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| Saturday, 8 November 2003 |
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Conclusion of Katina season Today is the Full Moon Poya Day in the month of Il in the year 2547 BC which is the 8th day of the month of November 2003 in accordance with the Gregorian Calendar. This Full Moon Poya Day signifies the conclusion of Katina season which is known as the Civara Masaya or the month of robe (the month for offering new robes to the Venerable Bhikkus who have observed the 'Vas' known as the Katina Pinkama) which commenced with the Full Moon Poya Day of Vap which signifies the 'Vassana Kalo' or the rainy season which commenced with the Full Moon Poya Day of Esala. Those Venerable Bhikkus who had been observing 'Vas' or the rainy retreat of three months receive the Katina Cheevaraya or the Katina Robe at a ceremony prepared by the Dayakas or the members of those relevant temples in concurrence with the incumbent Venerable bhikkus in whose temple the 'Vas' was observed. The Theravada bhikkus who have received the higher ordination in any country of the world enable to observe the 'Vas' and they are liable to receive the Katina Cheevara. In three months of the Vassana period, the Ven. Bhikkus who have observed Vas do not walk on Pindapatha rounds in the morning. They are offered with dana or alms by the dayakas who have invited them for the observance of 'Vas'. Another significance in the Full Moon Poya Day of Il is that the dawn of the first ever the Dhammaduta Charika by 60 Arahant disciples of Sakyamuni Siddhartha Gauthama Buddha, 2592 years ago including Pas vaga mahanun (five ascetics) to whom the Buddha preached the Dhamma chakka Pavattana Sutta at Isipathanaramaya namely Kondanna, Bhaddiya, Vappa, Mahanama and Assaji together with Yasakula Putra and his 54 friends. It was also on such a Full Moon Poya Day of Il that the Buddha aspirant Metteyya who is due to appear on earth as the fifth Buddha in the last part of the existing Kalpa (aeon) obtained the assurance (Vivarana) from the Gauthama Buddha that he would be Buddha Metteyya. Ven. Sariputta, one of the two main disciples of the Buddha had his final passing away also on a Full Moon Poya Day of Il. It is in the recorded history that he performed various difficult miracles and paid his final homage to Sakyamuni Siddhartha Gauthama Buddha and went to Magadha from Savaththi to preach the sublime Dhamma to his own mother's sister. After the course of his sermon, she attained Sothapaththi, the first stage of sanctity on the Path to Nibbana on that same night of the Full Moon Day of Il and the Ven. Sariputta Maha Thera passed away to Parinibbhana immediately afterwards in the same chamber of his mother's home where he was born and bred. - Walter Wijenayaka ############## The World's first Dhamma teachers Buddha sent on Il Poya Day 2592 years ago by Nemsiri Mutukumara
Among the sixty four sages, preachers, philosophers of the day, Buddha Sakyamuni attracted people of distinguished families, worthy sons of worthy fathers seeking emancipation along the Path of Righteousness the Sakyamuni realised on the Vesak Pasalosvaka Poya day at Buddha Gaya. Two months after on the Esala Pasalosvaka Poya day the Buddha delivered His Message to his five ersthwhile colleagues who teamed up with him in search of the Truth. At the time they - Ascetics Kondanna, Bhaddiya, Vappa, Mahanama and Assaji - were dwelling at the Migadaya, the Deer Park, in Isipatana in Varanasi. The Buddha's first discourse was the Dhammacakkappavattana sutta. Numerous names are used to describe the sutta as "The Kingdom of Truth", "The Kingdom of Righteousness"; The Wheel of the Truth"; the "Exposition of the Establishment of Wisdom"; "The Turning of the Wheel of the Truth". In this discourse the Buddha expounded the Four Noble Truth; the Noble Eight-fold Path. In no time, the five ascetics comprehended the Dhamma and entered the Order of the Bhikkhu Sangha as the first five disciples of Sakyamuni Buddha. The Buddha Sasana became established with the Buddha-Dhamma - Sangha as the Three jewels or Three Refuges. "When the Buddha expounded the Discourse of the Dhammacakka, the earth-bound deities exclaimed: "This excellent Dhammacakka, which could not be expounded by any ascetic, priest, god, Mara or Brahmma in this world, has been expounded by the Exalted One at the Deer Park, in Isipatana, near Benaras". "Hearing this, Devas and Brahmas of all the other planes also raised the same joyous cry. "A radiant light, surpassing the effulgence of the gods, appeared in the world. "The light of the Dhamma illumined the whole world, and brought peace and happiness to all beings." Narada Maha Thera "The Buddha and His Teachings" P 87. From this day, Isipatana was a hive of spiritual activity with young people streaming into the abode of the Buddha to follow the New Way of Life. Spending his first Vassana - the Buddha was available for guidance and advise during the whole Vassana period - Esala to Vap (July to November). Within five days after the Dhammacakka Sutta was delivered, the Five Bhikkhus reached the stage of Arhats. Varanasi is an affluent city where merchants, millionaires and the like lived in extreme luxury. Yasa, a son of a Millionaire came to the Buddha at Isipatana crying. "distressed am I! Oppressed and I!" "Buddha told him: "Here there is no distress, O! Yasa! Come hither Yasa! Take a seat. I shall expound the Dhamma to you". (Ibid P. 104). Yasa, removed his golden sandals, approached the Buddha, paid respects and sat on one side, listening to the Buddha's explanation of dana, (generosity), sila (morality), sagga (celestial states), kamadinava (the evils of sensual pleasures), and nekkhammanisamsa (the blessings of renunciation, Yasa, the hitherto distressed attained the first stage of sainthood - or Sotapath or Sovan. By this time, Yasa's father has left on a search for his son having informed by Yasa's absence. He sent horsemen in four directions and himself came towards Isipatana tracing the imprint of son's golden sandals. The Millionaire approached the Buddha and respectively inquired after his son. Giving good news and making him mentally peaceful and physically relaxed the Buddha delivered a discourse. After the discourse the Millionaire took Refuge in the Order and became the first Lay follower to enter the Order of the Sangha with the Three-fold formula Buddham Saranam Gacchami All this time Yasa was seated near the Buddha unseen by his father Since Buddha by His Psychic powers, willed that the Millionaire should not be able to see his son for sometime, on hearing the Dhamma delivered to his father became an Arhat. When the Buddha on invitation for dana went to the former millionaire's mansion, with His six disciples. "Venerable Yasa's mother and his former wife listened to the Dhamma and reached Sotapatti or Sovan. They were the first two lay female followers or the first Upasikas in the Sasana. Venerable Yasa during his lay life had a respectable and well-mannered friends. When they learnt of his new way of exalted life, they visited him with the intention of meeting the Buddha. Group by group all his fifty four friends met the Buddha and listened to the clear as crisp doctrine, simple to understand and simple to comprehend and became Arhats. By the time of the end of the Vassana in Vap - within such a short time of four months, the Buddha the Greatest Teacher of all time, became the most successful Religious Reformer to introduce a completely new way of living and thinking, inculcating the new message in the minds of men and women, particularly the young, training them in the way of approaching people and dispatching the first sixty. Arhats - fully accomplished disciples - in sixty different directions in the Jambudipa. Before they were sent, the Buddha spoke to them: The Buddha went to Uruvela in Senanigama to preach the Dhamma. The Buddha taught His disciples to practise "the good, the true and the beautiful". All the sixty disciples who became the first Dhammadutas or Messengers of Peace are Fully Accomplished Ones". These practices lead everyone who genuinely and thoroughly live the way, to ultimate reality in this present life lifting them to a supramundane state amidst mudane conditions" (Dr. Hammalava Saddhatissa). To the sixty Arhants who went across the villages, towns, cities in the Jambudipa found no problem of attracting people of every walk of life. Since the message was clear as crystal and was never known before. All the previous teachings, of sages and Brahamins had to rely on external support, seeking divine blessing, intervention through the agents of unheard, unknown and unseen Gods. Buddha's Path leading to emancipation enveloped everything from the womb to the tomb. Even before a being is born, when it is in the embryo, the direct relations to the Mother and the Father is beautifully described in the suttas - like the Karaniya Metta. The ethical code the Buddha showed the world is unparalleled in human history. To the layman, there is panca-sila - five moral precepts. The way of the five precepts is the sure and steady way for moral, social, economic and even political progress. To the sangha - bhikku and bhikkuni and different discipline which is elaborated in the Vinaya Pitaka. Buddha showed, to follow His Path, one needs no prayers, confessions. Only need is the day-to-day life of love and sympathy and understanding. At a time when practically the whole world is looking up to the dawn of a new way of life let the bhikku sangha and the bhikkuni sangha team up together and perform the Buddha's advice from the Il Pasalosvaka Poya Day. "Caratha bhikkhave Carikam ############## Why did the Buddha teach? by Kingsley Heendeniya The composition below is made from putting together Dhamma as found in the suttas and related texts. They are selected and arranged to stream and flow but against the current, as presented in a thousand ways, depending on the many events in the life of the Buddha. But in everything, there is unity - coherence, consistence and connectivity. Look for this when learning Dhamma: 'Bhikkhus, both formerly and now, what I teach is dukkha and the cessation of dukkha.' Dhamma Bhikkhus, be my heirs in Dhamma, not my heirs in material things. I shall teach you the Dhamma that is good in the beginning, good in the middle and good in the end, with the right meaning and phrasing; I shall reveal a holy life that is utterly perfect and pure. Let a wise man come, one who is honest and sincere, a man of rectitude. I instruct him, I teach him the Dhamma in such a way that by practising as instructed he will soon know for himself: Thus indeed there rightly comes to be liberation from the bond, that is, from the bond of ignorance. Do not be satisfied with hearsay, tradition, legendary lore, what is in the scriptures, with conjecture, with logical inference, weighing evidence, liking for a view after pondering, someone else's ability, the thought 'the monk is our teacher'. Accept when you know in yourself: these ideas are wholesome, blameless, are commended by the wise, being adopted and put into effect lead to welfare and happiness. For this Dhamma, Vaccha, is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. Monks, were three things not to be found in the world, a Tathagata would not arise in the world, an arahat fully enlightened; nor would a Teaching and Discipline proclaimed by a Tathagata shine in the world. What three? Birth, aging and death. Vaccha, there is no householder, who without abandoning the fetter of householdership, on the dissolution of the body, has made an end of dukkha. This body is subject to impermanence, to being worn and rubbed away, to dissolution and disintegration. It should be regarded as impermanent, as dukkha, as a disease, as a tumor, as a dart, as a calamity, as an affliction, as alien, as disintegrating, as void, as not self. Longevity is not acquired with wealth. Nor can prosperity banish old age. Short is this life, as all the sages say, eternity it knows not, only change. As fruits fall from a tree, so too people both young and old, fall when this body breaks up. Cunda, that one who is himself sinking in the mud should pull out another who is sinking in the mud is impossible. That one who is not himself sinking in the mud should pull out another who is sinking in the mud is possible. This body is not yours or another's but is past action determined and chosen that must be experienced to be seen. What is form? The four great entities and any form derived upon them by holding are called form. Whatever matter, monks, be it past, present or future, internal or external, gross or fine, inferior or superior, far or near, is with cankers, has to do with holding - that is called the holding aggregate of matter. Were one, monks, to declare thus: 'Apart from matter, apart from feelings, apart from perception, apart from determinations, I will show the coming, or the going, or the disappearance, or the appearance, or the growth, or the increase, or the abundance of consciousnesss' - that is not possible. Usually, the world is shackled by bias, clinging and insistence. Usually, Kaccayana, this world depends upon the duality of existence and non-existence. In the world I see this generation racked by craving for being, wretched men gibbering in the face of Death, still craving, hoping for some kind of being. See how they tremble over what they claim as 'mine' - like fishes in the puddles of a failing stream. Feelings I teach the Dhamma to one who feels. Whatever is felt counts as dukkha. But that was said by me referring to the impermanence of determinations. Here, Aggivessana, pleasant feeling arises in an untaught ordinary person. Touched by that pleasant feeling, he lusts after pleasure and continues to lust after pleasure. With the cessation of the pleasant feeling, painful feeling arises. Touched by that painful feeling, he sorrows, grieves, and laments, he weeps beating his breast and becomes distraught. When that pleasant feeling has arisen in him, it invades the mind and remains because the body is not developed. When that painful feeling has arisen in him, it invades his mind and remains because mind is not developed. Anyone in whom, in this double manner, arisen pleasant feeling invades his mind and remains because body is not developed, and arisen painful feeling invades his mind and remains because mind is not developed, is thus undeveloped in body and undeveloped in mind. Whatever is conditioned and volitionally produced is impermanent, subject to cessation. And these five aggregates affected by holding are dependently arisen. The desire, indulgence, inclination and holding based on these five aggregates affected by holding is the origin of dukkha. The four great elements, bhikku, are the cause and condition for the manifestation of the material form aggregate. Contact is the cause and condition for the manifestation of the feeling aggregate...perception aggregate...determinations aggregate. Name and matter is the cause and condition for the manifestation of the consciousness aggregate. This world is tormented being exposed to contact. Contacted, monks, one feels, contacted one intends, contacted one perceives. Householder, you should train thus: I will not cling to what is seen, heard, sensed, cognized, encountered, sought after and examined by the mind, and my consciousness will not be dependent on that. What does that consciousness cognize? It cognizes for example sour, bitter, pungent, sweet, alkaline, un alkaline, salty and unsalty. It cognizes that there is pleasure, that there is pain, that there is neither-pain-nor-pleasure. Consciousness is reckoned by the particular condition dependent upon which it arises - just as fire is reckoned by the particular condition dependent upon which it burns. Pleasant feeling is pleasant in virtue of presence and painful in virtue of change. Painful feeling is painful in virtue of presence and pleasant in virtue of change. Neither-painful-nor-pleasant feeling is pleasant in virtue of knowledge and painful in virtue of want of knowledge. Wrong view is the most blameworthy of all things. Now, Udayin, the pleasure and joy that arise dependent on these five cords of sensual pleasure...should not be pursued, should not be developed, should not be cultivated, should be feared. That those recluses and brahmins who do not understand as it actually is, the gratification as gratification, the danger as danger, and the escape as escape in the case of sensual pleasure, can either themselves fully understand sensual pleasures or instruct another, so that he can fully understand sensual pleasure - that is impossible. With the arising of delight, Punna, there is the arising of dukkha, I say. What one feels, that one perceives. What one perceives, that one thinks about. What one thinks about, that one mentally proliferates. With what one has mentally proliferated as the source, perceptions and notions tinged by mental proliferation beset a man with respect to past, future and present forms. The evil herein is greed and hate; anger and revenge; deceit and fraud; obstinacy and presumption; conceit an arrogance; vanity and negligence. Dependent upon tanha, gain; dependent upon gain, anticipation; dependent upon anticipation, attachment; dependent upon attachment, possession; dependent upon possession, jealousy; dependent upon jealousy, guarding; because of guarding, taking up clubs and knives, fights, disputes, quarrels, contention, slander, lying, and various unprofitable things come to be. Actions make the world go round. Action makes this generation turn. Living beings are bound by action, like the chariot wheel by the pin. Student, beings are owners of their actions. They originate from their actions, are bound to their actions, have actions as their refuge. It is action that distinguishes beings as inferior or superior. That desire, that lust, that delight, that craving, that engaging and holding, that mental resolving, adherence and tendency - that is called the 'lead to being' - like a bunch of mangoes hanging by a stalk. Determinations are impermanent. Their very nature is to rise and fall. And there is none arises but must cease. True bliss lies in their stilling. Bhikkhus, whatever a bhikku frequently thinks and ponders upon, that will become the inclination of his mind...but with excessive thinking and pondering you will tire the body. And when the body is tired, the mind becomes strained. And when the mind is strained, it is far from concentration...So steady the mind internally, quiet it, bring it into singleness and concentrated. To protect oneself, bhikkus, the foundation of mindfulness should be cultivated. To protect another, the foundation of mindfulness should be cultivated. One who protects himself protects another; one who protects another protects himself. And how, bhikkus, does one who protects himself protect another? By cultivation, development and repeated practice. And how, bhikkus, does one who protects another protect himself. By patience, harmlessness, kindness and forbearance. There is a delight apart from sensual pleasures, apart from unwholesome states, which surpass divine bliss. Seclusion is happiness to one contented, who has learnt and seen the Dhamma. Friendliness towards the world is happiness to one who is forbearing of living beings. Disinterest in the world is happiness for one who has surmounted sense desires. To be rid of the conceit 'I am' - that is the greatest happiness of all! Any world is unstable, it is swept away. Any world has no shelter and protector. Any world has nothing of its own, one has to leave all and pass away. Any world is incomplete, insatiate, the slave of craving. Just as the dawn heralds and foretells the rising of the sun, so right view heralds and foretells the penetration to the four noble truths according as they really are. What arises is only arising of dukkha. And what ceases is only ceasing of dukkha. In this his knowledge is independent of others. Therefore, Ananda, train thus: We will live in the way of the Dhamma, entering upon the proper way and walking in the Dhamma. (Persons wishing to discuss further are invited to contact writer at 6 Raymond Road, Nugegoda. Tel: 2853980 / 2816150 E-mail: [email protected]) ############## Maya Devi temple: past and present by Swoyambhu Dhar Tuladhar, Nepal The famous Maya devi temple, located in Lumbini, Nepal is the only temple with nativity sculpture dedicated totally to the birth of, the first proponent of non-violence, compassion, democracy and human rights.
All over the world we find temples, stupas and monasteries enshrining the enlightenment of Buddha, the first sermon of Buddha and the Mahaparinirvana of Buddha but very rarely dedicated to the birth of Buddha only. This temple is unique in the sense that it is the only one of its kind dedicated to the birth of Buddha. It is a simple cubicle structure built over a rectangular floor plan. The temple is standing on the east side of the famous Asokan Pillar with the inscription of Asoka, as a historical evidence of the birth of Siddhartha. Lumbini, as is well known, is the birthplace of Gauthama Buddha in Nepal and one of the four most sacred pilgrimage spots of the Buddhists. The Buddhist origin of the temple Maya Devi came to be known only after the discovery of Asokan Pillar in 1896 by A. Furher. Prior to that, the temple and the sculpture were worshipped as Rupa Devi, the goddess of forest. Local people prior to 1896 were not aware of the fact that Buddha was born there in Lumbini in 623 BC. It is not known for how long the identity of the temple was lost or forgotten.
Very little information exist about the origin of the present Maya Devi Temple and the nativity sculpture. The Buddhist chronicles and the legends neither mention about the existence of the Maya Devi Temple nor about the tradition in the past of worshipping of Maya Devi. It is not certain whether King Suddhodana took any initiative to develop the birthplace of Buddha. After the birth of Siddhartha, King Suddhodana was so deeply apprehensive about the prediction of Sage Asita that he was grossly preoccupied in giving the worldly comforts to Siddhartha Gautama to stop him from following an ascetic life. His desire was to make his son a Chakravartin King. From the Buddhist chronicles, it is evident that the concept of erecting a monument in the birthplace of Buddha was conceived only during the last hours of Buddha before his Parinirvana. As mentioned in Mahaparinirvanasutta of Digha Nikaya, Buddha had told Ananda to erect stupas at four places with linkage to the main events of Buddha's life namely at the place where he was born, at the place where he got enlightenment, at the place where he gave first sermon and finally at the place where he obtained Mahaparinirvana. A number of texts relating to the eight great chaityas (asta mahaachaitya) preserved in Tibetan and Chinese translations do mention about the chaitya of Lumbini. In one of the chinese translations it goes. "The first is in the city of kia-pi-lo (Kapilavastu) in the garden of lu-mi-ni (Lumbini) on the spot where Buddha was born". Questions such as: who built the temple, when was it built and what was its original design, are still under debate. Some of the answers are clear from the results of the recent excavation, which I will be discussing below. It is widely believed that lumbini garden initially developed as a place of pilgrimage rather than a town with a large number of inhabitants. Asoka's inscription mentions lumbini as a village during his visit in the third century BC. The archaeological remains also indicate the absence of large-scale development. The development of the birthplace must have started with the erection of minor stupas and small monasteries around the sal tree where Siddhartha was born by the faithful pilgrims who came from far away countries. In other words the faithful pilgrims who visited the place from time to time were more responsible for the development of Lumbini than the local population who gradually forgot that the great teacher was born in Lumbini. Due to the decline of Buddhism in the area where he was born, Lumbini was in ruins for thousands of years. The earliest written record about the birth of Buddha belonged to King Asoka. He visited the lumbini Garden in third century BC with his teacher Upagupta who pointed him the birth spot of Siddhartha Gauthama. Asoka erected a stone pillar with an inscription. The pillar with inscription still exists today as the only undisputed evidence about the birth of Buddha in Nepal. The thirty feet high pillar was once surmounted by an inverted lotus capital and a figure of a horse, which were later damaged by the lightening. During Asokan period except the stone pillar nothing is known about other construction activities even though Huen Tsian in seventh century AD had mentioned the existence of a stupa built by Asoka. King Asoka was a mass builder and the buddhist legends do mention about him erecting 84,000 stupas within his domain. The use of durable materials like stone by Asoka helped to preserve his records and messages for thousands of years. We cannot rule out the nonexistence of edifices built out of less durable materials like wood, bricks, mud etc., which did not withstand the long harsh period. Even though the Lumbini Garden was located in a remote forest area surrounded by rugged mountain and rivers, faithful pilgrims from far away countries paid homage to Buddha's birthplace. They must have built several monuments with the birth tree as the focal point. As mentioned by late Bhikchu Sudarshan Mahsthabir, there are Hundreds of minor inscriptions in the pillar that have not been studied or translated, which are the proof of thousands of visitors of the past. After King Asoka, two great Chinese travelers Fah Hien and Huen Tsian in fifth and seventh centuries visited Lumbini respectively and left behind valuable visual descriptions about the site. Since the birth of Siddhartha in 623 BC and the rediscovery of the birthplace in 1896 AD, the visual accounts of Fah Hien and Huen tsian are the only historical records we have about the birthplace of Buddha. Fah Hien did not elaborate much but Huen Tsian provided a detailed description of the site. It was their accounts that really helped to discover prominent Buddhist sites in late 19th and early 20th Century. During the visit of Huen tsian, the overall layout plan of Lumbini was based on the mythical story of the events of Siddhartha's birth. His description of the layout of monuments of the birthplace of the Buddha corresponds to the series of events during the birth of Siddhartha. Huen Tsian provided a detailed description of the layout of the monuments giving positions and directions of each and every stupa and event during the birth of Siddhartha. His description of the birthplace starts with the pond where Maya Devi bathed prior to the birth of Siddhartha ending with the Asokan pillar. The position of each and every event during the birth of Buddha was marked by a stupa. He writes: "Here is the bathing tank of the Sakyas......... To the north of this 24 or 25 paces there is Asoka-flower tree which is now decayed. East from this a stupa built by Asoka-raja on the spot where the two dragons bathed the body of the prince". Later he continued, "by the side of the stupas and not far from them is a great stone pillar, on the top of which is the figure of a horse, which was built by Asoka-raja. Afterward, by the contrivance of a wicket dragon, it was broken off in the middle and fell to the ground". He gave a clear description of the site with location and explanation of each event. From the descriptions of Fah Hian and Huen Tsian, it can be concluded that during their visits, Lumbini did not have large structures or large ruins. According to Huen Tsian, Lumbini only had stupas, Asokan pillar and the pond. He did not mention the existence of any monasteries, viharas or ruins of buildings that could have been used by large habitation. He did not also mention seeing any Nativity sculptures as he had mentioned seeing a figure of the royal prince by the side of the vihara in the city of Kapilvastu. Huen Tsian provided a brief description of the side of the site and objects but did not provide the names of the builders of the stupas except those built by Asoka-raja the Asokan Pillar and a stupa next to the decaying tree. The tree (Huen Tsian mentioned as Asoka tree but is said to be sal tree in the chronicles) under which Siddhartha was born was still standing during his visit but was in a decaying stage. It is highly probable that after the demise of the tree, some one must have certainly built a stupa over it. It is interesting to note that both Fah Hien and Huen Tsian did not mention the Maya devi temple. Probably it did not exist during their visits. The visual accounts of the Chinese travellers are the earliest and the only evidence so far we have about the layout-plan of Lumbini before its discovery in 1896 by A. Fuhrer. It has been nearly thirteen hundred years since the visit by Huen Tsian and the discovery of Lumbini by A. Fuhrer. Within this span of time there must have been considerable changes in the landscaping of the site due to the decline of Buddhism and the remote location of the site. Except the famous Asokan pillar, we have no records about the fate of other monuments seen by Huen Tsian. When Lumbini was discovered by A. Fuhrer and later explored by Mukherji, of all the monuments mentioned in Huen Tsian's account, only one monument was found to be in its original position and that is the famous Asokan Pillar. The Asokan Pillar is the only genuine evidence that we have about the birth of Buddha. Many archaeological remains discovered in dilapidated conditions around the pillar do not conform to the edifices described by Huen Tsian in his visit in the seventh century AD. They must have been built later in different periods. There has been a big transformation of the site from the time of Huen Tsian's visit and 1896 AD. For more than a thousand years it was in ruins, deserted and was in desolate condition, to the extent that people forgot about the place and that Buddha was born there. When it was discovered, the temple was known as Rupadevi temple. The nativity sculpture was worshipped as Rupadevi, the tutelary goddess of the forest. The villagers worshipped the goddess of the forest and animal sacrifices were regularly performed completely in contrary to the Buddhist tradition indicating that for a long span of time, the Buddhist origin of the temple was lost and forgotten. Many structures of various sizes have been discovered in dilapidated conditions around the pillar. Due to the lack of inscriptions and dilapidated conditions of the structure, very little can be said about the dates of origin and their architectural style. In 1896 the most important discovery after the Asokan pillar is the one story flat roofed building, housing many old sculptures including the Nativity Sculpture. It was known as Rupadevi temple in 1896 and later went on to be called Maya devi Temple after confirming the nativity sculpture. The temple was lying on top of the ruins and the idols worshipped as the goddess of forest. A. Fuhrer's description was the first evidence that revealed the existence of the temple of Maya Devi. He observed, "A small modern mean-looking temple, dedicated to that goddess, was about four years ago erected by a Saiva ascetic on one of the ruined stupas, and interesting nearly life size stone image of Maya Devi, extracted from the ruins, has been set up as the tutelary deity for the worship of purely Hindu population. He did not elaborate much but it was more than enough to speculate about the condition of the temple during the time of the discovery. Three years later in February and March of 1899, P. C. Mukherji continued further exploration of Lumbini and gave more detailed accounts about the temple and its surroundings in his report published in 1901. He observed "And 45 feet east of the pillar is the dilapidated mass of the temple ruins". He further went on, "Attached to the shrine of Rumin-dei on the east was the ante chamber, of which the lower wall still exists below the modern ones". The entrance was from the east with an ante - chamber. From the photographs taken by both these scholars, the building looked small and built out of bricks. The single storey flat roofed building was only about six-seven feet high. The room had no windows. Inside the ante-chamber, Mukherji found several ancient sculptures including the head of Maya Devi. Entering the shrine he found a group of headless sculptures including that of Maya Devi. The description of both scholars indicated that the temple structure then was a new structure. The various sculptures inside the temple were scattered indiscriminately. The sculptures were not placed in an orderly manner following the ranks of the gods and goddesses. Do all the sculptures of different gods and goddesses belong to that particular temple? Many believe that they were collected from the ruins around and placed under one roof. Late Bhikku Sudarshan Mahasthabir had assumed that probably the nativity sculpture belonged to a monastery of nearby Lumbinigrama (the Lumbini Village as mentioned in the pillar edict by Asoka still awaiting to be discovered) because the base stone does not belong to the sculpture and is not the original one. The reports of A. Fuhrer and P. C. Mukherji exist as the initial descriptions of the Maya Devi temple. Prior to that, we do not have any written description or any type of documents about the temple and sculpture. It is the historical Asokan pillar and the nativity sculpture that led to the identification of the Maya Devi temple. The Government started to pay more attention to it. In addition to some minor renovations that took place after the discovery, major renovations took place between 1933-1939 by Keshar Sumshere Rana, who gave a new clean look to the temple from Nepal and they took shelter in the famous Vajirarama temple in Colombo. Most Venerable Narada Thera, Venerable Madihe Pannasiha, Venerable Weligama Gnanaratana and Venerable Piyadassi received them and provided shelter. For more than sixty decades after the renovation of the Maya Devi temple by Keshar Sumsher, four landmarks, namely the Asokan pillar, the Maya Devi temple, the large pipal tree on the east side and the pond on the south side where Maya Devi bathed prior to giving birth to Siddharatha, were imprinted in the hearts of millions of Buddhists as the image of the birthplace of Buddha. The temple, the pipal tree and the Asokan Pillar were the symbolic representation of the birthplace of Buddha seen and revered by millions of people worldwide. The temple, tree, pond and the pillar balanced each other very well maintaining the importance of the Asokan pillar, marking the perfect setting for peace and tranquility, which became the prominent landscape of the birthplace of Buddha. The view of the temple (See plate No. 1) from the south with the reflection of the plain white temple, the large evergreen pipal tree and the Asokan pillar is most graceful and comforting view of the birthplace of Buddha seen and admired by billions of people all over the world. This historically significant tree and the temple that provided the harmony, tranquility and the peaceful environment to the birthplace of Buddha, unfortunately, are not there anymore. They were demolished in the name of archaeology by the archaeologists for the archaeological study between 1992-1996. One of the most revered temples in the world was pulled down from the very top to the foundation brick by brick. All this, was done in the name of "Archaeological Survey" to learn, firstly the state of erosion caused by a tree root and secondly to obtain basic knowledge as to the configural changes of the Maya Devi temple through the ages. The thoughtless archaeologists backed by the indifferent politicians demolished one of the most important archaeological monuments of the world, in the name of archaeological investigation. The big old Bodhi tree earlier had played a great role in preserving the natural environment of the monument. It was big and looked majestic, covering more than half of the monument. We know that it is not the original tree under which Siddhartha was born but it has appeased the millions of faithful people around the world. The large tree had become an integral part of the Maya Devi temple. The Japanese Buddhist Federation, Lumbini Development Trust (LDT) and the Department of Archaeology jointly decided to cut the tree because it was only eighty years old and not the original one and that the tree was damaging the monument. The greatest irony was that six years later the Government presented the saplings of the same tree to the Japanese Ambassador as a sacred tree. Later the decision to cover the whole site by an ugly building instead of building the temple in its original state, further damaged the archaeological value of the monument. In spite of protests from Buddhists, scholars and archaeologists without even producing a final report of the excavation, LDT and Department of Archaeology decided to construct a 6,000 sq. ft heavy platform over the precious archaeological ruins of the Maya Devi temple. It is against the archaeological norms to pull down such a monument just to fulfil the exploratory interests of the archaeologists. Even though Lumbini was included in the UNESCO World Heritage site, no attention was given to UNESCO's guidelines. UNESCO clearly provided eight essential criteria in determining the technical solutions namely Non-intrusiveness Reversibility, Shelter, Visibility, Focus, Access, Worship and Authenticity of materials. The report also said that the respect of the above ensures avoidances of intrusive techniques, which could be irreversible. Applying those principles will direct us towards solution to respect the authenticity of the Maya Devi Temple structure. No guidelines were followed by the concerned archaeologists. The UNESCO failed to provide any pressure during the construction of the new building even though the building did not abide by the principles of archaeological codes nor did it pay any attention and respect to the Buddhist sentiments of the world. The warehouse-like structure dwarfing the famous Asokan Pillar was a big disappointment. The architect did not give much needed attention to the famous Asokan Pillar and failed to achieve the main objective of creating an environment of the birth of Siddhartha. The construction of a large warehouse-like structure with open stairs has defeated all the purposes. The structure did not reflect any Buddhist architectural features of any kind. The addition of a small chetiya of the Kathmandu valley to satisfy some Buddhist is absurd and has an adverse effect on the archaeological value of the Maya Devi Temple. Siddhartha was born in a natural environment, born under a tree, enlightened under a tree, delivered first sermon under a tree and finally passed away under a pair of trees. Buddha's birthplace cannot be detached from the natural setting. It was a gross negligence to cut the Bodhi Tree and to minimise the most ancient monument of Nepal, the Asokan Pillar. The warehouse type brick structure covering the ruins of the Maya Devi Temple was made higher, dwarfing the famous Asokan Pillar. Least emphasis was given to the most valuable and famous monument in the whole complex. The brief report (the final report has not been published yet) on the Archaeological excavation carried out between 1992-1996 by the Department of Archaeology, Lumbini Development Trust and the Japan Buddhist Federation could shed some light on the origin of the temple report. The chronological development of the Maya Devi Temple can be traced up to a certain degree from the findings of the joint excavation. Several stages of constructions were found between the earliest foundation and the temple rebuilt by Keshar Sumsher. The earliest structure was the brick foundation belonging to the Mauriyan period and the latest being the structure build by the General Keshar Sumsher. The various different types of structures were discovered in the course of excavations. Each successive stage of construction exhibits a long interval between each stage. There is no continuity visible from one level to another. Every level is built over the ruins of earlier structure. This indicates that earlier structures were in ruins for a long period and the additions were made giving little consideration to the previous structure. There was a long interval between stages of construction. The earliest structure is fifteen chamber unit succeeded by a five chamber structure. In my opinion they are the only two important stages worth discussing until the final report is published. There is no structural continuity from the fifteen-chamber foundation to the five-chamber foundation structure indicating a long span of intervals between each level. Consecutive structures were added to the ruins of earlier structures in a disorganised manner paying no attention to the function of the previous structures. This may be the reason why the monument lost its identity and was found to be known in a different name and used for a different purpose when it was discovered in 1896. Of all the structural levels of the temple in my opinion the most significant finding is the foundation said to belong to the Maurian period. This structure could reveal the basic facts about origin of the initial structure. Is the structure anterior to Asokan period? The old foundation structure measured 25.60 meters by 21.40 meters. There are two layers of walls around the perimeter with bracing walls at several intervals. Within the perimeter of the internal wall, fifteen chambers were found. Except the foundation there were no evidence of any remains of the upper structure. Fifteen chambers were of different sizes. Largest were 295cm. by 55cm. and the smallest 160cm by 90cm. The different sizes of the chambers do not appear that they were built to converge into rooms above. There is a strong indication that fifteen chambers within the internal wall is the foundation of a stupa rather than a monastery because the developments around and above the inner wall structure are directed towards preserving the central core of the fifteen chambers foundation structure. No traces of any archaeological findings have been discovered that many indicate roofed structure above the foundation. Not a single architectural fragment were discovered which could reveal the existence of upper structure. The inner wall with fifteen chambers is the earliest structure of the Maya Devi Temple and the outer wall belong to the later period. There are enough evidence that the outer wall was built later and was added to support the inner wall probably to enlarge the inner structure and to protect the bulging effect of the inner wall. There are about twenty support walls built between the inner and outer wall. The support walls are not tied to the inner wall but butts over it indicating that they were added later. Most important clue about its age can be obtained from the two pieces of rectangular conglomerate found on the north side. The two pieces of semi-circular conglomerate were discovered between the outer and inner walls placed over several courses bricks. The brick wall supporting the conglomerate does not appear to belong to the main part of the structure. The wall with five courses of bricks containing the conglomerate on top was covered with earth indicating that conglomerate was exposed and probably used for some religious ceremony earlier. The five courses brick wall running east-west is not parallel to the fifteen-chambered foundation structure and is receding into the exterior. Considering the way it was receding inside the outer wall it can be concluded with certainty that outer wall was built later over the wall supporting the artificial rock. Furthermore the lab report of the expert Koshiro Kizaki clearly indicates that the stone is not a conglomerate and is of artificial nature. As per him, it is not a conglomerate and is an artificial consisting of a mass of gravel bound by lime. If it is the lime concrete then the outer wall cannot be dated earlier than 6th century AD. Mauriyan construction did not use lime concrete. The lime concrete was invented by the Romans around first century BC and came to this part of the world much later around sixth century AD. Chronologically the earliest structure is the fifteen chambers founding wall and latest is the new temple just completed. There is another structure prior to that. The foundation with fifteen chambers believed to be of Mauriyan period is a rectangular structure measuring 16.00m by 21.1m with east west axis. The chambers are different sizes and that thick walls indicate that a roofless structure was built over it. The roofless structure was most probably a stupa. During the excavation of the fifteen chamber structure not a single piece of architectural element of any kind were found that may suggest a temple above the fifteen chambers. The large platform was made to receive four stupas as mentioned by Huen Tsian. On the other hand, many pieces of chunar sand stone fragments were found in the fifteen-chambered foundation level. Some were with polished surface and some with decorative motif. The fragments belonged to the horse and inverted lotus capital of the pillar damaged by the lightening. Huen Tsian had noted in his account about capital being damaged by the lightening. The findings of the fragments of the Asokan capital and horse indicate that the construction activities within the chambers had taken place after the erection of Asokan pillar. We do not have any definite date about the damage caused by the lightening but the existence of the fragments of the upper part of the pillar is enough to conclude that origin of the present Maya Devi Temple post Asokan. The fifteen-chambered structure is not anterior to the Asokan pillar. When Asoka visited Lumbini he erected the pillar and most probably a stupa. We do not have any archaeological evidence about Asokan stupa but Huen Tsian, in account of his visit had mentioned about the stupa built by Asoka on the east side of the birth tree. As per Huen Tsian the Asokan stupa was positioned between the Asokan tree (Chronicles and Buddhist texts mentions as Sal tree) on the west side and the two fountains on the east side. The Asokan stupa was built at the site where two dragons bathed the body of Prince Siddhartha. Present Maya Devi Temple is on the east side of the Asokan pillar. If we accept Huen Tsian's note then at the present Maya Devi Temple there were stupas built over the place where four heavenly kings had received Bodhisattva. We cannot ignore the observation made by Huen Tsian because the Asokan Pillar is still in situ and his description is based on what he really saw at the site. As I have said above the layout of the birthplace of Buddha during Huen Tsian's visit was based on the scenes during the birth of Siddhartha. From the examination of the existing structural ruins and the description of Huen Tsian, it can be concluded with certainty that Maya Devi Temple as we call it today was originally a stupa, which slowly evolved into a temple in course of time. It remained in the form of a stupa for a lengthy period of time probably as long as two thousand years. With the decline of Buddhism, Lumbini slowly was isolated from the mainstream of population lacking support for the maintenance of the monuments. We cannot rule out completely that there were no faithful visitors in different periods of time. The ruins indicate successive reconstructions had taken place from time to time probably by the pilgrims who came from far away places. Due to the remote and isolated location of the site the reconstruction works were not very organised and the construction techniques used were poor. Every addition was made over the ruins of the earlier structure. This cycle continued until it lost its identity as a Buddhist monument. Worshipping of the nativity sculpture is of a later creation which started later around 18th century AD. The temple concept and sculpture worship must be of Hindu origin. From the Buddhist chronicles and legends we find no mention about the worship of Maya Devi, the mother of Buddha. In ancient times Buddha's mother was a subject of great devotion and veneration but there is no evidence of any tradition of worshipping her. Iconographical representation of the birth scene with anthropomorphic image of Buddha was introduced only around first century AD. The nativity sculpture of Lumbini is no doubt very old but was installed in the present temple much later. From the description of the sanctum of the Maya Devi Temple by A. Fuhrer and P. C. Mukherji it can be figured out that the actual original seat of the sculpture may be somewhere else. There are many unexcavated sites around the pillar. The proper Lumbini Village is mentioned by Asoka is still waiting to be discovered. The large area where a monument of late King Mahendra and a police station were built during the last fifty years, is believed to be lying over the ancient site of the village of Lumbini (Limmini-game as mentioned by Asoka in his inscription). Exploration of that area could reveal many unanswered questions about the historic village of Lumbini where Siddhartha Gautama was born in 624 BC. (The writer is a Nepalese Buddhist scholar and architect) |
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