Restoration and Development of Griddhakūṭa Vihāra (Vulture's Peak), Rajgir

During his stay at Rājagriha, Buddha frequented Griddhakūṭa and in due course a vihāra was erected there for Buddha and the Saṅgha.  As mentioned in Buddhist texts, king Bimbisāra constructed a road to the Griddhakūṭa hill for Buddha’s counsel. Chinese monk-scholar Faxian wrote that he saw the ‘hall’, where Buddha used to preach law, in a pitiful shape with only its foundations left (Beal 2005: 115). Writing two centuries later, Xuanzang described a ‘magnificent brick hall’ on the Griddhakūṭa peak (Beal 1969). In the 13^th century, Tibetan monk-scholar Dharmaswāmin saw ‘in ruins’ (Reorich 1959: 87-88) the temple where the Buddha preached. In spite of good or bad situations of the physical structure of the temple, the pilgrimage to Griddhakūṭa continued from the time of Buddha to when the pilgrimage ‘in the footsteps of the Buddha’ came to its ebb around the 13^th -14^th centuries. 
The religious value of the stūpas and chatiya-s are sustained only by their physical renewal from time to time. In the 3^rd millennium, the link between the sacred places and the community of followers of Buddhist teachings and traditions is getting stronger once again. Each year millions of devotees from all over the world come for a pilgrimage to the Griddhakūṭa. Seeing this development, it may be considered that now is the right time to undertake the restoration of the Griddhakūṭa vihāra.

Griddhakūṭa vihāra is ‘museumized’ and is treated as archaeological monument.

An aerial view of the remains of the sacred Griddhakūṭa vihāra (Vulture's peak).

Restoration of religious sanctity of Griddhakūṭa Vihāra (Vulture's Peak, Rājgir)

Sculpture of the Buddha recovered from Griddhakūṭa (Vulture's Peak) and currently kept at Nalanda Museum

In the year 1871 Broadley on the basis of the description of Chinese monk-scholar Venrerable Xuanzang (7^th CE) identified the Deoghāṭ hill (The Buddhistic Remains of Bihar, A. M. Broadley, p.38) south of Vipulā hill (Rājgir) as Griddhakūṭa (Vulture’s Peak).. Very few antiquities were discovered at the Griddhakūṭa and most prominent among those few was the 91cm, red sandstone image of the Buddha in preaching mudrā (posture)from Gupta period (5-6^th CE). This was the only large stone sculpture (See Fig-1) found at the site and most probably the same image that was mentioned by Venerable Xuanzang.

Considering the situation at that time the rich antiquities recovered from Griddhakūṭa were removed to Nalanda Museum (See Fig-2) for safety and display reasons. Griddhakūṭa and many such sacred sites became meaningless archaeological sites sans the images of the Buddha and Buddhist deities that originally belonged to these places. Griddhakūṭa is now a very popular pilgrimage destination for the followers of the teachings of the Buddha all over the world. Griddhakūṭa now receives more than 5 lacs pilgrims each year. It will be in interest of all the stakeholders to restore this ancient image with necessary security precautions and without compromising the archaeological significance of the Griddhakūṭa in order to revive the religious sanctity of the Place. This will facilitate restoration of the religious sanctity of Griddhakūṭa to next level and will send a very positive message all over the world and will facilitate the growth of the pilgrimage.

Fig:1- The antiquities from Griddhakūṭa (RAJGIR by M H Kuraishi, Revised by A. Ghosh, Published by The DG, ASI, New Delhi, PP- 33)

Mahaparinirvana Sutta, Pali Cannon and the Travelogues

The last journey of the Buddha as mentioned in the Mahaparinirvana Sutta is the story of the last two years of the Buddha. The last journey of the Buddha was an important event for the followers of the Buddha as is evident from the travelogues of the monk pilgrims, Fahein and Xuanzang. Both of the pilgrims visited many places associated with this last journey of the Buddha and they told how these important places and events were marked with stupas, chaityas, pillars and viharas. Important events associated with these last two years of the Buddha are also scattered within other various suttas and texts, needing only to be arranged in sequence in order to track his complete movement. Another important needed task is to identify the places associated with the Buddha’s last two years as mentioned in the Mahaparinirvana Sutta and other Pali texts.

For analysis, a matrix of places and events mentioned in the Mahaparinirvana Sutta and the corresponding reference to events mentioned in Xuanzang’s travelogues has been prepared. The final journey of the Buddha, as mentioned in the Mahaparinirvana Sutta, begins at Griddhkuta (vulture's peak) and ends at Kushinara. At the end of the Mahaparinirvana Sutta, the distribution of relics of the Buddha was discussed (table-1).

Table 1 - Events of the last two years of the Buddha (from the Mahaparinirvana Sutta)

Figure 1- Tentative Route of the Buddha (Refer table1)

Buddha made his 44^th Vassa (rainy season retreat, June/July to September) at Sravasti and it is possible that upon reaching Griddhkuta (Vulture's peak) from Sravasti, he started his last journey. We know from the Mahaparinirvana Sutta that the Buddha in Veshak (May) entered into his 80^th year and then he did his 45^th Vassa at Beluva. We also know that the Buddha attained Mahaparinirvana in May, also his 80^th Birthday. So the question is whether the Buddha continued towards Kushinara from Beluva as mentioned in the Mahaparinirvana Sutta or if he visited some other places in-between those months (September to May). An important event that took place six months before the Mahaparinirvana of the Buddha is the Parinirvana of Sariputta and Maha Moggallana. And the sequence of the events that followed is tabulated in Table 2.

Table 2 - Events in the last two years of the Buddha (based on Pali sources)

Figure 2- Places visited by Buddha in last 2 Years (from Table 2

 We know from Pali sources that Sariputta took permission from the Buddha before leaving for Nalaka to attain Parinirvana there. We also know from the Cunda Sutta that the Cunda arrived at Sravasti with the relics of Sariputta, and the Buddha went to Rajgriha and then Nalaka to enshrine the relics of Sariputta and Maha Moggallana. The Ukkacela Sutta mentions about the Buddha coming to Ukkacela on his way to Vesali and at a gathering of the monks uttered high praise of the two chief disciples (Sariputta and Maha Moggallana) and spoke of the loss the Order had sustained by their death (S.v.163f). The Sequence of events in addition to the Mahaparinirvana Sutta which happened in the last two years of the Buddha is tabulated in Table-2. 

Table 3- Chart of the Buddha's last two years (Table 1 + Table 2)

 Table 3 is an effort to sequence all of the events mentioned in the Mahaparinirvana Sutta and other incidents that happened in the last two years of the Buddha’s life as mentioned in other Pali sources. Columns 4 and 5 are an estimate of the probable month in which that event is supposed to have happened. We have very little evidence of the exact months of events; the tabulation is more of a conjecture based on what little evidence has been found from the references mentioned in the last column. 

Table 4- Places mentioned by Xuanzang and their identification

                        Figure 3- The complete travel of the Buddha in his last two years based on Table-3

Total distance traveled by the Buddha in his last two years

The evidences suggests that the last journey of the Buddha as mentioned in Mahaparinirvana Sutta (table 1, Fig,1) is not the only journey he took in his last two years. There are many other events mentioned in other Pali sources (table 2, Fig-2) that took place in the Buddha’s last two years, i.e. during his Mahaparinirvana Sutta (journey). If we put all that together we find that the Buddha’s retinue walked over 1650 kilometers in the last two years (Refer table- 5).

1650 kilometers is the GIS distance (i.e., shortest) connecting the major places he visited; the actual distances through trade routes must be much more. Many places like Nalaka, Ukkacela and Kushinara are yet not identified and we have used Xuanzang’s description to put these places on the map for calculation purposes. The actual distance might be anything between 2000 to 2500 kilometers in which the Buddha walked during his last days.

Table 5- Distance between the places visited by The Buddha

                              Reference material used

Caves and Rock Shelters at Griddhkuta

Xuanzang has given a detailed description of caves and rock shelters where important disciples of the Buddha meditated.

The original footway that the Buddha used to take to reach the top

Place from where Devdatta hurled stone on the Buddha

Ananda’s place of meditation

Stupa to mark the site of Saddharma-Pundarika sutra

Cave where sariputta meditated

Next Post: Arahant

Buddha’s Teachings at Griddhkuta

The Four Great Kings (Cattāro Mahārājāno) who are believed to have guarded the four directions (Dhatarattha of the East, Virūlhaka of the South, Virūpakkha of the West, and Vessarana of the North (D.ii.207f; iii.194f)) and have protected Buddha since his conception and then later his followers, visited Buddha once while he was meditating at the Griddhkuta. Great King Vessavana told the Buddha that a group identified as Yakkhas (a sub group of people in their retinue) did not, for the most part, believe in the Buddha for the reason that they did not find it pleasant or agreeable to abstain from the things which he had declared to be evil - such as ending once life, theft, etc. And in order that the Buddha's disciples, haunting lonely and in remote parts of the forest where the Yakkhas dwelt, might find protection from them, Vessavana suggested that the Buddha,


"Bhante, may the Blessed One learn the Atanata protection so that the displeased Yakkhas may be pleased, so that the monks and nuns, laymen and laywomen, may be at ease, guarded, protected and unharmed."

The Buddha agreeing, Vessavana proceeded to recite it.

"Homage to Vipassī (the Buddha) possessed of the eye (of wisdom) and splendor. Homage to Sikhi (the Buddha) who is compassionate towards all beings.

Beginning with Vipassī It offers homage to the seven Buddhas, Vippassi, Sikhi, Vessabhu, Kakusandha, Konagamana, Kassapa and Sakyaputta, The remainder of the discourse contains a list of the gods and other superhuman beings, the Four Great Kings heading the list;

The sun rises from the east that is from the east of the Mahaneru (also termed Mahameru) where there is an ocean. Dhatarattha is the lord of that direction. To the south of Mahaneru is Virulha who is the lord of the South; On the west is Virupakkha and on the north is Vessavana. All the four great kings have ninety one sons each, and all those illustrious sons are of the same name 'Inda'. Even these sons worship the Buddha.


He would not give residence to any bad yakkha in his kingdom. Nor would his fellow yakkhas allow such a person to get married. If any non-human was a nuisance to any monk, nun, male lay devotee or female lay devotee, he or she should shout and say that he or she is being disturbed, to the great Yakkhas (whose names are mentioned).

The discourse ends with,

"These are the Yakkhas, mighty Yakkhas, the commanders, the chief commanders to whom (the molested one) should inform, cry aloud and shout saying: 'This Yakkha is seizing me, takes possession of me, is harassing me, assailing me, is harming me, and harming me intensely, and this Yakkha would not let me go!'


"This, Happy One, is the Atanata protection whereby monks and nuns, laymen and laywomen may live at ease, guarded, protected, and unharmed.



Ātānātiya Sutta that is now regarded as a Paritta (protection) was delivered by the Buddha at Griddhkuta. Paritta are the collection of suttas that as per the Pali sources were recommended by the Buddha to recite for warding off the evil fortune or unfavorable situations and for gaining health and happiness. Such recitation is also part of auspicious occasions (The Milinda-Pañha (p.150f)). Parittas is, to this day, more widely known by the laity of the Theravada countries and is generally used in times of danger or of sickness, both individual and national. Thus, Sena II., king of Ceylon, urged the community of monks to recite the Paritta and by sprinkling the water blessed with Paritta he made the people free from illness, and so removed the danger of plague from the country.

Since the Buddha's days, Paritta chanting has become a common practice to shield the followers from the influence of evil spirits, misfortune and sickness. More importantly, chanting the text reinforces the mind’s confidence in the Buddha and the Dhamma, and encourages us to remain virtuous and compassionate in our conduct.

Next Post: Second turning of the wheel of Dharma

Xuanzang and Fahein about Griddhkuta

Griddhkuta holds a special place for all devotee of the Buddha no matter which part of world he belongs to. When Xuanzang traveled through treacherous terrains to get to India and while on his way, the king of Turfan asked him the reason why he is must continue his tough journey and taking so much pain to visit India. He replied


"….. To knelt at the Vulture Peak to show respect for Buddha and prostrate on the hill for receiving Buddha’s blessings."

Despite its popularity during the time of the Buddha a little of its glory survived the later centuries. Nine centuries later when Fahein visited the place following in the footsteps of the Buddha and to pay his homage to the Lord of the men, it was a desolate place; surrounded with unruly forest that was filled with wild animals. The path to the Griddhkuta wasn’t straight forward at all and in fact he had to hire two local monks from the newly populated city Rajgriha, who could escort him there. Fahein followed the traditional rituals bought some flowers, oils, lamps and incense to make offerings. Fahein was a devout Buddhist and once he reached the top of the hill, he felt the vibration of the Mahayanist Sutras that the Buddha himself delivered here and lost his much practiced emotional control and broke down. He controlled his feelings and spoke his heart, “Fa Hien, was born when I could not meet the Buddha and now I only see the footprints which he has left and the place where he lived and nothing more.’ With this, in front of the rock cavern, he chanted the Surangama Sutra, staying there overnight and then returned towards the new city”.

Xuanzang arrived Rajgriha two centuries later. On his way to India, when king of Turfan asked him purpose of his visit to India, Xuanzang had expressed his desire to bend his steps to the vulture peak to pay his adorations. And now after eight long years of arduous journey he was finally at the place where the Buddha delivered Lotus Sutra. He has left a detailed account of the place, our present information about the caves around the hill and its significance are based on his detailed description.


Next Post: Reference in Pali Commentaries