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The Cult of the :

Its Antiquity and Evelution

Lily de Silva

The Religiosa, Skt. as'vattha, translated into English as the pipat er the fig tree, is the most sacred tree in the Buddhist world. It is

venerated as the bodhi tree or the symbol of Enlightenment, as the

Buddha attained Enlightenment seated under this tree. The cult of the

bodhi. tree persists up to the present day, and an attempt is made here

to examine its antiquity and trace the course of its evolution through

the ages. The available information is first recorded in the chrenological

order of their literary sources to be taken up for discussion

subsequently.

The as'vattha has enjoyed an exalted position in in

protohistoric ages as well, It has inspired the religious sentiments of the

Indus Valley inhabitants. The heart-shaped leaves with thin elongated

ends and well defined veins, depicted on various seals of this civilization Cl) have been clearly identified as those of the as'vattha. In the funeral

pottery uBearthed from Harappan cemeteries, the as'vattha leaf is a

predominant motif among others such as solar orbs, stars, peacocks and goats. It is very probable that the as'vattha was worshipped as a cult

"depicts ob.iect. For, seal No 387 of the Harappan civilization a horned

goddess in a pipal tree worshipped by a figurc wearing horns, with a human headed goat watching the ceremony, and a row of seven pig- C21) tailcd women, probably priestesses." K. N Sastri interprets that the

pipal tree depicted on such seals, was regarded by the lndus Valley dwellers as the Tree of Creation or Knowledge (brahmataru) while the

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C[i) aeacia was regardcd as the liree of Lifc (fivanataru), He goes a step ･nds further and cont ¢ that the Pipal God was the Supreme Deity of thc (4') Indus Valley. Whether these conjectures are valid or not, it remains

quitc clear that the as'vattha was closely connected with the eschatologi-

cal bclicfs and religious idcas of this early Indian civilization.

IIrhc fiegveda makcs Bo mention of the as'vattha as a tree. However, lt

is possible to surmise by corroborating with other texts of the Vedic

tradition such as thc Chandogya Cipanis.ad (cited below), that the

Rgveda had meant the as'vattha when it referred to a tree besides which (s) Ytima drinks in the company of geds. Its wood has been used for the (6]i preparation of sacrificial implements, and producing fire by attrition. C7) The Maitrayani Samphita relates a curious little story to explain the

word as'vattha. It says that Projap- ati, at the end of the entire creation,

wished to create something novel, and changing himse}f into a horse

{.as"va) lay down for one whole year. Thereupon a tree sprang up from

this horse's head and it was called as'vattha. The same samhita'18) also

states that (medicinal) herbs find a resting place in the as'vattha.

The Atharvaveda rccords that gods of the third heaven dwell at the (v.) foot of the as'vattha. It also Iooks upon the as'vattha as a mystcrious

agcnt capable of destreying (vaibadha) enemies. An Atharvanic hymn

which implores the as'vattha to destroy one's enemies runs as fbllows: -

X, A ma[e has sprung from a male, thc as'vattha () from the khadira (acacia catechu). M[ay this slay my enemies, those

whom I hate, and who hate me!2. Crush the enemies, as they rush on,

O as'vattha, displacer a]lied with Indra ...! 4. Thou that goest

conquering as a conquering bull, with thee here, O as'vattha, may we

conquer our rivals! 6. As thou climbest up the tree, O as'vattha, and

rendcrest them subordinate, thus do thou split in two the head of iny

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The Cult of the Bodhi Tree: Its -A-n-t.ig.u. .ity.-a.p-d Evelution 71

enemy, and overcome hirn ! 8. I drive them out with my mind, drive

them out with my thought, and also with my incantation. We drive (10) them out with a branch of the as"vattha tree.

. Cll) According to the Satapatha Brahma4a, a fire sacrifice performed with as'vattha wood saturated with ghee brings about the

accomplishment of cherished goals. By this means Purtzravas is said to

have been united with Urvas'l.

Thc LIPanis,ads too contain interesting , infermationregarding the Cl12) as'vattha. The Chandogya Cipanis.ad mentions that gods of the third (13) heaven abide by the aSvattha, The Katha UPanis.ad furnishes us with the

following intcresting account which reveals another aspect of the

as'vattha : -

Its reot is above, its branches below

This eternal fig-tree ! The (root) indeed is the Pure. That is Brahma.

That indeed is called the Immortal.

On it all the worlds do rest,

and no one soever goes beyond.

This, verily, is that!

C14)/ A similar stanza is found in thc 7laiitirtya LIPanis.ad. The Maitrly (IS] UPanis.ad records metaphysical notions associated with the as'vattha in

the followimeg words: -

`tThe three-quartered Brahma (tripad brahman), has its root

above. Its branches are space, wind, fire, water, earth and the like.

`the This Brahma has the name of Lone Fig-tree' (ekos'vatthanamaitad brahma) . Belonging to it is the splendor which is yon sun, and the splendor too of the syllable Om. Therefore one

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should worship it with Om continually."

In thc Bhagava(igha, which is one of the most important treatises ' of the Maharbharata, Sn- Krs.ua identifies himself with the as'vattha cl16) among trees. Again elswhere, the same text gives a graphic description of the as'vattha as the Cosmic Tree Iater commented on - by Haldiyudha as the samsaravrksa. It runs as follows:

"With roots above, branchcs below, the as'vattha is said to be

indestructible; the leaves of it are hymns; he who knoweth it is a Veda-knower.

Downwards and upwards spread the branches of it, nourished by the qualities (guuas); the objects of the senses its buds; and its roots

grow downwards, the bonds of actien in the world of men.

Nor here may be acquired knowledge of its form, nor its end,

nor its origin, nor its rooting-place; this strongly rooted as'vattha

having been cut down by the unswerving weapon of non-attachment.

That path beyond may be sought, treading which there is no return. I go indeed to that Primal Man

The As'yamedhaparva of the .Mahabha-rata records an interesting, ac-

count of the satpsaravrksa, withou{, however, employing the term

as'vattha, Later records (cited below) reveal that samsaravrksa is one of

the epithets of the as'vattha. The account is as follows: -

"Having the unmanifest for the seed of its origin (avyaktayoni- prabhavo), with understanding for its trunk (buddhiskandhama-

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[I]he Cult of the Bodhi Tree: Its Antiquity and Evolutien 73

yomahan), with the great principal of egoism for its assemblage of boughs (maha-hahkaravit.apa), with the senses for the cavities of its little sprouts (indriydihkurako.tarak) ; with the 5 great elements for its

large branches, wjth the objects of senses for its smaller branches,

with leaves that are ever present, with flowers that always adorn it,

and with fruits both agreeable and disagreeable always produced, is

the eternal tree of Brahman which forms th¢ support of all creatures (dy'ivyak sarvabhata-na-n.t brahmavrksah sanditanah.) Cutting and piercing that tree with knowledge of truth as the sword, the man of

wisdom, abandoning the bonds made of attachment and which cause

birth, decrepitude and death, and freeing himself from mineness and (18) cgoism, without doubt becomes emancipated." Sometimes the (19) Mahabharata identifies the as'vattha with Visrpu. According to the - Anus'a"sanaparva the as'vattha is a symbol of Visgeu. For, Vis. 4u says:

"That man who worships everyday the as'vattha, and the sub-

stance called gorocana and the cow, is regarded as worshipping the

whole universe with the deities, and the Asuras and human beings.

Verily, staying within these, I accept, in my own form, the worship

that is offered to them. Worship offered to these is worship offered to me. This has been so long as the worlds have been createa20;l

The Mahabharata prescribes a ritual which grants long-lived progeny.

On a new moon Monday one must worship Jandirdana under an as'vat-

thes tree, and offer to this god 108 jewels or coins or fruits and go round (20 the tree as many times. This vrata is much appreciated by Vis4u.

(22) The G'obhila Grhya Satra states that the as'vattha belongs to the sun.

The PuraUn, as contain fascinating stories associated with the as'vattha.

The Vis4" Purana relates over again the Sampatha Brahma4a episode

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of the ttnion of Puri2ravas and Urvas't- as a result of performing a fire {23) sacrifice with as'vattha wood. According to the Vdytt Purarpa the as'vattha

is a vanaspati which symbolized the spirit of kingship (as'vatthe

rdy'yabhavana) and its wood is recommended for the , performanceof

s'raddha. It is related that indra garlanded the great as'vattha tree on the

summit of the mountain Vipula, after which Ketumaladvipa was so {24) named. In the Padma Puropa, the rsis inquire as to why the as'vattha is

identified with Vis.4u. Vis.rpu explains it himself that there is no doubt

"The about his identification, for Lord appcaring in the form of the C2fi) ,Ficus Religiosa is none otker than Vis. rpu himself." By its sight and touch

all sins, sorrows and dangers are extinguished. The same Pura4a

narrates, that once Agni disturbed Siva and Parvatl in their amorous

sport. Being annoyed Parvati cursed Agni and he was transformed into [126) the as'vattha. Another episode of the Padma Pura4a is as follows: -

`･Among the ebjects which emerged when Vis.rpu churned the milky

ocean were Lak"'mt- (Fortune) and Alaksmt" (Misfertune) . Alaksmi was

the elder sister of Laksmi. When Visnu wanted to make Laksmi his

wife, she complained that it is improper for the younger sister to marry when the elder sister remained unmarried. Therefore Vis.4u got Alaksmi married to a rsi named Udda"laka who took her to his . On

reaching there she complained that she is unable to live in a place where Vedic studies and sacrifices are performed, whcreupon he

deserted her undcr an as'vattha tree and fied, Lak,gml sent Visnu to

console Alaksmi who was crying in grief. He advised her to make the

as'vattha her permanent dwelling and said that the as'vattha is a part and

parcci of himself.

as"vatthavrk,sam disadya sada- laksmi sthira hhava

mamdqis'asamhhavo hy eFa a-va-sas te maya- krtah

Tr, }E[aving rcsortcd to the as'vattha tree, you Misfortune remain

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Thc Cult of thc Bodhi Tree/ TLs Antiquity and Evelution 75

there finn for ever. It (the as"vattha) is born of my side and I make

it an abode for you.

The intended idea seems to be that even the most unfortunate des-

titutcs, despised by their own loved ones, can find lasting solace and

security when they seek in the as'vattha, The eleventh chapter of

the Padma PuM4a called Kriydyogasara Adhyaya exp]ains in detail the

rewards of watering the as'vattha : -

`"If anyone waters thc as'vattha regularly during the month of Ykiis'akha, he will bc rewarded with the four fruits of life Ci.c. artha, kama, , mokEa) . By watcring alone one attains purification from ali sins and salvation. If anyone builds a stone railing round the foot of the as`vattha hew eould he net reach the Lord who

appears in the form of the as'vattha? If someone gazes at the

as"vattha and pays homage to it he attains longevity and great

wealtho-･, ffe who honours the as'vattha honours Yispu, for, the

asivattha is a manifestation of the Lerd. Vis4u dispels the sins of

those who gaze at the as'vattha in veneration, and who touch and

remember it similarly,"

Cutting an as'vattha is a ver.y grave sin. The evil consequences of such a

sin are as follows: -

"If a foolish man destroys an as'vattha trec, there is no penance

to expiate such a sin in this whole cycle of existence. It is "iell

known that the as"vattha is a manifcstation of Vis.rp", and there is

none to save him who harms it. If anyone ignores an as'vattha being destroycd, it is tantamount to plucking out his own eyes. He who gives no advice against cutting an as'vattha is like one who cuts his

own tongue with a sharp weapon. Even a small injury caused to the

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76 ig- ]) [ttkV,XAIkny

branch of an as'vattha is equal to the crime of killing 10 mMion

Brahmins. The sin of cutting an as'vattha is equal to the sum total of

various grave sins such as murder of Brahmins, misconduct with the

teacher's wife, intemperance and theft. There is no crime more

heinous than destroying an as'vattha, within the entire horizon. The

majestic as'vattha is a dispeller of all sins, it is the manifestation of

the universal king, Visrptt. He who worships it with faith never

encounters misfortune. Vis,rpu, being pleased, bestows salvation on

him who worships the asivattha with the firm belief that it is a {271) manifestation of Visnu."

Elsewhere the Padma Puropa enjoins that as'vattha should bewor-

shipped by one and all as it is the abode of the Hindu Trinity:

male yasya sthito vis. 4ur madhye tis. thati s'aitkarah (2S;i agrabhage sthito brahma kas tanz jagati ndrcayet.

/ 't root Tr. At its dwells Visnu , in the middle livesSath.kara

and at the top abides Brahma. Who in the world would not worship it (the as'vattha) ?

The Smrti-arthasdira of Sridhara Swamin gives the following hymn in

adoration of this mighty as'vattha : -

;`The as'vattha should be worshipped during the first two hours lpraharas) at dawn. It should never be worshipped later than this

hour. May the as'vattha dispel for me all signs of sorrow such as the

i throbbing of the eye and the throbbing of the arm kcaksulpspandamp bhay'aspandap?2) . May Lord Jandrdana (Sri Krsua) in the form of the

as'vattha bless me. The very sight of you (the as'vattha) brings about

the destruction of all sins, and the accomplishment of prosperity.

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The Cult of the Bodhi Tree: Its Antiquity and Evolution 77

Circumambulation in honour of you brings about longevity. O C29), as'vattha, I pay homage to you."

The wealth of epithets recorded in lexicons to designate the

as'vattha is an unmistakable index to the intensity of Indian sentiments

associated with this mighty forest king, Hatayudha who was a

lexicographer of the 10th century records as many as forty two and the

following are only a fcw of them: acyutavasak, the abode of Krs4a;

s'n-vrksalp, the lucky tree; ksiradrumaip, the milky tree; mahgalyab, the

auspicious; sevyah, worthy ef worship; satyab, truth; s'ucidrumae, the

pure tree; mdiyamayah, the illusive; sajgesaravrksah, the tree of life; (29) caladalak, tree of tremulous leaves.

These ideas regarding the sanctity of the as'vattha persist up to the

present day among Hindus. Modern field studies on Indian religious practices do not fail to notice the Indian attitude towards this tree. Cutting down an as'vattha is still regarded as an awful sacrilege, quite

unpardonable. It is still venerated as a manifestation of Vis.4u. An

e}aborate ceremony called as'vattha pratis.thct which is performed to C30) consecrate the tree is believed to yield untold blessings. Monier

"An Williams records that Indian would never venture to tell an

untruth or deviate from the strictest rectitude of conduct while standing

under an as'vattha tree." According to him planting as'vattha trees is

believed to be a great meritorious deed, and the prayer which "May accompanies this act is as fol]ows: I abide in heaven as many (31) years as this tree continues growing on the earth."

The information recorded so far comprises non-Buddhist Indian

ideas regarding the sanctity of the as'vattha from protohistoric times up

to the modern period. When the chronological order of the literary

sources of these ideas is taken into consideration, they can be

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conveniently divided into two broad periods viz. pre-Buddhist and post-

Buddhist. Evidence from Harappan excavations and Vedic texts

decidedly belongs to the pre-Buddhist era. Ideas from the UPanis.ads

and the MahaUbharata are more or less contemporaneous with the

Buddhist period. The ]PuM4as are undoubtedly post-Buddhist.

It is now appropriate to examine the gradual evolution of the

sanctity of the as'vattha as represented through these ages, As the

as'vattha has figured with great prominence in the funeral pottery of the Harappan Civilization, it is possible to accept that the as"yattha was

closely associated with the eschatological beliefs and religious ideas of

that civilizatioll, In the period of the Rgveda, its wood was used for

sacrificial implements, and sacred fires, most probably because the

Vedic Aryans were grea£ly inspired by its majestic appearance and

longevity. In the Atharvaveda, the as'vattha is regarded as having

mysterious power over adversaries. It is invoked to destroy one's

enemics. The cause for this seems to be in a growth mechanism peculiar

to this tree. If an as'vattha seed is deposited in the hollow or branch of C32) another tree, it can grow on it as an epiphyte. The roots of this plant gradually reach down to the earth along the trunk of its host. Once thcy

rcach the ground, growth is accelerated. Suffocating the host the

as'vattha grows vigorously. During the course of time the host withers

and dies off while the asivattha stands firm, victoriously spreading its

branchcs and foliage on all sides and growing to a magnificent height. Observing this natural growth process of the as'vattha, the Atharvanic practitioners may have tried to divert that mysterious power for

personal gain, The reverent fascination inspired by the }ongevity of the

tree, during all ages is transparently c}ear from the prayer queted by

Monier Williams, cited above, which accompanies thc ritual of planting

it even at the present day. Also the rustle of as"vattha leaves, which is

unique in its tremor and vibration, has intrigued the Indian mind to call

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.lilhe Cult of the Bodhi Tr.e.g:.Its Antiquit.v and Evolutiun 79

C/l3) it the "music ef all flora" (as'vatthah sarvavrksdina'm. gi-ta), and regard (34), every leaf as the abode of a god.

The UPani.sads and also some of the passages quoted from the Mahabhdiraia seem to give a popular interpretation of abstruse

philosophical conceptions in terms of the alicgory of the Cosmic Tree of

Life. In the folklore of many cultures, long standing gigantic forest trees

are Iooked upon as life symbois, because man, whose life span is

usually less than a century, is inspired by the incrcdible longevity of

such trees. According to the Upani$adic teachings, life on earth was

creatcd as a result of the emanation of individual souls (microcosms)

from the Great Soul (macrocosm) or the Impersonal Brahman or God.

Now the source of life is in the heavens above and the created beings

are on earth down be]ow. Therefore the Cosmic Tree of Life too has its

roots above, its branches and foliage spread downwards. As life has

spread evenly all round, the source of Iife or the Tree of Life is situated

in the centre of the world, It acts as an axis which unites heaven and

earth. In the UPanis.ads and thc epics the as'vattha typifies this Cosmic

Tree of Life. According to Upani$adic philosophy, individuai }ife and

this world are only illusions (maya) . Therefore the Tree of Life or the

samsaravrksa is also an illusion. He who tears this opaque veii of

illusion astmder with the sharp sword of the knowledge of Reality is

released from sarlisaric existence, and he attains union with Brahman

When such ideas associated with the as'vattha were gettmg con- solidated, the Buddha attained Enlightenment at the foot of an as'vattha

tree, and this event exerted a tremendous influence on the folklore of

the as'vattha. As spread far and wide, the as'vattha became an

object of worship as the bodhi tree, the symbol of Enlightenment. It

may have been venerated even during the lifetime of the Buddha. The cult of the bodhi tree may have grown fast in popularity as a result of

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the views recorded in the Mahaparinibbdinasuttanta that the worship of

places associated with the Buddha's birth, Enlightenment, inaugural (35) sermon and demise yields much and in happy states. Its popularity is amply testified by the part played by no less a personage than Emperor Asoka himself in despatching a branch of the bodhi tree {36) at Gaya for the propagation of Buddhism in ,

But as Buddhism declined in India, it was absorbed by Brahmanism.

The Puropas contain unmistakable reference to this state of religious

syncretism, especially through the medium of an episode of a mythical

war between the suras and asuras. It is said that the asuras were very

powerful because they were engaged in Vedic religious practices. The

suras being unable to defeat them appealed to Vis.4u for aid. Vis4u

appeared in the form of Mdya-moha (deceptive vision) and preached a

doctrine to mislead the asuras. Thus misled and expelled from the C37)b Vedic tradition they were easily vanquished by the suras. The Agni

? C38) Purd4a identifies this Mdydimoha as the son of Suddhodana. The

Bhagavata Purdirpa contains a forecast that a persen known as B"ddha will be born during the kali age in the Kika.ta country CMagadha) for (39) . the purpose of misleading the gods' enemies. Thc Siva I'urpma also

"Again maintains the same tradition, for it says: in his ninth incarnation

he (Yis.4u) slighted the Vedic path and contrary to its principles, (40) preached and established the atheistic philosophy called Buddhism."

The Buddha was thus recognised as an incarnation of Vis.4u, and with

this transformation, the bodhi tree also camc to be regarded as the

symbol of Vis.4u. The ideas expressed in the Purarpas represent this

post-Buddhist phase of thought. Destruction of the as'vattha, therefore became equivalent to the destruction of god. There was no crime more

sacnlegeous than this in the whole world !

Among the Buddhists the bodhi tree became an object of worship,

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The Cult of the Bedhi Tree: lts Antiquity and Evolution 81

not because of an innate mysterious power possessed by the as'vattha,

but because it sheltered the Buddha at thc moment of supreme

Enlightenment. Buddhists worship thc bodhi tree as a symbol of En-

lightenment and as an expression of gratitude. But as time advanccd

this attitudc too came under the sporadic influence of Brahmanic ideas.

The conservative tradition strove hard to shelter the

Buddhist doctrine and ritual from outside forces. Despitc these

endeavours, some ideas filtercd through, and their irnpact can be ob-

served on some aspects of the cult of the bodhi tree as well.

An attempt is now madc to examine from textual evidence, the

Buddhist attitude towards the bodhi tree and the development of its

cult through rhe ages. The Pali canonical litcrature rarely mentions the

bodhi tree. The MahaUvagga records that the Buddha enjoyed

the bliss of emancipation for seven days, seated at the fOot of the bodhi (41) tree after Enlightenment, According to the 7-7zeragdtha a monk named

Sandhita attained Arahantship as a result of meditating on the virtues of [142]i the Buddha sitting under the bodhi tree. The Apadana records several

rcfcrences to the worship of the bodhi tree. A monk who tended the

bodhi tree morning and evening was reborn as a cakkavatti (a universal iC43) monarch) and he never suffered rebirth in a state of woe. Nandaka and

Jambuka paid homage to the bodhi tree by lighting lamps and by

a fan respectively, as a result of which they were reborn in c,44;/ happy states. Another monk constructed a bodhighara and was reborn

in a jewelied mansion (ratanaghara) sheltered from inclement weather, [.4S; Hc further attained the splendour of cakkavatti kingship.

Bodhivandakathera worshipped the bodhi trec and was reborn in a state 146) of happiness.

So much so for canonical references, and they represent only the

incipient stage of the cult of the bodhi tree. But the cominentarial

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literature and the Mahabodhivamsa contain more advanced ideas which

betray unmistakable evidence of outside infiuence.

The Niddinakatha of the Jdtaka A#hakatha records that, after

Enlightenment, the Buddha paid homage to the bodhi tree by gazing at

it with unblinking eyes for seven days, as a mark of gratitude for the i147) shelter offered. As the Vinaya Mahavagga, which contains the earliest

record of the story of the Enlightenment, does not mention such an act,

it appears that this episode was added to the Buddha legend at a later

date after the sanctity of the bodhi tree had grown in importance.

The popu}ar ctymology given to the word assattha (as'vattha) in the

7';Vieragdithdi A.g.thakatha is also suggestive of enhanced cultic importance

attached to the bodhi tree:

AsatthatFhanlyataya assattho ti vuttam ; sattanam assaMsani fananato [4.S) va.

Tr. Assattha is so called because it is invulnerable; or because it is

a solace to all beings.

Thc same passage, however, hastens to add a more realistic orthodox point of view when it records that some maintain that the tree is so

called because it is an assattha tree, i.e. Ficus Religiosa. This comment

shows the parallel persistence of the realistic point of view.

(49) CSO)･ According to the commentaries of the Jataka, the :l'7ieragdthd and (Sl)i the Buddhavavasa, the bodhi tree is one of the seven objects which

were connascent with Prince Si.ddhattha. The Dighanikaya Auhakatha [.S2)Tika marks a further development of the miraculous element, when it

records that the bodhi tree burst forth above ground level, on the day

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Prince Siddhattha was born, to a height and breadth of a hundred

cubits, after previous subterranean growth to full stature.

The DAT maintains that all Buddhas attain Enlightenment in the same place in Jambudipa. This bodhimacaa or seat of Enlightenment is situated in the centre of the earth. This spot is utterly unshakable, it does not move even at the moment of Enlightenment when the entire

earth quakes with a tremendous roar. Therefore it is the only steadfast (53) place in the whole world of flux and change. None can traversc above this sacred place. The great fiying elephant of the Cakkavatti king Kaiiigabodhi stood back in the air, when urged to fiy over the /:54.) bodhima44a, as if obstructed by an unseen wa}1. It is said that the space between the bodhimarpda and the cupola of the Brahma world comprises an impregnable vacuum like the interior of a drum; no Sakra {55) or Brahma is capable of crossing that space, When the bodhi tree itself does not grow there, the bodhima44a consists of a spot of leve] land, CS6/i about the extent of a rdy`akarisa covered with glossy silvery sand. Not a blade of grass grows there, evcn as big as a rabbit's hair. All trees and creepers in the immediate neighbourhood stand, turning towards it, as C57> if in salutation. At the end of the world, the hodhima44a gets destroyed last, When the world evolves afresh, it gets re-established before all else. To signify this place, a Iotus plant springs up, bearing a cluster of fiowers, the number of fiowers corresponding to the number of Buddhas to be born during that kaipa. No fiowers bloom in kaipas without Buddhas. By this sign the Brahnzas of the Pure Abode, C581) Suddhdvasa, know whether Buddhas are born during that kaipa or not,

C59) The Kdiliigabodhija-taka relatcs the episode of establishing a bodhi tree, with the approval of the Buddha, in the premises of the monastery to receive homage in lieu of the Buddha during his sojourns elsewhere. Ananda collected in his -bowl a seed falling from the

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bodhi tree of Gaya, before it could reach the ground. Amidst great celebrations it was conducted to Jetavana where it was planted by

Anathapindika in a vessel made of gold, filled with scented soil. It

performed a miracle by springing into full stature immediately. Ananda

requested the Buddha to sit in its shade and enter into the trance which

the Buddha had attained at the bodhima4da. Buddha replied that there

is no ether place in the whole world which could withstand the majesty

of such a trance and he consecrated that bodhi tree by entering into

another trance. As the initiative to plant this bodhi tree was taken by - [160)･ Ananda, it came to be known as Anandabodhi.

The eommentaries contain much information regarding the method

of actual bodhi worship. The bodhipojaJ performed by Emperor Asoka

and that recorded in the Kdiliiigabodhij'a-taka are the best accounts.

According to them the honours bestowed on the bodhi. tree are as

follows: 1. bathing the tree in scented water, 2. offering flowers,

3. Iighting lamps, 4. hanging garlands, 5. hoisting fiags and banners, 6. burning incense, 7. placing vases of plenty inu44aghata), 8. construction of railings, p}atforms and entrances, 9. sprinkling silvery or golden sand, 10. playing music, 11. circumambulation, 12. exclamation

`sadhu of pious joy sadhu', 13. paying homage with clasped hands, 14. (61) construction of pillars, Some of these forms of worship are depicted on i[62) the sculptures of Safici too. Sweeping the premises is a daily duty. The

commentary on Samarifiqphalasutta enjoins that one should worship the

bodhi tree with all due respect, just as one worshjps the Buddha in (63) person.

Watering the bodhi tree is a very important form of worship, most

likely because it sustains the tree, especially during droughts.

Sometimes represents two elephants pouring water over {64) . the bodhi tree from inverted vessels held by their trunks, Besides Sri

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'Free: m[I]l/]ie Cu]t of thg.B..og.b.i Its Antiquit-t-gn.d EvQlution 85

Laksmi, the Goddess of Prosperity, who commonly receives this hasti

ahhis.eka as portrayed in gay'alaksmt sculptures, there are only two

sacred objects which receive this special honour, namely the bodhi tree

and the sttipa, which are symbols of Buddha's Enlightenment and {65) parinibba-na respectively. According to A.K.Coomaraswamy, the

`vase inverted vessel symbolises the of plenty' (pu44agha(a) or the rain

cloud, both of which represent inexhaustible sources of life-sustaining

waters. The elephants symbolise the four quarters or the winds. The

conferment of honour due to the Goddess of Prosperity, on the sacred

objects symbolising the Buddha, is perhaps, suggestivc of the Buddhist aspiration for worldly prosperity too through Buddhist rituals themselves. However, it is clear that Brahrnanic rituals for prosperity and abundance were, in popular Buddhism, adapted to the cult of the

bodhi tree and the sttipa.

The cemmentary on the Ahguttaranikaya maintains that the destruc-

tion of a bodhi tree or a is similar to an dinantariya kamma, equal

in atrocity to crimes such as matricidc and patricide. However, the

same passage makes important concessions with due respect for the

relative importance of different objects of worship. If the branch of a

bodhi tree is an obstruction to a stiipa, with relics, or if birds perching on a bodhi branch soii a stmpa the branch should be cut off. If the reots

of a bodhi tree damage a stapa, thc tree shou}d be removed altogether.

However, if a bran¢ h is a hindrance to a bodhighara, the branch cannot

bc removed, for, the ghara is for the hodhi tree and not vice versa.

Removal of a decaying branch for the safety of the tree, is a ,. (66) mentorious deed amputation , similar to for the preservation of life.

Despite these common sense values contained in the Ahguttara

Commentary, the Vinaya Commentary records deep-seated religious

sentiments associated with the bodhi tree. Emperor Asoka was much

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86 ]i-ViF:dl,tyYfkif

disturbed when faced with the problem of removing a branch from the

invulnerable bodhi tree, on which none would dare to use a weapon.

The king's dilemma is said to have been miraculously solved, when, in

accordance with a prior wish made by Buddha, the right branch of the

bodhi tree spontaneously separated itself from the trunk and established {67) itself in the gold yessel, and put forth fruit and foliage in seven days.

It is now appropriate to survey the cult of the bodhi tree as depicted

in the , in the context of Brahmanic ideology, to examine

its gradual development and the influence exertcd by the latter,

In pre-Buddhist India tree worship was an extremely popular cult, and so it remains even up to the present day. People were accustomed

to offering flowers, garlands, fruits, lamps and flags to deities residing <68) in long-standing gigantic trees, with the hope of attaining desired ends.

When the Buddhists recognised the bodhi tree as the symbol of

Enlightenment, hence an object of great sanctity, these cultic practices were gradually transferred to the bodhi tree. Though tree worship proper became obsolate among Buddhists, a partial absorption of it is observable in the fold of popular Buddhism. On the one hand, massive

forest trees which inspired awe and reverence in pre-Buddhist Indians, were recognised as the bodhi trees of previous Buddhas; hence their

worship was not altogether objectionable. On the other hand the

practice of making vows which formed a part and parcel of ancient tree

worship, came te be associated with the cult of the bodhi tree, Even at

present, votive offerings to the bodhi tree are quitc common.

The recognition of the bodhi tree as an invulnerable object of great

sanctity, seems to correspond to the Purapic ideas, where the

destruction of the as'vattha is regarded as an unpardonable crime with

relentless consequences. It was already secn that this Purarpic attitude

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The Cult of thc Bodhi Tree: Its Antiquity and Evolution 87

itself is the result of Buddhist influence, consequent to the acceptance

of the Buddha as an incarnatien of Vis.rpu and the corresponding iden-

tification of the as'vattha as a manifestation of Visnu. Again the

`homage animisalocanapdy'aU, paid with unblinking gaze', bestowed by

the Buddha on the bodhi tree, as recorded in the commentaries, though

earlier accounts contain no such act of worship, also seems to betray

Purarpic ideas regarding as'vatthapby'a".

Again it is intriguing to note that there is a solitary reference in the

Pali canon, which can be interpreted, if taken literally on face value, as

an identification of the asivattha with the Buddha - Assattho Samano (6P) Gotamo, However, from the context it is quite clear that the statement

`Samarpa means that Gotama is a great solace' (to human beings) (assattha BSk. as'vasta). But it is rather strange to note that the (70) Suttavibhaftga of the Vinaya Pit.aka which contains a similar list of

equivocal epithets applied to the Buddha, does not mention this epithet

assattha, which appears as the last of the series in the Ahguttara

passagc. The pun seems to be an etymological coincidence only, though

the referemce appears to be suggestive of Brahmanic influence,

especially after a study of the Indian attitude towards the as'vattha. i171) However, the Uddina Agghakathdi reinforces the realistic interpretation

of assattha without any reference to the Ficus Religiosa when it reports

the Buddha's statement: I have found solace, but the world has not,

Post-commcntarial ideas regarding the bodhima44a have been much influenced by the Brahmanic (Upanisadic) ideology and folklore. By

recognising the bodhima44a as the navel of the earth, whicb extends up

to the cupola of the Brahma world, forming an impregnable vacnum

like the hollow of a drum, thc Buddhists have made the Upani$adic

counterpart of a Cosmic Tree of life, the axis uniting heaven and earth.

Despitc the fact that metaphysical speculation of this nature is alien to

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the spirit of Theravada Buddhism, the sentiments associated with the

bodhi tree have been strong enough to pemiit a reverential veneer of

the miraculous element with an unmistakable fiavour of Brahmanical

metaphysical ideology. Perhaps this latitude in popular Buddhism was considered permissible as it only served to enhance thc magnanimity of

the Buddha, and the majesty ef all that was associated with the

Supreme Victory over Evil and Ignorance,

Let us now conclude this survey with the recapitulation that the

asvattha has enjoyed a long history of sanctity running from the hoary

past of the Harappan Civilization, through the changing phases of

Brahmanic ideology up to the Buddhist era. After its reeognition by the

Buddhists as the symbol of Enlightenment, influence between

Brahmanism and Buddhism became mutual. However, the non-

metaphysical realistic attitude of the Buddhists still predominates, with

only a veneer of Brahmanic influence, and the Buddhist cult of the

bodhi tree today is mainly an expression of gratitude for sheltering the

Buddha at the moment of Supreme Enlightenment, and the acceptance

of the hodhi tree as a monument of the Buddha,

Yassa male nisinno va

sabhdiri viJ'ayarp aka

patto sabbaririutam sattha i17?1] vande tamp bodhipadapamp.

Tr. Ipay homage to the bodhi tree, at the foot of which thc Noble

Teacher sat, conquered evil and attained Enlightenment.

Abbreviations

All Pali texts referred to are editions of the Pali Text Society, London.

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The Cult of the Bodhi Tree: Its Anti uity and Evolution 89

A Afiguttaranikaya

AA Aftguttaranikaya Atrhakatha

Ap Apadana

AV Atharvaveda

BvA Buddhavamsa Atthakatha

D Dighanikaya

DA Dighanikaya Atthakatha

DAT DighanikayaAtlhakatha[Fika

DhA DhammapadaAtthakatha

JA Jata.ka Atthakatha

Mbv Mahabodhivamsa ' Mbh Mahfibharata

RV Rgveda

Thag Theragathft

ThagA TheragathaAtthakatha

UdA UdfinaAtthakathg

Vin Vinaya

VinA VinayaAghakatha

No tes

CO Soyiet Studies on Harappan Script, 1969, B. Ya. Volchok, Figures on objects

with Proto-Indian Inscriptions, p. 26. (2) Basham, Wonder that was India, London, 1954, p, 23, (3) K, N. Sastri, Nerv Light on Indus Civilization II, Delhi, 1965, p. 56,

(41) ibid.,p. S7.

(5) RV 10,135, Tr. R. T. H. Griffith, 4 vols, Benares, 1889-1892.

C6) RV 1, 135.8; X, 97 5; A, A, Macdoncll, Vedic ILdythology, Strassburg, 1897,

p, 135 (7) I, 3-5; K. N. Sastri, IVew Light on indus Civiiization II, Delhi, l965, pp. 10S-107.

(8)･ Maitra'yani Sani, 2,7.13, ed, L, Schroeder, Lcipzig, 1923.

(9) AV V. 4,3; XIX. 39.6, Tr. M, Bloomfield, SBE, vol, XLII Oxford, 1897.

{IQt AV III. 6; also VIII, 8.3; ibid. pp. 91, 117 respectively.

(ll) XI. 5.1,13-17, Tr. J. Eggeling, SBE, vol. XLIX, Oxford. 19eO.

(l21) VIII. 5.3, Tr. R. E. Hume, The Thirteen Principal Cipanishacts, Oxford, 1934.

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9e iN"- ]J f:}t U,&'JZI{tfi.}t

p. 267.

[.i3) II. 3.1,ibid, p. 35'8.

's'vatthah UrdhvarmZlo avdiksakha' eso- - sanatanah .

tad eva S'ukraipa tad brahma tad evamrtam ucyate

tasmin lokak s'rittib sarve tadu ndityeti kas'cana

Eted vai tat. '(14 I, 10, ibid,, p. 281.

[I1511 VI, 4, ibid,, pp. 425-6,

Cld) X, 26, Bhagavadgt'ta or The Lord's Song, ed, and tr. Annie Bcsant, Madras,

1948,

(,11 XV. 1-4 ibid,

(18) Mbh Asivamedhcrparva 47.12-IS. Tr, P. C, Rey, The Mahabha-rata, vol. XII,

Calcutta, p. 91.

(IS) Mbh 13.149.lel (Anus'a'sanaparva).rl'r, P, C. Roy, vol, Xl,p, 352.

tzOV Mbh 13.126.5 (Anus'a-sana),ibid. p. 269.

tz1) K. N. Sastri, New Light on Jndus Civilization II,, Delhi, 1965, p. 108.

?a (}obhiia 4.7.24 as'vatthalp sdir.yadaivat.vah, SBE, vol. XXX, p. 122.

231) Tr. H. H. Wilson, The Vishnu Pura4a, A System of Hindu M),tholog)) and

Tle"adition, 3rd ed, Caicutta, 1961, pp. 315-317. 'I08, /L'4, D. R, Patil, Cult"ral History from the Va.vu Puraea, Poona, 1946 p. i25) a."vatthartij)o bhagavnn Vis.4u eva na satnsiayah, see SabdakatPadruma by Raja

Radha Kanta, , Chawkhamba Sanskrit Series work No. 93, Varanasi, 1961,

s,v. as'vattha.

ce6t Padma Purdi4a, Uttarakharpda, ch, 160; Sabdakaipadruma s.v. as'vattha.

a27) i'adma I'urdirpa, Kriyar}]ogasdira, ch. 11, dsvatthasecana, Sabdakalpadruma s,v,

as'vattha.

(Z'S Padma Pura(ta, III. 4, quoted by K. N. Sastri, New Light on Indus Civilization

II, Delhi, 1965, p, 108.

mp) Halayudhakesia (Abhidhanaratnama-ta-,) ed. Jayasankara Josi Sarasvati Prakasanamala No. 12, Benares; Sabdakaipadruma s.v. as'vattha; For catadaiab,

see T. B. VtJorthington, Ceylon 7beees, Colombo, 1959, p. 414,

(13Q) Dubois & Beauchamp, Hindu il4anners, Cu.stoms and Ceremonies, Third ed.

Oxford, 1906, p, 652,

Bll) Monier-WiHiams, Brahmanism and Hinduism, London, 1891, pp. 1135-337; See

also Helen Cameron Gordon, T)Cie Sunwheel, Hindu Lijb and Customs, London,

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.1,k.gC..u.lt.o.g.!lhp,BedhIreeItsAt m tyandEvolution 91

1935, pp, 8-9, (32p H. Trimen, A Hand-book of the Flora of Ce.vlon, London, 1889, vol. IV, p, 85,

Gsi Va'caspatyam s,v. aSvattha.

{34) E. W. Hopkins, Origin and Evogution ofReligion, New Hayen, 1923, p, 24.

B5 D. II, 140-141.

(3Gb Vin A. I, 92-98.

(3" Vis.4u Puropa, bk 3, ch 17-18, tr. H. H. Wilson, 71he Vishn" Puropa, A System

ofHi.ndu M>,thology and Tbeadition, 3rd ed., Calcutta, 1961, pp. 268-271. eg) Agni Puratzam, ed. and tr. M, N, Dutt, Calcutta, 1903, vol. I, pp, 70L74.

(39 Bk, I, ch. 3, v. 24-

tatah kalau sampravrtte sammohaya suradvi,sam

buddho namndi 1'inasutah kika(eFu bhavisyati. Tr. J. M. Sanyal, Srt'mad-Bhagavatam, 2nd ed. Calcutta, 1952, vol. I, p, 11, and

vol, V, p, 13S, gq/ Siua P"ra'n.a, Ancient Indian Tradition and Mythoiogy Series, Motilal

Banarsidas, Delhi, 1969, vol. II. p, 751, v. 25.

tll), Vin I, L

ga･ Thag VV. 217-218.

?IS Ap I, 194.

a4 A.p II, 404, 403,

e{･S Ap ll. 401.

ga Ap I, 290.

gZ) JA I, 77; also UdA 52; DA II, 463.

g8 ThagA II, 82.

ia9 JA I, b-4,

6qi ThagA II, 221.

t51) BvA233.

(S2i DAT II, 13.

[5si DAT II, 28,

([54 JA IV, 232.

(5S Maha'bodhivai?zsa, p, 35, yava bhavagga bherikuharam iva susiratri avimdnani

brahmuna pi na lahghantyarp. 6El) a measurc of land,

(5n JA IV,232.

Gg DA II, 412.

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92 it- TJ t,..･tAif1}Z:lt#

[15Si JA II, 22S.

GQ] JA IV,228,

61} VinA I, 94-96; JA IV, 232.

[162) DA II, 582,

[163) DA i, 186.

[oo Kanheripillar.

/S51) Eastern Art I, 1928-29, A. K. Coomaraswami, Eastern Jndianiconogruphy IL

Sri' Laksml, pp, 175-,189,

66) AA II, 6-7.

i[671) VinA I, 92.

i[6g DhA I, 3.

[69) A IV, 184.

Oa Vin III, 3.

C70 UdA, 144. -ahan c'amhi assattho toko ca anassattho

ibid., 133 -tinno taressami ... assattho assasessa'mi

(721i Mbv p. 1.

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