal tower of nine storeys, the main structure is surmounted by a stupa-shaped dome and at the base of the main tower there rises a turret at each of the four corners, a miniature replica of the main edifice. Niches are carved into the body of the entire edifice for the placing of Buddha images and other cult images of the Mahayana pantheon.
Entering the temple inside the main shrine which is built on the very place where the Buddha attained Enlightenment, the place variously called "the victory throne of all Buddhas" (sabba buddhanam jayapallankam) or "the Navel of the Earth" (puthavinabhim).
It was while seated here that "vision arose, knowledge arose, wisdom arose, understanding arose, light arose" in the Buddha that full moon night of the 6th century B.C. and where he continued to sit for seven days "experiencing the joy of liberation".The shrine on which the Buddha statue sits and the statue itself date back to the Pala period. The statue in the shrine dates back to the late 10th century A.D., is more than two meters high and shows the Buddha in the earth-touching gesture. Everyone who comes in contact with the statue is beholden with awe by the radiance it emits and
when Nobel Laureate Rabindranath Tagore saw it for the first time, it was the only time in his life when he felt the urge to bow before a statue.
At the back of the Mahabodhi Temple is the Bodhi Tree under which Lord Buddha sat meditating and attained Enlightenment. The present Bodhi Tree was planted in the 19th century when a sapling was brought from Anuradhapura in Sri Lanka, several previous trees having died or been destroyed. The present tree is more than 122 years old. This is the most important object of veneration for the Buddhists of the world. Even the Buddha himself sanctioned the use of the Bodhi Tree as an object of veneration, as a symbol of the Buddha himself. The Buddha himself was so full of gratitude towards the Bodhi Tree that on the second week after his Enlightenment the Buddha simply stood gazing at the tree in gratitude that he stood there for seven days without blinking his eyes even for a second. It is therefore no doubt that the Buddha himself was greatly in awe of the Bodhi Tree which gave him shelter in his most momentous occasion during his search for peace and emancipation.
The Buddha spent seven weeks in seven different places that are all located in the precincts of the Mahabodhi temple.The first week was under the Bodhi Tree itself and the second week he spent opposite the Bodhi Tree gazing at it which is known as the Animesalocana (the place of Unwinking Gazing). The third week he spent doing the walking meditation or Cankamana which is also a very prominent place. The fourth week was spent at the Ratanaghara on the jewel house where the Buddha spent his fourth week contemplating on the metaphysics (Abhidhamma) which was discovered here. This philosophy was based on the laws of Cause and Effect ( paticcasamuppada) and is the most important place and this shrine house was said to have been built for the Buddha by the devas.
It is believed that during the course of his meditation here rays of different colours emanated from his body and the colours (blue, yellow, red, white, orange) have been used to design the Buddhist flag.The fifth week he spent under the Ajapala Nigrodha tree where he is said to have had a conversation with Brahma. The discourse given here is important, because the Buddha is said to have been the first exponent of equality in the social order discarding the caste system prevalent in the society. The sixth week he spent near the Mucalinda tank or the Lotus pond. The Buddha during the course of his stay met with a cyclonic storm and heavy rain there-after which the Naga King, Mucalinda, is said to have sheltered the Buddha from rain. The seventh week was spent by the Buddha at the foot of the Rajayatana tree,
where he made his first disciples, Tapussa and Bhallika, two merchants who came here on their way to a business trip. They were the first lay disciples of the Buddha.
The complex possesses a total area of 14.3 acres. The Mahabodhi Temple alongwith its several votive stupas and statues that surround the structure on all sides including the seven places of significance has also a Meditation Park and Shantivan in its complex. The meditation-park has been developed lately keeping in mind the demand of the pilgrims who want to meditate here in the sylvan solitude and feel the positive vibrancy that this place possesses.
Buddhagaya (Present)
Buddhagaya, to be very true is a Land of Spiritualism. Had the Buddha not attained Enlightenment here, this place would have remained an obscure village named Uruwela. For this significance alone, this entire place, with the vibrancy of its positively, to erase the pollution in the minds of man has become a place of importance.
Seekers of spiritual delight come in hoardes to experience that breathtaking emancipation, which the humankind thrives to attain, is in other words called Nibbana or Emancipation.Therefore, the Holiest Buddhagaya Pilgrimage stands for the time-old spiritual activity itself. Because all sacred and religious activities may be deemed to have revived in oneself a spiritual zeal. That is why the entire Buddhagaya Vihara (Temple) Complex along-with all the surroundings whether of Artistic or of the Religiostic value, every aspect herein, inspires the devotees from over the globe, for a moment, with spiritual intention or the feelings.
In the above perspectives, the Mahabodhi Mahavihara, the Maha Bodhi Society of India, the Burmese Vihara, the Chinese Temple, the Japanese Temple, the Daijokyo Buddhist Temple, the Wat Thai, the International Meditation Centre, the Bhutanese Temple, the Nepalese Temple, the Vietnamese Temple, the Tibetan Temple, the Root Institute, the Maitreya Project and the other Institutions may be considered to be the sources of all the spiritual activities at Buddhagaya.
Buddhagaya being the Land of Enlightenment can be said to be the Land of the Spiritual Enlightenment where under the Hallowed Bodhi-Tree on the Full-Moon Day of Vaisakha 2543 years ago Gautama Siddhartha attained Enlightenment. After this historic event, Gautama who came to be known as the Historic Buddha -- travelled far and wide, in the villages and the country side, to the hills and dales, traversing the entire Janapadas of those days, preaching His new found Truth which He termed as the Dhamma , which not only can purify the mind of a person for eradicating the Ego-significance positively, but also paves his way to the attainment of Peace, Love, Compassion, Brotherhood and finally, the Deliverance.And since then the Kings and the Commoners alike all thronged to this Pilgrimage, not only to offer their reverence to the most hallowed spot on earth, but also to experience the Bliss of which the Buddha and His disciples have been talking about.
The Message of the Buddhas for the spiritual upliftment are very simple and these go like
—"Sabba papassa akaranam kusalassa upasampada, sacitta-pariyodapanam etam Buddhana sasanam", which means to refrain from all evils, to do good and to purify one's mind are the Teachings of the Buddhas.Thus, this very message percolates the source of spiritualism and can be said to the seed of lasting Happiness for the deliverance from all Sufferings. Since all things are mind created and mind made, it is therefore, the mind that is to be trained and controlled, to be tamed. The taming of the mind can only be achieved through the only path that took Gautama long six years to discover and this path is the vipassana or the Insight system of Meditation.
Buddhagaya is the only place which has attracted the seekers after Truth to came here in search of that eluding Peace and Happiness and in the last fifty years, i.e., after Independence much has happened in the field of spiritual activities.With the revival of Buddhism in India religious activities as well as the literary activities were given much importance. The Govt. of India under the Prime Ministership of Pandit Jawaharlal Nehru celebrated the 2500 years of Buddhism and that is when Buddhagaya received a face-lift but still the spiritual actitivities in the organised way did not take place. Only the individuals have been practising it.
But the 1960's saw the dawn of spiritual activities at Buddhagaya. From 1966 onwards Anagarika Munindra was the one to start with the Vipassana Meditation retreats at Buddhagaya at the Samanway Asharam, and thereafter, Dipa-ma, the first woman teacher also used to hold retreats. In 1970 the International Meditation Centre, Buddhagaya, was founded and came into existence. This is the first registered Vipassana Meditation Centre in India and since then forward has been imparting Vipassana Meditation without a pause. The Centre has been organising and conducting Meditation Retreats round the year. Presently, the Centre has become a premier Meditation Centre wherein aspirant meditators come from all over the globe. Shri S. N. Goenkaji also started the first meditation camp at Buddhagaya at the Samanway Ashram on 9.4.1970 and subsequently arranged meditations several times, in different centres. For the last 5 years they have constructed their centre named the Vipassana International Buddhist Meditation Centre (Dhammabodhi) around 6 km. Away from the Main Buddhagaya Vihara.
The convergence of the meditators at Buddhagaya all round the year is proof enough of how Vipassana has been able to transform the minds of the people who come to Buddhagaya for spiritual regeneration.Mr. Christoper Titmus holds retreats at the Wat Thai Monastery every year organise two 10-day courses. A large number of aspirants from different parts of the world use to take part in the camps. Mr. Michael Kewley also holds retreats for the Westerners for three months starting from the month of December every year. He holds the retreats at the Govt. of Bihar hotels and also held at the Old Centre of I.M.C. before it was transferred to the Maitreya Project. The other is Mr. Andrew Cohen who also comes here in the winters and holds retreats with the Westerners. The other important annual event is the one that is done by the Antioch University Group of the United States who bring in students to Buddhagaya for 3-4 months to study comparative Buddhism and Meditation. The classes and the retreats are held at the Burmese Vihara and in the other Centres under the different teachers and scholars. This is how the Western Teachers organise meditation Retreats at Buddhagaya.
Meditation sessions also take place in the evening for one-hour everyday at the Indosam Nipponji or the Japanese Temple. The ambience and the silent atmosphere has made it an important place for the meditators who throng here. Apart from meditatiors who throng here. Apart from meditational activities, religious rites and rituals is also an important feature here.
The Sri Lankans who come here in huge numbers converege at the Maha Bodhi Temple and offer prayer at the foot of the Holy Bodhi-Tree. They observe Sila and offer hand made flags and other things and eatables too. They also take part in the Sutta chanting and listen to discourses given by the Ven'ble Monks.The Sanghadana is also offered to the Monks in the respective Monasteries of the countries they belong to. The Baruas or the Bengalese Buddhists come all round the year. They come here for dual pursoses. One is to offer their sons to the Sangha for Ordination as a Novice for a short period. And the other to offer Sanghadana to the Monks. The Thais come here in large numbers and offer Pujas at the Maha Bodhi Vihara and also meditate under the Holy Bodhi-Tree. They offer huge pieces of decorative clothes to the Bodhi-Tree, which they wrap around it. On some occasions they offer Sanghadana at the Maha Bodhi Temple. The Burmese pilgrims which were very few compared to the earlier years come in large numbers specially after the treatise signed by both the Governments and the treatise signed by both the Governments and the travel rules made more simple. They also offer Puja and meditate. The Burmese and the Thais have a penchant to offer gold leaves to paint the images, the Vajrasana and the Bodhi-Tree with gold or golden colour.
The Japanese who come here in groups go straight to the Maha Bodhi Vihara to offer their prayers. It is only then that they go about their respective ways. The Japanese unlike the others have a short stay at Buddhagaya.
The most noticeable and lively of all are the Taiwanese Buddhists. May be it is after a long time they are getting an opportunity to discuss religion openly which can be seen when they arrive at Buddhagaya they become very emotional. They cry, weep and beat their chests and offer their prayers in a choir and unision.They are great donors and offer to the Monks, the laities and the begars as well. While donating and offereing they become most liberal and without any stop and binding. The Tibetans who are living today in different parts of the world come here in huge numbers in the winters. His Holiness the Dalai Lama is a regular visitor here and has conducted Kalachakra Puja here. He offers prayers and discourses for his disciples and the devotees. The other Sect of the Tibetans hold a 10 day long Peace Prayer at the Maha Bodhi Temple. Buddhagaya during these periods look like a Mini Tibet. Also the 17th Karmapa has started coming here to hold meditation retreats and World Peace Prayer of the Kagyu- Karma sect.
The Great Seating Meditative postured Buddha by the Daijokyo Buddhist Temple of 80 feet high has a special at traction for the devotees and pilgrims. Sometimes the group meditators from USA, Japan etc. use to come and stay in the complex for meditation. The root in the complex for meditation. The Root Institute also maintains Meditation very off and on every year. The Maitreya Project too organizes meditation and the Project has been contemplating to install the Maitreya Buddha the highest ever in the world. Besides this, the International Meditation Centre, Buddhagaya, holds the Kathina Civara Dana or the Robe-offering Ceremony in October-November every year where Buddhists from different parts of the world converge. The ceremony is held after the Vassa Vasa or the Rainy Retreat. This is done so, to offer Robes to the Venerable Monks by the lay devotees. This ceremony is the only of its kind to be held at Buddhagaya at such a large scale.
The Thai Monastery holds prayer sessions every week, imparting training in chanting to the Buddhists of nearby villagers of Siddharthanagar (Miyabigha) who have been initiated to Buddhism.
So, Buddhagaya in the last Fifty years has become a vibrating centre of Spiritual activities and not only that- Buddhagaya has gone and grown from strength to strength in all its spheres.
Buddha and His Dhamma
In the year 563 B. C. on the Full Moon Day of Vaisakha in the kingdom of Kapilavastu, a young prince was born to King Suddhodana and Queen Mahamaya in the royal Lumbini grove under a Sal Tree. On the fifth day of his birth he was named 'Siddhartha' and on the seventh day his mother expired. The younger sister of Mahamaya, Prajapati Gautami who was his step-mother took care of the young child like any other mother would do.
During the formative years of Prince Siddhartha, he received his early education and was trained in warfare, but he was often found immersed in deep - thoughts regarding the suffering and miseries of humanity. He was opposed to exploitation of man by man, inequality, poverty, violence, class and caste system. When he attained the age of sixteen he was married to a very beautiful and charming Princess Yashodhara, daughter of the Koliya King Dandapani of Devadaha.
When Siddhartha was 29 years old Yashodhara gave birth to a beautiful son named Rahula and this he termed as another impediment to keep him attached to worldly life. He left his palace leaving behind his parents, his beautiful wife and the new born Rahula in search of a way that would free mankind or humanity from the cycle of suffering.
Realizing that the practice of severe austerities would lead him to death and left his friends and came to the east bank of the river Niranjana where he was offered Kheer (rice-pudding = cooked rice with milk and sugar) by Sujata, daughter of the chief of the village Senani. Accepting the Dana (offer) of Sujata he crossed the river Niranjana and came to Uruvela on the same day and in the evening he prepared a seat of kusa grass and sat beneath the pipal tree facing eastwards. The Bodhisattva Siddhartha who was determined to reach the truth started his fight against the Mara, the Evil One sitting for meditation with strong determination (adhitthana) that unless and until he would not find out the truth he would not get up from the seat, come what may.
After attaining Enlightenment, the Buddha spent seven more weeks in meditation in seven different places around the Maha Bodhi Tree contemplating his stupendous achievement for this human life as to be born as a human being is very rare.
His Dhamma ( The Teachings)
The Buddha then set out for Varanasi where at the Deer Park (Mrigadaya vana) in Isipattana modern Sarnath where the first sermon (the Dhammachakra pravartana) was expounded or the setting in motion the wheel of the Law to the first five Brahmin disciples who earlier were closely associated with Siddhartha for six long years exhorting them to avoid the two extremes of self-indulgence and self mortification for self-indulgence leads to retardation of spiritual progress and the latter weakness one's intelligence.
The Buddha expounded the Dhamma based on the four Noble Truths i.e., Dukkha (Suffering) , the cause of Dukkha (Suffering), the cessation of Dukkha (Suffering) and the path leading to the cessation of suffering which was through Arya Astangik Marg (the Noble Eightfold Path) consisting of Right Speech, Right Action, Right Livelihood, Right Efforts, Right Mindfulness, Right Concentration, Right Understanding and Right Thought. The Dhamma which is based on the three pillars of Sila (Morality), Samadhi (Concentration) and Prajna (Wisdom) which in other words is also called the Middle Way or the righteous way of life.
The Buddha established the Sangha or the Order of Monks for the creation of an ideal society based on Maitri (loving-kindness), Karuna (compassion), Mudita (sympathetic joy) and Upeksha (equanimity) which was free from class, caste and colour prejudices and maintained equality, freedom, justice, fraternity and brotherhood. The Buddha in course of 45 years of his ministry moved from village to village, town to town, city to city along with His retinue of monks following His own prescribed dictum
' Bahujana Hitaya, Bahujana Sukhaya'and finally at the age of 80 he attained Mahaparinirvana (left His body in meditation) lying between two Sal trees. It is an event of unique significance that all the three events of the Buddha, birth, Enlightenment and Mahaparinirvana all took place in the forest and beneath the trees and all happened at a single day on the fool Moon Day of Vaisakha in Sal grove at Kusinara, modern Kushinagar.
BUDDHAGAYA -- THE WORLD HERITAGE SITE
The Modern village of Buddhagaya on the bank of the Lilajan (ancient Niranjana) has grown up around the ancient
Sambodhi, the holiest of the holy spots, near the ancient village of Uruvela.Sambodhi later on became Mahabodhi, by which name the entire Buddhist establishment came to be designated in later times, though the Tibetan pilgrim Dharmasvamin refers to it as Vajrasana.
The Pipal tree (asvattha, Ficus religiosa), at the foot of which Gautama obtained his Bodhi, formed the nucleus of a great establishment.
The tree that is now present at the back of the Mahabodhi temple is only its remote successor.We have no record of the number of times it died but was revived through grafts and seeds.
The earliest construction at the foot of the Bodhi tree was a polished sandstone throne (vajrasana) found by Cunningham buried behind a stucco-faced throne, the latter itself hidden inside the present basalt throne of the temple.
It is ascribed to Asoka who, as one of his edicts avouches, undertook pilgrimage (dharma-yatra) to Sambodhi.On the evidence of a relief on the railing of Bharhut the same monarch is credited with the erection of a shrine over the vajrasana, a railing around it and the tree and a pillar with an elephant-capital.
The earliest vestiges that are visible now are of the first century B.C. They are a carved stone seat (vajrasana), the one in front of the Bodhi tree; the remnants of a carved quadrangular three-bared railing of pale reddish sandstone, originally formed the enclosure of the Bodhi tree, fronted by a pillared pavilion, the latter in turn containing a throne within; and pillar-bases (found in situ) and a detached pillar of the covered promenade (chankama) of Buddha. The cankama marks the sacred spot where Buddha spent the third week after his Enlightenment, meditatively walking up and down. It is now a brick platform with representations of lotuses that are believed to have blossomed forth under the footsteps of Buddha. The railing of Bharhut bears a relief of the covered promenade.
The railing was enlarged in the Gupta period by new granite posts, crossbars and copings, which, though cleverly interwoven with the earlier ones, were in a different style of carving. The enlargement and re-erection in its present position became a necessity in order to provide space for the large temple - the nucleus of the present Mahabodhi temple erected during this period at the foot of the Bodhi tree to house an image of Buddha on a throne in place of the earlier vacant throne.
The temple (Vajrasana-brihad-gandha-kuti) assumed the appearance of the present temple not only in dimensions and broad features but also in decorations by the time of Hiuen Tsang’s visit (596-664 A.D.), as the pilgrim’s description of it was substantially true of the existing structure before the repair in 1880-81. During that repair it was found out that the temple had undergone major repairs and renovations more than once; scrupulous care had, however, been taken to simulate, though not always very successfully, the original decorations.
The original fabric of the present Mahabodhi temple at Buddhagaya which although,notwithstanding the simplicity of design and decoration, is of unique importance, being the sole survivor of a style of architecture which was in vogue in this region and of which vestiges are still in existence in the ruined temples at Nalanda and a few other places. In spite of having been subjected to many changes, including a complete overhauling in the eighties of the nineteenth century, curiously enough it retains the dimensions and broad features that characterized it in the time of Hiuen Tsang.
Buddhagaya is a transitional site, transitional chronologically between contrary perceptions of styles of Arts, transitional teleologically as the threshold where the pilgrim stands between the human and super-human condition, and transitional biographically where the Buddha shuffles off his mortal coils and then decides to postpone his ‘aspiration’ out of compassion for the suffering and benighted creatures of the earth. In the history of Buddhism, this impulse of compassion dilutes the atmosphere of glacial austerity and icy speculation which surrounds its early catechisms and then transforms its insular outlook, oriented to individual salvation by giving it and oecumenical dimension of proselytization.
Buddhagaya is venerated by Buddhists as the place where Bodhisattva Gautama becomes the Buddha and yet abstains from advancing to supreme fulfillment; where he demonstrates that, once he has opened the door, it is possible for everyone to follow suit and become a Buddha like him.The Janus outlook of Buddha’s sojourn at Buddhagaya is heralded by an intense contraction and concentration of cerebration and culminates in a manifold expansion of consciousness. The ambivalence of outlook has left indelible imprints on the art of Buddhagaya in its earliest visible phase.
The site of the Buddha’s enlightenment became the nucleus of much building activity from the third century B.C. to about the fifteenth century A.D. It was surrounded, at an early stage in its history, by a carved sandstone railing. This railing was later enlarged and re-erected to form a larger enclosure with the help of additional posts, this time made of granite, and provided with a gateway to the east. Portions of this railing, both the sandstone and granite parts have survived to the present day. The granite portions are recognized as belonging to the Gupta period, that is the fifth century A.D. or a little later. The dates of the sand-stone railing however, remains controversial, ranging from the third century B.C. to the first or second century A.D. Determining its chronology, is, however, extremely important, for, together with Sanchi and Bharhut, it constitutes a very significant document of early Indian ‘Buddhist’ sculpture and forms the seed-bed for the vocabulary of later Indian art.
Buddhagaya has the distinction of possessing the earliest datable sculpture of the Buddha, presently housed in the Indian Museum, Calcutta. The image bears an important inscription on its pedestal, contains a date in the year 64 during the reign of Maharaja Trikamal.S.K. Sarasvati narrates, "introduces a stern discipline which seems to restrain all earthly bearings of the monumentalised body and to endow it with a concentrated energy that has its roots in the within. With this transformation the image attains its true spiritual import".
The Bodhisattva from Bodhgaya, Kramrisch says, "is the first image in India which by its form signifies what its name implies." The importance of this image", opines C. Prasad, "in the history of the plastic art lies in the fact that it set the pattern for the evolved and distinctive Buddha image not only in India but throughout Asia."
Buddha image housed inside the Mahabodhi temple is particularly important in the context of Buddhagaya sculptures. This image was not in the temple when archaeological explorations were going on in and around Buddhagaya by the then British government. R. L. Mitra noted that it was in the Mahantha’s compound. Later on at the request of Cunningham and Beglar, it was moved to its present location in the main shrine. Its height of more than two metres has made it the largest surviving seated Buddha image from Buddhagaya. Its great size may indicate that it once served as the central image of the Mahabodhi Temple, replacing an earlier work for some reason.
The image of the main shrine is of 10th century A.D. Here the Buddha is sitting on a patterned cushion instead of a lotus. In the middle of the pedestal appears the earth goddess. Pedestal is also decorated with lions alternating with elephants. The patterned cushion, it seems, is a feature encountered in other sculptures of the Buddha from eastern India might have been copies of this image.
The surviving work from Buddhagaya, "certainly demonstrate the sustained pre-eminence given to the forms of the Buddha. This firmly established throughout Bihar and Bengal, inspired Buddhists from other parts of Asia to create similar works of art that celebrated the experience of Bodhgaya. And although this legacy was not strongly sustained in India after the 12th century, it certainly endured elsewhere in the Buddhist world."
Buddhagaya as we all know is a hallowed spot on earth and we are fortunate that this spot happens to be here in Bihar, in India which in itself is a boon to us. Millenniums are particularly significant for civilizations, cultures and world religions that have longer time spans. It is a suitable time to reflect on the development over the centuries, its expansion and the challenges it has to face in this modern age and to evaluate possible developments in the future.
Going by the preamble to the constitution of UNESCO – "since wars begin in the minds of men, it is in the minds of men that the defences of peace must be constructed". Therefore the Mahabodhi Temple vis-a-vis Buddhagaya needs to be preserved, developed, expanded and beautified for the future generations so that they can come and feel the positive vibrations from where the message of peace, compassion, unity, universal brotherhood and love pervaded the entire universe more than 2550 years ago.
Buddhagaya is an international pilgrimage and tourist spot. Tourism as an industry has enough potential to develop. The Mahabodhi Temple is here no doubt. Theme parks, heritage parks can come up. Lakes can be constructed in the parks where people can spend time. It will promote business for all classes of people. Business which takes place for a couple of months can take place round the year. Buddhagaya needs to be more green and pollution free. Use of plastic should be strictly banned and use of paper bags has to be made compulsory. Electrification system needs to be changed with underground cables as Buddhagaya is a town of wires and cables today. Noise and dirt pollution should be checked so that the environment remains clean and green.
With the all-round development of Buddhagaya it is sure to attract more pilgrims and tourists as there will be better infrastructure facilities which will be at par as is available elsewhere. With the globalization of Buddhism Buddhagaya will become a very important place in the history of the World Cultural sphere. We need to preserve it, showcase it and present it to the world community for the future.
Mahabodhi Temple and its precincts:
The Mahabodhi Temple and its precincts is the most important place in Buddhagaya. It is the hub of the entire spectrum of activities that take place here. Therefore, with its being included in the heritage list will ensure its longevity and survival. This is because modern technologies will be used for its maintenance and up-keep. International standard material will be used for its renovation and restoration. Expertise and knowledge of renowned and learned experts will be taken into confidence to ensure that standard work is being done for the renovation, restoration, development and beautification of the Temple and that the work is done keeping in view its archaeological and aesthetic value.
Tourism :
Tourism will get a boost no doubt. Presently, Buddhagaya is the highest revenue earner in Bihar as well as in India. Tourist related developments shall have to be undertaken. Better transport facilities to and from the airport and the railway station. Other than the Mahabodhi Temple and the different Monasteries there is nothing to hold back the visitors. Theme parks, heritage parks, light and sound project, multipurpose auditorium, lakes with musical water fountains and recreational facilities will have to be evolved. At present Buddhagaya lacks these facilities.
Globalization:
In today’s sense of globalization, Buddhism too is spreading all around the world. Globalization indicates the disappearance of national and continental boundaries bringing together nations, languages, cultures and religions. There is now a gradual movement towards mutual understanding and cooperation on the basis of common objectives and shared realities. What better place than Buddhagaya can it be for us to fulfil this objective.
Buddhagaya has monasteries from different Buddhist countries and we can rightly term Buddhagaya as the U.N.O.’S cultural capital. Buddhagaya will be the Cultural Ambassador of India to the world if developed according to the norms of World Heritage.
Overall Sustainable Development :
Buddhagaya will be developed at a more faster pace. With its inclusion in the World Heritage List the development process will gain momentum. Making Buddhagaya green and clean will be our objective. A proper drainage system should be included. Garbage and compost recycling plants should be set-up to produce renewable energy. Electricity system should be modernized and the town made free from overhead electrical wires. Vehicles should be parked in the parking bay and information system has to be introduced to inform the vehicle driver to bring the vehicle to come and pick-up the visitors. Use of plastic should be stopped immediately and use of paper bags should be encouraged. All these will be possible if and when Buddhagaya is included in the World Heritage list.
Buddhagaya is a very important place and it needs to be developed in a way that conforms to international standards. With the introduction and declaration of Buddhagaya as a World Heritage spot this will be a real possibility.
The Buddhagaya Temple History
The Mahabodhi Mahavihar or more popularly known as the Buddha Gaya Temple or Great Stupa and is one of the shrine out of 84000 shrines erected by King Ashoka the Great in the 3rd century B.C.
The Mahabodhi Mahavihar is the sole surviving example of what was once an architectural genre.How long it took to create this magnificent structure or whose creation it still remains a mystery and the lack of a comprehensive historical data this subject remains a controversy till date.
However, throughout the centuries, this blessed site has retained its deep spiritual vibration and and inspired countless beings towards a saintly life and the vihara itself stands out as an eye catching artistic landmark as if standing testimony towards the presence of the greatest Teacher of all time mankind has ever witnessed. The Temple underwent several restorations, renovations and repairs in subsequent periods by a number of devout Kings and philanthropists persons of home and abroad.
A very thorough renovation of the Temple was taken up during 1874 by the deputation of the Burmese King, Mindon-Min, with the permission of the Government of India but subsequently completed in 1884 under the supervision of Cunningham and Dr. Rajendra Lal Mitra.
This Temple suffered much at the hands of time, especially during the reign of the Hindu King Shashanka of Gour (Bengal).
Mahabodhi Temple Complex at Bodh Gaya
Mahabodhi Temple Complex at Bodh Gaya;India State of Bihar, Eastern India 24° 41' N, 84° 59' E;Inscribed :2002 Criteria: C (i) (ii) (iii) (iv) (vi) Justification for Inscription:
Criterion (i): The grand 50m high Mahabodhi Temple of the 5th-6th centuries is of immense importance, being one of the earliest temple constructions existing in the Indian sub-continent.
Criterion (ii): The Mahabodhi Temple, one of the few surviving examples of early brick structures in India, has had significant influence in the development of architecture over the centuries.
Criterion (iii): The site of the Mahabodhi Temple provides exceptional records for the events associated with the life of Buddha and subsequent worship, particularly since Emperor Asoka built the first temple, the balustrades, and the memorial column.
Criterion (iv): The present Temple is one of the earliest and most imposing structures built entirely in brick from the late Gupta period. The sculpted stone balustrades are an outstanding early example of sculptural reliefs in stone.
Criterion (vi): The Mahabodhi Temple Complex in Bodh Gaya has direct association with the life of the Lord Buddha, being the place where He attained the supreme and perfect insight.
Report of the 26th Session of the Committee Brief description:
The Mahabodhi Temple Complex is one of the four holy sites related to the life of the Lord Buddha, and particularly to the attainment of Enlightenment. The first temple was built by Emperor Asoka in the 3rd century B.C., and the present temple dates from the 5th or 6th centuries. It is one of the earliest Buddhist temples built entirely in brick, still standing in India, from the late Gupta period.
It is one of the few representations of the architectural genius of the Indian people in constructing fully developed brick temples in that era.
Criterion (ii): The Mahabodhi Temple, one of the few surviving examples of early brick structures in India, has had significant influence in the development of architecture over the centuries.
Criterion (iii): The site of the Mahabodhi Temple provides exceptional records for the events associated with the life of Buddha and subsequent worship, particularly since Emperor Asoka built the first temple, the balustrades, and the memorial column.
Criterion (iv): The present Temple is one of the earliest and most imposing structures built entirely in brick from the late Gupta period. The sculpted stone balustrades are an outstanding early example of sculptural reliefs in stone.
Criterion (vi): The Mahabodhi Temple Complex in Bodh Gaya has direct association with the life of the Lord Buddha, being the place where He attained the supreme and perfect insight.
Report of the 26th Session of the Committee Brief description:
The Mahabodhi Temple Complex is one of the four holy sites related to the life of the Lord Buddha, and particularly to the attainment of Enlightenment. The first temple was built by Emperor Asoka in the 3rd century B.C., and the present temple dates from the 5th or 6th centuries. It is one of the earliest Buddhist temples built entirely in brick, still standing in India, from the late Gupta period.
History Of Bodh Gaya
Bodh Gaya is a small town in Gaya district of Bihar in India. It is the place where Shakyamani Gautama Buddha reached enlightenment. Since early in the history of Buddhism it has been a sacred place of pilgrimage and attracted pilgrims from all over the Buddhist world.
The main focus of activity is the tree under which the Buddha gained enlightenment, the temple next to the tree, and the sacred complex surrounding the tree and temple. Every year thousands of pilgrims from every Buddhist country in the world visit this sacred site.
Bodh Gaya has a history which stretches back into the mists of antiquity. Archaeological excavations have revealed that the earliest traces of human habitation stretch back to at least as early as 1100 BCE.
Chalcollithic Age (1100-600BCE)
During this period there was already settled agriculture, hunting and fishing in Bodh Gaya. People were living in reed and bamboo or wattle and daub buildings and were skilled in making pottery, stone implements, arrow heads, fish hooks, etc. The pottery of his period is referred to as Black and Red ware, and features decorations in slips on red and black surfaces. The presence of rice husk impressions in pottery indicates that rice was already being cultivated in this area at this time as well as cereals. They did not use iron implements but were familiar with copper and there is evidence for the smelting of copper goods in Bodh Gaya.
Iron age (600-200 BCE)
This period is marked in archaeological excavations not only by the introduction of iron implements but by the adoption of new techniques in pottery making which produced a kind of pottery called Northern Black Polished Pottery (NBP), a remarkable mirror like light ceramic. This era also saw the introduction of coinage which is found in excavations from this period.
It is of course also the era in which Shakyamuni Guatama Buddha lived and attained enlightenment in Bodh Gaya. From Buddhist and Brahminical textual sources it can be gathered that Gaya and Bodh Gaya was already a place of pilgrimage by this time and the present day village of Bakraur was a significant market town.
Mauryan Period (200BCE-100CE)
In this period Bodh Gaya became a major place of Buddhist Pilgrimage. All the evidence points to the Emporor Ashoka having made a pilgrimage to Bodh Gaya and built some sort of monument at the tree where the Buddha was enlightened, probably of railings around the tree and a monumental column. In subsequent generations the initial railings were extended.
The Kushana Period (100 - 400 CE)
It is likely that during this period the first temple was constructed at Bodh Gaya. It seems that the tree was moved back from its previous position and the alighnment of the shrine was changed. It is due to this that the 'Jewel walk' the ancient monument that marked where Buddha did walking meditation after his enlightenment has a slightly different alighnment from the temple.
The Gupta Period (400 - 800 CE)
This period marked the construction of the temple in a form probably akin to that of its present day appearance. The temple was also associated by this time with numerous other monuments and monasteries.
The Pala Period (800-1200 CE)
During this period Bodh Gaya was a major centre of Buddhism patronised by the Pala Dynasty of Bengal. It seems likely that at some point during this period the four subsidiary shrines on the main temple were added. Buddhism flourished in Bodh Gaya and there are a number of accounts by pilgrims of the wonders that they saw at this place.
The Medieval Period (1200-1800 CE)
In the late 1100's the Bodh Gaya area came under the rulership of the Islamic Sultanate of Delhi and state patronage for the temple and monasteries stopped. The lands of the monasteries and temples were taken over by the new rulers and it seems that gradually the temples and monasteries of Bodh Gaya fell into decay. During this period wandering Buddhist Siddhas, and Shaivite Nath Siddha ascetics continued practice in Bodh Gaya and Shaivite asectics established a permanent monastery, or Math, in Bodh Gaya. This Math gradually became the major landowner in the area and the Abott, or Mahant, the local ruler.
The Colonial Period (1800-1947 CE)
Early colonial accounts of Bodh Gaya depict it as a rural village where the principal landlords were the Abotts of the Hindu monastery and the temple was in a state of disrepair and falling down. The British were spurred to action over the temple in the 1880s when a Burmese mission to repair the temple was in action at the same time as the British annexed Burma. Due to this the Archaeological survey of India took over the rebuilding of the temple under the direction of Alexander Cunningham. The present form of the temple complex is that of this 19th century reconstruction.
In the late 1800s Anagarika Dharmapala, a Buddhist leader from Ceylon, began what became a long campaign to take the management of the temple into Buddhist hands.
The Modern Era (1947-)
On independence the management of the temple became a controversial issue. Eventually, the temple was taken out of the hands of the Hindu Abotts and put into the hands of a management comittee. The Temple Management Committee was made up of Buddhists and Hindus, but with a statuary majority of Hindus.
In the 1990s campaigning by the followers of Ambedkar, Indians who became Buddhists after 1956, led to the handing over of the management of the temple to Buddhists.
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