Traditionally, Buddha was born in 563 BC on the following auspicious Baisakhi purnima [second full moon in calendar years that do not themselves start during full moon]. As Siddhartha, he renounced his family at the age of 29 in 534 BC,[9][10] and travelled and meditated in search of truth. After practicing self-mortification for six years at Urubela (Buddhagaya) in Gaya, he gave up that practice because it did not give him Vimukthi. Then he discovered Noble Eight-fold path without help from anyone and practiced it, then he attained Buddhatva or enlightenment. Enlightenment is a state of being completely free from lust (raga), hatred (dvesha) and delusion (moha). By gaining enlightenment, you enter Nirvana, in which the final stage is Parinirvana.

The Great Buddha Statue also known as 80 feet statue is in Bodhgaya. The unveiling and consecration of the Great Buddha Statue took place on 18 November 1989. The consecration ceremony was attended by the 14th Dalai Lama, who blessed the 25-meter statue, the first great Buddha ever built in the history of India. The Statue is now a symbol of the holy place Bodhgaya, next to Mahabodhi Temple which is a World Heritage site, and enjoys constant visits of pilgrims from all over the world. Among local people, it is nicknamed "the 80-foot (25-meter) Buddha Statue."

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The Mahabodhi Temple Complex is the property of the State Government of Bihar. On the basis of the Bodh Gaya Temple Act of 1949, the State Government is responsible for the management and protection of the property through Bodhgaya Temple Management Committee (BTMC) and Advisory Board. The Committee meets once in every three or four months and reviews the progress and position of the maintenance and conservation works of the property and also manages the flow of pilgrims and tourists visit. The Committee is equipped with 85 regular staff members and over 45 casual workers to attend to the Temple duty as office staff, security guards, gardeners and sweepers. Further consideration is still warranted on the possible designation of the property under national legislation to ensure the protection of its outstanding universal value as well as its authenticity and integrity of the property. Given the significant development pressures in the broader urban and rural setting, the definition of an appropriate buffer zone and the establishment of regulations for its protection is a priority. Options, such as extending the property to include related sites, need to be explored to ensure the conservation of the setting and landscape of the property associated with the life and wanderings of Buddha. The protection of these elements is particularly relevant to sustaining the religious character of the property that substantiates criterion (vi). 

All developmental activities within the premises of this World Heritage property and at Bodhgaya are guided by the rules and regulations of the Site Management Plan framed by the Government of Bihar. All conservation / restoration works relating to the Temple Complex are taken up under the expert guidance of Archaeological Survey of India. The main source of finance for the property is through the donation from Devotees. The sustained operation of the management system allows for the Temple Complex to be well maintained and flow of visitors managed adequately. 

As the site is being visited by pilgrims/tourists (national/international) in large numbers, a need to develop infrastructure and public amenities is anticipated. Proposals will need to be preceded by Heritage Impact Assessments and a particular challenge will be to continuously monitor the impact that potential developments of the area as a whole, including the town, may have on the religious and spiritual significance of the place.

The Bodhgaya Temple Management Committee also seeks to undertake a sustainable approach to the maintenance of the property for example utilization of solar energy, pollution free environment, etc.

Bodhgaya, Bihar: Thousands swarmed the streets of Mahabodhi Mahavihara Temple yesterday to welcome the arrival of Tibetan spiritual leader, His Holiness the Dalai Lama, who was visiting the holy place after a gap of nearly two years since his last visit in January 2020.

The Buddha spent one week here, where it is believed that five colors came out of his body.

Other Treasures of Bodhgaya: 80 ft Statue of the Buddha, Lotus Tank, Buddha Kund, Rajayatana, Brahm Yoni, Chinese Temple & Monastery, Burmese Temple, Buddhist Monastery of Bhutan, International Buddhist House & Japanese Temple, Thai Temple & Monastery, Tibetan Monastery, Archaeological Museum. Sujata village (2 kms), Dungeshwari Hill (Prag bodhi) (22 kms by road), Maitraya Project (3 kms).

This ancient stupa is believed to be the place where Gautama Siddhartha meditated following severe penance of fasting before he attained enlightenment. The legend goes as that a village lady, Sujata, offered a bowl of rice pudding when she saw meditating Gautama severely emaciated. Gautama accepted the offer and realized the futility of the self deprivation. After this incident He went to meditate under the Bodhi tree and was enlightened and became the Buddha. It is about 2 kms from Mahabodhi Temple at Bodhgaya.

Dungeshwari Cave Temples, also known as Mahakala caves, is situated 12 km north-east of Bodhgaya, Bihar. There are three caves containing Buddhist shrines, where the Buddha is believed to have meditated. Dungeshwari Cave Temples are the ancient caves. These are caves Lord Buddha underwent years of self-mortification before descending to Bodhgaya. Three main caves contain several shrines for Buddhists and one for Hindus. Dungeshwari cave temples are also popular as Sujata Sthan to local people. An interesting story is being famous on this temple. It is believed that when Buddha was doing his self-mortification, he became frail, feeble and starved. When he rested under a Banayan tree, a doomed village woman named Sujata offered him food. Buddha accepted her offerings and consumed the food, his explicit approval presented him with a divine truth that neither extreme self indulgence nor self-abasement is the right way to attain enlightenment. Buddha attained the knowledge that folow the middle path was require to attain the supreme nirvana. Sujata Sthan or Dungeshwari Temple stands as a symbol commemorating this event.

According to Buddhist scriptures, the vajrasana, the seat underneath a pipal tree upon which the Buddha meditated and attained enlightenment, is the navel of the universe, untouched by the cosmic cycles of destruction and creation. There, beneath the same Bodhi Tree, it is said that all future buddhas of this world will similarly come to sit and rediscover the eternal truths of the dharma, in the process defeating Mara, the god of death and desire. For Hyecho, arriving at this sacred place in the dusty Gangetic Plains of eastern India was the fulfillment of lifelong dream. But what did he see when he arrived? Inscriptional and archaeological evidence found at Bodh Gaya reveals a site perpetually in process. In addition to the countless stupas and sculptures that were donated to the temple compound over the centuries, the shrines dedicated to the Bodhi Tree and the vajrasana underwent several major transformations, including renovations sponsored by the Buddhist kingdoms located in modern-day Myanmar and Sri Lanka. Hyecho records only what he feels, not what he sees when he arrives at Bodh Gaya; but the detailed account written by Xuanzang a century earlier approximates what the Korean monk likely witnessed. The Chinese pilgrim describes a temple over 150 feet tall ornamented with precious metals and gems, its walls decorated with gilded Buddhas and other sculptures.

Bodhgaya (Skt. bodh gay, Tib. , Wyl. rdo rje gdan), near the city of Gaya in the Indian state of Bihar, is the village that was built around the Vajra Seat. By the bodhi tree near the Vajrasana is the main stupa, which is called Mahabodhi, surrounded by numerous smaller chaityas. At the time of the Muslim invasions in the 13th century the site was abandoned to the jungle, with the result that it survived the massive destruction which befell other Buddhist sites and is preserved today. The Archaeological Museum also houses many relics. The site is flooded with Tibetans each year from November to February, when, unlike during the rest of the year, it is not unbearably hot. Since 1987, the Nyingma Mnlam Chenmo has been held in Bodhgaya every year during the first ten days of the 12th Tibetan month.

Chak Lotsawa spent eleven years in Magadha from 1232 to 1241, mainly in Bodhgaya and Nalanda, as the sacred sites were in the process of being destroyed. His story is well known, especially through Roerich's translation of his biography, but Vitali (2010) has described how at least seven other Tibetan masters also visited Bodhgaya during the same period. Chomden Rigp Raldri (1228-1305) composed a guide to Bodhgaya, but it is unclear whether he actually visited the site.

Buddha Gaya is one of the four holiest places of Buddhism. Here Buddha attained Enlightenment after having meditated for 49 days under the Bodhi tree. In the 3rd century BC emperor Asoka built a shrine to mark this spot of Buddha's sambothi. A later stone railing enclosing this shrine survives on from the Sunga period (1st century BC). Sanchi and Barhut depict the shrine on several reliefs. The shrine was replaced by the Mahabodhi temple, begun in the Kushan period in the 2nd century AD. In the Pala-Sena period it was provided with statuary and revetment. Burmese Buddhists began to restore it in 1877, but a proper scientific restoration was done by Cunningham in 1882.The King of Burma deputed his officers to repair the temple. In course of their work they stared to renew the structures stick antiquarian heads foolishly onto ancient torsos and the like. For the proper care of the antiquities and to control the operations antiquates and to control the operations of Burman excavators Dr. Rajendralala Mitra visited Buddha Gaya in 1877 in compliance with the wishes of the in compliance with the wishes of the Lt. Governor of Bengal. He was the first to draw up maps, plans and to compile a record of its archaeology. The present work was thus the first attempt at a scientific study of the site its monuments and antiquities as well as its descriptions in Buddhist texts and Puranas. It describes the geography, buildings legends of Gaya in Buddha's enlightenment. The architectural remains, sculptures, carvings on railings, copings and pillars, inscriptions from the earliest period and chronology are detailed by R. Mitra.The book retains its value in understanding the vicissitudes of the reconstruction of the Mahabodhi and surrounding buildings, its centrality in the Enlightenment of lord Buddha and its role as the centrum of the Buddhist world. This work inspired Sir. A. Cunningham to a complete overhauling of the temple and its environs and to write his monograph Mahabodhi in 1892.In 1935A.K. Coomaraswamy wrote La Sculpture de Bodhgaya, followed by Barua, Gaya and Buddha Gaya in 1931. Yet, this work of R. Mitra remains a fundamental historic survey of Buddha Gaya a over two millennia.It has long been a desideratum and the present reprint is most welcome as a basic work, with 51 monochrome plates of the 19the century. Preface In the winter of 1876 the late king of Burmah deputed three of his officers to superintend the repairs of the ancient temple at Buddha Gaya. The men arrived at the place in January 1877, and immediately set to work. With the permission of the Mahant, in whose charge the temple is kept, they cleared away a large space around it, built an enclosing wall, renewed the retaining walls of the terrace of the temple, replastered its interior and took some steps for preserving the sacred Bodhi tree. In the course of their work they brought to light a great number of votive stupas, images, friezes, impression of the sacred feet and other object of antiquarian interest. Some of these they built into the new wall, others lay scattered about the place.The subject was brought to the notice of the Government of Bengal in the middle of last year and suggestions made to prevent the masking and modernizing of the ancient temple. Thereupon a demi-official latter was written to me by Sir Stuart Bayley, then Secretary to the Government of Bengal and in it the wishes of the Government were thus set forth- It is not desired to interface with Burmese gentleman beyond giving them such guidance as may prevent any serious injury being done to the temple, of which there seemed at one time some danger from their laying bare a portion of the foundation; and to arrange for such of the antiquities as are worth preserving being properly taken care of. They are at present building them into walls, and sticking foolish heads on to ancient torsos, &c. Mr. Eden wishes to known of you can make it convenient to pay a visit to Buddha Gaya to inspect the work and the remains collected and to give advice as to their value and to their disposition, and whether there are any that should go to the Asiatic Society; and generally to advise the Government un regard to the manner in which the operations of the Burmese excavators should be In compliance with the wishes of his Honor the Lieutenant-Governor of Bengal, I visited Buddha Gaya in the autumn of 1877, and in the course of my inquires collected much information and many drawings, maps and plans, which could not be conveniently embodied in the report I submitted to the Government on the results of my researches. These have since been utilized in the followings pages.The temple of Buddha Gaya attracted the attention of antiquarians from of very early period in the history of British rule in Indian, and many notices had been published long before I visited it last, but no attempt had been made to compile a complete record of its archaerology. One of the earliest papers published by the Asiatic Society of Bengal was a translation of an inscription found at Buddha Gaya. Its author was Sir Charles Wilkins; but it appeared without ant note or comment and no information was given in it of the holy spot. Dr. Buchanan-Hamilton came to the place in 1890, but the results of his inquires were not published until 1830; and the paper he then contributed to the Transactions of the Royal Asiatic Society of Great Britain and Ireland (Volume II) was devoted principally to the legendary information he had collected from the mahants of the local monastery. A summary of this paper subsequently appeared in the first volume of Martin's 'Eastern India.' Along with few illustrations but with no addition to the descriptive matter. In 1832 Mr. Hawthorne then Judge of Gaya, Forwarded to James Prinsep copies of some inscripations found in and about Buddha Gaya. These were published in the first volume of the Journal of the Asiatic Society of Bengal, but without any detailed description of the temple. About the same time colonel Burney sent to him a revised translation of one of the inscriptions and it appeared in the last volume of the Asiatic Researches. The late Major Markham Kittoe was appointed Archeaological Surveyor to the Government of India in 1846, and the first field to which he directed his attention was the district of Gaya. He saw most of the places of antiquarian interest in the district and collected a large number of drawings inscriptions and sculptures; but his premature death prevented him from digesting them into a presentable report. The only paper he communicated to the Asiatic Society of Bengal on the antiquities of Buddha Gaya was confined to the character of the sculptures he had seen there. On his death his papers were dispersed, and no use could be made of them. Of the sculptures he had collected some were sent to the India House Museum and the rest made over to the Museum of the Asiatic Society of Bengal. General Cunningham visited Buddha Gaya in 1861, and the notes of his researches were first published in the Journal if the Asiatic Society of Bengal (Vol. XXXIII) and subsequently embodied along with a number of valuable illustrations, in the first volume of the Reports of the Archeaological Survey of India. Immediately after his visit he recommended that measures should be adopted to carry on excavations round the temple, to trace the sites of the different edifices which at one time surrounded it and to bring to light such objects of antiquarian value as may be found buried there. The work of excavation was undertaken by Major Mead, but no report of his operations was ever published.While Major Mead was carrying on the excavation, I was invited by him to go and see the antiquities he had brought to light. Unwilling to anticipate in any why the report which that gentleman then intended to submit to Government and which I understood was to comprehend a complete description of the village, I obtained his permission to notice only some radiating arches which I saw there, and which I supposed would be particularly interesting to the Asiatic Society of Bengal. My note on the arches appeared in 1864 and remarks on those arches by the late Mr. C.H. Horse, then Judge of Benares, Mr. Peppe of the Opium Department and Mr. James Fergusson appeared in the following years. The last named gentleman had before that also published a brief account of the temple about it in his History of Indian and Eastern Architecture. General Cunningham visited the place for the second time in 1871, and published a comprehensive essay on its antiquities in the third volume of his scholar who had devoted well nigh half a century to the study of Indian antiquities and is unrivalled in his thorough familiarity with the subject are worthy of the highest praise. They embrace almost every topic of interest and throw a large mass of light on a subject which was till then but little known. They have not, however set aside the necessity for further research and hence the present undertaking. Coming to the field after so many distinguished inquirers, I could only hope to glean where they had reaped the harvest. In the followings pages I have therefore, attempted to follow their footsteps , to elucidate questions left doubtful by them, to elaborate where they are brief, to fill up become and to summarise all that is worth Knowing of a locality which occupies a most important position in the religion history of India. My task had therefore been more of a sum Marist and compiler than that of an original inquirer and I feel myself under great obligation to my predecessors for the assistance I have derived from their research. If in the discharge of my self-imposed task it has become necessary for me occasionally to question the correctness of their opinions, my object has been to serve the cause of truth, and not to find fault with them. As pioneers traversing a new and untrodden path they had grave difficulties to overcome ad mistake and misconceptions were under the circumstances unavoidable; but the tact and talent they brought to bear upon their work proved eminently successful. Every credit is, therefore due to them for the services they have rendered to the study of india Archaeology and I feel bound to record the expression of my sense of respect and admiration foe their zealous and arduous labours. ContentsChapter IBuddha Gaya  Buddha Gaya 1Its situation ibBoundary ibRiver 2Extent ibPresent condition ibPoulation 3Houses ibPrincipal buildings ibMonastery ibCemetery 4Monks ibPublic officers ibPresent owners and their history ibPresent revenue 6Ancient name ibstory of Gayasura 9Its purport 14Vishnupad 18Modern name how derived and when used 20Chapter IIThe Penance of Buddha  Ancient fame of Uruvilva21Oldest record on the life of Sakya 22Sakya's departure from home ibProgress towards the east ibPupilage with Aradha Kalama at Vaisali 23Interview with Vimbisara at Rajgriha ibPupilage with Rudraka ibProgress to Gaya ibSettlement Uruvilva 24Forms of penance common at the time ibThe hexannual Penance 26Apprehensions of the Devas for the safety of the Saint ibInterview with his mother ibThe character of the penance ibMara's attempt to frustrate the object of the penance ibPenance complete ibSakya perceives its futility ibDeva's attempt to invigorate him without the use of food ibDesertion of his companions ibResolution to go in search of food 28Taking of a pieces of cloth from a corpse and the washing of it 30Sujata's preparation of food for the Saint and presentation of it 30Progress towards and decorations of the Bothimanda 31The vow at the time of sitting on the platform 32Mara assails the saint 33The result thereof 39Adoration by guardian divinities ibThe four meditations ibCompletion of the meditations ibThe philosophy ideas which suggested themselves after the meditations ibSeven Weeks' cogitations 42exhortation to preach 42Departure from Uruvilva to Benares 46Truths deducible from the legend of Buddha 47antiquity of the legends 51Sites and monuments noticed by Hiouen Thsang ibChapter IIIArchitectural Remains  Architectural remains at Buddha Gaya 59Ruins of old templesibMound formed by themibTemple of Tara Devi ibDitto of Vagisvari Devi 61condition of mound in 186162Excavations by Major Mead ibGround plans by General Cunningham 63Demolitions by the Burmese embassy in 187765New boundary wall its decorations and gateways 66Level of the Courtyards 67A small temple 68The Vihara of Contemplation 69Several masonry tombs 70Samadhs ibAsoka's railing 71Rail posts, their number and character 73Cells on the east side 75Great Temple 76Its construction 77Its Southern faade 79its Pinnacle 81Its northern and western facades ibIts eastern faade 82Sanctum and its presiding divinity 83Second storey room 85Third-story room ibThe terrace on the south side ibThe terrace on the north side 87The terrace on the east side ibPorch ibPavilion 88Corner Pavilions 91The terrace on the west side ibBodhi Trvee 92Its history 95Materials of building Bricks ibCement 102Woodwork 103Stone ibMetalibstyle of building 104The arches-Their construction ibTheir number 105Opinions regarding their age 106Art displayed in the building of the temple 113Buddhist Tal115Chapter IVSculptures Primitive Buddha Opposed to sculptural representation of religious objects 117Belief in gods 118Beginning of sculptural representations ibBurial and cremation ibMemorial tombs and cenotaphs 119names of the tumuli ibCenotaphs or votive stupas 121Their size, ornamentation and varieties ibFootprints 124Conspicuous marks on sloes 125wheel of law127Votive temples 128Images of Buddha how introduced ibBuddha in Meditation 130Buddha in ecstasy 133Buddha as a teacher 134Buddha as a pilgrim ibBuddha dying 135Maya Devi 137Demonic Figures Chapter IVSculptures Hermits and devotes 138Hindu divinities 139Architectural stones ibBases of pillars 140Pillars 141Columns ibCapitals 142Door-frames ibVajrasana ibCarvings on rallings144Their position 145Theory of gradual improvement 146Wooden-model theory 147Its value 148Carvings on rail bars 151Ditto on copings 152Ditto on medial pillars 154Ditto on terminal pillars 159Gate-pillars ibThe so-called Apollo 160Character of the sculptures 163Supposed Greek origin of Indian sculptures 164Origin of Indian sculptures169Supposed foreign character of some carvings 170True test of relation as models and copies 176Chapter V Inscriptions Paucity of inscriptions at Buddha Gaya and in India Generally 181Its causes 182inscriptions in the Lat character ibInterpretation of world "Dana"184 be457b7860

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