The veneration of the Bodhi-tree (pipal tree: ficus religiosa) has been a popular and a widespread ritual in Sri Lanka from the time a sapling of the original Bodhi-tree at Buddhagaya (under which the Buddha attained Enlightenment) was brought from India by the Theri Sanghamitta and planted at Anuradhapura during the reign of King Devanampiya Tissa in the third century B.C. Since then a Bodhi-tree has become a necessary feature of every Buddhist temple in the island.
Friday, October 30, 2009
the king
The king had the power to cause rain and among some of the sacred objects he used to achieve this objective were trees that were considered sacred. The belief that certain trees could cause rain is commonplace among primitive cultures. Relics of tree worship are found even in modern Europe. Sir James George Frazer, in his monumental work, ‘The Golden Bough’ has amassed a wealth of information about trees that have rainmaking powers. (13.82)
The most sacred tree that Buddhists hold in veneration is the tree that botanists have identified as ‘ficus religiosa’. In Sanskrit and Pali, it is called the bodhi tree, because the founder of Buddhism, the Buddha, attained Enlightenment or bodhi at the foot of such a tree in Bodh Gaya (in the present North Indian state of Bihar). The Sinhalese call it the Bo tree.
The Buddhists believe that the bodhi tree is endowed with many magical powers which no other tree in the world possesses. It derives its magic from its associations with the life of the Buddha. In contagious magic, an object that has any physical link with a being is as powerful as the being himself.
The most sacred tree that Buddhists hold in veneration is the tree that botanists have identified as ‘ficus religiosa’. In Sanskrit and Pali, it is called the bodhi tree, because the founder of Buddhism, the Buddha, attained Enlightenment or bodhi at the foot of such a tree in Bodh Gaya (in the present North Indian state of Bihar). The Sinhalese call it the Bo tree.
The Buddhists believe that the bodhi tree is endowed with many magical powers which no other tree in the world possesses. It derives its magic from its associations with the life of the Buddha. In contagious magic, an object that has any physical link with a being is as powerful as the being himself.
Archaeological features
The Jaya Siri Maha Bodhi is situated on the highest of five terraces 21 feet above the ground level. When Walisinghe Harischandra measured the Bodhi tree at the turn of the 19th century it was 30 feet in height and the circumference of the trunk was 8 feet 2 inches. The Jaya Siri Maha Bodhi had three main trunks and by the side of the Maha Bodhi there was another with a straight trunk. There are many other Bodhi trees called Parivara Bodhi on the other terraces.
The Golden Tree
The Jaya Siri Maha Bodhi shrine is reventially referred to by the Buddhist devotees as Uda Maluwa. Jaya Siri Maha Bodhi is also referred to as Jaya Siri Maha Bo Hamuduruwo, Udamaluwe Bodhi Sami and Siri Maha Bodheen Vahanse.
The entirety of the Maha Bodhi shrine popularly known as Uda Maluwa or the upper terrace actually consists of five maluwas or terraces in ascending order from the main entrance namely; Welimaluwa, Viharamaluwa, Devalamaluwa, Udamaluwa and Ranvetamaluwa. The Welimaluwa is studded with many Bo trees which are commonly called Parivarabodhi and several shrine rooms. The largest shrine room is located in the Viharamaluwa.
The Devalage dedicated to the deity Kaludevatabandara is situated in the Devatamaluwa. Next is Udamaluwa which supports the first Ranveta or the Golden Railing. The Ranvetamaluwa lies above the Udamaluwa which is the repository of the Jaya Siri Maha Bodhi often reverentially referred to by the Sinhala Buddhists as the Rankanda or the Golden Tree.
The entirety of the Maha Bodhi shrine popularly known as Uda Maluwa or the upper terrace actually consists of five maluwas or terraces in ascending order from the main entrance namely; Welimaluwa, Viharamaluwa, Devalamaluwa, Udamaluwa and Ranvetamaluwa. The Welimaluwa is studded with many Bo trees which are commonly called Parivarabodhi and several shrine rooms. The largest shrine room is located in the Viharamaluwa.
The Devalage dedicated to the deity Kaludevatabandara is situated in the Devatamaluwa. Next is Udamaluwa which supports the first Ranveta or the Golden Railing. The Ranvetamaluwa lies above the Udamaluwa which is the repository of the Jaya Siri Maha Bodhi often reverentially referred to by the Sinhala Buddhists as the Rankanda or the Golden Tree.
Daily Rituals
The Maha Sangha headed by the chief priest of the Atamasthana continued to stay in Anuradhapura to look after the Maha Bodhi and to conduct the age old rituals associated with it. It is amazing that inspite of the fact that Anuradhapura was invaded, plundered, destroyed and occupied for a considerable period of time by South Indian invaders no harm was done to the Maha Bodhi while heavy damage was caused to other edifices.
Even today, four annual rituals are performed in honour of the Jaya Siri Maha Bodhi:
The Aluth Sahal Mangalaya is performed on Duruthu Full Moon Poya day in December or January when the first portion of the new harvest is offered to the Maha Bodhi.
The Nanumura Mangalaya is performed prior to Wesak Full Moon Poya Day in May wherein the Maha Bodhi is decorated with ornaments and milk rice is offered not only to the Maha Bodhi but to the Atamasthana or the eight sacred places.
A deva puja is offered to gods headed by Kalu Devata Bandara, the deity supposed to protect the Sri Maha Bodhi.
The Karti Mangalaya is performed in July or August during the annual pilgrim season.
Even today, four annual rituals are performed in honour of the Jaya Siri Maha Bodhi:
The Aluth Sahal Mangalaya is performed on Duruthu Full Moon Poya day in December or January when the first portion of the new harvest is offered to the Maha Bodhi.
The Nanumura Mangalaya is performed prior to Wesak Full Moon Poya Day in May wherein the Maha Bodhi is decorated with ornaments and milk rice is offered not only to the Maha Bodhi but to the Atamasthana or the eight sacred places.
A deva puja is offered to gods headed by Kalu Devata Bandara, the deity supposed to protect the Sri Maha Bodhi.
The Karti Mangalaya is performed in July or August during the annual pilgrim season.
Daramiti Perahera
On the Nikini full moon day during the months of July or August the people of Anuradhapura came to the Jaya Siri Maha Bodhi carrying bundles of firewood on their heads to light bonfires around the Jaya Siri Maha Bodhi to keep away the wild elephants who used to enter the premises to eat tender Bo leaves. These villages carrying firewood on their heads looked like a possession hence it was called Daramiti Perahera.
The Daramiti Perahera continues as an annual ritual to the Maha Bodhi even today. The custodians and the families entrusted with various duties never neglected their responsibilities nor did they abandon the Maha Bodhi.
The Daramiti Perahera continues as an annual ritual to the Maha Bodhi even today. The custodians and the families entrusted with various duties never neglected their responsibilities nor did they abandon the Maha Bodhi.
abandoned
Around the middle of the 13th century with the collapse of the Rajarata civilization as a consequence of a series of South Indian invasions, sacred places in Anuradhapura were encroached by the jungle. Nevertheless, Anuradhapura was not completely depopulated.
While the majority migrated towards the wet zone some courageous Sinhalese continued to live in isolated pockets around small village tanks battling against malaria, drought and wild animals. Yet, they looked after the sacred places especially the Jaya Siri Maha Bodhi to the best of their ability.
While the majority migrated towards the wet zone some courageous Sinhalese continued to live in isolated pockets around small village tanks battling against malaria, drought and wild animals. Yet, they looked after the sacred places especially the Jaya Siri Maha Bodhi to the best of their ability.
maha bodhi
The Maha Bodhi was saved in spite of doctrinal differences between the Mahavihara and the Abhayagirivihara because it was a common object of worship for both sects. In fact King Mahasena not only protected the Maha Bodhi but had taken steps to develop the Maha Bodhi shrine.
paracrama bahu
King Parakramabahu the Great renovated the Vatadage of the Maha Bodhi complex. Even though King Mahasena (272 to 301 AC) razed the Maha Vihara to the ground apparently no damage was done to the Maha Bodhi.
dutugemunu
King Dutugemunu (161-137 BC) is said to have performed an unprecedented offering to the Maha Bodhi at a cost of 100,000 gold coins. According to the Mahavamsa King Vijayabahu the First (1070-1111 AC) who defeated the Cholas and unified the whole country renovated the Bodhigara at Anuradhapura.
after the
After the establishment of the Jaya Siri Maha Bodhi it was accorded the veneration similar to the living Buddha because there was a belief that it was directly connected to kingship. The ancient chronicles have recorded various steps taken by many kings for the protection of the Maha Bodhi and its precincts. Also the royalty considered it their duty to attend to improvement and restoration work as and when necessary.
In the subsequent centuries, around the high terrace on which the sapling of the Maha Bodhi was planted a Bodhigara and an architectural structure with railings had been constructed. Also an outer wall enclosing the complex with four entrances at four cardinal points was developed.
In the subsequent centuries, around the high terrace on which the sapling of the Maha Bodhi was planted a Bodhigara and an architectural structure with railings had been constructed. Also an outer wall enclosing the complex with four entrances at four cardinal points was developed.
dispatching
The dispatching of the Maha Bodhi to Sri Lanka had been associated with great celebrations. Emperor Asoka himself had been present at the Port of Tamalitta when the ship carrying the Maha Bodhi Sapling left the shores of India. The Maha Bodhi was welcomed with great honour and respect at the Port of Jambukolapattana in Sri Lanka. King Devanampiyatissa himself was present at the port to receive the Maha Bodhi. According to the Mahavamsa Emperor Asoka at the Port said, "I have honoured the Maha Bodhi by bestowing my kingdom thrice to the Bodhi; let my friend King Devanampiyatissa too honour the Bodhi by bestowing his kingdom." The road from Anuradhapura to the Port of Jambukolapattana had been gaily decorated. Different classes of artisans who were required to perform various services for the Maha Bodhi also accompanied the Sapling.
historical
Historical and literary records indicate that King Devanampiyatissa sent his nephew Arittha on the important mission of bringing Theri Sangamitta to Sri Lanka to establish the Bhikkuni Sasana and along with her the Maha Bodhi Sapling. The Mahavamsa (5th century AC), the Samanthapasadika (5 century AC) and the Maha Bodhivamsa (12th century AC) describe the miracles that are said to have occurred at the time the Maha Bodhi Sapling was obtained from the parent Bodhi Tree, conveyed ceremonially and established at Anuradhapura amidst great pomp and pageantry.
The Sacred Jaya Siri Maha Bodhi in Anuradhapura is reckoned as the oldest surviving historical tree in the world. It was brought to Sri Lanka by the Theri Sangamitta, daughter of Emperor Asoka and was planted in the Mahameghavana Park in Anuradhapura in 249 BC by King Devanampiyatissa. It is said to be the southern branch of the Jaya Siri Maha Bodhi at Buddha Gaya in India under which Lord Buddha attained Enlightenment
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