Stepping stones of Veluvana

A quick snapshot of the Veluvana topic covered so far...

1 Siddhartha’s first journey to Rajgriha


2 Siddhartha returns after becoming Buddha

3 Bimbisara understands Buddha’s Teachings

4 Offering of Veluvana to the Buddha and his Sangha

5 Sariputra meeting Asvajit

6 Visit to kapilvasthu- Rahula joined the Sangha

7 Rahul learns lessons of life

8 Vassavasa became a regular feature

9 Anathapindika

10 Kassapa - Exchange of Robes

11 The Monastic sites

12 Pipphali Guha

13 Tapodarama

14 Tapodarama transformed to Laxmi Narayan Temple

15 Medicinal value of Hot Springs

16 Samiddhi Story

17 Meeting of Kokanuda and Anand

18 Seeds of Vinay Pitaka

19 In vicinity of Veluvana

20 Sukhumala Sona at Sitavan

21 The location of Sitavana

22 Kalandakanivapa

23 Another Paribbajaka at Kalandakanivapa

24 Veluvana as per the Pali commentaries and eyewitness accounts

Kalandakanivapa

Veluvana grew in to a huge monastery with the growing needs of the Sangha but the area designated as Kalandakanivapa was still the Buddha’s favorite place. The interesting legend that gave this place the name and a justification for the high number of squirrels present in this grove starts with an unnamed king. According to which once while the unnamed king was here on a picnic and after a few extra drinks decided to take shelter under a tree. King’s men left him alone to let him rest in peace and quiet while they checked out the rest the forest. While the king was snoozing, a snake was attracted to him because the smell of the alcohol he had drank and could have bit him but loud chirping from a squirrel under the tree woke the king up and he could then shoo the snake away without being bitten. It is said that the squirrel was actually the spirit residing in the tree and took the form of squirrel to save the king’s life. Full of respect for the spirit that saved him and as a gesture of thankfulness, the king ordered that squirrels should be fed here regularly. Kalandaka means squirrel and hence the name of this area within Veluvana.

Rajgir attracted as many Paribbajaka as the monks and learned ascetics. The many Paribbajaka visited various teachers and exchanged knowledge while burying them with extensive queries. Sometimes the queries were reasonable and the teachers could answer them with the wisdom that they have so far acquired but there were times when the Buddha had to intervene and explain the things in way that all can comprehend. One time Potaliputta a Paribbajaka visited Samiddhi at the Kalandakanivapa and asked him to clarify these words of the Buddha.

"I heard and learned this, friend Samiddhi, from the monk Gotama's lips: 'Bodily kammas are vain, verbal kammas are vain, only mental kammas are true.' But there is actually that attainment having entered upon which nothing (of result of kammas) is felt at all."

Samiddhi tried his best to explain the concept but when Potaliputta wasn’t satisfied with any of his answers, they both resorted to seeking the Buddha’s help. The Buddha then explained Dhamma with a pattern that even a lay person could understand. The teaching he thus delivered are known as the Maha-kammavibhanga Sutta.

"Ananda, there are four kinds of persons existing in the world. What four?
1. A man may be wicked in this world and yet, at death, pass into heaven
2. A man may be wicked in this world and at death, pass into hell
3. A man may be good and yet, go into hell
4. A man may be good and he goes into heaven.

He further explained that as there are many types of people so are the many kinds of Karma and no human should rush into judging another person based on his conduct and the lifestyle he lives. Because the consequences of bad karmas might not be reflected instantly, sometimes the justice is done at the same time and at other times it shows up later and may be in the next life altogether. Hence it’s best to continue to do the right thing despite the consequence and should not be inspired by the bad karmas of the people who are not reprimanded in this lifetime for them.

Karma thus can be classifies in these four categories:
1. not only in operation, but also having the appearance of being so;
2. in operation, though not appearing so;
3. in operation, and appearing so;
4. not in operation, and not appearing so




Next Post: Another Paribbajaka at Kalandakanivapa

The location of Sitavana

Sitavana was another Vihara as its name suggests close to Veluvana and has been referenced to in many literatures, but its exact location is still quite a mystery. According to Pali sources it was a Cemetery during the ancient time. There are currently two functional cemeteries that are used for cremations to this date in the vicinity of Veluvana. Both these cemeteries are equidistant from Veluvana to the north and south with their roots lying in the ancient times. It is tough to decide based on just this evidence which of these would be the Sitavana from the Buddha times but reference to Xuanzang’s travelogue gives another clue. The Xuanzang mentions Sitavana in his record and according to him it was situated north of Veluvana. He further mentions that this was the same site where the first new fort (Rajgriha) was built for the safety of king Bimbisara after he moved his residence there, although there is no such mention of new fort location in the Pali Literatures. The other piece of evidence that we can put together is that the snake shaped mountain cave (Sappasondika pabbhāra) is in the proximity of Sitavana. The south cemetery seemed more probable a site, if we take that fact into account. The resolution of this mystery needs more evidences and even more discussion but it is still in the vicinity of Veluvana.


Location of Sitavana as per xuanzang description

Most suitable place for Sitavana as per Pali commentaries
As per the commentaries (Vin.ii.76) this cave was used as a residence by monks who come to Rajgriha from afar. Also, Sappasondika pabbhāra is mentioned as the place where Sariputra’s younger brother, Upasena (DhA.ii.188) died after a snake bite (S.iv.40). Upasena was an accomplished monk and he after his ordination; he actively worked to increase the number of holy men in the Sangha. Coincidently, all members of his group were extremely good looking and a charming bunch and so Buddha often referred to Upasena’s and his retinue as samantapāsādikānam, the best of those who were altogether charming (A.i.24)



Next Post: Kalandakanivapa

The Monastic sites

The Buddha’s teachings were very popular and soon there were numerous people following his teaching. The number of lay disciples was almost as many as the ordained monks, as the Sangha grew exponentially it became almost impossible to manage the logistics for all of them. The number of people interested in learning from the Buddha, the late night visitors, the resident monks seeking alms all put together in one place proved to be a challenge for the locals to manage. When the Buddha resided at Rajgriha, it seemed all roads led to the Vihara where he was taking refuge. To solve this practical problem, patrons set up many monasteries so that the monks can stay and practice in various places and the burden of providing for the monks don’t fall on just one community.

These monasteries were often supported by royal patronages and they continued to grow even after the Buddha’s death. It is quoted that at the time of the Buddha’s Mahaparinirvana there were eighteen large monasteries in Rajgriha (Sp.i.9).

The Buddha spent a lot of time in Rajgriha and its vicinity and there are several accounts of the various disclosures at these places but Veluvana seemed like the most favored place where the Buddha like to take retreat with the rest of the Sangha. Griddhkuta at the same time was a calm and serene place perfect for meditation. The Buddha had a large retinue and his followers stayed at separate places keeping in mind the convenience of the local community around them. The Buddha while staying in Rajgriha frequently visited the many other monasteries of the area to observe the practicing monks make sure that they are on the oath of their individual pursuit. When new monks were ordained they were placed in different monasteries and then the rich patrons from the area would contribute towards new huts for them or provide for other basic necessities.

Since Veluvana was a large monastic unit, logistics was always under pressure and especially during the times when the Buddha visited it, the site required active management of resources. Dabba Mallaputta was appointed as the person in charge who regulated the lodging and rationed the food for the convenience of everybody present (Vin.ii.74) his management skills and hard work were so appreciated that monks from far away places came to visit with him and apprentice with him to learn the skills. Some monks even tried to test his skills by creating extenuating circumstances but Dabba was an accomplished arahant and always sorted through any troubles, he was in time designated the chief of those who appointed the managers of such lodgings (senāsanapaññāpakānam) (A.i.24)

Mentioned below are the names of 6 monasteries in Rajgriha and two at neighboring places of Rajgriha. These references of places are found in the Pali literature and it is possible that the 18 monasteries mentioned earlier were located in these 6 places.

Next Post: Pipphali Guha

Offering of Veluvana to the Buddha and his sangha

The day after Bimbisara’s legendary reception for the Buddha, he invited the blessed one for a meal at his palace. The Buddha honored the king with his presence and towards the end of that day the king suggested a place for the refuge of the Buddha and his Sangha. Veluvana, the king’s favorite garden seemed like an ideal place, its ideal distance from the dense habitation, "not too far from the town, not too near, suitable for accessing and easy commute for all, not much crowded during the day and not exposed to noise and clamor at night, bereft from materialistic activities and peaceful for secluded mediation” to be devoted to spiritual practices.


Bimbisara welcomed the whole sangha with generous donations of alms and asked the Buddha to accept for the Sangha his favorite pleasure garden the Kalandakanivapa bamboo grove. This was the very first piece of land accepted by the Buddha for refuge and were later termed ārāma. It is mentioned in Pali commentaries after this incidence it was widely accepted to devote lands for monks for such ārāma. (Vin.i.39f)

The ceremony of acceptance of Veluvana for refuge by the Buddha was commenced by the king pouring water over the palm of Buddha and when that blessed water fell on the earth, the earth shuddered with its sacredness, this is mentioned in Pali commentaries (19; cf. ApA.i.75). It is said that it was the first and only ārāma in Jambudipa, where earth expressed its gratitude to be serving under the Buddha’s feet when it trembled during the dedication ceremony.

Veluvana was a serene place surrounded by bamboos (velu) and hence the name. A wall was built at its perimeter to keep the wild from invading into the meditation grounds; the eighteen cubits high wall held towers at proper intervals and had a gateway for entrance (SNA.ii.419; Sp.iii.576).

Read more about its location

Next Post: Sariputra's meeting with Asvajit