BUDDHAGAYA - THE WORLD HERITAGE SITEThe Modern village of Buddhagaya on the bank of the Lilajan (ancient Niranjana) has grown up around the ancient Sambodhi, the holiest of the holy spots, near the ancient village of Uruvela. Sambodhi later on became Mahabodhi, by which name the entire Buddhist establishment came to be designated in later times, though the Tibetan pilgrim Dharmasvamin refers to it as Vajrasana.
The Pipal tree (asvattha, Ficus religiosa), at the foot of which Gautama obtained his Bodhi, formed the nucleus of a great establishment. The tree that is now present at the back of the Mahabodhi temple is only its remote successor. We have no record of the number of times it died but was revived through grafts and seeds.
The earliest construction at the foot of the Bodhi tree was a polished sandstone throne (vajrasana) found by Cunningham buried behind a stucco-faced throne, the latter itself hidden inside the present basalt throne of the temple. It is ascribed to Asoka who, as one of his edicts avouches, undertook pilgrimage (dharma-yatra) to Sambodhi. On the evidence of a relief on the railing of Bharhut the same monarch is credited with the erection of a shrine over the vajrasana, a railing around it and the tree and a pillar with an elephant-capital.
The earliest vestiges that are visible now are of the first century B.C. They are a carved stone seat (vajrasana), the one in front of the Bodhi tree; the remnants of a carved quadrangular three-bared railing of pale reddish sandstone, originally formed the enclosure of the Bodhi tree, fronted by a pillared pavilion, the latter in turn containing a throne within; and pillar-bases (found in situ) and a detached pillar of the covered promenade (chankama) of Buddha. The cankama marks the sacred spot where Buddha spent the third week after his Enlightenment, meditatively walking up and down. It is now a brick platform with representations of lotuses that are believed to have blossomed forth under the footsteps of Buddha. The railing of Bharhut bears a relief of the covered promenade.
The railing was enlarged in the Gupta period by new granite posts, crossbars and copings, which, though cleverly interwoven with the earlier ones, were in a different style of carving. The enlargement and re-erection in its present position became a necessity in order to provide space for the large temple - the nucleus of the present Mahabodhi temple erected during this period at the foot of the Bodhi tree to house an image of Buddha on a throne in place of the earlier vacant throne.
The temple (Vajrasana-brihad-gandha-kuti) assumed the appearance of the present temple not only in dimensions and broad features but also in decorations by the time of Hiuen Tsang’s visit (596-664 A.D.), as the pilgrim’s description of it was substantially true of the existing structure before the repair in 1880-81. During that repair it was found out that the temple had undergone major repairs and renovations more than once; scrupulous care had, however, been taken to simulate, though not always very successfully, the original decorations.
The original fabric of the present Mahabodhi temple at Buddhagaya which although,notwithstanding the simplicity of design and decoration, is of unique importance, being the sole survivor of a style of architecture which was in vogue in this region and of which vestiges are still in existence in the ruined temples at Nalanda and a few other places. In spite of having been subjected to many changes, including a complete overhauling in the eighties of the nineteenth century, curiously enough it retains the dimensions and broad features that characterized it in the time of Hiuen Tsang.
Buddhagaya is a transitional site, transitional chronologically between contrary perceptions of styles of Arts, transitional teleologically as the threshold where the pilgrim stands between the human and super-human condition, and transitional biographically where the Buddha shuffles off his mortal coils and then decides to postpone his ‘aspiration’ out of compassion for the suffering and benighted creatures of the earth. In the history of Buddhism, this impulse of compassion dilutes the atmosphere of glacial austerity and icy speculation which surrounds its early catechisms and then transforms its insular outlook, oriented to individual salvation by giving it and oecumenical dimension of proselytization. Buddhagaya is venerated by Buddhists as the place where Bodhisattva Gautama becomes the Buddha and yet abstains from advancing to supreme fulfillment; where he demonstrates that, once he has opened the door, it is possible for everyone to follow suit and become a Buddha like him. The Janus outlook of Buddha’s sojourn at Buddhagaya is heralded by an intense contraction and concentration of cerebration and culminates in a manifold expansion of consciousness. The ambivalence of outlook has left indelible imprints on the art of Buddhagaya in its earliest visible phase.
The site of the Buddha’s enlightenment became the nucleus of much building activity from the third century B.C. to about the fifteenth century A.D. It was surrounded, at an early stage in its history, by a carved sandstone railing. This railing was later enlarged and re-erected to form a larger enclosure with the help of additional posts, this time made of granite, and provided with a gateway to the east. Portions of this railing, both the sandstone and granite parts have survived to the present day. The granite portions are recognized as belonging to the Gupta period, that is the fifth century A.D. or a little later. The dates of the sand-stone railing however, remains controversial, ranging from the third century B.C. to the first or second century A.D. Determining its chronology, is, however, extremely important, for, together with Sanchi and Bharhut, it constitutes a very significant document of early Indian ‘Buddhist’ sculpture and forms the seed-bed for the vocabulary of later Indian art.
Buddhagaya has the distinction of possessing the earliest datable sculpture of the Buddha, presently housed in the Indian Museum, Calcutta. The image bears an important inscription on its pedestal, contains a date in the year 64 during the reign of Maharaja Trikamal. S.K. Sarasvati narrates, "introduces a stern discipline which seems to restrain all earthly bearings of the monumentalised body and to endow it with a concentrated energy that has its roots in the within. With this transformation the image attains its true spiritual import". The Bodhisattva from Bodhgaya, Kramrisch says, "is the first image in India which by its form signifies what its name implies." The importance of this image", opines C. Prasad, "in the history of the plastic art lies in the fact that it set the pattern for the evolved and distinctive Buddha image not only in India but throughout Asia."
Buddha image housed inside the Mahabodhi temple is particularly important in the context of Buddhagaya sculptures. This image was not in the temple when archaeological explorations were going on in and around Buddhagaya by the then British government. R. L. Mitra noted that it was in the Mahantha’s compound. Later on at the request of Cunningham and Beglar, it was moved to its present location in the main shrine. Its height of more than two metres has made it the largest surviving seated Buddha image from Buddhagaya. Its great size may indicate that it once served as the central image of the Mahabodhi Temple, replacing an earlier work for some reason.
The image of the main shrine is of 10th century A.D. Here the Buddha is sitting on a patterned cushion instead of a lotus. In the middle of the pedestal appears the earth goddess. Pedestal is also decorated with lions alternating with elephants. The patterned cushion, it seems, is a feature encountered in other sculptures of the Buddha from eastern India might have been copies of this image.
The surviving work from Buddhagaya, as Janice Leoshko comments rightly, "certainly demonstrate the sustained pre-eminence given to the forms of the Buddha. This firmly established throughout Bihar and Bengal, inspired Buddhists from other parts of Asia to create similar works of art that celebrated the experience of Bodhgaya. And although this legacy was not strongly sustained in India after the 12th century, it certainly endured elsewhere in the Buddhist world."
Buddhagaya as we all know is a hallowed spot on earth and we are fortunate that this spot happens to be here in Bihar, in India which in itself is a boon to us. Efforts are being made to include the Mahabodhi Temple – a great edifice of veneration as a World Cultural Heritage site is highly laudable because it comes at a time when we have entered a new millennium. Millenniums are particularly significant for civilizations, cultures and world religions that have longer time spans. It is a suitable time to reflect on the development over the centuries, its expansion and the challenges it has to face in this modern age and to evaluate possible developments in the future. Going by the preamble to the constitution of UNESCO – "since wars begin in the minds of men, it is in the minds of men that the defences of peace must be constructed". Therefore the Mahabodhi Temple vis-a-vis Buddhagaya needs to be preserved, developed, expanded and beautified for the future generations so that they can come and feel the positive vibrations from where the message of peace, compassion, unity, universal brotherhood and love pervaded the entire universe more than 2550 years ago. Therefore, the initiative of the UNESCO is in consonant of the role it has played to preserve the World’s Cultural Heritage and it gains more credence of the Mahabodhi Temple if included in its scheme of things. There are many positive aspects that will take place if this World Heritage project is taken up.
Buddhagaya is an international pilgrimage and tourist spot. Tourism as an industry has enough potential to develop. The Mahabodhi Temple is here no doubt. Theme parks, heritage parks can come up. Lakes can be constructed in the parks where people can spend time. It will promote business for all classes of people. Business which takes place for a couple of months can take place round the year. Buddhagaya needs to be more green and pollution free. Use of plastic should be strictly banned and use of paper bags has to be made compulsory. Electrification system needs to be changed with underground cables as Buddhagaya is a town of wires and cables today. Noise and dirt pollution should be checked so that the environment remains clean and green.
With the all-round development of Buddhagaya it is sure to attract more pilgrims and tourists as there will be better infrastructure facilities which will be at par as is available elsewhere. With the globalization of Buddhism Buddhagaya will become a very important place in the history of the World Cultural sphere. We need to preserve it, showcase it and present it to the world community for the future.
Mahabodhi Temple and its precincts:
The Mahabodhi Temple and its precincts is the most important place in Buddhagaya. It is the hub of the entire spectrum of activities that take place here. Therefore, with its being included in the heritage list will ensure its longevity and survival. This is because modern technologies will be used for its maintenance and up-keep. International standard material will be used for its renovation and restoration. Expertise and knowledge of renowned and learned experts will be taken into confidence to ensure that standard work is being done for the renovation, restoration, development and beautification of the Temple and that the work is done keeping in view its archaeological and aesthetic value.
Tourism :
Tourism will get a boost no doubt. Presently with limited infrastructural facilities, Buddhagaya is the highest revenue earner in Bihar as well as in India. Tourist related developments shall have to be undertaken. Better transport facilities to and from the airport and the railway station. Other than the Mahabodhi Temple and the different Monasteries there is nothing to hold back the visitors. Theme parks, heritage parks, light and sound project, multipurpose auditorium, lakes with musical water fountains and recreational facilities will have to be evolved. At present Buddhagaya lacks these facilities.
Globalization:
In today’s sense of globalization, Buddhism too is spreading all around the world. Globalization indicates the disappearance of national and continental boundaries bringing together nations, languages, cultures and religions. There is now a gradual movement towards mutual understanding and cooperation on the basis of common objectives and shared realities. What better place than Buddhagaya can it be for us to fulfil this objective. Buddhagaya has monasteries from different the Buddhist countries and we can rightly term Buddhagaya as the U.N.O.’S cultural capital. Buddhagaya will be the Cultural Ambassador of India to the world if developed according to the norms of World Heritage.
Overall Sustainable Development :
Buddhagaya will be developed at a more faster pace. With its inclusion in the World Heritage List the development process will gain momentum. Making Buddhagaya green and clean will be our objective. A proper drainage system should be included. Garbage and compost recycling plants should be set-up to produce renewable energy. Electricity system should be modernized and the town made free from overhead electrical wires. Vehicles should be parked in the parking bay and information system has to be introduced to inform the vehicle driver to bring the vehicle to come and pick-up the visitors. Use of plastic should be stopped immediately and use of paper bags should be encouraged. All these will be possible if and when Buddhagaya is included in the World Heritage list.
Buddhagaya is a very important place and it needs to be developed in a way that conforms to international standards. With the introduction and declaration of Buddhagaya as a World Heritage spot this will be a real possibility.
Through www.mahabodhi.com
No comments:
Post a Comment