Uposatha

Uposatha

Introduction
As per Bible, the Sabbath is a religious day of rest every week as ordained by the Ten Commandments. In Buddhism, this sabbath is the Uposatha. The day was instituted by the Buddha to honour the request of King Bimbisara. The Buddha explained that this day was meant to purify the polluted mind which would in turn lead to inner tranquility and happiness. He urged the monks to disseminate the teachings to the lay people and recite the Patimokkha every second day Uposatha Day themselves.

The term Uposatha owes its origin to the Sanskrit word 'upavastha' which means the pre Buddhist fast day that preceded Vedic sacrifices. The weekly uposatha is observed on the basis of four phases of the moon - the full moon, the new moon and two quarter moon in between. In quiet a few communities, only the new moon and the full moon are kept as the uposatha day.

Today, the weekly day is observed in mostly the Theravada countries. The dates are chalked out on the basis of a difficult traditional formula that is based on the lunar calendar. Because of this, the dates, quiet a number of times, do not match with actual astronomical dates. To worsen the situation even more, the various sects of the Theravada Buddhism have different calendar.


The Five Most Important Uposatha Day
These five full moon uposatha day are of special mention.

• Vesak or the Buddha Day : The day commemorates the three most important days in the life of the Buddha – His birth, awakening and parinibbana.
  
  
• Asalha Puja or the Dhamma Day : The Dhamma Day marks the first preachings of the Buddha which He gave to a group of five monks. After His discourse came to an end, one of the five monks, Ven. Kondañña, urged the Buddha to accept Him as His disciple, thus paving way for the rise of the Noble Sangha. The day also marks the beginning of the annual Rains Retreat (vassa) the next day.
  
  
• Pavarana Day : The Rains Retreat which begins on the day following the Dhamma day continues for three months and concludes on the Pavarana day. The next month sees the celebration of the Kathina ceremony in which laity come together to make formal offerings of robe cloth and other requisites to the Sangha.
  
  
• Magha Puja or the Sangha Day : This day marks an important event in the life of the Buddha when without taking His appointment, 1250 arahants gathered at the Veruvana Monastery in the Rajgaha city. To this assembly, the Buddha delivered the Ovada-Patimokkha Gatha, a summary of the main points of the Dhamma.
  
  
• Anapanasati day : When the Rains Retreat came to an end, the Buddha was extremely happy with the development of the assembled monks. So much so, that He urged them to extend their retreat for yet another month. At the end of the fourth month, He gave His instructions on the mindfulness of breathing.
  
  
  

The Observance Practice
The day for a lay practioner is basically meant for observance of the Eight Precepts. They have to reaffirm their faith and commitment to the Dhamma. If a monastery is nearby, lay practioners visit them and present their offerings to the Sangha. Listening to the Dhamma talks, chanting special suttas and practising meditation in the late night also forms part of their practice.

For the monastic community, however, the practice differs a bit. They are required to undertake more intensive reflection and meditation. On the full and New Moon days, the recitation of the Bhikkhu Patimokkha (monastic rules of conduct) takes place. However, before the commencement of the recitation, the monks have to confess whether they have violated any monastic rules to another monk of the Sangha. The recitation itself, can take, anywhere between 30 minutes to an hour. In a number of monasteries, physical labour is stopped for the day.

Vesak or Visakha Puja

Significance of Vesak & Its History
Vesak, the most important day in the Buddhist calendar around the world, celebrates the birth, enlightenment and passing away of Gautam Buddha. Its significance lies in it being associated with the Buddha and His universal message of peace. Though festivals were celebrated since long around the time around which Vesak is celebrated today, yet, the formal decision to mark it as the Buddha Day was taken at the first Conference of the World Fellowship of Buddhists (W.F.B.). This conference was held at Sri Lanka in 1950 and the resolution adopted here read,

"That this Conference of the World Fellowship of Buddhists, while recording its appreciation of the gracious act of His Majesty, the Maharaja of Nepal in making the full-moon day of Vesak a Public Holiday in Nepal, earnestly requests the Heads of Governments of all countries in which large or small number of Buddhists are to be found, to take steps to make the full-moon day in the month of May a Public Holiday in honour of the Buddha, who is universally acclaimed as one of the greatest benefactors of Humanity."

The Name Vesak - In India & Other Countries
The 2nd month in Hindu calendar is known as 'Vaisakha' and it is from here that Vesak draws its name. Vesak, itself, is a Sinhalese word for Pali 'Visakha'.

Vesak is known by different names in different countries. In India, Bangladesh and Nepal, it is Visakah Puja or Buddha Purnima while in Thailand, it is called Visakha Bucha. Buddhist in Vietnam celebrate it as Phat Dan while those in Indonesia call it Waisak. Sri Lankan and Malaysian Buddhist term it as Vesak (Wesak) and Tibetan Buddhist as Saga Dawa. In Laos and Myanmar, the festival is known as Vixakha Bouxa and Ka-sone respectively.


The Celebration Date - 2008
Vesak is celebrated on the first full moon of the Tauras (an astrological sign) which is quiet often in May in common years and June in leap years. In coming years, Vesak will be celebrated on following dates:

2008 - 18th June


The Celebrations
Vesak is a completely religious festival wherein the Buddhist are required to reaffirm their faith in the Buddha Dharma and vow to lead a noble religious life.

For this, Buddhist devotees gather in their respective area temple before dawn and attend the honourable hoisting of the Buddhist flag. Hymns are sung exalting the holy triple jewel - the Buddha, the Dharma and the Sangha. Offerings of flowers, candles and joss sticks are made. These offerings are symbolic of the ultimate reality of life - death. As the flowers wither away and the joss sticks burn out in time, so the life is destined to come to an end in due course of time.

Devotees are also called upon to avoid any kind of killing and eat vegetarian food on the day. In quiet a few countries, particularly in Sri Lanka, two days are marked out for the celebration of Vesak and all liquor shops and slaughter houses are closed by government orders. Also, a number of animals and birds are set free from captivity in a 'symbolic act to liberation'.

Buddhist monks recite verses given by the Buddha some 2500 years ago and call upon people to live with peace and harmony. Also, they urge people to respect other religious faiths as preached by their great teacher, Lord Buddha.

Unlike usual festivals, where people dress up beautifully and prepare delicious dishes, during Vesak, Buddhists, endeavour to bring a bit of happiness in the life of miserable people like the aged, handicapped and the sick. For this, they give away gifts in both cash and kind. Apart from this, devotees also distribute food amongst those who come into the temple to pay homage to the Buddha. Also, they lend a helping hand to adorn and lighten up the temple and paint scenes from the life of the Buddha.


Some Similar Festivals
Though Vesak is the main festival that marks the birth, enlightenment and passing away of Buddha, yet, in many other countries, festivals that mark only the birth of Buddha are also celebrated. Prominent amongst these is Hana-matsuri, also known as the Flower festival and celebrated on April 8 in Japan. In Hongkong, Macau, Taiwan and South Korea, the 8th day of the 4th moon is celebrated as Buddha's Birthday. It is infact, a public holiday in these countries.

Asalha Puja Day

Background & Significance
One of the most important festivals of the Thervada Buddhists, the Asalha Puja Day or the Dhamma Day celebrates the first teaching of the Buddha. Elaborating on this, the Buddha gained enlightenment on the full moon of Vesakha - the sixth month. After this, He was not too keen to teach, but on the insistence of His friends who had spent several years journeying the Gangetic plains with Him, He decided to go to Benaras. From Gaya, the distance to Beneras where His friends were staying was around 150 miles and it took Him around two months to reach there. On reaching Beneras, He delievered His first discourse which consisted of the essence, of the all future teachings. At the conclusion of His discourse, one of His five friends Kondañña, exclaimed his understanding of the Truths just preached and urged the Buddha to accept him as a disciple. This was followed by an extremely simple ordination process that gave birth to the the order of monks.

The preaching delievered by the Buddha is quiet often referred to as "setting into motion the wheel of dhamma," It comprises the four noble truths - life means suffering (dukka); origin of suffering is attachment(tanha); cessation of suffering is attainable and finally, the way to cessation is via the eightfold path. Throughout the world, whatever school of thought a Buddhist might belong to, the central doctrine of Buddhism for him still remains the four noble truths.

The festival is celebrated on the full moon day of the 8th lunar month, Asalha, of the old Indian calendar. Asalha is also the month of the starting of the monsoon. During this period the Buddha and His monks and nuns would hold their wanderings. Even today, monasteries keep a three month long 'rains retreat' which commences on the Dhamma day and the concludes on Pavarana. For all those who desire to join the order but just cannot renounce their present life, ordination as short term monks is also possible in this period.

Yet another significance of the Asalha is that it was during this month that the Buddha's son Rahula was born. It was after this that Buddha gave up all His royal worldly pleasures to attain spiritual enlightenment and the truth of life.

Pavarana Day

The Background & the Significance
The Rains Retreat which begins on the full moon day of Asalha (often in July) comes to an end on the Pavarana Day (often in October). The term pavarana literally translates into 'inviting admonition or inviting others to advise one'. The name is closely related to the history of the day. As per history, a number of wandering monks sought shelter in a residence during a three months long rainy season. In order to avoid any conflict amongst themselves, these monks decided to keep a silence for the complete three months. When the Buddha came to know about the silence of the monks, He immediately disapproved of it saying that it was not beneficial for any community. Instead, He advised the monks to come out in open about what they liked or disliked about the monastic life so that improvements could be made within.

This marked the beginning of the Pavarana day. On this day, the resident monks within each monstery invite and reprimand one another and also discuss the good and bad points of the monastic life. The reprimands are done in a constructive manner with love and compassion for each other. The topic of discussion is agreed upon by both parties and disagreement in the matter is sorted out by discussions. The ceremony helps in bringing about requisite changes, promotes unity and therefore, without doubt, leads to the betterment of the community.

The day is also celebrated as the welcoming-ceremony for the Buddha's return from celestial realm. The story behind it goes that the Buddha spent the three months of the seventh rains period after his enlightenment in the Tavatimsa heaven giving Abhidhamma instruction to his mother, Mayadevaputta, and to the other gods who had gathered. On the Pavarana day, He came back to the earth with the help of the jewelled stairways. When he returned, people gathered in a large numbers with alms to welcome the Buddha. This return of the Buddha from the celestial realm is referred to as 'Devrohana' in Thai and Pali language. The place where the Buddha returned was Sankisa. For this reason, Sankisa till date remians one of the eight most revered Buddhist pilgrimage destinations.

Even today, on this day, people visit Buddhist temples and present alms and food to the Buddhist monks.

A number of the Mahayana countries do not observe the three months lent season, vassa, which ends with the Pavarana Day.


The Celebration Time
The Pavarana day is celebrated on full moon day of the 11th lunar month. This is usually in October.

Magha Puja Day (Four Fold Sangha or Sangha Day)

The Story Of The Festival Goes...
Post the first Rains Retreat (Vassa) at the Deer Park in Sarnath, the Buddha reached the Rajagaha city. Here, without seeking His permission, 1250 Arahats along with two of the His main disciples, Ven. Sariputta and Ven. Moggalana, assembled to pay their respect to Him at the Veruvana Monastery. To this assembly, the Buddha delievered his sermon, or recitation of the Patimokkha (the rules and regulations of the monastic order).

The Magh Day Puja, today, is celebrated to commemorate this event which took place early in the life of the Buddha.


On Why It is Called The Magha Puja Day/Four Fold Sangha/Sangha Day
This assembly had four distinct features. First, all those 1250 who gathered were Arahants. Secondly, they were all ordained by the Buddha himself. Thirdly, all of them gathered on their own without any prior invation from the Buddha and lastly the gathering took place on the full moon day of Magha month (March).

Because of these features, the festival is also known as the Fourfold Assembly, Magha Puja Day or the Sangha Day.


Siginificance of the Festival
The festival is one of the most important festivals celebrated by the Buddhist community. The festival honours the Sangha, or the Buddhist community and offers a chance to the people to reaffirm their faith and commitment to Buddhist practices and traditions.

The Sangha or the spiritual community, is extremely important in Buddhism because it is one of the three jewels of Buddhism apart from the Buddha and the Dhamma.


Celebration of the Festival
For the ordained community, the festival is a chance to come together and carry out meetings to discuss various aspects of the Buddhs's teachings, indulge in group meditation and listen to talks given by senior members of the community. The Sangha Day is also a time for exchange of gifts and lighting of oil lamps.

Celebration varies from country to country, however, it is in the west that more importance is given to the festival.


Time of Celebration
The festival is celebrated on on the full moon day of the third lunar month (March).

God in Buddhism

God in Buddhism

The Concept of God
Generally, we use the term 'God' to designate a supreme power, who is the creator of the entire universe and the chief law-giver for the humans. The God or Almighty is considered to be concerned with the welfare of His creations and the 'moksha' or salvation for those who follow His dictates. Different religions and sects follow the God differently by different names, but as far as Buddhism is concerned, it has a different perception for Him.


The Origin Of God - Myth and Reality
Fear: The Buddhist system of religion do not believe in the concept of a personal God. The theory of Buddhism rejects the notion of an abstract principle of God operating in the universe. They rather believe that the concept of God is a response to fear and frustration. According to the Buddhist ideology, when primitive humans found themselves in a dangerous and hostile world, the fear of wild animals and of natural phenomena like thunder and lightning, they created the idea of Gods to console themselves.


Lack of Evidence
However, it was the Buddha who preached to try to understand the fears, to lessen the desires and courageously accept the things one cannot change. He tried to replace fear, not with irrational belief but with rational understanding. Secondly, the Buddhists do not believe in God because there has been no real and concrete evidence to prove the idea of God. Even the research on God for thousands of year has not proved the existence of God. Thirdly, the Buddhists argue that belief in God is not necessary to have a happy and meaningful life as there are millions of Buddhists, atheists and free thinkers who are happy without belief in God.


God's Role in Determining Heaven or Hell
There has been a popular belief that, it is God who acts as the final judge and determines if an individual would go to heaven or hell! But, the Buddhist theory strongly refutes this belief and says that it is nobody else, but the Karmas of an individual, which decides the destination of an individual. Even a Buddha cannot pardon or interfere with the karmic process. Therefore, in Buddhism, there is simply no place for a God even if one exists.


Salvation
The Buddhist ideology also raises a question on the authenticity of God's role in Salvation. The Buddhists argue that, it was Buddha who realised that each and every person has a capacity to purify his soul and mind and therefore he encouraged people to find solutions to their problems themselves. He asked people to follow the path from Heart to Heaven rather than from Heaven to Heart. And therefore, the Buddhist path to salvation does not go through prayers, but is rather based on deeds including mental culture through meditation.


Buddhism and God
The concept of Buddhism refutes the idea of a God, who throws the sinners into everlasting torments. In fact, the Buddhists believe in the existence of an Enlightened being, who vows to save all sentient beings from their sufferings. The concept of enlightenment is principally concerned with developing a method to escape from the illusions of the materialistic world. According to the Buddhist ideology, anyone can enlighten himself by undertaking a method of mental discipline and a code of conduct.


The importance of Buddha as God
Almost all the sects of Buddhism do not believe in the myth of God. Indeed some of the early Indian Mahayana philosophers denounced God-worship in terms which are even stronger than those expressed in the Theravada literature. Some later Mahayana schools, which flourished outside India, ascribed some degree of divinity to a transcendent Buddha, considering living Buddhas to be a manifestation of the Adi-Buddha. But even then it cannot be said that the Buddha was converted into a Divinity comparable to the God of the monotheistic religions. In the Brahmajâla Sutta and the Aggaa Sutta texts, the Buddha refutes the claims of Maha Brahmâ(the main God) and shows Him to be subject to karmic law (i.e. cosmic law). Even though long-lived Mahâ Brahmâ will be eliminated in each cycle of inevitable world dissolution and re-evolution. In the Khevadda Sutta Mahâ Brahmâ is forced to admit to an inquiring monk that he is unable to answer a question that is posed to him, and advises the monk to consult the Buddha. This clearly shows the Brahmâ acknowledges the superiority of the Buddha. This is view that the Buddha is some kind of God figure. In the Theravada tradition the Buddha is regarded as a supremely enlightened human teacher who has come to his last birth in samsára (the Buddhist cycle of existence). But, Mahayana traditions, which tend to think in terms of transcendental Buddhas, do not directly make a claim for Buddha as God. Thus the Buddha cannot be considered as playing a God-like role in Buddhism. Rather the Buddha is considered as an enlightened father of humanity.


Conclusion
Therefore, instead of believing in the God, the Buddhists believe in humanity. They believe that each human being is precious and important and all have a potential to develop into a Buddha - a perfect human being by replacing hatred, anger, spite and jealousy with love, patience, generosity and kindness. Even the Buddha had said, " No one saves us but ourselves, No one can and no one may! We ourselves must walk the path, but Buddhas clearly show the way. Buddhism is, therefore, more of a moral philosophy, an ethical way of life.
But, since Buddha never emphasized upon his concept of the divine, Buddhism is left with some of life's deepest questions unanswered. Questions such as the origin of the Universe and the purpose of man's existence...are yet to be answered.

The Buddhist Architecture

The Buddhist Architecture

The Buddhist architecture has its root deeply implanted in the Indian soil- the birthplace of the Buddha's teachings. The Buddhist architecture began with the development of various symbols, representing aspects of the Buddha's life (563 BCE - 483 BCE). For the first time, it was the Indian emperor Ashoka, who not only established Buddhism as the state religion of his large Magadh empire, but also opted for the architectural monuments to spread Buddhism in different places. Distinctive Buddhist architectural structures and sculptures such as Stupas, Pagodas, monasteries and Caves, which have been mere spectators of different eras quietly speaks about the phases of the Buddhist stages.


Caves
Caves or grottoes are the oldest form of the Buddhist architecture. They are also known as the rock-cut monasteries, which were hewn from the cliffs and rock walls of the valleys. The Buddhist caves traces back their beginning around 100 BCE. In India, the most significant cave is Ajanta caves, near modern Aurangabad, Maharashtra. The Indian Buddhist monks carried this art of cave hewing to China, where the earliest cave temples were built in the 4th century in Dunhuang or Tun-Huang, which were further decorated with relief carvings, paintings and stone images of the Buddha or the Bodhisattvas.


Stupas
The Stupas holds the most important place among all the earliest Buddhist sculptures. A Stupa is a dome-shaped monument, used to house Buddhists' relics or to commemorate significant facts of Buddhism. Though the Stupas are the most prominent sculptures throughout the world, but Myanmar or Burma is credited to have more Stupas than anywhere else. In India, the most important and well preserved site is at Sanchi, where one can find the full range of Buddhist art and architecture from the 3rd century BCE to the 12th century CE.


Pagodas
Pagodas are the principle form of Buddhist architecture, which are used as religious multistory Buddhist towers, erected as a memorial or shrine. They are symbols of five elements of the universe - earth, water, fire, air and ether, and along with them, the most important factor - Consciousness, which is the ultimate reality.

The early Buddhists had started using the royal symbol of 'Pagoda', by applying an umbrella-like structure to symbolise the Buddha, which soon took over the functions of the Stupas. In the 3rd century BCE, an Indian emperor Ashoka, who had converted to Buddhism, promoted the Pagodas by building 84,000 of them throughout India, and since then, Pagodas have been an inseparable parts of all those countries, which practice Buddhism : China, Japan, Korea, India and Southeast Asia. Myanmar houses the Mahamuni Pagoda, one of the most important pagodas in Mandalay, which has an ancient statue of the Buddha, brought there by king Bodawpaya in 1784 CE.

The Indian Pagodas, full of carvings and sculptures, are mainly pyramidical in shape and taper to apex, whereas those of China and other Asian regions are stereotypical pagodas with tiled and upward curving roofs.


Temples And Monasteries
The Buddhist temples and monasteries, found in every Buddhist country, form another distinctive example of the Buddhist architecture. The Buddhist temples in India are superb examples of the temple architecture with the most prominent one at Bodh Gaya (Mahabodhi temple), the place of the Buddha's enlightenment. Other major Buddhist temples in India, which are fine examples of the golden Indian architecture, are at Sanchi(450 CE), Taxila and Sarnath. Similarly, other temples such as those at Cambodia (the famous Angkor Wat temple), Sri Lanka, Thailand, China and Japan presents an excellent example of the Buddhist architecture. Japan boasts of being the greatest surviving concentration of the Buddhist art and architecture in its 80,000 temples, most of which retain original features from as early as the Nara period(710 CE - 794 CE).

Secondly, monasteries, a dwelling place for community of monks, presents fine example of the Buddhist architecture and charismatic Buddhist spirituality. In India, the ruins of the Nalanda monastic university and the ancient monasteries at Sarnath, whose ruins are still present along with some of the latest ones, still depicts the golden past of Buddhism and developed architectural style in India. The Tibetan, Japanese and Chinese monasteries along with others presents a very distinctive style of architecture with splendid use of colour and ornamentation. The use of images, paintings, thangkas and mandalas in these monasteries produces rich iconography not only architecturally, but artistically as well.

Buddhist Caves in Maharashtra

The state of Maharashtra in India is dotted with numerous Buddhist caves. Along with Buddhism, these caves are also closely associated with other religions such as Hinduism and Jainism. Some of these Buddhist cave in Maharashtra are Ajanta, Ellora, Junnar, Karle, Kanheri and Bhaja. Of all the Buddhist caves in Maharashtra, Ajanta and Ellora caves are most famous and World heritage sites as they represent one of the masterpieces of sculpture and paintings.

Ajanta Caves
The Ajanta caves are situated in the Aurangabad district of Maharashtra, India. The caves, thirty in number, are said to have witnessed the prosperity as well as the decline of the two sects of Buddhism, the Hinayana and the Mahayana. They are adorned with paintings, scriptures and architecture of both the sects.

Ellora Caves
Ellora Caves are situated in the state of Maharashtra, India. They lie at a distance of approximately 25 km from the Aurangabad district. The beautiful caves of Ellora symbolize three of the major religions of the world, namely Buddhism, Hinduism and Jainism. They also hold the distinction of being declared a World Heritage Site by UNESCO.

Junnar Caves
Junnar caves are situated in the Aurangabad district of Maharashtra. They lie at a distance of approximately 177 km from the city of Mumbai, on the Mumbai-Aurangabad route. There are three major groups of caves in the hills surrounding Junnar plains, of which the most prominent ones are Tulija Lena and the Ganesh Lena. All of the Junnar caves, situated in India, were founded somewhere between 2nd Century BC and 3rd Century AD.

Kanheri Caves
Kanheri Caves are situated in the heart of the Sanjay Gandhi National Park, Maharashtra. They lie at a distance of approximately 10 km from Borivali, Mumbai. They are almost 109 in number and date back to somewhere between 1st century BC and 9th century AD. Kanheri Caves signify a golden beginning and the end of Buddhism in the northern India.

Karla Caves
Karla Caves are situated in the state of Maharashtra, near the Pune-Mumbai Road. They lie at a distance of approximately 20 km from Lonavla and 40 km from Pune. The caves of Karla date back to the 2nd century BC and are known for their Chaitya Hall, intricate sculptures and pillars with ingenious architecture.

Ajanta Caves

Location:	Aurangabad District, Maharashtra
Highlights:	UNESCO World Heritage Site
Represent:	Hinayana and the Mahayana sects of Buddhism

The Ajanta caves are situated in the Aurangabad district of Maharashtra, India. The caves, thirty in number, are said to have witnessed the prosperity as well as the decline of the two sects of Buddhism, the Hinayana and the Mahayana. They are adorned with paintings, scriptures and architecture of both the sects. The Ajanta caves served as the residence of the Buddhist monks and religious devotees for more than 800 years. Today, these caves hold the distinction of being declared a World Heritage Site by UNESCO.

Ajanta Caves signify the transition from the Hinayana sect of Buddhism to the Mahayana sect of Buddhism. The Hinayana sect made use of the stupas and other rock forms to represent Buddha. On the other hand, Mahayana sect used idols. Cave number 8, 9, 10, 12, 13 and 15 belong to Hinayana, the older sect. While, those of number 1, 2, 16, 17, 19 and 26 are related to Mahayana sect. The 19th and 26th caves are Chaityas. Some of the caves have not been finished till date.

Cave number nine, ten, twelve and thirteen were prepared in the first phase and date back to somewhere between 2nd century BC and 1st century BC. Cave number nine and ten comprise of the Chaitya Halls or shrines. Cave number twelve and thirteen basically served as viharas or monasteries. The second phase came up with cave number one to seven, eleven and forteen to twenty-nine. All of these caves date back to somewhere between 5th century AD to 6th century AD.

Cave number nineteen, twenty six and twenty-nine comprise of Chaitya Halls or shrines. While, cave number one to seven, eleven, fourteen to eighteen, twenty to twenty-five, twenty-seven and twenty-eight are viharas or monasteries. Cave number two, three, five, eight, twenty-three to twenty-five and twenty-eight are still unfinished. Many caves are adorned with sculptures depict Buddha preaching in a sitting position.

How to reach Ajanta Caves

By Air
The nearest airport of Aurangabad is approximately 108 km away.

By Rail
Apart from Aurangabad, one can also go to the Jalgaon railway station, approximately 58 km away.

By Road
Ajanta Caves are well linked to Mumbai by road. Bus services are easily available.

	Near Aurangabad district, Maharashtra
Highlights:	UNESCO World Heritage Site
Represent:	Buddhism, Hinduism and Jainism
Founded In:	Between 5th century AD and 11th century AD

Ellora Caves are situated in the state of Maharashtra, India. They lie at a distance of approximately 25 km from the Aurangabad district. The beautiful caves of Ellora symbolize three of the major religions of the world, namely Buddhism, Hinduism and Jainism. They also hold the distinction of being declared a World Heritage Site by UNESCO. Ellora Caves, cut out of the vertical face of a cliff, comprise of splendid chaityas (halls of worship), viharas (monasteries) and Hindu and Jain temples.

There are a total of 34 monasteries and temples inside these caves. All of them date back to somewhere between 5th century AD and 11th century AD and have been built in a linear pattern. All the caves have different religious inclinations. Twelve of the caves (cave number 1 to 12) belong to the Mahayana sect of Buddhism and were built between 550 AD and 750 AD. Seventeen caves (cave number 13 to 29) comprise of Hindu temples and were constructed between 600 AD and 875 AD.

Five caves (cave number 30 to 34) belong to the Jains and were built between 800 AD and 1000 AD. Some time back, archaeologists unearthed 22 more caves at Ellora, devoted to Lord Shiva, a Hindu God. All the caves are adorned with magnificent paintings and sculptures. The Buddhist caves have beautiful carvings that illustrate the life of Lord Buddha. Some of the caves have exquisite carvings and sculptures and have been based on the classical Indian art. Then, you have the Kailash Temple in cave number 16, deemed to be the largest monolith structure in the entire world.

Tourists come from far and wide to visit this amazing cave temple. Out of the numerous Buddhist Caves at Ellora, cave number 10, cave number 11 and cave number 12 are considered to be the most significant ones. Cave number 10 is a splendid example of Chaitya architecture in India. It is named after Vishwakarma, the presiding deity of all architects. Cave number 11 is known as Do Tal. It is a three-story structure dating back to the 8th century AD. Cave number 12, known by the name of Teen Tal, is also a wonderful three-story cave.

How to Reach Ellora Caves

By Air
The nearest airport of Aurangabad is approximately 30 km away.

By Rail
Apart from Aurangabad railway station, one can also go to the Jalgaon railway station.

By Road
Ellora Caves are well linked to Aurangabad by road. Buses as well taxis are easily available.

Junnar Caves

Location:	Approximately 177 km from Mumbai
Founded In:	2nd Century BC to 3rd Century AD

Junnar caves are situated in the Aurangabad district of Maharashtra. They lie at a distance of approximately 177 km from the city of Mumbai, on the Mumbai-Aurangabad route. There are three major groups of caves in the hills surrounding Junnar plains, of which the most prominent ones are Tulija Lena and the Ganesh Lena. All of the Junnar caves, situated in India, were founded somewhere between 2nd Century BC and 3rd Century AD.

The first group of caves, the Tulija Lena, consists of the Chaitya hall, adorned with a circular dome ceiling. The second group is situated near the Manmodi hills is archaeologically quite significant. Archaeologists visit these caves on a frequent basis, to testify the sculptures and images in the caves. The third group of caves, known as Ganesh Lena, is approximately 4 km to the south of Junnar. This group consists of a number of small cells and viharas, with most popular ones being the Chaitya Cave No. 6 and the Ganesh Lena Vihara.

How to reach Junnar Caves

By Air
The nearest airport from Junnar is at Mumbai, approximately 177 km away.

By Rail
The nearest railway station is also that of Mumbai, which is well connected with all the key cities.

By Road
Junnar caves lie on the Mumbai-Aurangabad route and are regularly serviced by coaches, buses and private taxis.

Kanheri Caves

Location:	Approximately 10 km from Borivali, Mumbai
Founded In:	1st century BC to 9th century AD

Kanheri Caves are situated in the heart of the Sanjay Gandhi National Park, Maharashtra. They lie at a distance of approximately 10 km from Borivali, Mumbai. They are almost 109 in number and date back to somewhere between 1st century BC and 9th century AD. Kanheri Caves signify a golden beginning and the end of Buddhism in the northern India. Buddhist Monks as well as traders, who traveled for religious favors, used to make use of these caves on a frequent basis.

At the top of the caves stand exquisite sculptures of goddess Tara and Goddess Bhrukti. The central structure is that of Avalokiteswara, with five symbols, each in the right as well as the left. Another major attraction of Kanheri Caves is the Chaitya Cave, dating back to somewhere between 4th century AD and 5th century AD. Magnificent decorative woodwork embellishes the roof of this cave. The outer sides of the wall are adorned with sculptured statues of Buddha, mainly the Avalokiteswara incarnation.

How to reach Kanheri Caves

By Air
The nearest airport is that of Mumbai.

By Rail
The Borivali railway station is the nearest. However, one may go to the Chatrapati Shivaji Terminus also, which is well connected with all the major cities of India.

By Road
One can easily get bus services from Mumbai.

Nearby Cities
Mumbai: Approximately 45 km 

Karla Caves

Location:	Karla, approximately 20 km from Lonavla
Founded in:	2nd Century BC
Significance:	Chaitya Hall, intricate sculptures and pillars

Karla Caves are situated in the state of Maharashtra, near the Pune-Mumbai Road. They lie at a distance of approximately 20 km from Lonavla and 40 km from Pune. The caves of Karla date back to the 2nd century BC and are known for their Chaitya Hall, intricate sculptures and pillars with ingenious architecture. Chaitya hall boasts of its amazing structural design. The rooftop is built of teakwood and even the pillars have been beautifully carved.

One of the pillars of Karla Caves, with four lions at the top, now forms the national emblem of India. A number of sculptures cut out of rock, based on numerous animals as well as different forms of human life, adorn the caves of Karla. The other attractions include a stone stupa and 37 pillars, chiseled with the figures of prosperous men and women on elephants, prostrating before Lord Buddha. The bouncing sunshine falling inside the shrine further lends it a mystic as well as a tranquil aura.

How to reach Karla Caves

By Air
The nearest airport is that of Pune airport, situated at a distance of 55 km from Karla.

By Rail
The local railway station of Malavil is only 5 km away. Apart from that, there is the Pune railway station, well connected with all the major cities of India.

By Road
Buses plying between Pune and Mumbai go via Karla only. One can also hire private vehicles for the purpose.

Nearest Cities
Lonavala - Approximately 20 km
Pune - Approximately 40 km

Buddhist Monastery

The term Monastery has been derived from a Greek word 'monasterion', which means the habitat and workplace of a community of monks or nuns. In Buddhism, a monastery is known as Vihara or Gompa. The exact time of the emergence of Buddhist monasteries is not known. It is believed that they emerged somewhere around the fourth century BC. The practice of vassa, the retreat undertaken by Buddhist monks and nuns during the South Asian rainy season, is said to have been the inspiration behind the Buddhist monastery.

Under Vassa, wandering Buddhist monks and nuns were confined in a particular place for the monsoon season, lasting for approximately three months. This was done to prevent them from upsetting new plant growth or becoming stranded in stormy weather. These retreats were organized in the pavilions and parks donated to the sangha, by wealthy supporters. With the passage of time, this routine of staying in the retreats during the vassa retreat advanced into an austere lifestyle for the nuns and the monks.

They started living in the monasteries as a Sangha, throughout the year. Initially, Buddhist monasteries were used as residence by the Sangha, as a whole. However, later this practice changed in some of the counties and only the monks started residing in the monasteries. For the nuns, nunneries started coming up. In the Indian subcontinent, Buddhist monasteries progressively grew into centers of learning. They served as the places where philosophical principles were developed and debated. In some of the countries, monasteries also became large landowners.

Peasant families worked on the land of the monastery and in exchange, gave the monks a portion of their yearly crop. While in others, the monastery came under the ownership of a single monk, who passed it on from generation to generation. In the Theravada traditions of Southeast Asia and Sri Lanka, one can also find forest monasteries. Theses monasteries do not perform scholarship or ceremonial duties. Rather, they are devoted to the study of Buddhist meditation.

uddhist Monasteries in Arunachal

Located in the Northeastern part of India, Arunachal Pradesh is one of the most beautiful and picturesque locations in India. The state of Arunachal Pradesh offers a variety of flora and fauna that is sure to lure any tourist. For centuries, Arunachal has been the land of Buddhists and known for some of the largest Buddhist monasteries in India. Some of the important Buddhist monasteries in Arunachal Pradesh include the Bomdila monastery and the Tawang monastery.

Bomdila Monastery
Bomdila Monastery, situated in state of Arunachal Pradesh, dates back to the year 1965. It owes its inception to the 12th reincarnate of Tsona Gontse Rinpoche, who got this monastery built before his death in the year 1966. The monastery of Bomdila is an imitation of the Tsona Gontse Monastery, located at Tsona in South Tibet. The main prayer hall of the monastery was added later on by the 13th reincarnate of Tsona Gontse Rinpoche. This hall was later sanctified by His Holiness, the 14th Dalai Lama, in October 1997.

Tawang Monastery
Tawang Monastery is situated in the state of Arunachal Pradesh. It lies at a distance of approximately 180 km from Bomdilla. The monastery stands hovering on a hilltop, at an altitude of approximately 10,000 ft. One of the largest Buddhist monasteries in India, Tawang Gompa also holds the distinction of being the birthplace of the 6th Dalai Lama. Known by the name of Galden Namgyal Lhatse also, the monastery dates back to the year 1860-61.

Buddhist Sites in Andhra Pradesh

Buddhism spread to Andhra Pradesh and surrounding areas in the third and second centuries BC. This fact is proved by stupas and other Buddhist structures in various parts of Andhra Pradesh. From Vijayapuri or 'Sriparvata' and Amaravati, Buddhism spread to the Far East including China and Japan and to Srilanka. There are dozens of Buddhist sites in Andhra Pradesh.

Amravati
The city of Amravati is situated in the state of Andhra Pradesh. It lies on the right bank of River Krishna, at a distance of approximately 65 km from Vijayawada. The erstwhile capital of Satavahana dynasty, it came under the influence of Buddhism through the Kushanas of Mathura. One of the major attractions of Amravati consists of the remains of a 2000-year-old Buddhist settlement, along with the great Buddhist stupa. There is also a temple dedicated to Lord Amaresvara in the city.

Nagarjunakonda
Nagarjunakonda is a valley situated in Guntur District of Andhra Pradesh. It lies at a distance of approximately 150 km from the capital city of Hyderabad. Nagarjuna Konda is named after Nagarjuna, a Buddhist monk, who lived here around the turn of the 2nd century AD. A magnificent example of ancient Buddhist architecture, it is remake of the original Buddhist site. The original valley was shifted, as it was at the danger of being submerged under the Nagarjuna Sagar Dam. The valley symbolizes a lost civilization, which flourished thousand years ago.

Amravati

Location:	65 Km from Vijayawada, Andhra Pradesh
Founded By:	An emissary of Emperor Ashoka
Timings:	10 am to 5 pm (Fridays closed)

The city of Amravati is situated in the state of Andhra Pradesh. It lies on the right bank of River Krishna, at a distance of approximately 65 km from Vijayawada. The erstwhile capital of Satavahana dynasty, it came under the influence of Buddhism through the Kushanas of Mathura. One of the major attractions of Amravati consists of the remains of a 2000-year-old Buddhist settlement, along with the great Buddhist stupa. There is also a temple dedicated to Lord Amaresvara in the city.

The Great Stupa of Amravati was constructed approximately 2000 years ago and stands taller than the stupa at Sanchi. Founded by an emissary of the great Emperor Ashoka, it is also known as the Mahastupa and Deepaladinne (the Mound of Lamps). The stupa is made of brick with a circular vedika and depicts Lord Buddha in a human form, subduing an elephant. It is adorned with 95 ft high platforms, protruding in four cardinal directions. Presently, Amravati stupa has been kept at the Government Museum of Chennai.

How to Reach Amravati

By Air
The airport nearest to Amravati is that of Vijayawada, situated at a distance of 65 km.

By Rail
The nearest railway station is in Guntur, approximately 32 km away.

By Road
Frequent bus and taxi services are available for Amravati, from Guntur and Vijayawada.

Nagarjunakonda

Location:	Guntur District, near Hyderabad
Highlights:	Ancient Buddhist site known for Buddhist architecture like Chaityas, Viharas etc

Nagarjunakonda is a valley situated in Guntur District of Andhra Pradesh. It lies at a distance of approximately 150 km from the capital city of Hyderabad. Nagarjuna Konda is named after Nagarjuna, a Buddhist monk, who lived here around the turn of the 2nd century AD. A magnificent example of ancient Buddhist architecture, it is remake of the original Buddhist site. The original valley was shifted, as it was at the danger of being submerged under the Nagarjuna Sagar Dam. The valley symbolizes a lost civilization, which flourished thousand years ago.

A number of excavations were carried out here, coming up with the Maha Chaitya, Viharas and Monasteries. Some of the most ancient items of Buddhism were also unearthed during the excavations, like Buddha statues, relics, stone images, Jataka tales encrypted panels and other items of Buddhist origin. It is believed that the antique sculptures belong to the Ikshvaku rule. The ruins of a university have also been found at Nagarjunakonda. There is also a museum, known as Nagarjunakonda Museum, housing all the important excavated items.

How to reach Nagarjunakonda

By Air
The airport nearest to Nagarjunakonda is that of Hyderabad, well connected with all the major cities of India.

By Rail
Macherla, 20 km from Nagarjunakonda, is the nearest railway station.

By Road
It is well connected with Hyderabad, by road.

Bodhgaya

Bodhgaya hisattva, having renounced the luxurious life of Prince Siddhartha, became Gautama, the ascetic. After leaving his home, he started walking in the southeastern direction from Kapilavastu and came to Vaishali. There, he listened briefly to the teaching of Arada Kalapa, an aberrant samkhya, but left dissatisfied. Crossing the river Ganges, he once again entered the kingdom of Magadha and came to Rajgir, its capital, where he listened to the yogic teachings of Rudraka. Again dissatisfied, he left the place, followed by five ascetics. Along with them, he came to the village of Uravilva, situated on the banks of the Nairanjana River, close to the place now known as Bodhgaya. There, they engaged in long, austere practices. For the first two years, Gautama ate only one grain of rice a day and for the next four years, he ate nothing at all. Despite almost full degeneration of his body, he remained sitting in continual meditation.

Six years after his initial renunciation, he realized that extreme mortification does not lead to liberation. He arose and broke the austerities. The five ascetics got upset and left for Benares.

As his former garments had perished, he took a yellow shroud from the corpse of a servant girl awaiting cremation nearby. To help him wash it, Indra Deva struck the ground to form a pond. A local Brahmin's daughter, Sujata, approached him and offered him a golden bowl filled with rice, prepared in the essence of the milk of one thousand cows. Renewed, he bathed and then walked to a nearby cave to continue his meditation. However, the earth shook and the voices of the earlier Buddhas resounded in the air, telling him that this was not the place of his enlightenment. They advised him to proceed to the nearby Bodhi tree. The sites, where these events took place, were seen by the Chinese pilgrims in the fifth and seventh centuries. The records mention that stupas had been constructed at each of the sites. However, none of these exist today.

As Buddha walked to the Bodhi tree, Svastika, a graincutter, gave him a bundle of kusha grass. A flock of birds flew around him three times. When he entered the area around the tree, the earth shook. He made a seat from the kusha grass for himself, on the eastern side of the tree and after seven circumambulations sat down facing east. He made the great resolve of not rising again, till enlightenment had been attained, even if his skin, bones and flesh crumble away. Sending forth a beam of light from the center of his eyebrows, he invoked Mara, who came to challenge him. Mara first dispatched his horrible armies and then his enticing daughters, but Buddha remained unmoved and defeated him, calling upon the earth and her goddess as his witness. He continued in profound meditation for three nights and finally realized the Supreme Enlightenment at dawn. The air filled with flowers and light and the earth trembled seven times.

For seven days, Buddha continued to meditate beneath the tree, without moving from his seat and for the next six weeks, He remained in the vicinity. During the second week he paced, lost in thoughts, with lotus flowers springing from his footsteps. He pondered whether or not to teach. The chankramanar jewel walk later represented this event. The walk consists of a low platform adorned with eighteen lotuses, which now runs close to and parallel to the north side of the Mahabodhi Temple. For another week after the walk, He sat under the Bodhi tree. The Animeshalochana Stupa, situated to the north of the Chankramanar, later marked this spot. Brahma and Indra offered a hall made of the seven precious elements, where Buddha sat for a week, radiating lights of five colors from his body to illuminate the Bodhi tree. Huen Tsang described this site as being to the west of the tree and remarked that with time the precious elements changed to stone. Today, Ratnaghara stands identified by some as a roofless shrine to the north of Chankramanar.

During a week of unusually inclement weather, the Naga king, Muchalinda wrapped his body seven times around the meditating Buddha, protecting him from the rain, wind and insects. Huen Tsang saw a small temple next to the tank, believed to be the Naga's abode. He described it as lying to the southeast of the Bodhi tree. Presently, it is identified as the dry pond in Mucherim village near Bodhgaya.

While Buddha was meditating beneath the Ajapala nigrodha tree, Lord Brahma came and requested him to teach the Dharma. Huen Tsang saw this tree, along with a small temple and stupa beside it, at the southeast corner of the Bodhi tree enclosure. It is thought that the site is now within the Mahanta's graveyard, near the present eastern gate.

Buddha spent the seventh week seated beneath the Tarayana tree. According to the Huen Tsang, the tree lies to the southeast of the Bodhi tree enclosure, near the place where the bodhisattva earlier had bathed and eaten Sujata's offering. All these places were marked with stupas at that point of time. It was here that two passing merchants, Trapusha and Bhallika, offered Buddha food for the first time, since his enlightenment. Seeing that he needed a vessel to receive it, each of the four guardians of the directions offered precious bowls. But, He accepted only a stone bowl from each one of them. He pressed the four bowls together to form one and when Fa Hien saw it in Peshawar, four rims could be seen in the one.

After spending forty-nine days in meditation, close to the seat of enlightenment, Buddha left Bodhgaya on foot to meet the five ascetics at Benares, where He was going to turn the first wheel of Dharma. After accomplishing this task, he returned briefly to Uruvela and introduced the three brothers, namely Uruvela, Gaya and Nadi Kasyapa, to his teachings. They, along with a thousand followers of their own, became monks and accompanied Shakyamuni to Rajgir.

Just like Shakyamuni, all other Buddhas who show enlightenment to this world eat a meal of milk rice, sit upon a carpet of grass at Vajrasana, engage in meditation, defeat Mara and his forces and attain supreme enlightenment beneath the Bodhi tree (although the species of tree differs with each Buddha). The present Bodhi tree is a descendant of the original, as the tree was destroyed deliberately on at least three occasions. King Ashoka, initially hostile to Buddhism, ordered it to be cut down and burned on the spot. But, when the tree sprang up anew from the flames, his attitude changed. Deep regretting his destruction, Ashoka lavished so much personal care and attention on the new tree that his queen became jealous and secretly had it destroyed once more. Again Ashoka revived it and built a protective enclosing wall, as had previously been done by King Prasenajit of Koshala, during the Buddha's lifetime. Nagarjuna is said to have built an enclosure later, to protect the tree from being damaged by elephants. With time, this became less effective. So, he placed a statue of Mahakala upon each pillar.

Huen Tsang gave a record of the third destruction of the tree. He reported seeing remains of these walls and states that in the sixth century, a Saivite king of Bengal, Shasanka, destroyed the tree. However, even though he dug deep into its roots, he was unable to unearth it completely. Purvavarma, of Magadha Empire, revived it later. He poured milk of one thousand cows upon it, leading to the growth of tree to a height of ten feet, in a single night.

The origin of the Mahabodhi Temple, which adorns the site today, is shrouded in obscurity. Various legends hold that Ashoka erected a diamond throne shrine, basically a canopy supported by four pillars, over a stone representation of Vajrasana. When General Cunningham was restoring the floor of the temple, he found traces that he took to be the remains of the shrine. It is his opinion that the temple may have been built between the fifth century and seventh century. Others propose that because of its resemblance to similar structures found in Ghandhara and Nalanda as well as the other archaeological evidence, it could have been founded as early as the second century AD. Nagarjuna is reputed to have built the original stupa upon the roof. However, from the records of Huen Tsang, we can be certain that the temple existed before the seventh century.

Records of the builder are not clear. Some legends go that he was a Brahmin, who acted on the advice of Shiva. The statue in the main shrine of the temple, famous for its likeness to Shakyamuni, is said to have been the work of Maitreya in the appearance of a Brahmin artisan.

Monastic tradition seems to have been strong in Bodhgaya. Fa Hien mentions three monasteries and Huen Tsang describes particularly the magnificent Mahabodhi Sangharama, founded in the early fourth century by a king of Ceylon. Both pilgrims make special remark of the strict observance of the Vinaya by the monks residing there. Some accounts tell that the great master Atisha, who later emphasized pure practice of the Vinaya, received ordination in Bodhgaya.

Like everywhere else, neglect and desolation followed the Muslim invasion of northern India. However, extensive repairs and restoration of the temple and environs in the fourteenth century by the Burmese and their further attempts in the early nineteenth century are recorded. In the late sixteenth century, a wandering sanyasi (ascetic) settled in Bodhgaya and founded the establishment now known as the math of the Mahanta. In 1891, Anagarika Dharmapala, inspired by appeals in the press by Sir Edwin Arnold, began the Mahabodhi Society and sought to restore the site as a Buddhist shrine. However, his efforts were hindered by bureaucracy. The British Government of India decided that the temple and its surroundings were the property of the Saivite Mahanta. Nearly sixty years of judicial wrangling followed, after which the Mahabodhi Temple was legally recognized as belonging to Buddhists.

Since the inception of the Bodhgaya Temple Management Committee and the beginning of its active administration in 1953, vast improvements have been made to both the temple and its grounds. Existing structures have been repaired and new stupas are being erected. With the reintroduction of gilded images in the niches of the Mahabodhi Temple, it began to regain some of its lost splendor. The establishment of beautiful temples and monasteries, in the surrounding district, by the people of Tibet, Japan, China, Thailand, Burma, etc has brought to Bodhgaya, the varied traditions of Buddhist practice that have evolved in those lands. By contrast, the headless, mutilated statues in the local museum present a disturbing reminder of past destruction.

Pilgrims abound in Bodhgaya. In the recent years, thousands have had the fortune to listen to the Dharma there. Many Buddhist masters are again traveling to Bodhgaya to turn the wheel of Dharma. For example, over 100,000 devotees attended the Kalachakra empowerment given by His Holiness, The Dalai Lama, in the year 1974. The Tibetan monastery now offers a two-month meditation course every year, for the international Buddhist community. It also provides meditation courses. Occasionally, the teachings are given in the Burmese, Thai, Japanese and other temples.

Sarnath

All the thousand 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. Similarly, Shakyamuni also walked from Bodhgaya to Sarnath, to meet the five ascetics who had left him earlier. Coming to the Ganges, he crossed it in one step. It was here that Emperor Ashoka later made Pataliputra his capital city. He entered Benares early 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 dwelled there. On hearing that the son of King Suddhodana was about to become a supreme Buddha, He entered nirvana. Others mention 500 Pratyeka Buddhas. Heun Tsang mentioned a stupa marking the site of their nirvana.

The name Deer Park is derived from an occasion in one of Shakyamuni's former lives as a bodhisattva. 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 them would be offered to him and only when it is necessary. The turn came of a doe. She was supposed to give birth shortly and wished to delay her turn until then. Bodhisattva offered himself instead of her. This act impressed the king so much that he not only resolved to refrain from killing deer in future, but also gave the park to them.

Here, the five ascetics had resumed their austere practices. When they saw Buddha approaching, they thought of as 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 Lord Buddha, Shakyamuni assured them that the goal had been attained. Huen Tsang saw a large, dome-shaped stupa on this spot. Today, it houses a large mound, probably the remains of the stupa, surmounted by a Muslim monument.

During the first night, Buddha was silent; during the second, He made a little conversation and on the third, began the teaching. The spot where all the Buddhas first turn the wheel, thousand thrones appeared. Shakyamuni circumambulated those of the three previous Buddhas and sat upon the fourth. Light radiated from his body, illuminating 3,000 worlds, and the earth trembled. Lord Brahma offered him a 1,000-spoked golden wheel, and Indra Deva and other gods also made offerings, all imploring Buddha to teach.

After inviting gods and all those who wished to hear, He said 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, which 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, while Ashvajit was the last. All of them, eventually, became arhants.

The teachings included in the collection, known as the first turning of the wheel, 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.

Starting from the time of 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 BC. 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. Two centuries later, Heun Tsang described a Mahavihara encompassing eight divisions. It comprised of a great temple with ornate balconies, over one hundred niches containing gilt images in its walls and a statue of Buddha in the teaching posture.

The last monastery constructed before the Muslim invasion, the Dharmachakra-jina Vihara, was the largest of all. Kumaradevi, queen of King Govindachandra, who ruled in Benares from 1114-1154, built the monastery. There is a surviving fragment of stone inscription here, which records that in 1058, a monk presented a gift copy of the Prajna-paramita Sutra to the monastery. This incident provides the evidence of Mahayana activity at that time. The discovery of ancient statues of Heruka and Arya Tara in this area shows that Vajrayana was also practiced there.

Formerly, two great stupas adorned the site. However, today only the Dhamekha remains, assigned by its inscription to the sixth century. The Dharmarajika stupa built by Ashoka was pulled down in the eighteenth century by Jagat Singh, who consigned the casket of relics contained within it to the Ganges River. Huen Tsang described that Ashoka's pillar, which stood in front of the stupa, was so highly polished that it constantly reflected the statue of Buddha.

Benares, 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. Heun Tsang recorded the existence of stupas and an artificial platform on the site where several previous Buddhas walked and sat in meditation.

Deer Park was also the location of Shakyamuni's deeds in His previous lives. Heun Tsang mentioned a number of stupas near the monastery, commemorating these lives. One of stupas honors the event when bodhisattva offered himself as the deer. There was another observing the event when, as a six-tusked elephant, He offered his tusks to a deceitful hunter. The third stupa memorialized the event where He 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 as well as the several ruins in the area stand enclosed in a park. Nearby, a well-planned museum houses a number of unearthed statues, many of them barely damaged, along with several other findings from the site. The museum's entrance is dominated by the famous lion capital from Ashoka's pillar.

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, which houses a rare collection of Buddhist literature. Also in the vicinity, are Burmese, Chinese and Tibetan temples. There is also a Tibetan monastery and the Institute of Higher Tibetan Studies nearby, where two hundred young monks practice and study the many aspects of the Buddha's teaching, to qualify for the degree of an 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. The wheel of Dharma that Shakyamuni first turned at Sarnath continues to revolve even today.

Kushinagar

Kushinagar is the place where Shakyamuni entered Mahaparinirvana. When Lord Buddha reached His eighty-first year, He gave his last major teaching. The subject of the teaching consisted of the thirty-seven wings of enlightenment. After this, He 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 fell ill, but he suppressed the sickness and continued towards Vaishali. 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 Vaishali, Buddha thrice mentioned to Ananda a Buddha's ability to remain alive till 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. Later Ananda learned of about this and implored Buddha to live longer. But he was refused, since 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 meal, containing meat, on the eve of their passing away. Buddha accepted, but directed that no one else should partake in 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, 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 Buddha two pieces of shining gold cloth. However, their luster 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, situated to the south of Kushinagar, 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 Sravasti would perhaps be more fitting places for his passing. 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 other city has been more glorious.

The noblemen of Kushinagar, informed of the Buddha's impending death, came to pay him respect. Among them was Subhadra, a 120-year-old Brahmin, who was much respected, but whom Ananda had turned away three times. However, 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 for permission to join the Sangha and thus became 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, 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 materials.

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 did not burn until Mahakashyapa arrived. After the great disciple eventually arrived, made prostrations and paid his respects, the pyre burst into flames spontaneously.

After the cremation ceremony was complete, 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, a Brahmin, Dona, suggested an equal, eightfold division of the relics between them. Some records state that in fact Shakyamuni's remains were first divided into three portions, one each for the gods, nagas and men. The portion given to humans was then subdivided into eight. Each of the eight people took their share to their own countries and eight great stupas were built over them. These relics were again subdivided, after Ashoka decided to build 84,000 stupas. Today, they are contained in various stupas scattered across Asia.

Fa Hien found monasteries at Kushinagar. But, when Huen Tsang came here, the site was almost deserted. He 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 holy event. Two more stupas commemorated the former lives of the Buddha at the place. Both Chinese pilgrims mention a stupa where Shakyamuni's protector Vajrapani threw down his scepter in dismay, after Buddha's death. Some distance away was a stupa, at the place of cremation and Ashoka built another, 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 century to the eleventh century, 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, the alleged founder of Nalanda Monastery. When the statue was discovered, late in the last century, it was broken. However, it has now been restored. Behind this shrine, is a large stupa dating from the Gupta age. The Burmese restored the stupa early in this century. Not far away, is a small temple, built on the Buddha's last resting place in front of the sala grove. It has also been restored. There is a large stupa to the east, now called Ramabhar.

On one side of the park, a former Chinese temple has been reopened as an international meditation center. Next to it stands a large Burmese temple. On the south side of the park, there is a small Tibetan monastery, with Tibetan style stupas beside it.

McLeodganj

Location:	Himachal Pradesh
Founded In:	Mid 19th century
Highlights:	Home of His Holiness, The Dalai Lama

The town of McLeodganj is situated in Himachal Pradesh, India. The town dates back to the mid 19th century when it was established as a British garrison. Mcleodganj was initially the home of the semi-nomadic Gaddi tribe. Today, it serves as the residence of His Holiness, The 14th Dalai Lama - Tenzin Gyatso. However, even now, a considerable number of Gaddi families live in the villages around Mcleod Ganj.

Tourist Attractions in McLeodganj

Residence of the Dalai Lama
The Dalai Lama lives on the south edge of town. He came to Macleod Ganj in the year 1960 and since then, he has been living here only. Most of his house has been transformed into government offices, while he occupies only a small portion of the entire complex.

Tsuglagkhang
Tsuglagkhang, the main Buddhist temple of Dharamsala, is situated just opposite the private residence of The Dalai Lama. It houses the images of Shakyamuni, Padmasambhava and Avalokitesvara, all of them sitting in meditation postures.

Gompa Dip Tse-Chok Ling
Gompa Dip Tse-Chok Ling is a small monastery situated at the foot of a sharp road. The main prayer hall of the monastery is adorned with the image of Shakyamuni. The other attractions of the monastery include its beautiful and intricate mandals.

Library of Tibetan Works & Archives
There is also a library of Tibetan works and archives in McLeodganj. It comprises of a rich collection of almost 40 % of the original Tibetan manuscripts. There is also a photographic archive in the library.

How To Reach

By Air
The nearest Airport is at Gaggla, approxiamtely 13 km away from the town.

By Rail
The nearest railway station is that of Pathankot, approxiamtely 85 km away.

By Road
There are regular bus services from Manali, Delhi and Shimla to Dharamsala. 

Pilak

Location:	Approximately 100 km from Agartala, Tripura
Highlights:	Archaeological remains representing Hinduism as well as Buddhism

Pilak is situated in the state of Tripura, surrounded by flourishing green valley speckled with paddy fields. It lies at a distance of approximately 100 km from the capital city of Agartala. The city is sparsely populated and serves as the gateway to the rich bygone era of the state. Pilak is significant as a pilgrim destination in India, from both Hinduism as well as Buddhism point of view. One of the major attractions of the city are the archaeological remains found here, which date back to somewhere around eighth and ninth century AD.

One can find some of the most exquisite Hindu and Buddhist sculptures at Pilak in Tripura. The relics unearthed at Pilak include terracotta plaques, sealing with Stupa, huge stone images of Avolokiteswara and Narasimha, etc. The plaques and the sealing signify survival of heterodox creeds and sects representing both Hinduism as well as Buddhism.

How to reach Pilak

By Air
The nearest airport is that of Agartala.

By Rail
The nearest rail station is at Kumarghat.

By Road
There are regular bus services between Agartala and Julaibari. From Julaibari, you can take an auto to reach Pilak.

Sanchi

Location:	Sanchi, Madhya Pradesh
Highlights:	UNECSO World Heritage Site

Sanchi is situated in the state of Madhya Pradesh in India. It lies at a distance of approximately 52 km from the capital city of Bhopal and 10 km from Vidisha. The major attractions of Sanchi include a number of Buddhist stupas, monasteries, temples and pillars. All these structures date back to somewhere between 3rd century BC and 12th century AD. The Mauryan emperor Ashoka founded all the stupas at Sanchi in the honor of Lord Buddha. They have the distinction of being included by UNESCO in its list of World Heritage Sites.

However, the most magnificent as well as the largest one of these is the "Great Stupa of Sanchi". One of the best-preserved stupas, it is also the oldest of the existing structures in India, dating back to the Buddhist period. Encircling the Great Sanchi Stupa is a railing, with four carved gateways, each facing one of the four directions. It is believed that these gateways were carved around 100 AD. All the stupas at Sanchi, Madhya Pradesh, have a unique feature of not having any images of Lord Buddha in human form.

Instead, Buddha has been illustrated symbolically, in the form of inanimate figures. The figures include wheels (representing his teaching), his footprints, empty throne etc. However, the figure that is most extensively used consists of a lotus flower. In Buddhism, lotus has a special meaning attached to it. It is both a beautiful decoration as well as a religious symbol. Buddhists believe that, like lotus grows from mud to produce a beautiful white blossom, people can also emerge from the mud of materialism into sunlight.

The exquisite carvings on these stupas depict a world where humans and animals live in perfect harmony with each other. The gateways of all the stupas have carvings that portray a number of incidents from the life of the Buddha as well as his previous incarnations as Bodhisattvas described in Jataka tales. Then, you have the male and female tree spirits adorned on the stupa gateways. The female tree spirits symbolize fertility and are used by Buddhists as welcoming figures.

How to Reach Sanchi

By Air
Bhopal airport is the nearest, situated at a distance of approximately 46 km.

By Rail
Nearest railway station is at Vidisha, approximately 10 km from Sanchi.

By Road
Sanchi is well connected to Bhopal, Vidisha and Indore through well-laid road network.

Buddhist Pilgramage Sites in India

Andhra Pradesh | Bihar | Maharashtra | Orissa | Uttar Pradesh

There are four principal Buddhist pilgrimage sites where most of the buddhist temples and shrines are located. The most important of these are located primarily in the Ganges Valley of India.

Dharamsala
The town of Dharamsala is situated in Himachal Pradesh, on the high slopes in the upper reaches of Kangra Valley. With the Dhauladhar Mountains serving as its backdrop, the town presents a picturesque sight.

Lumbini
In the Himalayan kingdom of Nepal lies Lumbini, the birthplace of Prince Siddhartha Gautama, who was later to become the Buddha. Queen Maya Devi of the Sakya clan was on her way to her parental home when she gave birth to the prince under a tree.

Bodhgaya
Bodh Gaya is where Siddhartha Gautama became the Buddha as he sat in meditation on the diamond seat under the Bodhi (Ficus Religiosa) tree.

Sarnath
It was in the Deer Park at Sarnath that the Buddha gave his first significant sermons on the Middle Way, the Four Noble Truths and the Eightfold Path to his five fellow seekers who became the first monks of the order.

Kushinagar
The Buddha died in a Saal forest in Kushinagar and attained mahaparinirvana at the age of 80.

McLeodganj
The town of McLeodganj is situated in Himachal Pradesh, India. The town dates back to the mid 19th century when it was established as a British garrison. Mcleodganj was initially the home of the semi-nomadic Gaddi tribe.

Pilak
Pilak is situated in the state of Tripura, surrounded by flourishing green valley speckled with paddy fields. It lies at a distance of approximately 100 km from the capital city of Agartala.

Sanchi
Sanchi is situated in the state of Madhya Pradesh in India. It lies at a distance of approximately 52 km from the capital city of Bhopal and 10 km from Vidisha. The major attractions of Sanchi include a number of Buddhist stupas, monasteries, temples and pillars.

Dharamsala

Location:	Himachal Pradesh
Highlights:	It is the seat of His Holiness, the 14th Dalai Lama

The town of Dharamsala is situated in Himachal Pradesh, on the high slopes in the upper reaches of Kangra Valley. With the Dhauladhar Mountains serving as its backdrop, the town presents a picturesque sight. Dharamsala is divided into two parts, the Upper Dharamsala and the Lower Dharamsala, differing by approximately 1000 m in altitude. The town serves as the headquarters of the Tibetan government in exile. Dharamshala is also the seat of His Holiness, The 14th Dalai Lama in India.

It houses a large settlement of Tibetan refugee. Monks in their robes and old Tibetans walking with rosaries in their hands or turning the prayer wheels is a common sight here. There are a number of monasteries and temples in Dharamsala, which serves as the major attractions for the tourists coming here. There are also several institutes here, set up to conserve the art, culture and traditions of Tibet.

Tourist Attractions of Dharamsala

Namgyal Monastery
The personal monastery of The Dalai Lama, Namgyal is situated in Upper Dharamsala. It houses huge stucco statues of the Buddha, Avalokitesvara and Padmasambhava. The monastery also consists of an institute for learning, where futures Lamas are provided with higher Tibet studies.

Gangchen Kyishong
The offices of the Tibetan government-in-exile and the Library of Tibetan Works and Archives are located here.

Monastery of Nechung Oracle
The monastery of Nechung Oracle is situated within the complex of Gangchen Kyishong. The official oracle of The Dalai Lama sits here.

Men-Tse-Khang
It is the center for Tibetan Medicine, located very near to Nechung.

Norbulingka Monastery
The beautiful monastery of Norbulingka boasts of a rich collection of art, paintings, handicrafts and thankas.

Rewalsar
Rewalsar lies very near to Dharamshala. Here, you can visit the cave temple of the great Indian Tantrik Guru Padmasambhava.

How to Reach Dharamsala

By Air
The nearest Airport is at Gaggla, approxiamtely 13 km away from the town.

By Rail
The nearest railway station is that of Pathankot, approxiamtely 85 km away.

By Road
There are regular bus services from Manali, Delhi and Shimla to Dharamsala.