The serene rustle of the leaves of the sacred Bodhi tree serves as a call to introspection, a reminder of the enduring bond between faith and nature, and an invitation to embark on the path toward Nibbana (liberation) as shown by our great teacher, the Supreme Buddha.
As the month of Unduwap (December) begins, Buddhists all over the world are enveloped in a deep sense of spiritual reverence and devotion. This is a time of year when their spiritual connection with the sacred Bodhi tree, the living symbol of enlightenment takes center stage.
This month holds special significance due to its association with the arrival of Theri Arahant Sanghamitta, who brought the sapling of the Bodhi tree which Siddhartha Gautama attained enlightenment.
More than 2,300 years ago, Theri Sanghamitta, the daughter of Emperor Ashoka, traveled from India to Sri Lanka with a sapling of the Jaya Sri Maha Bodhi tree. Theri Sangamita was also accompanied by eighteen princes to watch over the Bodhi tree and eight from Brahman families and of traders and persons from the cowherds, the weavers, the potters and from all other handicrafts.
King Devanampiya Tissa, the ruler of Sri Lanka at the time, welcomed Theri Saghamitta and the sacred sapling with great reverence. The sapling was ceremonially planted in Mahamevnawa Park in Anuradhapura, where it thrives to this day, standing as a testament to Sri Lanka’s deep-rooted Buddhist heritage. Over the centuries, it has become a beacon of faith, revered as the oldest historically documented tree in the world. Its deep roots symbolize the enduring bond between Buddhism and the island’s people.
Original Sri Maha Bodhi tree
The Sri Maha Bodhi in Anuradhapura stands as the sole remaining sapling of the original Sri Maha Bodhi tree in India.
According to historic Mahavamsa, Maha Bodhivamsa, and Sinhala Bodhivamsa, eight saplings grew out of the Sri Maha Bodhi and King Devanampiyatissa planted these at the following places. These are known as Ashta Phala Maha Bodhi.
1. Dambuluthota
2. In the village of the Brahman Tivakka
3. Thuparama
4. Kasungiri Vehera.
5. Prathamaka Chethiya.
6. Sagiriya
7. Kataragama
8. Sandungama
Out of four other twigs, thirty-two (32) saplings sprang, eight from each.
The locations where these Saplings were planted are found on the Sinhala Bodhivamsa. The locations where these Bodhi were planted are as follows; Malwessa Vehera, Thantirimale Viharaya, Maha-jallika Kevulgama near the shore, Kottiyarama, Polonnaruwa, Matale Raigama, Ruhunurata Magama, Wilwala Mahiyanganaya, Seruwila Nainge Wilgam Vehera, Muthiyanganaya in Uwa Badulla, Buttala Happoru Vehera, Situlpawwa of Ruhunu Rata, Wanawasa Vehera in Tangalle (west of Tangalle Vehera), Weligama Vehera, Paragoda, Maddegama, Ganegama, Pusulpitiya in Kotmale, Watura in Maya Rata, Beligala, Bellanwila, Wanduruwa, Wattarama Rajamaha Viharaya, Sulugalla, Resweruwa, Katiyawa, Yapawwa Sundaragiri Pawwa, Kasagalu Vehera, Ratgal Vehera in Ambalawa and some later books include Giriba Vehera and Pepiliyana to complete the 32 locations.
Seeking merits
When the Daily News contacted, Senior Lecturer, Department of Pali and Buddhist Studies, University of Sri Jayewardenepura Ven Kudakathnoruwe Vineetha Thera said that the Buddhists perform the Bodhi Pooja, a ceremonial offering that includes chanting of gathas (sacred verses) and presenting offerings to the Bodhi seeking merits.
“Worship of trees as abodes of tree deities (rukkha-devata) was widely prevalent as a ritual in ancient India as well as in Sri Lanka even before the advent of Buddhism. But the Bodhi Pooja performed by the Buddhists is not the continuation of that ritual. Buddhists perform Bodhi Pooja considering the Bodhi Tree as the Living Buddha.” Ven Vineetha Thera said.
The Buddha spent many vassas (rainy seasons) in Jetavana monastery in Savatthi. Therefore the people of Savatthi were fortunate to frequently meet with the Buddha, listen to his dis-courses and perform dana.
However, according to the Commentary to Kalinga Bodhi Jataka, when the Buddha was not at Jetavana Monastery, the lay people who could not meet him were very disappointed. So Anathapindika approached the primary attendant of the Buddha and one of the foremost disciples of the Buddha Ven Ananda, and asked him for a solution to this problem.
Then Ven Ananda asked the Buddha how many types of Cetiya there were to represent the Buddha as an object of worship for the lay people when he was not around.
Three types of Cetiya
The Buddha said that three types of Cetiya could represent him. They are:
Saririka Cetiya – this is derived from the remnants of his cremated body after his Parinibbana.
Paribhogika Cetiya – the things used by the Buddha such as his alms bowl, his robes or the Bodhi tree.
Uddesika Cetiya – Buddha’s statues
The Bodhi tree is regarded as a cetiya as it was used to shelter him from the elements when he was striving to achieve enlightenment. So the Bodhi Pooja also reflects gratitude for the tree’s spiritual significance and its role in preserving the Buddha’s teachings. The rituals are not just acts of devotion; they are moments of collective meditation and reflection, fostering a sense of unity and peace among the worshippers. The serene atmosphere under the canopy of the sacred tree offers an ideal setting for introspection and spiritual growth.
“People perform Bodhi Pooja to ask for healing of serious illnesses or getting obstacles removed from life. Some people criticise this. But for a Buddhist, the Buddha is the only person who comes into their mind when there is pain or sorrow. This is because of the Shraddha which means the unshakable faith in the Buddha. In Apadana Pali ” said Ven Thera.
Ven Vineetha Thera further said that the devotees visiting sacred places should not ignore the uncleanliness they observe at these sites. Instead, they should take steps to clean and maintain these places of worship. If there is dirt or rubbish upon their arrival, it should be removed. If the area is soiled, it should be washed and purified. The temple premises, surrounding gardens, and paths should be cleaned, and any trash near the stupa or Bodhi tree should be properly disposed of. Overgrown grass and weeds should also be cleared.
Maintaining and purifying sacred sites is considered a highly meritorious deed. This act carries numerous spiritual benefits and requires no financial cost, making it an accessible way for anyone with faith to engage in wholesome action.
Spiritual benefits
The spiritual benefits of cleaning sacred sites are mentioned in texts such as the Sakimsamajjaka and Bodhisamajjaka Therapadana and the Bodhisajjaka Therapadana. These include the following blessings:
Being reborn with a complete and perfect body in future lives.
Attaining great physical stature and beauty.
Having a smooth, radiant complexion and healthy skin.
Achieving popularity and a long life.
Possessing physical strength and resilience.
Avoiding serious diseases such as leprosy, infections, and various skin ailments.
It is further mentioned in medical texts that sinful acts like harming virtuous individuals or stealing others’ belongings are causes of diseases like leprosy. According to Buddhism, offending the virtuous can lead to such illnesses. Additionally, leprosy is believed to persist even into future lives. However, cleaning and maintaining sacred sites can serve as an effective remedy, and prolonged dedication to this practice has been known to completely cure such illnesses.
The act of cleaning is not only beneficial for physical cleanliness but also aids in purifying the mind. While engaging in this meritorious deed, one should reflect, “May my effort in cleaning this place also cleanse my mind of defilements such as greed, hatred, delusion, pride, false views, and doubts.” With this mindset, the act of cleaning leads to mental purification, which is essential for spiritual progress.
Mental purification is crucial for all beings. It is due to an unclean mind that beings commit sins and are repeatedly reborn in lower realms, unable to attain enlightenment and liberation from the cycle of suffering. Therefore, one of the best ways to achieve mental purity is by purifying sacred sites.
Another milestone marked on Uduwap Poya is the establishment of the Bhikkhuni Sangha, or the Order of Buddhist nuns. The Bhikkhuni Order provided women with the opportunity to lead monastic lives, engage in meditation, and contribute to the preservation and dissemination of Buddhist teachings.
In addition to the historic arrival of Sangamitta Theri in Sri Lanka, Unduvap Full Moon Poya Day is also important to Sri Lankan Buddhists as well as non-Buddhists. The historic Sri Pada pilgrimage season commences on Unduvap Full Moon Poya Day.
Another important incident which comes to our mind with the dawn of Unduvap Full Moon Day is the Ven Moggallana Thera’s attainment of Parinibbana. Ven Maha Moggallana Thera is foremost in psychic powers and is one of the two chief disciples of Buddha.
Uduwap Poya is not just a day of religious observance; it is a celebration of Sri Lanka’s Buddhist heritage, a tribute to the enduring legacy of the Dhamma, and a call to reflect on values that transcend time and borders. As the full moon illuminates the island on this sacred day, it continues to inspire human beings to walk the path of wisdom, compassion, and peace.
Ishara Mudugamuwa