Relegious Places in buddhism
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Nalanda,
India
Monday, August 18, 2008
NALANDA
NALANDA
Another trip from Rajgir is to Nalanda. This small village and its surrounding area have numerous associations with the Buddha and his disciples. Sailo 3 kilometres south-west of Nalanda is where the Buddha met and converted Maha Kassapa, the man who was later to become his successor. A large statue of Kassapa with an inscription on it was found in the village in the early 1900's but unfortunately its whereabouts is now unknown. The village of Kul some 1.5 kilometres south-east of Nalanda is the Kolita of old and the birthplace of Moggalana, the second of the Buddha's two chief disciples. Nalanda itself was often visited by the Buddha during his numerous sojourns through Magadha and he taught several important discourses there.
Established in the 5th century B.C. it remained a live center of learning till the 12th century A.D. when it was destroyed by the invader Bakhtiar Khilji. Lord Mahavira and the Buddha both taught here for years. Hsuan Tsang. the Chinese traveler studied here in the 7th century A.D. and there is a monument in his memory. He was one amongst many of those from East and Southeast Asia who came here to study logic, meta-physics, medicine, prose composition and rhetoric. The university of Nalanda offered free educational and residential facilities to as many as 10,000 students and 2000 teachers, for it was supported by a number of villages. Its library, Ratna Sagar, is believed to have contained nine million volumes. It is not surprising, then, that the destruction of this university dealt a crippling blow to Buddhist education in India.
The Archaeological Survey of India maintains the Nalanda Museum across the road which houses some exquisite bronzes of the 9th and 10th centuries, Pala dynasty, and other remains excavated at the site. The beautiful Thai Temple and the Nava Nalanda Mahavihara, a centre for research in Pali and Buddhist studies, are 2 kms from the main site.
Silence reigns supreme, gradually the early morning sun lifts the mantle of darkness in its golden light, the scores of ruined red brick buildings set amongst lush green lawns appear almost ethereal, These is no sign of life today except for a few curious visitors. But once the place throbbed with life, its corridors reverberated with eager voices engrossed in the pursuit of knowledge.
Nalanda, the most renowned university in ancient India:
It derived its name from Na-alam-da, meaning Insatiable in Giving, one of the names by which the Lord Buddha was known. Today it is identified with modern Baragaon village and is 90kms southeast of Patna and only 11kms from Rajgir. It is 80kms from Bodh Gaya and is easily accessible by well-maintained highways.
The monastic university, Nalanda Mahavihara, was a magnificent architectural structure. An inscription of King Yashovarman of 7th century AD describes Nalanda as "rows of monasteries with their series of turrets licking the clouds."
Sariputra - The disciple:
The Buddha came to Nalanda often and stayed at Setthi Pavarika's mango grove. Two of Sakyamuni's chief disciples, Sariputra and Maudgalyayana, came from the vicinity of Nalanda. Sariputra, who was considered the foremost in wisdom and had a very important place in the Sangha, attained Nirvana here. Emperor Ashoka came to Nalanda to worship at the chaitya of Sariputra and built another temple over the existing shrine. Fa Hien mentions having seen this stupa.
Nalanda - A world Heritage site:
Excavations in the 1860s by Alexander Cunningham led to the discovery of the official seal with the inscriptions Sri Nalanda Magavihara Arya Bhikshu Sanghasya (Venerable Community of Monks in the Great Vihara of Sri Nalanda.)
Nalanda is spread out over an area of 14 hectares and has the ruins of 11 monasteries and 5 temples. Stone paved pathways criss-cross the entire site. Sariputra's Stupa is the most imposing structure standing in the south, a few minutes walk from the main gate. This large stupa was built over the mortal remains of Sariputra. Its corner towers display niches holding well modelled stucco figures of the Buddha and Bodhisattvas. A flight of steps leads to the shrine chamber which once housed a colossal image of Lord Buddha.
The monastic remains show a number of small cells with wide verandahs in the front, set around open quadrangular courts. Each complex had a main shrine housing a large figure of the Buddha. Huge ovens were also excavated suggesting that there was a common kitchen for students.
The Archaeological Survey of India maintains the Nalanda Museum across the road which houses some exquisite bronzes of the 9th and 10th centuries, Pala dynasty, and other remains excavated at the site.
The beautiful Thai temple and the Nava Nalanda Mahavihara, a centre for research in Pali and Buddhist studies , are 2kms form the main site.
VARANASI
The city of Varanasi is situated along the west bank of the Ganges in the north Indian state of Uttar Pradesh. Called Benaras by the British, Varanasi is an important pilgrimage centre for the Hindus. The city finds mention in the great epics of Mahabharata and Ramayana. It was a flourishing trade center when Buddha came to Sarnath, about 10 kilometres away, to preach his first sermon in 500 BC. The renowned American novelist Mark Twain once wrote, "Benaras is older than history, older than tradition, older even than legend and looks twice as old as all of them put together."
Right from the ancient times, Varanasi has stood as a symbol of Hindu renaissance and preserved the rituals and traditions of Hindu philosophy. Down the ages, pilgrims from distant lands have come to Varanasi in search of divine blessings.
Summers can be quite harsh in Varanasi with the temperatures going up to 45°C. The monsoon season, which starts by late June or early July, brings in the torrential rains and high humidity. Winters are quite pleasant with temperatures remaining at around 20°C in the day. However, the early part of the day can remain enveloped in the fog.
Temples form the major source of attraction in this ancient city. The banks of the Ganges, considered to be a sacred river by the Hindus, are the centre of much of the religious activity that occurs in the city. The ghats built along the banks of the river for such religious activity also form a major source of attraction here. Some of the other interesting places to visit around the city are Alamgir Mosque, Durga Temple, Vishwanat Temple, Bharat Mata temple, Tulsi Manas Temple, Banaras Hindu University and the Archaeological Museum.
Excursions around Varanasi get you further acquainted with the mystic religion of Hinduism besides presenting an insight into the Buddhism. A visit to Sarnath, Bodhgaya and Kushinagar puts you on the trail of Buddha from the period of his attaining enlightenment to his passing away. Allahabad and Ramnagar Fort are the other places around Varanasi that are worth a visit.
SARNATH
Sarnath, 10 km from Varanasi, where the Buddha preached his first sermon in the Deer Park, contains the most impressive remains, as well as a modem temple.
The Dharmarajika, Chaukhandi and Dharnek stupas are outstanding. There are also the remains of a monastery, and the beautifully polished Lion Capital of Ashoka.
Sarnath contains a rich library and at the Mula gandha Kutir Vihara there are excellent frescoes by Kosetsu Nosu. The Sarnath Museum, not far from the site, contains some of the finest specimens of Buddhist sculpture.
At all centers of Buddhist worship, the Vaisakha (April-May) full moon is observed as the anniversary of three important events - the Buddha's birth, Enlightenment and death, while the Asadh (July - August) full moon is observed as the anniversary of his first sermon.
All the 1,000 buddhas of this aeon, after demonstrating the attainment of enlightenment at Vajrasana, proceed to Sarnath to give the first turning of the wheel of Dharma. In like manner, Shakyamuni walked from Bodhgaya to Sarnath in order to meet the five ascetics who had left him earlier. Coming to the Ganges, he crossed it in one step, where King Ashoka later made Pataliputra his capital city. He entered Benares early one morning, made his alms round, bathed, ate his meal and, leaving by the east gate of the city, walked northwards to Rishipatana Mrigadava, the rishi's Deer Park.
There are many legends about the origin of this name. Fa Hien says that the rishi was a pratyeka buddha who had dwelt there but, on hearing that the son of King Suddhodana was about to become a supreme buddha, entered nirvana. Others mention 500 pratyeka buddhas and Hsuan Chwang mentions a stupa marking the site of their nirvana.
The name Deer Park derives from an occasion in one of Shakyamuni's former lives as a bodhisattva, when he was leading a herd of deer. After much indiscriminate plundering of the herd by a local king, an agreement was made with him that one of their number would be offered only when necessary. The turn came of a doe, who was shortly to give birth and wished to delay until then. The bodhisattva offered himself in her stead, which so impressed the king that he not only resolved to refrain from killing deer in future but gave the park to them as their own.
At this place the five ascetics had resumed their austere practices. When they saw the Buddha approaching, thinking him still to be the Gautama who had forsaken their path, they decided not to welcome him. Yet, as he neared they found themselves involuntarily rising and paying respect. Proclaiming that he was the Buddha, Shakyamuni assured them that the goal had been attained. Hsuan Chwang saw a large, dome-shaped stupa on this spot, where a large mound, probably its remains, surmounted by a muslim monument now, stands a short distance south of the park.
During the first watch of the night the Buddha was silent, during the second he made a little conversation and at the third began the teaching. At the spot where all the buddhas first turn the wheel, 1,000 thrones appeared. Shakyamuni circumambulated those of the three previous buddhas and sat upon the fourth. Light radiated from his body, illuminating the 3,000 worlds, and the earth trembled. Brahma offered him a 1,000-spoked golden wheel, and Indra and other gods also made offerings, all imploring the Buddha to teach.
Thus, inviting the gods and all who wished to hear, and saying that he spoke not for the purpose of debate but in order to help living beings gain control of their minds, Shakyamuni began the first turning of the wheel of Dharma. He taught the middle way, that avoids the extremes of pleasure and austerity, the four noble truths, and the eightfold path. Kaundmya was the first of the five ascetics to understand and realize the teaching; Ashvajit was the last. All eventually became arhants.
The teachings included in the collection known as the first turning of the wheel, which began here, extended over a period of seven years. Other teachings, such as those on the Vinaya and on the practice of close placement of mindfulness, were given elsewhere, but the wheel was turned twelve times at Sarnath.
From the time of the Buddha, monastic tradition flourished for over 1,500 years on the site of the Deer Park. Amongst the many ruins, archaeologists have found traces dating from as early as the third century B.C., and the existing inscription of Ashoka's pillar, dating from that time, implies that a monastery was already established during Ashoka's reign. Fa Hien speaks of two monasteries with monks in residence, while two centuries later Hsuan Chwang describes a mahavihara encompassing eight divisions. This contained a great temple with ornate balconies, over one hundred niches containing gilt images in its walls, and a statue of the Buddha in the teaching posture.
The last monastery constructed before the muslim invasion, the Dharmachakra-jina vihara, was the largest of all. It was built by Kumaradevi, queen of King Govindachandra, who ruled in Benares from 1114-1154. Here a surviving fragment of stone inscription records that in 1058 a monk presented a gift copy of the Prajna-paramita Sutra to the monastery: evidence of mahayana activity at that time. The discovery in the area of ancient statues of Heruka and Arya Tara shows that vajrayana was also practised there.
Formerly, two great stupas adorned the site. Only the Dhamekha remains, assigned by its inscription to the sixth century. The Dharmarajika stupa built by Ashoka, some say upon the very place of the teaching, was pulled down in the eighteenth century by Jagat Singh, who consigned the casket of relics contained within it to the Ganges river. Hsuan Chwang describes that Ashoka's pillar, which stood in front of the stupa, was so highly polished that it constantly reflected the stupa's statue of the Buddha.
Benares, which was the second city to reappear following the last destruction of the world, was also a site of the previous buddha's manifestations. Kashyapa, the third buddha of this aeon, built a monastery near Deer Park, where he ordained the brahmin boy, Jotipala, an earlier incarnation of Shakyamuni. Hsuan Chwang records stupas and an artificial platform at the places where several previous buddhas had walked and sat in meditation.
Deer Park was also the location of Shakyamuni's deeds as a bodhisattva in former lives. Hsuan Chwang mentions a number of stupas commemorating these near the monastery: one where the bodhisattva offered himself as the deer; another where, as a six-tusked elephant, he offered his tusks to a deceitful hunter; and a third where the bodhisattva had been a bird, with Maudgalyayana and Sariputra as a monkey and an elephant.
Another stupa commemorated the occasion when Indra manifested as a hungry old man and asked a fox, an ape and a hare (the Buddha in a former life) for food. The fox brought fish, the ape brought fruit, but the bodhisattva hare, having nothing else to offer, threw himself on a fire and offered his roasted body. Indra was so moved by this act that he took the hare and placed him in the moon. Many people in central Asia still refer to the moon as the hare sign, or worship the hare in the moon.
Today the actual site of the Buddha's teaching at Sarnath and the several ruins in the area have been enclosed in a pleasant park. Nearby, a well-planned museum houses a number of unearthed statues, many barely damaged, as well as several other findings from the site. The museum's entrance is dominated by the famous lion capital from Ashoka's pillar (an indication of the Indian Government's renewed interest in Buddhism), has been adopted as the national emblem. The wheel design on its base has become the central figure of India's flag.
Adjacent to the park is the Mahabodhi Society's Mulaghandaluti Temple, an imposing building containing certain relics of the Buddha. Close by is the Society's sangharama and a library possessing a rare collection of buddhist literature. Also in the vicinity are Burmese, Chinese and Tibetan temples, as well as a Tibetan monastery and the Institute of Higher Tibetan Studies, where two hundred young monks practise and study the many aspects of the Buddha's teaching, aspiring to qualify for the degree of acharya. There is also a Tibetan printing press, The Pleasure of Elegant Sayings, which over the last decade has published more than thirty Tibetan texts of buddhist treatises, otherwise hard to find. Thus the wheel of Dharma that Shakyamuni first turned at Sarnath continues to revolve.
KUSHINAGAR
Last of the places of pilgrimage is Kushinagar, where Shakyamuni entered mahaparinirvana. This was the furthest he had reached on his final journey, which retraced much of the road he had walked when many years before he had left Kapilavastu. When he reached his eighty-first year, Buddha gave his last major teaching - the subject was the thirty-seven wings of enlightenment - and left Vulture's Peak with Ananda to journey north. After sleeping at Nalanda he crossed the Ganges for the last time at the place where Patna now stands and came to the village of Beluva. Here the Buddha was taken ill, but he suppressed the sickness and continued to Vaisali. This was a city where Shakyamuni had often stayed in the beautiful parks that had been offered to him. It was also the principal location of the third turning of the wheel of Dharma.
While staying at Vaisali, Buddha thrice mentioned to Ananda a buddha's ability to remain alive until the end of the aeon. Failing to understand the significance of this Ananda said nothing and went to meditate nearby. Shakyamuni then rejected prolonging his own life-span. When Ananda learned of this later he implored the Buddha to live longer but he was refused, for his request had come too late.
Coming to Pava, the blacksmith's son Kunda offered him a meal which included meat. It is said that all the buddhas of this world eat a meal containing meat on the eve of their passing away. Buddha accepted, but directed that no one else should partake of the food. Later it was learned that the meat was bad. He told Ananda that the merit created by offering an enlightened one his last meal is equal to that of offering food to him just prior to his enlightenment.
Between Pava and Kushinagar the Buddha rested near a village through which a caravan had just passed. The owner of the caravan, a Malla nobleman, came and talked to the Buddha. Deeply moved by Shakyamuni's teachings, he offered the Buddha two pieces of shining gold cloth. However, their lustre was completely outshone by Shakyamuni's radiance. It is said that a buddha's complexion becomes prodigiously brilliant on both the eve of his enlightenment and the eve of his decease.
The next day, when they arrived at the banks of the Hiranyavati river south of Kushinagar, the Buddha suggested that they should go to the caravan leader's sala grove. There, between two pairs of unusually tall trees, Shakyamuni lay down on his right side in the lion posture with his head to the north. Ananda asked if Rajgir or Shravasti, both great cities, would perhaps be more fitting places for his passing. The Buddha replied that in an earlier life as a bodhisattva king this had been Kushavati his capital, and at that time there had been no fairer nor more glorious city.
The noblemen of Kushinagar, informed of the Buddha's impending death, came to pay him respect. Among them was Subhadra, an 120-year-old brahmin who was much respected, but whom Ananda had turned away from the monkhood three times. However, the Buddha called the brahmin to his side, answered his questions concerning the six erroneous doctrines, and revealed to him the truth of the buddhist teaching. Subhadra asked to join the Sangha and was thus the last monk to be ordained by Shakyamuni. Subhadra then sat nearby in meditation, swiftly attained arhantship and entered parinirvana shortly before Shakyamuni.
As the third watch of the night approached, the Buddha asked his disciples thrice if there were any remaining perplexities concerning the doctrine or the discipline. Receiving silence, he gave them the famous exhortation: "Impermanence is inherent in all things. Work out your own salvation with diligence." Then, passing through the meditative absorptions, Shakyamuni Buddha entered mahaparinirvana. The earth shook, stars shot from the heavens, the sky in the ten directions burst forth in flames and the air was filled with celestial music. The master's body was washed and robed once more, then wrapped in a thousand shrouds and placed in a casket of precious substances.
For seven days, offerings were made by gods and men, after which, amidst flowers and incense, the casket was carried to the place of cremation in great procession. Some legends say that the Mallas offered their cremation hall for the purpose. A pyre of sweetly scented wood and fragrant oils had been built but, as had been foretold, it would not burn until Mahakashyapa arrived. When the great disciple eventually arrived, made prostrations and paid his respects, the pyre burst into flames spontaneously.
After the cremation had been completed the ashes were examined for relics. Only a skull bone, teeth and the inner and outer shrouds remained. The Mallas of Kushinagar first thought themselves most fortunate to have received all the relics of the Buddha's body. However, representatives of the other eight countries that constituted ancient India also came forth to claim them. To avert a conflict, the brahmin Drona suggested an equal, eightfold division of the relics between them. Some accounts state that in fact Shakyamuni's remains were first divided into three portions - one each for the gods, nagas and men - and that the portion given to humans was then subdivided into eight. The eight peoples each took their share to their own countries and the eight great stupas were built over them. In time these relics were again subdivided after Ashoka had decided to build 84,000 stupas. Today they are contained in various stupas scattered across Asia.
In later times Fa Hien found monasteries at Kushinagar, but when Hsuan Chwang came, the site was almost deserted. Hsuan Chwang did see an Ashoka stupa marking Kunda's house, the site of Buddha's last meal. Commemorating the mahaparinirvana was a large brick temple containing a recumbent statue of Buddha. Beside this was a partly ruined Ashoka stupa and a pillar with an inscription describing the event. Two more stupas commemorated former lives of the Buddha at the place. Both Chinese pilgrims mention a stupa where Shakyamuni's protector Vajrapani threw down his sceptre in dismay after Buddha's death, and some distance away a stupa at the place of cremation and another built by Ashoka where the relics were divided.
Kushinagar was rediscovered and identified before the end of the last century. Excavations have revealed that a monastic tradition flourished here for a long time. The remains of ten different monasteries dating from the fourth to the eleventh centuries have been found. Most of these ruins are now enclosed in a park, in the midst of which stands a modern shrine housing a large recumbent figure of the Buddha. This statue was originally made in Mathura and installed at Kushinagar by the monk Haribhadra during the reign of King Kumaragupta (415-56 CE), the alleged founder of Nalanda Monastery. When discovered late in the last century the statue was broken but it has now been restored. Behind this shrine is a large stupa dating from the Gupta age. This was restored early in this century by the Burmese. Not far away a small temple built on the Buddha's last resting place in front of the sala grove has also been restored. Some distance east a large stupa, now called Ramabhar, remains at the place of the cremation.
On one side of the park a former Chinese temple has been reopened as an international meditation centre. Next to it stands a large Burmese temple. On the south side of the park is a small Tibetan monastery with stupas in the Tibetan style beside it. Thus also at Kushinagar one can see dharmic activities alive even today.
His last meal:
From Vaishali the Lord went to Pava, where a humble metalsmith, Chunda, invited the Sangha for a meal. Having tasted the food, the Master immediately realised that there was something wrong with it and asked Chunda to burry the rest so that others would not be harmed by it. Chunda was overcome with grief and guilt when he realised that his offering was the cause of the Master's fatal illness. But the Buddha consoled him saying that one who donates the Buddha's last meal acquires great merit.
The Buddha desired to leave his corporeal body at the Sal grove on the banks of the Hiranyavati river in Kushinagar. The Master asked the Sangha, whether anyone had any queries. Sakyamuni then uttered the last words, "Now, bhikshus, I declare to you: all conditioned things are of a nature to decay - strive on untiringly." On a bed which Ananda had prepared under two Sal (shorea robusta) trees, the Lord entered the sphere of No Nothingness then the sphere of Infinite Consciousness, then the sphere of Neither Perception, nor Non-Perception.
Paying homage:
King and commoner, villager and townsman from far and near flocked to pay obeisance to the earthly remains of the Lord for the next six days. On the seventh day the Lord's person was bedecked with garlands and taken in a procession to the accompaniment of music. The revered bhikshu, Mahakashyapa lit the funeral pyre at Mukutabandha Vihara (Rambhar Stupa) in Kushinagar. Today not much remains of this stupa expect a large brick mound rising to a height of almost 15 metres set within a well-kept park.
Thereafter there ensued a war among eight great powers of north India for the possession of the holy relics. Finally the sacred relics were divided and encased in eight stupas in different parts of the country.
The Mahaparinirvana temple:
In 7th century AD, the Chinese traveller Hiuen Tsang lamented on the desolation of this sacred site. However he mentions the Mahaparinirvana Stupa. Thereafter Kushinagar sank into near oblivion, almost forgotten by the world until early this century.
The Mahaparinirvana temple enshrines a 6 metre long statue of the Buddha in the Parinirvana posture. Carved from black stone, the statue now looks metallic gold because of the application of gold leaves by pilgrims.
The best time to visit this temple is in the early hours of the evening, when the mellow light from the candles and the chanting of mantras render a sacred aura to the temple.
About 366 metres from the Mahaparinirvana temple is the small Mathakuar shrine, built on the spot where the Buddha delivered his last sermon. Here there is a black stone image of the Buddha in the bhumisparsha mudra built in the 5th century AD.
Monasteries and temples:
There are several new monasteries and temples. The Sri Lanka -Japan monastery has an Ashta Dhatu (eight metals) statue of the Buddha flanked by Japanese - style portraits of his ten principal bhikshus. The oldest monastery in Kushinagar is the large Burmese Chandramani Bhikshu Bharamasala which is nes to the Chinese Temple with its marble images of the Buddha and the White Tara.
TOP
Lumbini was the birthplace of the Buddha and is now located near the Nepal-India border north of Gorakpur.
Immediately before his birth, the bodhisattva was lord of Tushita deva realm. There he had resolved to be reborn for the last time and show the attainment of enlightenment to the world. He had made the five investigations and determined that this southern continent, where men lived for one hundred years, was the most suitable place and, as the royal caste was then most respected and the lineages of King Suddhodana and his Queen Mayadevi were pure, he would be born as their son, a prince of the Shakya dynasty. Placing his crown upon the head of his successor Maitreya, the bodhisattva descended from Tushita to the world of man.
During the night of his conception, Queen Mayadevi, who is to be the mother of all the thousand buddhas of this aeon, dreamt of a great white elephant entering her womb. The earth trembled six times. It is said that in the manner of all bodhisattvas in their final birth, he remained sitting cross-legged for the whole time within the womb. Furthermore, all buddhas are born in a forest grove while their mother remains standing.
At the appointed time Queen Mayadevi was visiting the Lumbini Garden some ten miles from the Shakya city of Kapilavastu. Emerging from a bath with her face to the east, she leant her right arm on a sala tree. The bodhisattva was then born from her right side and immediately took seven steps - from which lotus flowers sprang up - in each of the four directions. To each direction he proclaimed as with a lion's roar: "I am the first, the best of all beings, this is my last birth.'' He looked down to predict the defeat of Mara and the benefiting of beings in the lower realms through the power of his teachings. He then looked up to indicate that all the world would come to respect and appreciate his deeds.
The gods Brahma and Indra then received him and together with the four guardian protectors bathed him. At the same time two nagas, Nanda and Upananda, caused water to cascade over him. Later a well was found to have formed there, from which even in Fa Hien's time monks continued to draw water to drink. The young prince was next wrapped in fine muslin and carried with great rejoicing to the king's palace in Kapilavastu.
Many auspicious signs accompanied the bodhisattva's birth. Also, many beings who would play major parts in his life are said to have been born on the same day: Yasodhara, his future wife; Chandaka, the groom who would later help him leave the palace; Kanthaka, the horse that would bear him; the future kings Bimbisara of Magadha and Prasenajit of Koshala; and his protector Vajrapani. The bodhi tree is also said to have sprouted on the day of Buddha's birth.
When Ashoka visited Lumbini two centuries later, his advisor, the sage Upagata, perceived by clairvoyance and described all these events, pointing out their sites to the emperor. Ashoka made many offerings, built an elaborate stupa and erected a pillar surmounted by a horse capital. When Hsuan Chwang saw it, the pillar had already been destroyed by lightning. Nevertheless, when discovered at the end of the last century the inscription which remained on the present ruin was sufficiently legible to clearly identify the site as Lumbini.
The prince, now named Siddhartha, spent his first twenty-nine years in Kapilavastu. There he performed three more of the twelve principal deeds of a buddha. Surpassing all the Shakya youths and even his teachers in all fields of learning, skill and sport, he showed that he had already mastered all the worldly arts.
One day while still a child he was left unattended beneath a tree as his father performed the ceremonial first ploughing of the season. He sat and engaged in his first meditation, attaining such a degree of absorption that five sages flying overhead were halted in mid-flight by the power of it.
Later he was married to Yasodhara and experienced a life of pleasure in the palace amongst the women of the court. Yet despite King Suddhodana's efforts to protect him from unpleasant sights, one day when riding in his chariot through Kapilavastu he happened to see a man feeble with age, another struck down with sickness, and a corpse. He immediately realised the suffering nature of men's lives. Then he saw a monk of holy countenance, and recognized his path and vocation.
It is said that a buddha renounces the world only after seeing these four signs and when a son has been born to him. Accordingly, seven days before Siddhartha would have been crowned as his father's heir, a son, Rahula, was born to Yasodhara. Without further delay Siddhartha told his father of his resolve to leave the transient luxury of worldly life and live as a renunciate in order to discover the causes of true happiness and the end of misery.
Suddhodana was reluctant to let him go. Therefore, riding the horse Kanthaka and accompanied by the groom Chandaka, Prince Siddhartha left Kapilavastu with the aid of the gods. Some distance away he performed the great renunciation, cutting off his hair and donning the robes of an ascetic. He sent Chandaka back to the palace with his jewels and horse, and entered into the homeless life.
Some years later, after attaining enlightenment, Buddha returned briefly to Kapilavastu at his father's invitation. The Buddha and his followers were welcomed and treated well by the king and the people, who listened to his teachings. Five hundred Shakya youths became monks at this time, including Rahula, the Buddha's own son, Nanda, his half brother, and Upali, the barber, who was to later become one of the Buddha's most important disciples.
The splendour of Kapilavastu did not last for long, for the city and many of the Shakya clan were destroyed by the rival king Vaidraka even within the Buddha's lifetime. When the Chinese pilgrims visited the area they found nothing but ruin and desolation and merely a handful of people and monks dwelling there. Yet all the sites of the events mentioned in the early scriptures were pointed out to them, and several of these were still marked by stupas. After this, the area was lost in jungle and earlier in this century, was still only accessible by elephant.
Now only Lumbini, the birthplace itself, has been identified with certainty. Kapilavastu has been but tentatively located. At present these sites are still being explored and some ruins have been unearthed. The remains of Ashoka's pillar can be seen, as well as a shrine of indeterminate age dedicated to Queen Mayadevi. A Nepalese buddhist temple was built in 1956 and a Tibetan monastery of the sakya order was completed in 1975, which, as well as possessing a beautiful and elaborate shrine, is well illustrated within by traditional murals. Here many young monks are studying and practising the Buddha's teachings, thereby both aiding the revival of Lumbini as a place of buddhist practice and preserving the great traditions lost in Tibet.
The Nepalese temple, which is cared for by a monk of the theravada tradition, also has rest houses within its grounds, provided by buddhists from Japan and the former U.N. General Secretary U Thant. In cooperation with the Nepalese Government, UNESCO is also helping to improve and develop this first of the eight pilgrimage places.
Lumbini grove, the sacred site of Lord Buddha's birth is today a small village in Nepal, 27kms from Sonauli on the Indo-Nepal border.
The Rummendei pillar:
Three hundred years after the Mahaparinirvana, Emperor Ashoka visited Lumbini and erected a pillar there. This pillar, though broken, still remains at the site. It is known as the Rummendei pillar after the earlier name of the place (modern name Rupandhei) in Nepal.
The Chinese traveller, Fa Hien, in the 5th century AD and other travellers and pilgrims were aghast to see that jungles had swsllowed the entire place, and nothing existed of the scenic pleasure garden. Excavations beginning in the 19th century have once again drawn attention to this holy place.
The heavens filled with light and the devas (Gods), showered flowers on the young Prince Siddhartha who descended from his mother's womb on a lotus pedestal. The prince took seven strides in all the four directions and announced that this would be his last birth. Queen Mahamaya departed to the heavenly abode soon after giving birth.
Asita's prophesy:
An old sage, Asita, prophesied that the prince would become a world renouncer if he ever experienced suffering. To ward off this possibility, King Suddhodana ensconced the prince in the royal luxuries of his palace at Kapilavastu, but to no avail. Destiny took its course and Prince Siddhartha renounced his royal heritage and set off on the course to find a solution to end human misery.
The Mayadevi temple:
The Mayadevi temple and the tank nearby are part of the sacred complex. There are two beautiful panels in the temple, the older one in stone and the other in marble. Both panels show Mayadevi holding the Sal tree and the young prince emerging out of her right side. Just outside the temple is a tank whose water glistens in the faint sun, the gentle breeze creating endless ripples. Here Queen Mahamaya had her bath before the delivery and it was also here that prince Siddhartha had his first purificatory bath.
The sacred site of the Buddha's birth is at the southern end of Lumbini grove. Excavations have revealed a series of rooms and a stone slab which is now believed to mark the exact location at which the Buddha was born.
The place where the miraculous birth took place is today a mound that has been cordoned off for further excavations. The whole place has an air of remoteness except when the occasional busload of pilgrims from different corners of the Buddhist universe arrives.
Lumbini Dharmodaya Samiti Dharmashala, a Theravada Buddhist Vihara, established in 1956, is just outside the complex. Built in the style of modern Nepalese temples, it has intricately carved woodwork in the doorways and windows, and colourful murals depicting events from the life of the lord in its spacious interiors.
Dharmaswami Maharaja Buddha Vihara:
This Tibetan gompa belonging to the Sakyapa order, is also outside the complex. His Eminence Chogya the complex. His Eminence Chogya Trichen Rinpoche and the Raja of Mustang established it. Every morning around sixty monks who reside here conduct the Tara Puja. At the end of September, two thousand monks congregate for the ten-day peace puja and on 13th December each year for the Mahakala Puja, which lasts for 10 days.
A couple of kilometres away, a complex of monasteries is being constructed on a grand scale. Monasteries in the respective national styles of Myanmar (Burma) China, Japan Korea and Thailand are among those that are being built. Also in the vicinity are the Lumbini Research Institute, which has an impressive collection of Buddhist literature, and a Museum.
Both are open from Sunday to Saturday, 10 am to 5 pm (10 am to 4 pm in winter)
Getting There
Lumbini is in Nepal, 27 kms from the Indian border at Sonauli. To enter Nepal, people from India and Bhutan do not need any visa but foreign nationals do. For details contact the nearest Royal Nepal Embassy in your country or in India.
SRAVASTI
Sravasti (ancient Savatthi), the capital of Kosala Mahajanapada , was the biggest town in the Gangetic plains during the Buddha's lifetime. Sravasti was host to the Master for 25 years during the annual vassavasa (rain retreat) when the Sangha congregated at one place.
Location:
Situated in Gonda district in eastern Uttar Pradesh, called Sahet-Mahet. The most convenient way to reach Sravasti is via Lucknow, the capital of Uttar Pradesh, which is well connected by air and rail to all parts of India.
During the time of Sakyamuni, Sudatta, a rich and pious merchant, lived in Sravasti. While on a visit to Rajgir, he heard the Buddha's sermon and decided to become the Lord's disciple. But he was caught in dilemma and asked the Lord whether he could become a follower without forsaking worldly life. To his query, the Master replied that it was enough that he followed his vocation in a righteous manner.
Jetavana Vihara:
Sudatta invited the Lord to Sravasti and began to look for a suitable place to blind a vihara. A beautiful park at the southern edge of Sravasti attracted his attention. The park belonged to Jeta, son of the king of Sravati, Prasenjit. Jeta demanded that Sudatta cover the entire park with gold coins. Sudatta painstakingly paved every inch of the land with gold. Then Jeta said that since the trees were left uncovered they belonged to him. But finally, he had a change of heart and donated valuable wood to build the Vihara. The park came to be known as Jetavana Vihara after Prince Jeta's donations to the Sangha.
One of the most beautiful spots in Jetavana is under the Anandabodhi tree. An eternal witness to the vicissitudes of history, this sacred tree was brought as a cutting from the Bodhi tree in Anuradhapura in Sri Lanka, which itself grew from a sapling of the original Bodhi tree in Bodh Gaya.
Sudatta came to be known as Anathapindika (the incomparable alms giver). He built a magnificent, seven-storied vihara whose grandeur was commented upon by Chinese travellers several centuries later. Jetavana continues to attract pilgrims from all over the world who come here to pray and meditate in its serene atmosphere. The ruins of Anandakuti and Gandhakuti exude an aure of sacredness because it was here that the Lord stayed during his many visits to Jetavana Vihara. In Sravasti, the Master expounded a major part of the Tripitakas.
It was also in Sravasti that the Lord performed the only miracle of his life in response to a challenge from six non-believers. The Lord levitated on a thousand petalled lotus, causing fire and water to leap out of his body and multiplied his person in the air.
Close to Jetavana are the Sri Lanka, Chinese, Myanmarese (Burmese) and Thai monasteries and temples. Also worth seeing is the park with a large bell donated by Japanese pilgrims.
Mahet, to the north of Jetavana, was once a heavily fortified city. All that remains are two stupas known locally as Pakki Kuti and Kachchi Kuti; the latter identified as Sudatta's Stupa.
Angulimala:
Pakki Kuti is said to be Angulimala's Stupa. Angulimala (literally, necklace of fingers) was a dreaded dacoit who wore a necklace of fingers that were chopped from his victims. One day in a fit of brutal rage he tried to kill his own mother. It was at this moment that the Lord met Angulimala and Sakyamuni's enlightening words had a calming effect on his stone heart. Angulimala decided to give up his evil ways and follow the path of the Lord.
Less than a kilometre away are the ruins of a medieval Jain temple, revered by the Jains as the birthplace of the third Jain Tirthankara, Swayambunatha.
Excursions:
Sankissa is identified with the present village of Basantpur in Farrukhabad district of Uttar Pradesh. Situated on the banks of river Kali, Sankissa is most easily accessible form Agra which 175 kms away on the Agra-Mainpuri road. The nearest railhead is Pakhna which is 11.5kms away.
Sankissa is the place where the Buddha descended from heaven along with Lord Brahma and Devraj Indra after giving a discourse his mother, Mayadevi. Emperor Ashoka erected a pillar with an elephant capital to mark this holy spot.
