Bhikkhu
Sumanapal (Dr. Subhasis Barua)
The word Udāna in Pali means an emotional utterance.
The Udāna is a book of the Sutta Pitaka in which some emotional utterances
by Buddha are supposed to have been enshrined. The Udāna is, however,
a book, belonging to a sequence of books called the Khuddakanikāya. The
Khuddakanikāya comprises of fifteen books among which Udāna is the third one. The
Khuddakanikaya in turn is a part of a larger set namely the Sutta Pitaka that
comprises of 1. Digha, 2. Majjhima, 3. Samyutta, 4. Anguttara and 5.
Khuddakanikāya.
The Nikāyas or collections have for their contents Suttas or
dictionary lectures. They are in the main either the speeches of Buddha himself
accompanied with the occasion during which the Buddha spoke or dialogues in the
framework of a narrative. The word Tripitaka in turn belongs to a still
larger set of literature that comprises of 1. Vinaya, 2. Sutta, 3. Abhiddhamma Pitaka.
The word Pitaka means basket and these three Pitakas are supposed to be the
baskets of three types of knowledge.
The Tripitaka is as such a vast literature and the Udana
being a part of it needs be studied from two aspects simultaneously in (I) the
Udana as it is read alone and (II) the Udāna is a part of the whole
canonical literature called the Tripitaka. The Tripitaka, in its vastness could
be compared with the boundless ocean. And just as every drop of the ocean is
"lonaraso" so every of the Tripitaka. Nine literary types go to
constitute the whole range of literature that is known as the Tripitaka. These
literary type or angas1
are 1. Sutta, prose sermons, 2. Geyya, sermons in a mixture of prose and verse,
3. Veyyakarana explanations and commentaries, 4. Gāthā, verses, 5. Udāna, pithy
sayings, 6. Itivuttaka, short speeches beginning with the words: thus spoke the
Buddha, 7. Jataka, stories of former births of the Buddha. 8.
Abbhutadhamma, reports of miracles, teaching in the form of questions and
answers. 9. Vedalla, thus the Udāna has been described by Winternitz as pithy
sayings.
Thus one might describe Udāna as that kind of pithy and
emotional saying that lifts one's heart up. Surely though the Udāna a literary
type is scattered all over the Tripitaka, they are collected separately also in
the book entitled the Udāna. In this context one must remember that the Udāna
as a book is divided into 8 vaggas: each vagga contains ten Gathas. Each vagga
is a sequence of very short narratives supposed to have been experienced by the
Buddha and each experience is accompanied by anUdana or an enthusiastic saying
by the Buddha. As Winternitz points out since, the stories donot always fit in
with the Udāna and since the Udāna are unique in the stories accompanying
them, it is likely that the Udānas are largely the spoken word of the
Buddha, whereas the Suttas were composed later by the commentators.2 Thus Winternitz
observed, "we are safe, however, in granting that most of these short and
beautiful utterances certainly bear the stamp of antiquity and that many of
them are possibly the actual words of the Buddha himself or of his most
prominent disciples.”3
Subject matter of the Udāna:
Bodhi vagga: The Bodhi vagga sets the pattern of the Bodhi vagga to
follow. In each one commonly there is a narrator who dwells on the context
in which the Buddha speaks out Udana. Thus there are two paroles in each gāthā
one of the narrator and the other of the Buddha.The first ten Suttas that
constitute the first vagga opens with a revelation of the law of causality and
then, shows in the stories of Bāhiya and Sangāmaji, how true saints stop the
cause of world sufferings. Want of attachment also is revealed in the noble Mahākassapa.
But those who do not know the truth of Dhamma, can never attain liberation from
sorrows, however, much they take pains by taking dipa in a cold stream
during the winter.
Mucalinda vagga: The ten stories of the Mucalinda vagga dwell on happiness. The first nine
stories rather describe the sorrows due to attachment to worldly affairs. The
tenth story on the other hand portrays a figure that is immersed in bliss due
to total divorce from worldly pleasures. Earlier, it was asserted that, royal
wealth is trifle before the pleasures of an Arahat. It is in the Vagga that we
find it to be real since a king turned saint compared his earlier state with
his present state.
Nanda Vagga: The first nine stories of the Nanda vagga are chiefly
concerned with the Buddha and his disciples. The Buddha keeps keen watch on the
spiritual developments of his disciples. He even, promises them 500 divine
damsels to win them over to the path of Dhamma. The heights of spiritual
attainment in his disciples are evident from a few stories. This is possible
only through obstructing or destroying every kind of desire. The disciples must
not revel in any discussion, however innocent it might be regarding
worldly affairs. Why does the Buddha take so much pain to train
their minds thus? The answer is in the tenth story where the Buddha in a vision
sees myriads of worlds afire in misery were known misery would be done
away with. It is desire that is to blame for human misery. That is why the
Buddha repeatedly tries to help them get rid of their desires.
Meghiya vagga: The ten stories in the Meghiya vagga opens with the
Buddha's exhortations on how to make up one's mind for meditation. Then, we
find the efficacy of meditation. A yakkha hits Sāriputra hard, but with no
result. In the same way other religious orders are jealous of the Buddha, they
try to bring trouble to him, but all is in vain. The efficacy of
non-violence against every attack has been upheld. Sariputra and Piņdola Bhāradwāja
are portraits of meditating persons. This sequence finds the Buddha stealing
away from his residence in search of solitude. It is very much realistic that
jealous people should conspire against a man like the Buddha who is a
benefactor of whole mankind.
Soņatherassa vagga: The ten stories of Soņatherassa vagga rather show the
element of discord its head in the order of the Buddha. The Buddha
however, keeps his tranquillity. At the same time, his disciples who follow
dhamma devoutly are seen to register great spiritual progress.
Jaccandha vagga: The ten stories of the Jaccandhavagga show that we fail to
recognise the Buddha fully and fail to hold him back with us under the impact
of ignorance or Mara. The Buddha gives vent to death. Nevertheless his activities
on earth have not been futile. The society is now paying homage to the Buddha.
The message of the Buddha is one of middle course between stark asceticism and
worldly life. He asks them to partake of the fullness of spiritual realisation
instead of debating on metaphysical issues.
Cūla vagga: The ten stories of Cūla vagga show how the Buddha takes the
record of the high spiritual growth of his disciples. He is not at all
concerned with their mundane welfare. Although he shows that a spiritually
advanced being can control the material world as well. To crown it all the Buddha
keeps vigil of himself through introspection and finds that he got rid of all
illusion.
Pāțaligāmiya vagga: Pātaligāmiya vagga's ten tales, opened with the description
of the high beatitude of Nibbāna in the most poetical way. They make sure that
the Buddha is going to die. But death has no pangs. Even a bereaved mother must
be told that there had been no harm to her. Then there is the portrait of a
realised soul braving death. The death or Parinibbāna of Buddha has not been
touched upon. It is left in suggestion. Thus the Udāna is a wonderful
narrative. But, despite the sermons of the Enlightened One, every moment while
reading the last ten tales, we feel that we are going to miss the Enlightened
One and darkness will descend upon the mankind.
Vagga after Vagga the narrative proceeds dwelling on the
different aspects of the life of the teacher. It reaches its climax where
Ānanda fails to hold back the Buddha with us. Then the descending action of the
narrative begins till the point of catastrophe where the Buddha is served with
the mortal dish. But the narrative does not stop here. The life of the
Enlightened One has been the main theme of the narrative on one level. On another
level, however, since a teacher is inalienably related with what he teaches, the
focus would be shifted from the teacher to the teaching. The opening vagga
dwells on the law of causality on which the seven tiered-exhortation of the
Buddha is planted, the law of causality being the first tire. The Udāna
describing Nibbāna in the Last ten are the crown and coping stone of the
structure. They are all light that knows no darkness. The world of Nibbāna is
hidden there in the privacy of glorious light.
Literary estimate of the text:
Every moment of prosaic present drops off and becomes the
stuff of the poetic past. What the Udāna narrates was real no doubt. But
when the twentieth century readers peruse them, they seem to us to be beautiful
tales that delight us and at the same time that lift up our souls. Seen in
this light the Udāna is a collection of tales that serves as the circumstance
of the Buddha's rhapsodic comments either on the tale itself, or on their protagonists.
It is therefore meet to see into the structure of a few tales so as to
explore the narrative technique of the Udāna.
The Udāna is a sequence of tales, the events of which draw
rhapsodic comments from the lips of the Buddha. Any tale whatever must begin
with a problem. Had there been no problem, no tale would begin and
develop. There might be an auxiliary or a help that might serve the protagonist
to solve the problem. Also external aid might be solicited with the help of the
efforts or the external aid the problem might be solved or else it might not be
solved. So the third stage of the story is solution.
Society as revealed in the Udāna:
The society as portrayed in the Udāna has its main focus on
the Buddha and his disciples. They themselves form a Bhikkhu saņgha or a
society where the Buddha is the law-giver. The Society of the bhikkhus reminds
us of similar other religious societies on the one hand and the worldly life on
the other. The interaction between the bhikkhus and the worldly life is a
noteworthy feature. Many people in quest of their spiritual growth have
renounced the world to become bhikkhus. They follow the path as prescribed by
the Buddha. They live in the Saņgha away from the din and bustle of worldly
life. Buddha personally takes care of their spiritual growth. A grihi or lay
devotee getting rid of the worldly life exclaims in happiness. Formerly
when he used to reign he was always guarded by some men.This troubled him. Now
he is free. In the bhikkhu life he feels relaxed. He is the most
fortunate man.4
Just as there are bhikkhus who follow the Buddha, similarly
there are other recluses who follow other teachers. The other school's thought
open figure in the discussion among the disciples of the Buddha. The other
religious groups are guided by illusion. They are of different opinions. Some
say that the soul follows rebirth. There is no definite conclusion. The
bhikkhus report them to the Buddha. Then the Buddha refers to them the story of
the blind men who described an elephant differently.5
The Society depicts the following
worldly men:
The King- The kings are the great patrons of the Buddhist group. They
spend their money for social welfare. They set up viharas for giving shelter to
the Buddha and his groups. They supply food and basic needs both to the
religious sects and the common people. The King supply the food to the people
according to their need.6 The
king is at the top of administration. He administers the country with strict
rules. That is why he keeps a vigilant eye on every corner of the
country. To keep away the enemies from outside the king orders the chief
minister to build up the nagar or city. The Chief Minister obeys the
order. The ministers according to their ranks have to do their
duties. They are minister of higher, middle and lower orders. The ministers
also invite the Buddha and his group to take food, and they give them rich food
with their own hand.7
The king is of course at the top of judiciary. He should
judge any issue not impelled by personal likes and dislikes. Even when the
charge is brought against the Buddha and his followers, the king
should be impartial. The king has to hear the charge of murdering of a woman
done by the Buddha8
brought by some other sect. Finally it is proved that the charge is false. The
kings take the seat of a judge as because stealing, robberies are the common
phenomenon. The kings are also eager to learn Dhamma. They often go to the
Buddha and disclose their problems. When they cannot get a correct answer to
any question they often take the Buddha's opinion for the Buddha's word is
final. Once a certain king makes an intellectual discussion with his wife-who
is the dearest one to oneself.9
If the kings do any wrong they are often rebuked by the Buddha.10
The common run of men-
Side by side we find the common run of men in the
Society. They are weavers11,
the fishermen12, the
cowboys13, the goldsmith14, the businessmen15, etc. All of them are
hard working. Some of them are very poor and some are not. The weavers
are very poor. They live in the slums. But the goods which they produce acquire
a good name all over the country. There is rich selling of the clothings16 they make, but the
condition of the weaver is not good. They are honest and lead a simple life.
They do not get so called education.
Economic condition is more or less good in the society.
There are both the rich and poor men in the society. But every class is ready
to offer food to anyone. Everyone is earning his livelihood in his own way. We
learn about various types of occupations from the bhikkhus discussion such as
assasippam, rathasippam, hatthisippam, dhanusippam, tharusippam, muddāsippam,
gaņanasippam, sańkhānasippam, lekhāsippam, kāveyyasippam17etc. The society is very much enriched with various
kinds of means of earnings. People also spend their time on music.18 We learn from the
bhikkhus who used to go to the villages for begging alms. But they walk on
foot. It is often asked whether they reach their destination safely.This points
out the probabilities of robbery, murder, etc. Instances of murder abound
in Buddhist text.19
Caste system---
Caste system in the society has a value in its own
way. The caste-system serves as a check to the inequality in the
society on the basis of riches. In general a Brāhmin holds the supreme
position. A Kashtriya protects a country. A Vaisya is meant for business and a
Sudda is for nursing. But in the Udāna we find a Brāhmin full of anger, hatred,
jealousy etc. The Udāna starts with a conflict between a Brāhmin and the
Buddha of Khattiyavamsa. Generally a Brāhmin is a law giver whereas a Khattiya
is meant for looking after administration. If there is no caste system in the
society the so called Brāhmins would have nothing to do. So the Buddha
himself has to face the issue of caste system.
The Buddha's new concept about a Brāhmin raises a
controversy in the society. According to the Buddha Mahākassapa, Mahākaccāna,
Ānanda, Cunda, were Brāhmins since they have no hatred, jealousy20 etc. So superiority only
by birth is absurd. Character is the chief value. One who attains it is worthy
of worship by all. So it is not a Brāhmin but a paribbājaka who is the most
respected person in the society. Here his birth is not taken into
account. So it is obvious that the society referred to in the Udāna is
caste-ridden. Brahmins were the highest class during the Buddha's time. But the
Buddha is an iconoclast who straightway asserts that no one becomes Brāhmin by
birth. A Brāhmin must attain virtues to become a Brāhmin in the right sense of the
term.
The Women----
The society presents us women of different types. We hear of
Visākhā who follows Buddha strictly. She is a rich woman. But she spends
her money for a good purpose. She sets up vihāra for giving shelter to the
Buddha and his Order. But she is not completely devoid of earthly attachments.
At the death of her dearest one she completely breaks down. Even she wants to
have more and more children. Again she complains against the king Pasenadi of Kosala
to the Buddha. Here she is longing for some worldly things. This attachments
pulls down herself. But as she discloses everything to the Buddha, the Buddha
solves her problems spiritually. So in this way she makes her development in
her way.
Psychological point of view:
Bhargava rises up from his trance. He is calm and quit. He
asks the Buddha as to what really makes a Brāhmin. Buddha replies he who is
sans ego, sans jealousy and follows brahmacharya is a Brāhmin. The dialogue
clearly states that the two different characters are facing each other.
They have different qualities. While one is kindled with amity (mettā),
compassion (karuņā), equanimity(upekkhā), sympathetic joy(muditā),
purity(suddhatta) etc the other is stained with pride(māna).
Taņhā is deeply rooted in one's being. It forces us to
commit any crime. We engage ourselves in bloodshed, cruelty etc. It drags
us towards the fruition of the worldly life. Freud calls it Id. Id resorts in
the deep of our unconscious mind. It has no value judgment. The sensual
pleasure is its chief aim. Id is ready to bring disorder in order or harmony in
the world.
The Id has a rival in super ego. The super ego represents
those eternal moral laws that work through the world. It is the law of causality
that gives the pattern of a kamma. Man has to take birth according to his
kamma. These kammas are determined by this law of causality. Bhargavā alone in
this world of the Udāna is fully aware of it. But there are a good number of
men in this world. Everyone has a structure of mind of his own following his
nature. Both Id and super ego try to win over his self. So in him there is a
constant battle between Id and super ego. It is ego that mediates between
Id and super ego.21 Ego
is the observer. It observes that the desires in man are not completely
uprooted by super-ego. Again it observes that super ego has not been completely
destroyed by Id. It is Ego who tries to pacify the desires deeply rooted in
one's self or uprooted it.
The forests and the seas are symbolic of the subconscious
mind. If anyone journeys through forest or across the sea in fact he sojourns
in his inner recesses of mind. There he faces Id. He gives a good fight with
his desires and tries to conquer them. The vagga-IV.1 22 and the vagga-II.10 23 witness this. In the vagga-IV.5 the Buddha alone
enters a deep forest and meditates. Then he observes that he has been
constantly disturbed by the bhikkhus, bhikkhunies, samanas. The chaos disturbs
him much.
The Sea, the great source of jewelleries and riches is
symbolic of the unconscious mind. In course of his Sea-voyages he picks
up the riches. That is he joins with his super ego. In the vagga-V.5 the
Buddha compares the Sea with the Dhamma Vinaya prescribed by the Buddha
himself. Bāhiya in the Bodhi vagga suffers from dual personality. Here
Bāhiya is in his deep meditation. He succeeds a lot. People pay homage to him a
lot. Bāhiya enjoys the situation. Pride grasps his sub-conscious mind. He
thinks that he is one of those Arahats whom people regard. Here actually Id or
Māra in the garb of pride gets hold of Bāhiya, the ego.
From the psychological point of view the forest plays an
important role. The woodland, the sea full of reaches are symbolic of the man's
sub-conscious mind. To enter the forest or to sail across the sea means to roam
about the inner-recess of the human mind. Here he faces problems. He braves the
life of dangers. Bhaddiya leaves the life of prince. He takes pabbajjā. Leaving
aside the palace he enters the forest. Now he is alone. He actually faces
himself.24 In fact
he sojourns in his sub-conscious mind. He ponders over his present
condition. While he lived in the palace he was always guarded by his men. He
had to suffer from insecurity, anxiety, greed, anger etc. Greed, anger are the
agents of Māra. He was practically then ensnared by Māra.
The Udāna as such is on the surface a sequence of narratives
with a commentary on the development of events of each narrative. The
commentary is in verse form and since it is made by none else than the
Enlightened One, the Buddha, who always speaks from an ecstatic state of mind,
it is always sublime poetry. On a deeper level, however, the Udāna seems to be
a collection of sublime poems only authored by the Buddha himself. The
narration preceding each verse serves only to indicate the occasion that
prompted the Buddha to utter those verses. When the book is entitled as the
Udāna, the name seems to underline the second point of view. Dr. Asha Das who has
first drawn our attention to the poetry laid in the Tripițaka in her seminal
work-'a literary Appraisal of Pāli poetical works,25 The first that Dr. Asha Das observes that the verses
of the Udāna have been so popular that they have assumed the character of
proverb. Dr. Asha Das illustrates the point citing the following example:-
Obhāsatitāva so kimiyāvanaunnamatipabhańkaro
Virocanamhiuggate, hatappabhohotinabapibhāsati. Jaccandhavagga,
p.73.
Suffice to take the cue from Dr. Das in our effort to
unlock the poetry of the Udāna. Dr. Das says: "The poet is a teacher, a
moralist and his function is to make men better. He is a possessed man not
using language in the way that normal human beings do but speaking in an
inspired paroxysmal....it is not merely an ingenious game of words, it is not
only science or history or philosophy but something more."26The ‘something more’ to
which Dr. Das refers as the essence of poetry is to be explored by us in the
verses of the Udāna. We, however, in all our humility beg to differ from Dr.
Das and assert that the Enlightened One as a poet is qualitatively different
from the other great poets on the issue that these are the words of the
Enlightened.
Metre:--
The significance of the function of the metre in the Udāna
cannot be overemphasized. The prose part of every sutta narrates the context in
which Buddha speaks out his Udānas. These speeches of Buddha have been put in
verse-form forged by metre.
But this is not all. We have to check how the metre
harmonizes well with the phonemes and the idea contained in the verses. By the
by metre in Pali language is based on the length of sound of each syllable. Let
us signify the long syllable with the mark "___" and the short with
"U". Each unit of metre should consist of three syllables. When all
the three syllables are long let us signify it as 'ma' when all the three
syllables are short let us signify it as 'la'. When the first syllable is long
let us signify it as 'bha'; when the first syllable is short let us signify it
as 'ya'; when the second syllable is long let us signify it as 'ja', when the
second is short let us signify it as 'ra'; when the third syllable is long let
us signify it as 'sa'; when the third syllable is short let us signify it as
'ta'. In addition to this if there be one or two syllables they might be
represented simply as "UU" "U__"27 "__U" "___ ___" "__" or
"U" as the case might be. With this frame of reference a priori as to
Pali metre let us proceed to analyse the first Udāna.
Geographical references in the Text:
Since the Udāna spans the life of the Buddha from the moment
of his Enlightenment till his Great Demise or Mahāparinibbāna, it refers to
many places in Aryabhațța and alludes to the princes of his time. Here it will
not be out of place to dwell on the many places referred to the Udāna that are
now of historical interest and at the same time since the princes have been
alluded to of the Buddha's time. It will not be out of place to describe the
political map of the Buddha's time. These will give us historical context of
the 'Udāna'.
The vagga-I.1 in the Udāna refers to Uruvelā, a locality. It
is situated on the banks of the river Nerañjarā, in the neighbourhood of the
Bodhi-tree at Buddhagayā. Buddhagayā is a place of perpetual interest, because
here Gotama Buddha attained his supreme knowledge. The Buddha arose from the
state of trance. The Buddha started his missionary life. On this sojourn He
visited many places that draw our attention from the point of historical
interest. After the renunciation He visited Rājagaha. There are six chief
cities of the Buddha's time in India.28
Rājagaha29was one of them. Rājagaha was the ancient city of
Magadha. The Buddha himself passed here many years of His missionary life.
Bimbisāra, the king of Magadha and the rich ones supplied the Buddha and His
Sańgha or Order with all their requisites.
The ancient city Rājagaha has been identified with
Rājgir which is situated in the south-eastern corner of the Pātnā district
about 13 miles south-west of Bihar-shariff. After the Buddha's Great Demise the
monks chose Rājagaha as the meeting place of the First convocation or
first council or Pațhama Vinaya sańgiti selecting Mahā-kassapa as their
president. This took place at the sattapaņņiguhā.30
Sāvatthi--- During the lifetime of the Buddha it was the capital
town of Kosala and one of the six great Indian cities.31 The city is situated on the bank of river Aciravati.
The Buddha spent here most of the part of his lonely missionary life. Sāvatthi
has been identified by Cunningham with Sāhet-Māhet on the basis of the
inscription engraved on a colossal statue of the Buddha. Sāhet-Māhet was
situated on the both bank of the river Rāpti.32
Vesāli---- The vagga-VI.1 in the Udāna refers to Vesāli. The
Buddha before His Mahāparinibbāna spent his days in Kūțāgārasālā in Vesāli. The
Buddha's last visit to Vesāli on the way to Kusinārā has been beautifully
narrated in the book.33Vesāli
is identified with the present village of Basrah in the Muzafferpur district in
Tirhut.34
Payāga -- The place is situated at the confluence of the river
Gaņgā and Yanunā. The place belongs to the Vamsa country.
Gayāsīsa35 -- The Udāna refers to Gayāsīsa. It is principal hill
of Gayā. The Buddha once resided on it. It is a rugged hill to the south Gayā
town.
Magadha --- At the time of the Buddha there were four chief
Kingdoms of India namely Magadha, Kosala, Vamsas, and Avanti. Magadha was one
of the sixteen Mahājanapadas, The capital of Magadha was Rājagaha where at
first Bimbisāra and Ajātasattu reigned. Later Pāțaliputta becomes its
capital.
Kāsī---- Kāsī was one of the sixteen Mahājanapadas. Bārānasi was
its capital. During Buddha's time Kāsī was included into the Kingdom of Kosala
and Pasenadi reigned both countries.
Kosala36--- Kosala was also in the list of sixteen Mahājanapadas.
The Udāna makes us acquaint with the kingdom of Kosala. It is situated to the
north-west of Magadha, next to Kāsī. A great number of Vinaya rules were
formulated here.37
Kosambī--- The vagga-IV. 5 in the Udāna refer to Kosambī. It was
the capital of Vamsas which was also in the list of sixteen Mahājanapadas. The
vagga-VII.10 refers to the king Udena who reigned Kosambī.
Malla --- The vagga-VIII.5 refers to the kingdom of Malla which
was also one of the sixteen Mahājanapadas. At the time of Buddha the
kingdom was divided into two parts having Pāvā and Kusinārā as their capital cities.
The Buddha attained His Mahāparinibbāna at Kusinārā.
Kusinārā--- Kusinārā is identified with the village ofKāsiā at the
junction to the Rāpti and the smaller Gandaka and in the east of the
Gorakhpur district.
Thuna--- The Udāna refers to this brahmin village on the western
boundary of the Majjhimadesa. The villagers of the Thuna were at first agnostic
to the Buddha but afterwards they invited the Buddha heartily. Cunningham
identified it with modern Thaneswar.38
Vajji39--- It was one of the sixteen Mahājanapadas. In the time of
the Buddha the Licchavi was a powerful tribe in India. Licchavis were called
the Vajji. Their capital was Vesāli. The river Vaggamudā flowed through Vajji
territory.
Avanti40--- It is one of the sixteen Mahājanapadas. Ujjeni was its
capital. Avanti was divided into two parts the northern part and the southern
part.
Suppāraka41--- It was a seaport in India. A regular trade was carried
on between Bharukaccha, Suppāraka and Suvaņņabhūmi. Suppāraka is identified
with the modern Sopāra in the Thana district, to the north of Mumbai.42
Nerañjarā43--- After the Enlightenment the Buddha spent His days under
the AjapālaNigrodha at Uruvelā beside the river Nerañjarā.
Aciravati--- Aciravati44
is one of the Pañcamahānadi, the five great rivers flowing from the Himalaya
east wards (Pācīnaninna) into the sea. It flowed through Kosala and at Sāvatthi
an Udumbara grove grew on its banks; it could be seen from the terrace of
Pasenadi's palace.
Anupiya45---A township in the Malla country to east of Kapilavatthu.
In the mango-grove(the Anupiya-ambavana) The Buddha, having arrived from
Anoma and Having ordained himself, spent the first week after his
renunciation, before going to Rājagaha, thirty leagues away.
Footnotes and References:
1.
A History of Indian literature, ed.
Winternitz, M., Vol. II, MotilalBaranasidass Publishers Pvt.ltd. New Delhi,
1983, pp. 10-11.
2.
Ibid., pp.82-83.
3.
Ibid., p.82.
4.
Udana, ed. Steinthal, P., London,
P.T.S. 1885, reprinted 1982, Mucalinda vagga,-10, pp. 18-20.
5.
Ibid., Jaccandha vagga-4,
pp.67-68.
6.
Ibid., Nanda vagga-6, pp.13-14.
7.
Ibid.,Pataligamiya vagga-6, pp.87-88.
8.
Ibid., Meghiya vagga-8,p.44.
9.
Ibid., Sonatherassa vagga-1, p.47.
10. Ibid., Jaccandha vagga-2,pp.64-66.
11. Ibid.,Bodhi
vagga-6, p.4.
12. Ibid., Nanda vagga-2, pp.24-27.
13. Ibid., Meghiya vagga-3, pp.38-39.
14. Ibid., Pataligamiya vagga-5, pp.84-85.
15. Ibid., Nanda vagga-9, pp.31-32.
16. Ibid., Jaccandha vagga-2, p.65.
17. Ibid., Nanda vagga-9, pp.31-32.
18. Ibid., Nanda vagga-8, p.30.
19. Ibid., Meghiya vagga-10, p.39.
20. Ibid ., Bodhi vagga-5, pp.3-4.
21. New Introductory Lectures on Psycho-Analysis,
Freud, S., 1983, New York, Carlton House, pp.82-112.
22. Udana,
Ibid., pp.34-37.
23. Ibid., Bodhi vagga, pp.18-20.
24. Ibid.,
25. A Literary Appraisal of Pali Poetical works,
Das, Asha., 1992, kolkata, Punthipustak, pp.176-177.
26. Ibid., Introduction, p.3.
27. Mastrigurustrilaghścanakāro
Bhādiguruhpunarādilaghuryah
Jo guru
madhyagato
Ralamadhyah
So
antagurukathito and a laghustah-
Chhandamanjari,
SrimadGangadas, ed. SrimadGurunathaVidyanidhi, Calcutta, Sanskrit
PustakBhander,
p.1401.
28. Dictionary of Pali Proper Names, Vol.II,
Malalasekera, G. P., MunshiramManoharlal Publishers pvt.ltd., New Delhi, p.
147.
29. Udana,
Vagga-1.6.
30. VinayaPitaka,
Vol. II, p.285, Sutta Pitaka, 1, 7f, Dhammapadatthakatha, 1, 8f.
31. Dictionary
of Pali Proper Names, Vol.II, Malalasekera, G. P., MunshiramManoharlal
Publishers pvt.ltd., New Delhi, Vol. II, p.147.
32. Ancient
Geography of India, Vol. 1, Cunningham, S., London, 1981,
p.469.
33. Dictionary
of Pali Proper Names, Vol.II, Malalasekera, G. P., MunshiramManoharlal
Publishers pvt.ltd., New Delhi, p.95ff.
34. Ibid., p. 26ff., and Marshal, Archaeology
Survey of India, 1903-04, p.47.
35. Udana,
Ibid., Vagga-I, 9.
36. Ibid., Vagga-II,2,6,8,9., Vagga-IV.8; V.1; VI.
2.
37. Vinaya,
Index, S. V. Kosala.
38. CAGI, I. P. 493.
39. Udana,
Ibid., Vagga-VII.9
40. Ancient
Geography of India, Vol. 1, Cunningham, S., London, 1981,
Ibid., Introduction XLIII.
41. Udana, Ibid.,
VIII.6.
43. Ibid., Vagga-I.10.
44. Ibid., vagga-I. 1.
