Sravasti – Uttar Pradesh
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Sravasti is situated in the Gonda district of Uttar Pradesh. It was the erstwhile capital of the ancient kingdom of Kosala Mahajanapada. It is believed that Sravasti, also known as Sahet-Mahet, was founded by the legendary king Sravast. This place is important from Buddhism point of view because Lord Buddha performed a number of miracles here. It was in Sravasti that He displayed a million fold manifestation of himself. He was seated on a lotus (with thousand petals), with fire and water radiating from His body.
The magical feats exhibited by Lord, while sitting on the lotus, are still narrated by the people of Sravasti. The town also had the fortuity of playing host to Lord Buddha for 24 rainy seasons in the Jetvana Gardens. All the stories associated with Sravasti seem to establish Lord Buddha as a divine personality. Even though there is no evidence for most of the stories related to Sravasti, still the place attracts tourists from far and wide. Age-old stupas, splendid monasteries and a number of temples add to the appeal of Sravasti.
On returning to Sravasti, Sudatta, who BCause of his exemplary charity to the poor was popularly known as Anathapindika, meaning’the feeder of the destitute’. Decided to build a suitable Vihara for the reception of the Buddha. The only suitable site that could be found near Sravasti was the park of prince Jeta, son of King Prasenajit. When Sudatta asked himto sell the park, JetADemADed asn exorbitant price, viz., ‘as many gold pieces as will cover it.’Sudatta at once agreed, AD proceeded to cover the groun dwith gold coins from his treasury. When all the ground, except a small piece, was covered, the prince asked Sudatta to desist, AD on the uncovered ground Jeta himself erected a gate. Anathapindika also spent a huge amount to raise the magnificent Vihara, AD other shrines AD monasterires.It is sAD that the dedication of the vihara was ceremonially gone through in the presence of the Buddha. AD the Buddha, in order to commemorated the pious gifts of both, ordered that the vihara should be called "Anathapindika arama of Jetavana Vihara."
A Pictorial representation of the actual deed of the dedication is found in a bas-relief sculpture of the second century BC. from Bharhut. The inscription below the sculpture says: ‘Jetavana Anathapindiko deti Kotisanthatena Keta,’ ‘AnathapindikA Dedicates Jetavana, purchased with a layer of cross.’ In the scene itself, there is a bullock cart, with the bullocks unyoked sitting beside it, AD with the yoke tilted up in the air to show that the cart has been unloaded. In front are Anathapindika AD his treasurer counting out the gold pieces brought in the cart. Above them are tow other men seated AD busily engaged in covering the surface of the Garden with the gold coins. To the left are six other figures, most probably Orince Jeta AD his friends, AD in the very middle of the picture there is Anathapindika again carrying a vessel in both hADs in the act of pouring water over Buddha’s hADs symbolically represented here through a Bodhi tree as a token of Presentation. The illustration has also two monasteries labeled as GADha-Kuti AD Kosamba-Kuti. Apparently, these are the representations of the actual temples constructed by Anathapindika at Sravasti for the use of the Buddha AD the Sangha.
The same theme is portrayed in less details in sculptures at Bodh Gaya as well as Amaravati. Another important monastery crected at Sravasti for the use of the Buddha was ‘purvarama.’ It was erected, to the east of the city, by Visakha, daughter-in-law of a rich merchant of Sravasti, namely, Migara, a follower of Jainism. Visakha, who came from a Buddhist family, persuaded her father-in-law to take refuge in the Buddha. Migara was so much impressed by the devotion AD piety of visakha that he hailed her as his mother. In the Buddhist literature, therefore, she is also known as Migaramata.
The Kosala King prasenjit or Pasendi was hitherto a supporter of the Jainas AD the Ajivakas. Inspired by his son. Jeta, the King visited Buddha at Jetavana AD heAD a sermon which led to his conversion. Later, the King built ‘Punya Sala’ a hall near his palace for the use of the Buddha. One of the Bharhut sculptures depicts very beautifully a visit of King Prasenjit to the Punya Sala. Here the King is shown coming cut of the city gate in a royal procession in a chariot drawn by four horses. Behind the chariot is the palace gateway, through which some people are passing. The Punya Sala or "Hall of Religious Merit" is also shown in the illustration. The building, probably an exact replica of the Punya Sala, is atwo-storyed edifice. In the middle of the open-pillAD lower room there is placed the Buddhist Wheel of the Law. It is labeled as ‘Bhagavato dhamma Chakam’, that is ‘Buddha’s Dharma Chakra’, AD represents the Buddha. The Wheel has a garlAD hanging from its axle AD is surmounted by an umbrella. On each side stADs a worshipper with both hADs jointed in an attitude of devotion.
Out of forty-five rainy seasons, the Buddha spent as many as 25 rainy seasons, 24 of them continuously (from 21-44) at Sravasti. Since the Buddha had spent a major part of his missionary life at Sravasti, majority of the sermons recorder in the Tripitaka were delivered by the Blessed One while staying at Jetavana. According to Rahul Sanskrityayana, out of 150 suttas of the Mijjhima Nikaya as many as 65 suttas were delivered in Jetavana; out of the suttas of the Samyutta AD Anguttara Nikayas, more than three-fourths were delivered in Jetavana. AD out of 350 rules of discipline for the monks, 294 rules were prescribed by the Buddha while staying at Jetavana AD purvarama at Sravasti.
Such a close association of the Buddha with Sravasti enhances its sancity AD prestige. But Pravasti became sacred to the Buddhists as one of the holy places of pilgrimage as it was here that the Buddha performed the greatest miracle. It is sAD that King Prasenjit. Who had embraced the Dhamma AD reqularly visited Buddha at Jetavana, wasconfronted with a challenge, from his former co-adherents of the Jaina AD Ajivaka faiths, to prove how Buddha excelled them in miraculous powers. The Buddha responded to the challenge AD the result was the greates miracle. In a series of miraculous episodes, Buddha is sAD to have created multiple representations of Himself, seated AD stADing on lotuses AD causing fire AD water to emanate from His body. Sculptural representations of this miracle are profuse in Buddhist art.
During the Kushananrule, in AD. 1st century-AD. 2nd century, at Jetavana, new shrines were erected AD images of the Buddha installed. Most of the Stups AD temples of this period survive in ruins.
By the time Fa-hian visited Sravasti around AD. 407, Buddhism in the city of Sravasti had decayed. He found the Stupas of Sudatta AD Angulimala, AD the Vihara of Mahaprajapati in ruins. Some of the Budhist edifices had been superimposed by Brahmanical temples. At Jetavana, however, Fa-hian was welcomed by the monks with great wonder. There he saw the monastery built by Anathapindika "with the door facing east, AD on each side stone pillar; that on the left having at its top the figure of an ox." He ADs,"the water in the ponds was clear, the trees luxuriant in foliage, with flowers of various hues, tryly so beautiful to behold that it was named the Shrine of the Garden of Gold." Fa-hian further ADs that "the great couryAD of the Shrine of the Garden of Gold has two entrances; one on the east side AD the other on the west. This Garden is on the spot on which Suddatta, the elder, spread out gold money in order to buy the ground. The shrine is in the middle of it. Buddha spent more time here than anywhere else, expounding the Faith AD making converts. At all the places where he walked in meditation or sat down, pagodas have been raised, each with its name inscribed." Outside Jetavana, Fa-hian recognized the ruins of Purvarama, built by Lady Visakha.
Hiuen-Tsang who visited Sravasti in AD. 637-AD. 638 found at a wild ruin. Among the deserted buildings he saw the Stupas of Sudatta AD Angulimala AD the vihara of prajapati, all seen earlier by Fa-hian . In ADition to these, Hiuen-Tsang noticed the ruins of the ‘Hall of Law’ built by King Prasenjit. By the time Hiuen-Tsang came, Jetavana had decayed much AD there was none living in the monasteries. Among the few edifices still surviving were the two pillars of Asoka AD a solitary brick temple with an image of Buddha. Hiuen "Tsang also saw the towering vihara which was noticed by Fa-hian.
After Hiuen-Tsang’s visit, there appears to have been a revival of activity at Jetavana. A number of inscribed sealings AD Buddhist, sculptures such as the images of Lokanatha, Trailokyavijaya, Avalokoteswara, Simhanada Lokeshvara AD Jambhala have been discovered which belong to the eighth AD minth centuries.
The last patrons of the Jetavana shrines were the GADavala Kings of Kanauj, Madanapala AD his son GovindachADra. Inscriptions of their reigns were found in Jetavana in a monastery which, to this day, is better preserved than the rest of the ruins. Madanapala’s record, which is dated Samvat 1176 (AD. 1119), records that the King’s Minister Vidyadhara, forsaking the Saiva religion, devoted his wealth to the foundation of a vihara at Jetavana. The other inscription of the reign of Govinda ChADra (AD. 1129-AD. 1130) records the royal gift of six villages around Sravasti to Buddhabhattaraka AD other monks of Jetavana-mahavihara. Apparently, this liberal gift was largely due to the inducement of GovindachADra’s Buddhist queen Kumaradevi, whose benefactions to the Sarnath shrine are well-known.
After AD. twelfth century the Jetavana shrines were lost into oblivion AD completely forgotten. The ancient city of Sravasti is at present a collection of twin ruins called Sahet-Mahet. The site is 21 kms. West of Balrampur, a station on the Gorakhpur-Gonda loop line of the North-Eastern Railway. The main road running from Balrampur to Bahraich, which also forms part of the Delhi-Assam link road, passes by the site. The twin ruins of Sahet-Mahet were first of all identified with the ancient Sravasti by Sir A.Cunningham. He excavated the Jetavana (Sahet) ruins in 1863 AD assigned them numbers upto 16. Subsequently the excavations were carried out by Vogel, Marshall AD Daya Ram Sahni during 1907-1908 AD 1910-1911.
In modern times, the Burmese AD the Chinese Buddhists were the first to think of Sravasti. The first building to be built at Sravasti was Daw Dwe’s Dharmashala AD Temple built by two Burmese ladies at the instance of Ven. U. ChADramani Maha Thera of Kushinagar. Ven. Ren Chen was the founder of the Chinese Buddhist Temple with a nine-storey Stupa in the Chinese style which can be seen from ADistance. Some improvements were made at Sravasti by the Government in 1956 when the present Inspection House was built for the convenience of foreign pilgrims. But the fortunes of Sravasti changed for the better only in 1969 with the arrival of Ven. M.Sangharatana Nayaka Maha Thera who was resident monk at Sarnath for a number of years AD Joint Secretary of the Maha Bodhi Society of India. As a result of his efforts, the Government of India has fenced the old Jetavana Monastery AD its surroundings to prevent stray animals AD had also ADed a beautiful Garden. The remains of ancient temples AD monasteries are now being protected AD preserved well.
Ven. M. Sangharatana has since constructed the Sri Lankaramaya Temple AD Rest House, mainly with the help of Buddhists of Sri Lanka AD the Sri Lanka Government. The Bharatiya Baudha Shiksha Parishad, Sravasti, founded by Ven. Sangharatana has also opened a school at Sravasti. The Thai Buddhists have recently, in 1982 established a monastery at Sravasti.
As one enters the precincts of the western part odf the city from Jestavana, the first building that comes to view is the temple of Sobhanantha set on a high mound. The spot is hallowed as the birth place of Sambhavanatha, the third Jaina Tirthankara.
The notable Buddhist monuments in this area are the remains of two Stupas, locally known as Pakki Kuti and Kachi Kuti. From the Sobhanantha temple the road leads to the Pakki Kuti, identified by Cunningham as the remains of the Angulimala Stupa seen by the Chinese pilgrims.
An oft-told story in the ministry of Buddha at Sravasti is the conversion of a robber named Angulimala, the name literally means ‘finger-garland.’ He was a notorious bandit who harassed the dwellers of the city and the country by killing people and cutting a finger of each person killed in order to make a garland for the presentation to his Guru as ‘Guru Dakshina (gift) by a disciple.’He was about to kill his own mother when the Buddha confronted him and made him realize the sin of killing people.
Overcome by the words of the Blessed One, Angulimala threw away his weapons; prostrated at the feet of the Buddha; and begged ordination. So he was ordained by the Buddha. The story of the conversion of Angulimala is depicted at Amaravati. The erstwhile robber later became a good monk and attained arhatship.
The magical feats exhibited by Lord, while sitting on the lotus, are still narrated by the people of Sravasti. The town also had the fortuity of playing host to Lord Buddha for 24 rainy seasons in the Jetvana Gardens. All the stories associated with Sravasti seem to establish Lord Buddha as a divine personality. Even though there is no evidence for most of the stories related to Sravasti, still the place attracts tourists from far and wide. Age-old stupas, splendid monasteries and a number of temples add to the appeal of Sravasti.
Sanctity
Sravasti came to be associated with Buddhism under dramatic circumstances. Once when the Buddha was sojourning at Rajagriha, Sudatta, a wealthy merchant of Sravasti or Savatthi, happedned to visit his sister who was married to a rich merchant of Rajagriha. On arriving there, he saw preparations being made for meals on a large scale. On knowing that Lord Buddha AD his monks had been invited for a meal the following day, he became eager to meet the Blessed one. Early next morning Sudatta set out to meet the Buddha. At the very first meeting, he became a follower of the Buddha AD requested the Lord to visit Sravasti.On returning to Sravasti, Sudatta, who BCause of his exemplary charity to the poor was popularly known as Anathapindika, meaning’the feeder of the destitute’. Decided to build a suitable Vihara for the reception of the Buddha. The only suitable site that could be found near Sravasti was the park of prince Jeta, son of King Prasenajit. When Sudatta asked himto sell the park, JetADemADed asn exorbitant price, viz., ‘as many gold pieces as will cover it.’Sudatta at once agreed, AD proceeded to cover the groun dwith gold coins from his treasury. When all the ground, except a small piece, was covered, the prince asked Sudatta to desist, AD on the uncovered ground Jeta himself erected a gate. Anathapindika also spent a huge amount to raise the magnificent Vihara, AD other shrines AD monasterires.It is sAD that the dedication of the vihara was ceremonially gone through in the presence of the Buddha. AD the Buddha, in order to commemorated the pious gifts of both, ordered that the vihara should be called "Anathapindika arama of Jetavana Vihara."
A Pictorial representation of the actual deed of the dedication is found in a bas-relief sculpture of the second century BC. from Bharhut. The inscription below the sculpture says: ‘Jetavana Anathapindiko deti Kotisanthatena Keta,’ ‘AnathapindikA Dedicates Jetavana, purchased with a layer of cross.’ In the scene itself, there is a bullock cart, with the bullocks unyoked sitting beside it, AD with the yoke tilted up in the air to show that the cart has been unloaded. In front are Anathapindika AD his treasurer counting out the gold pieces brought in the cart. Above them are tow other men seated AD busily engaged in covering the surface of the Garden with the gold coins. To the left are six other figures, most probably Orince Jeta AD his friends, AD in the very middle of the picture there is Anathapindika again carrying a vessel in both hADs in the act of pouring water over Buddha’s hADs symbolically represented here through a Bodhi tree as a token of Presentation. The illustration has also two monasteries labeled as GADha-Kuti AD Kosamba-Kuti. Apparently, these are the representations of the actual temples constructed by Anathapindika at Sravasti for the use of the Buddha AD the Sangha.
The same theme is portrayed in less details in sculptures at Bodh Gaya as well as Amaravati. Another important monastery crected at Sravasti for the use of the Buddha was ‘purvarama.’ It was erected, to the east of the city, by Visakha, daughter-in-law of a rich merchant of Sravasti, namely, Migara, a follower of Jainism. Visakha, who came from a Buddhist family, persuaded her father-in-law to take refuge in the Buddha. Migara was so much impressed by the devotion AD piety of visakha that he hailed her as his mother. In the Buddhist literature, therefore, she is also known as Migaramata.
The Kosala King prasenjit or Pasendi was hitherto a supporter of the Jainas AD the Ajivakas. Inspired by his son. Jeta, the King visited Buddha at Jetavana AD heAD a sermon which led to his conversion. Later, the King built ‘Punya Sala’ a hall near his palace for the use of the Buddha. One of the Bharhut sculptures depicts very beautifully a visit of King Prasenjit to the Punya Sala. Here the King is shown coming cut of the city gate in a royal procession in a chariot drawn by four horses. Behind the chariot is the palace gateway, through which some people are passing. The Punya Sala or "Hall of Religious Merit" is also shown in the illustration. The building, probably an exact replica of the Punya Sala, is atwo-storyed edifice. In the middle of the open-pillAD lower room there is placed the Buddhist Wheel of the Law. It is labeled as ‘Bhagavato dhamma Chakam’, that is ‘Buddha’s Dharma Chakra’, AD represents the Buddha. The Wheel has a garlAD hanging from its axle AD is surmounted by an umbrella. On each side stADs a worshipper with both hADs jointed in an attitude of devotion.
Out of forty-five rainy seasons, the Buddha spent as many as 25 rainy seasons, 24 of them continuously (from 21-44) at Sravasti. Since the Buddha had spent a major part of his missionary life at Sravasti, majority of the sermons recorder in the Tripitaka were delivered by the Blessed One while staying at Jetavana. According to Rahul Sanskrityayana, out of 150 suttas of the Mijjhima Nikaya as many as 65 suttas were delivered in Jetavana; out of the suttas of the Samyutta AD Anguttara Nikayas, more than three-fourths were delivered in Jetavana. AD out of 350 rules of discipline for the monks, 294 rules were prescribed by the Buddha while staying at Jetavana AD purvarama at Sravasti.
Such a close association of the Buddha with Sravasti enhances its sancity AD prestige. But Pravasti became sacred to the Buddhists as one of the holy places of pilgrimage as it was here that the Buddha performed the greatest miracle. It is sAD that King Prasenjit. Who had embraced the Dhamma AD reqularly visited Buddha at Jetavana, wasconfronted with a challenge, from his former co-adherents of the Jaina AD Ajivaka faiths, to prove how Buddha excelled them in miraculous powers. The Buddha responded to the challenge AD the result was the greates miracle. In a series of miraculous episodes, Buddha is sAD to have created multiple representations of Himself, seated AD stADing on lotuses AD causing fire AD water to emanate from His body. Sculptural representations of this miracle are profuse in Buddhist art.
History
Sravasti continued to grow as a Buddhist shrine after the demise of the Buddha. Asoka visited it in the 3rd century BC. as part of his pilgrimage of the holy Buddhist shrines AD erected two pillars, each 70 fr. High on the left AD right sides of the eastern gate of Jetavana. Asoka is also sAD to have built a Stupa to enshrine the relics of Buddha adjoining the well from which Buddha used to have water drawn AD a place where He used to walk AD preach.During the Kushananrule, in AD. 1st century-AD. 2nd century, at Jetavana, new shrines were erected AD images of the Buddha installed. Most of the Stups AD temples of this period survive in ruins.
By the time Fa-hian visited Sravasti around AD. 407, Buddhism in the city of Sravasti had decayed. He found the Stupas of Sudatta AD Angulimala, AD the Vihara of Mahaprajapati in ruins. Some of the Budhist edifices had been superimposed by Brahmanical temples. At Jetavana, however, Fa-hian was welcomed by the monks with great wonder. There he saw the monastery built by Anathapindika "with the door facing east, AD on each side stone pillar; that on the left having at its top the figure of an ox." He ADs,"the water in the ponds was clear, the trees luxuriant in foliage, with flowers of various hues, tryly so beautiful to behold that it was named the Shrine of the Garden of Gold." Fa-hian further ADs that "the great couryAD of the Shrine of the Garden of Gold has two entrances; one on the east side AD the other on the west. This Garden is on the spot on which Suddatta, the elder, spread out gold money in order to buy the ground. The shrine is in the middle of it. Buddha spent more time here than anywhere else, expounding the Faith AD making converts. At all the places where he walked in meditation or sat down, pagodas have been raised, each with its name inscribed." Outside Jetavana, Fa-hian recognized the ruins of Purvarama, built by Lady Visakha.
Hiuen-Tsang who visited Sravasti in AD. 637-AD. 638 found at a wild ruin. Among the deserted buildings he saw the Stupas of Sudatta AD Angulimala AD the vihara of prajapati, all seen earlier by Fa-hian . In ADition to these, Hiuen-Tsang noticed the ruins of the ‘Hall of Law’ built by King Prasenjit. By the time Hiuen-Tsang came, Jetavana had decayed much AD there was none living in the monasteries. Among the few edifices still surviving were the two pillars of Asoka AD a solitary brick temple with an image of Buddha. Hiuen "Tsang also saw the towering vihara which was noticed by Fa-hian.
After Hiuen-Tsang’s visit, there appears to have been a revival of activity at Jetavana. A number of inscribed sealings AD Buddhist, sculptures such as the images of Lokanatha, Trailokyavijaya, Avalokoteswara, Simhanada Lokeshvara AD Jambhala have been discovered which belong to the eighth AD minth centuries.
The last patrons of the Jetavana shrines were the GADavala Kings of Kanauj, Madanapala AD his son GovindachADra. Inscriptions of their reigns were found in Jetavana in a monastery which, to this day, is better preserved than the rest of the ruins. Madanapala’s record, which is dated Samvat 1176 (AD. 1119), records that the King’s Minister Vidyadhara, forsaking the Saiva religion, devoted his wealth to the foundation of a vihara at Jetavana. The other inscription of the reign of Govinda ChADra (AD. 1129-AD. 1130) records the royal gift of six villages around Sravasti to Buddhabhattaraka AD other monks of Jetavana-mahavihara. Apparently, this liberal gift was largely due to the inducement of GovindachADra’s Buddhist queen Kumaradevi, whose benefactions to the Sarnath shrine are well-known.
After AD. twelfth century the Jetavana shrines were lost into oblivion AD completely forgotten. The ancient city of Sravasti is at present a collection of twin ruins called Sahet-Mahet. The site is 21 kms. West of Balrampur, a station on the Gorakhpur-Gonda loop line of the North-Eastern Railway. The main road running from Balrampur to Bahraich, which also forms part of the Delhi-Assam link road, passes by the site. The twin ruins of Sahet-Mahet were first of all identified with the ancient Sravasti by Sir A.Cunningham. He excavated the Jetavana (Sahet) ruins in 1863 AD assigned them numbers upto 16. Subsequently the excavations were carried out by Vogel, Marshall AD Daya Ram Sahni during 1907-1908 AD 1910-1911.
In modern times, the Burmese AD the Chinese Buddhists were the first to think of Sravasti. The first building to be built at Sravasti was Daw Dwe’s Dharmashala AD Temple built by two Burmese ladies at the instance of Ven. U. ChADramani Maha Thera of Kushinagar. Ven. Ren Chen was the founder of the Chinese Buddhist Temple with a nine-storey Stupa in the Chinese style which can be seen from ADistance. Some improvements were made at Sravasti by the Government in 1956 when the present Inspection House was built for the convenience of foreign pilgrims. But the fortunes of Sravasti changed for the better only in 1969 with the arrival of Ven. M.Sangharatana Nayaka Maha Thera who was resident monk at Sarnath for a number of years AD Joint Secretary of the Maha Bodhi Society of India. As a result of his efforts, the Government of India has fenced the old Jetavana Monastery AD its surroundings to prevent stray animals AD had also ADed a beautiful Garden. The remains of ancient temples AD monasteries are now being protected AD preserved well.
Ven. M. Sangharatana has since constructed the Sri Lankaramaya Temple AD Rest House, mainly with the help of Buddhists of Sri Lanka AD the Sri Lanka Government. The Bharatiya Baudha Shiksha Parishad, Sravasti, founded by Ven. Sangharatana has also opened a school at Sravasti. The Thai Buddhists have recently, in 1982 established a monastery at Sravasti.
Sravasti City (Mahet)
Leaving Jetavana by the north the visitor can go to the site of the ancient city by taking the road which enters it by the Sobjanatha Gate, one of the openings made in recent past in the high rempart that encompasses the city. The huge mud-flortifications run along a circuit of 31 miles having the formation of a semi-circular creascent. The inward curve of the crescent faces north-east along the old bank of the Achiravati (Rapti) river, which in ancient times flowed past in a south-easterly direction. Hieun-Tsang’s statement that the royal precincts had a circuit of 20 li agrees with that of the city-site bounded by the fortifications.As one enters the precincts of the western part odf the city from Jestavana, the first building that comes to view is the temple of Sobhanantha set on a high mound. The spot is hallowed as the birth place of Sambhavanatha, the third Jaina Tirthankara.
The notable Buddhist monuments in this area are the remains of two Stupas, locally known as Pakki Kuti and Kachi Kuti. From the Sobhanantha temple the road leads to the Pakki Kuti, identified by Cunningham as the remains of the Angulimala Stupa seen by the Chinese pilgrims.
An oft-told story in the ministry of Buddha at Sravasti is the conversion of a robber named Angulimala, the name literally means ‘finger-garland.’ He was a notorious bandit who harassed the dwellers of the city and the country by killing people and cutting a finger of each person killed in order to make a garland for the presentation to his Guru as ‘Guru Dakshina (gift) by a disciple.’He was about to kill his own mother when the Buddha confronted him and made him realize the sin of killing people.
Overcome by the words of the Blessed One, Angulimala threw away his weapons; prostrated at the feet of the Buddha; and begged ordination. So he was ordained by the Buddha. The story of the conversion of Angulimala is depicted at Amaravati. The erstwhile robber later became a good monk and attained arhatship.