Indian Antiquary Vol 57

SR No.: 032549
Original Sutra Author: N/A
Author: Richard Carnac Temple, Charles E A W Oldham, Krishnaswami Aiyangar
Publisher: Swati Publications
Publication Year: 1986
Total Pages: 290
Language: English
Classification: Book_English
File Size: 13 MB

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52
THE INDIAN ANTIQUARY
( MARCH, 1928
offer charities to the two parties of the quarrelsome Kosambian monks, (V.P., 1, 356). Visakha prepared a golden water-pot for the Buddha. A samanera named Sumaņa brought water in that pot for the Buddha from Anotatta lake. (D.C.. IV, p. 135.) She offered a water pot and a broom to the Buddha, which he accepted and also instructed the bhikkhus to use them. Once she went to the Buddha and offered a palm-leaf fan, which he accepted (V.P., II, 129-130). Visakhâ was so very kind to the bhikkhus that she built a mansion for them. The bhikkhus at first hesitated to use it, but afterwards asked for Buddha's permission which was granted. (V.P., II, 169).
Visakha once went to the hermitage of Khadiravaniyarevata, but she found it to be in the midst of thorns and not fit for human habitation. (D.C., II, 194.195). Visakha was an important personage, because among the Bhikkhus if there were any matter for reference, it was referred to her, as we find in the case of Kundadhanathera who used to walk about with a woman behind him. (D.C., III, 54–55.) In the family of Visakha young girls used to serve the Bhikkhus by making arrangements for their food, etc. (D.C., III, 161.) Visakha's son's daughter named Datta who was entrusted with the care of the Bhikkhusamgha died in her absence. Visakha was very much afflicted with grief. The Budhda consoled her (D.C., III, pp. 278-279).
Visakha was one day going to the city garden wearing all sorts of rich ornaments amongst which may be mentioned mahalata, an ornament of extraordinary beauty and of immense value. (Cf. Dhammapada Commy., I, 412.) On the way she thought why should she go to the city garden like a mere girl; it was better that she should go to the Vihara and listen to the discourses of the Buddha. Moved by the thought, she went to the Lord, put off her ornament, mahalata and gave it to her maid-servant to keep it and return it when she came out of the Vihara. Thereafter she listened to the noble discourses of the Buddha. On coming out of the Vihara, she asked for her ornament. The maid-servant said that she had left it in the Vihara. Both of them returned to the Vihara and found it. Visakhå offered it to the Lord, and under his directions built a Vihara with the sale proceeds of the ornament, which amounted to nine crores and a lakh. Visakh& offered to her maid-servant all the merit that accrued for constructing the Vihåra. The latter approved of her charity and died shortly afterwards. (Vimanavatthu Commy., pp. 187–189.)
Anulá was the queen of the king of Ceylon. Surrounded by five hundred girls, she bowed to the theras and honoured them to her heart's content. Thera Mahinda preached dhamma to them. Peta stories, Vimana stories and Saccasamyutta were narrated to them. When they heard the most excellent portion of the doctrine, princess Anula and her five hundred attendants attained soti patti. She became a believer in the Buddha, Dhamma and the Samgha. With her five hundred attendants she received the Pabbajjå ordination from Sanghamitta Mahatheri. (Dipavaṁsa, p. 68; cf. Mahdvarsa, Geiger's Text, pp. 108, 155.)
Gopika was a Sakya princess. She was pleased with the Buddha, Dhamma and Samgha. She used to observe precepts fully, became disgusted with female life and meditated in order to become a man. (Digha N., II, 271.)
Canda came of a Brahman family. She earned her living by begging from door to door. One day she came to the spot where Patacårå had just finished her meal. The bhikkhunis saw her hungry and gave her some food to eat. She ate the food and took her seat on one side. She then listened to the discourse of the Therî and renounced the world. She practised hard' to attain insight. Her knowledge matured and her determination was strong. Hence she succeeded in attaining arhatship with patisambhida (Th. Commy., pp. 120-121.)
Gutta came of a Brahman family at Savatthi. In her youth household life became repugnant to her. She obtained her parents' consent and entered the order under Mahapajapati