The relics of Sariputta and Moggallana refers to the cremated remains of the Buddhist disciples Sariputta (Sanskrit: Śāriputra; Pali: Sāriputta; Sinhala:Seriyuth සැරියුත්); and Moggallana (Sanskrit: Maudgalyāyana; Pali: Moggallāna;Sinhala: Mugalan මුගලන්). Sariputta and Moggallana (also called Maha Moggallana) were the two chief disciples of the Buddha, often stylized as the right hand and left hand disciples of the Buddha respectively. The two disciples were childhood friends who ordained under the Buddha together and are said to have become enlightened as arahants. The Buddha declared them his two chief disciples, after which they assumed leadership roles in the Buddha's ministry. Both of the chief disciples died a few months before the Buddha near the ancient Indian city of Rājagaha in what is now Bihar, and were cremated. According to Buddhist texts, the cremated remains of the disciples were then enshrined in stupas at notable monasteries of the time, with Sariputta's remains being enshrined at Jetavana monastery and Moggallana's remains being enshrined at Veḷuvana monastery. However, as of 1999 no modern archaeological reports have confirmed this, although in 1851 discoveries were made at other sites.
In 1851, British archaeologists Major Alexander Cunningham and Lieutenant Frederick Charles Maisey discovered relics attributed to the chief disciples during excavations of stupas in the Indian cities of Sanchi and Satdhara. Scholars have theorized that the relics were enshrined in stupas near Rajagaha after the disciples' deaths but were redistributed by later Indian kings such as King Asoka. Following the discovery, the Satdhara relics were sent to the Victoria and Albert Museum in London in 1866, while the Sanchi relics are said to have been lost when a ship carrying the remains sank. Following a Buddhist revival movement in South Asia in the late 19th century, Buddhist organizations including the Maha Bodhi Society began pressuring the British government to return the relics to Asia so they can be properly venerated, with the British government eventually conceding. The relics were sent to Sri Lanka in 1947, where they were on display at the Colombo Museum for nearly two years, and then were put on tour around parts of Asia starting in 1949. The relics were then divided up and permanently relocated in 1952, with portions being enshrined at the Kaba Aye Pagoda in Yangon, Burma, the Maha Bodhi Society temple in Colombo, Sri Lanka, and the Chethiyagiri Vihara in Sanchi, India.
Sariputta and Moggallana
Sariputta and Moggallana were considered to have been the two chief disciples of the Buddha. Sariputta was considered the disciple who was foremost in wisdom and Moggallana was considered the disciple who was foremost in psychic powers. Buddhist texts relate that Sariputta and Moggallana were childhood friends who became spiritual wanderers in their youth. After having searched for spiritual truth under different contemporary masters, they came into contact with the teachings of the Buddha and ordained as monks under him, after which the Buddha declared the friends his two chief disciples, together described in the Mahāpadāna Sutta, as "the chief pair of disciples, the excellent pair" (Pali: sāvakayugaṁ aggaṁ bhaddayugaṁ). Texts describe that the two friends became arahants and played a key leadership role in the Buddha's ministry, including being tasked with the training of the Buddha's other disciples. Sariputta was considered the Buddha's right hand disciple, while Moggallana was considered his left hand disciple.
According to Buddhist texts, Sariputta and Moggallana both died a few months before the Buddha. Accounts of Sariputta's death state that he died peacefully in his hometown and was cremated in the city of Rājagaha. Sariputta's brother, Cunda, then brought his relics to the Buddha in Savatthi, where they were enshrined in a stupa at Jetavana monastery. Accounts of Moggallana's death state that he died violently, dying after being beaten by a group of bandits in a cave near Rājagaha. Buddhist texts state that Moggallana's relics were then collected and enshrined in the Veḷuvana monastery near Rājagaha. Over the succeeding centuries reports from Chinese pilgrims such as Xuanzang indicated that the relics could be found in the Indian city of Mathura in stupas built by Emperor Asoka.
Excavation of the lost relics
As of 1999, no archaeological reports had confirmed findings of the relics of the chief disciples at the sites mentioned by either Chinese pilgrims or Buddhist texts. However, a 19th century British excavation did result in the discovery of relics attributed to the chief disciples in other locations.
Sanchi relics In 1851, British archaeologists Major Cunningham and Lieutenant Maisey were exploring a site in Sanchi, near Bhopal, Madhya Pradesh in India, which was known for its many Buddhist stupas, also called "Topes", dating back to the 3rd century BCE. Attempts to excavate the stupas had been done in the past by Sir Thomas Herbert Maddock, who breached the outside of the stupas but was unable to reach the center. Cunningham and Maisey instead excavated the sites by going in perpendicular through the middle of the stupas, allowing them to successfully open and explore several stupas in Sanchi. During the expedition, Cunningham and Maisey excavated Stupa number 3 of the site and discovered an undisturbed chamber with two sandstone boxes. Each of the boxes contained a steatite casket containing human bone fragments. The lids of the boxes bore Brāhmī script, the southern box bore the inscription Sariputasa, meaning "(relics) of Sariputta", while the lid of the northern box bore the inscription Maha Mogalanasa meaning "(relics) of Maha Moggallana", identifying the bone fragments as belonging to the two chief disciples. The relative positioning of the boxes also had religious significance. Cunningham states that
According to Cunningham, people in ancient India sat facing the east during religious ceremonies and even used the word east (para) for "front", as well as the word south (dakshina) for "right" and the word north (vami) for "left", meaning the positioning of Sariputta's casket toward the south and Moggallana's casket toward the north symbolized each disciple's relative positions as right and left hand disciple respectively. This positioning has also been explained by the fact that the Buddha traditionally sat facing the east, which would make the south his right hand side, and the north his left hand side.
The box attributed to Sariputta contained a round white steatite casket, more than six inches in diameter and three inches in height. The surface was polished and hard, and the box is believed to have been turned on a lathe. Surrounding the casket were two pieces of sandalwood, which Cunningham believed was from Sariputta's funeral pyre. Inside the casket was one single bone fragment nearly one inch long, and seven beads made up of precious stones and metals. The box attributed to Moggallana contained a slightly smaller steatite casket made up of a slightly softer substance. Inside the casket were two bone fragments, the larger one being nearly half an inch long. Each of the caskets had an ink Brāhmī character inscribed on the inner surface of the lid: the Brāhmī character "Sa" (𑀲𑀸) on the casket attributed to Sariputta and the Brāhmī character "Ma" (𑀫) on the casket attributed to Mahamoggallana. According to Cunningham, the ink inscriptions were possibly the oldest ink writings in existence.
Satdhara relics
Following the discovery in Sanchi, Cunningham and Maisey excavated several nearby sites. During an excavation at the city of Satdhara a few miles west, the archaeologists found another pair of steatite relic caskets at Satdhara's Stupa Number 2, one of a group that was locally called the "Buddha Bhita" or "Buddha Monuments". The caskets were smaller than the Sanchi ones, about three inches in diameter and two inches in height, and each contained several human bone fragments. According to Cunningham, there was evidence that the stupa had been opened before and concluded that villagers had opened it and then closed it up after finding nothing but bone fragments. Inside the lids of the caskets were inscriptions like those in Sanchi, Sariputasa meaning "(relics) of Sariputta" and Maha Mogalanasa meaning "(relics) of Maha Moggallana". The only notable difference between these inscriptions and the ones in Sanchi was the positioning of a Brāhmī vowel, which Cunningham believed was due either to the inscription being done by a different engraver or being done at a different time period.
Cunningham theorized that the relics were enshrined in stupas near Rajagaha after the disciples' deaths until the time of Emperor Asoka, who then redistributed them in stupas throughout India. Scholars have also theorized that a Sunga king may have also done a similar redistribution and built stupas such as the one in Sanchi to enshrine them. Cunningham and Maisey spent several months excavating numerous stupas in the area, but they didn't make any more finds as significant as the findings in Sanchi and Satdhara.
Display in Britain
Cunningham and Maisey later divided their findings among each other, with Maisey bringing the Satdhāra relics to Britain and loaning them to the Victoria and Albert Museum (then called the South Kensington Museum) in London in 1866 along with several other artifacts from Asia. The relics were eventually purchased by the Museum in 1921 from Maisley's son, whose ownership devolved. Cunningham brought his findings to Britain on two ships, one of which sank, thus the Sanchi relics are assumed to have been lost. Scholar of religion Torkel Brekke, however, argues that Maisey took all the relics with him, and thus the Sanchi relics went to Britain along with the Satdhāra ones. Archeologist Louis Finot notes that Cunningham had no interest in the relics, only in the caskets.
In the late 19th century, a Buddhist revival movement led by the Maha Bodhi Society began taking place in South Asia. The revival efforts led several Buddhist organizations to begin pressuring the British government starting in the 1920s to return the relics of the chief disciples to India, where they can be properly venerated. The Victoria and Albert Museum rejected the initial requests, which at first came as a series of letters from local English Buddhists. On one occasion, the museum instead offered to allow a small group of local Buddhists to worship the relics at the museum, in response to a request that the relics temporarily be sent to a local Buddhist center for a worship. The museum argued that it also held Christian relics, and that returning the Buddhist relics would result in many museums being forced to return other relics as well.
The situation changed in 1939 however, when the museum was informed that the government of India had forwarded a request for the return of the relics on behalf of Buddhist organizations. While museum director Eric Maclagan still argued that doing so would result in being forced to also return their Christian relics, one museum official argued that Britain being a Christian country gives them rights to those relics that they do not have with Buddhist relics. The museum was eventually instructed by the British government to return the relics for diplomatic reasons later that year. However, the transfer was delayed due to the outbreak of World War II, due to fear of the relics being lost in wartime transport. After the war ended, the transfer was officially made in 1947 with the relics first being transported to predominantly Buddhist Sri Lanka in accordance with an agreement made with Buddhist organizations.
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