ORIENTAL DEPARTMENT
AMERICAN SECTION T. S.
GENERAL SECRETARY’S OFFICE, 144 MADISON AVE.
NEW YORK, November :28th, 1893.
To the Members of the T. S.:
No. 13.—JUNE, 1893.
THEOSOPHICAL SOCIETY,
AMERICAN SECTION.
ORIENTAL DEPARTMENT.
SECOND YEAR.
TALES FROM THE UPANISHADS.-------- p1
By PROF. MANILAL N. DVIVEDI.
INDRA AND VIROCHANA. --------------pgs. 2-7
THE GAME OF KNOWLEDGE. ----------pgs. 7-9
THE BOOK OF THE GREAT DECEASE. -pgs. 9-16
NO. 14.—NOVEMBER, 1893.
THEOSOPHICAL SOCIETY,
AMERICAN SECTION.
ORIENTAL DEPARTMENT.
SECOND YEAR.
THE BOOK OF THE GREAT DECEASE. pgs.17-32
MAHA-PARINIBBANA SUTTA.
(Concluded from No. 13, June, 1893.)
No. 15.—JANUARY, 1894.
THEOSOPHICAL SOCIETY,
AMERICAN SECTION.
ORIENTAL DEPARTMENT.
THIRD YEAR.
THE NEW YEAR. -----------------------------p. 1
THE GREAT UPANISHADS.------------------p. 2
A VEDIC MASTER. ---------------------------p. 2-6
THE SYMBOLS USED. ------------------------p. 6-9
THE HERITAGE OF THE BRAHMANS.------ pgs. 9-15
No. 16.—MARCH, 1894
THEOSOPHICAL SOCIETY,
AMERICAN SECTION.
ORIENTAL DEPARTMENT.
THIRD YEAR.
BUDDHA’S METHOD.--------------------------p. 17
A VEDIC MASTER.-----------------------------pgs. 18-20
From the ‘Upanishad of the Questions.”
PRASHNA UPANISHAD.
(Concluded from No. 15.)
LIFE AND THE LIVES. ------------------------pgs. 20-24
SHANKARA THE TEACHER. -----------------pgs. 24-27
FIRST STEPS ON THE PATH. -----------------pgs. 27-31
From Shankaracharya’s “Crest-Jewel of Wisdom” (‘Vivekachudamani, 1-70.)
No. 17.—MAY, 1894.
THEOSOPHICAL SOCIETY,
AMERICAN SECTION.
ORIENTAL DEPARTMENT.
THIRD YEAR.
ESOTERIC TEACHING.-------------------------------- p.33
Rig ‘Veda, 1. 164, 45
THE MEANING OF OM. -------------------------------pgs. 34-40
MANDUKYA UPANISHAD.
THE FOUR DUTIES OF A DERVISH.------------------pgs.40-47
No.18.—JULY, 1894.
THEOSOPHICAL SOCIETY,
AMERICAN SECTION.
ORIENTAL DEPARTMENT.
THIRD YEAR.
THE BIRTH OF THE WORLD-EGG. -------------------p.49
MANAVA DHARMA SHASTRA I.
FIRST PRINCIPLES. ----------------------------------pgs.50-53
CHANDOGYA UPANISHAD.
Sixth Chapter 1-7.
BEING. pgs. ---------------------------------------------54-58
RADIANCE, WATERS. EARTH.
THE AWAKENING TO THE SELF. --------------------pgs. 59-63
SHANKARACHARYA’S ATMA BODHA.
No. 19.—SEPTEMBER, 1894.
THEOSOPHICAL SOCIETY,
AMERICAN SECTION.
ORIENTAL DEPARTMENT.
THIRD YEAR.
‘TRUE FRIENDSHIP. -------------------------------------p.65
From She Hiri Sutta of the Buddhists.
FIRST PRINCIPLES. -------------------------------------pgs. 65-69
CHHANDOGYA UPANISHAD.
-: Sixth Chapter, 8-16.
THAT THOU ART. ----------------------------------------pgs. 70-74
THE MAHOMEDAN TRADITION OF
ISSA OR IESUS. -------------------------------------------pgs. 75-79
From the Persian of Mirkboud, 1432-1498 A.D.
No. 20.—NOVEMBER, 1894.
THEOSOPHICAL SOCIETY,
AMERICAN SECTION.
ORIENTAL DEPARTMENT.
THIRD YEAR.
THE SELF.------------------------------------------------------ p.81
FROM SHANKARA’S TATTVA BODHA.
BY WHOM? ---------------------------------------------------p. 82
KENA UPANISHAD.
A QUESTION, A RIDDLE, AND A FABLE. -----------------pgs.85-86
THE MAHOMEDAN TRADITION OF
ISSA OR JESUS.----------------------------------------------- pgs. 88-96
From the Persian of Mirkhond, I432-1498 A.D.
No. 21.—JANUARY, 1895.
THEOSOPHICAL SOCIETY.
AMERICAN SECTION.
ORIENTAL DEPARTMENT PAPER.
FOURTH YEAR.
NEW YEAR’S GREETING! --------------------------------------p.97
BY THE MASTER.---------------------------------------------- pgs.98-99
Isha Upanishad.
THE GREAT ENLIGHTENING. ---------------------------------pgs. 100-107
SHANKARA’S CATECHISM.-----------------------------------pgs. 108-112
INTRODUCTORY.
THE AWAKENING TO REALITY.
Shankaracharya’s Tattva Bodha.
I.
No. 22.—MARCH, I895.
THEOSOPHICAL SOCIETY.
AMERICAN SECTION.
ORIENTAL DEPARTMENT PAPER.
FOURTH YEAR.
THE HYMN OF THE SPIRIT.------------------------------------- p.113
Purusha Sukta Rig Veda, X, 90, 1-5.
THE TWO WISDOMS. -------------------------------------------pgs.114-116
Mundaka Upanishad
1.
HIGHER AND LOWER KNOWLEDGE. -------------------------p. 116-120
In the Mundaka Upanishad.
THE AWAKENING TO REALITY. -------------------------------pgs. 121-124
Shankara’s Tattva Bodba.
II.
SHANKARA’S CATECHISM. ------------------------------------pgs.124-126
EXPLANATORY.
LOVERS OF THE EAST.------------------------------------------- pgs. 126-128
ANQUETIL DUPERRON.
1731—1805.
NO. 23—MAY, I895.
THEOSOPHICAL SOCIETY IN AMERICA.
ORIENTAL DEPARTMENT PAPER
FOURTH YEAR.
THE MOTHER OF THE VEDAS. -----------------------------------p. 129
Rig Veda: 111, 62, 10.
THE TWO WISDOMS.--------------------------------------------- pgs.130-132
Mundaka Upanishad.
II.
THE HIDDEN SHINING. -------------------------------------------pgs.133-135
THE EARLIEST RACES. --------------------------------------------pgs.136-140
Vayu Purana: ,1, 7.
LOVERS OF THE EAST.--------------------------------------------- pgs. 141-142
SIR WILLIAM JONES.
1746-1794.
No. 24—JUNE, I895.
THEOSOPHICAL SOCIETY IN AMERICA.
ORIENTAL DEPARTMENT PAPER
FOURTH YEAR.
THE RACES OF ANCIENT INDIA. ------------------------------------p.145
Mahabharata: Shantiparvan 6934.
THE LOTUS OF THE TEACHING. -----------------------------------pgs.146-149
Taittirya Upanishad.
FIRST LESSONS IN THE MYSTERIES. ------------------------------pgs.149-155
From the Taittiriya Upanishad.
THE EARLY RACES. ---------------------------------------------------pgs.155-158
Vayu Purana: IX, 123-180.
LOVERS OF THE EAST. ------------------------------------------------pgs.158-160
HENRY THOMAS COLEBROOKE.
1765-1837.
No. 25—SEPTEMBER--OCTOBER, 1895.
THEOSOPHICAL SOCIETY IN AMERICA.
ORIENTAL DEPARTMENT PAPER
FOURTH YEAR.
SELF-SOUL-MIND.------------------------------------------------------- p.161
ATMA-BUDDHI-MANAS.
Katha Upanishad 1, 3.
THE LOTUS OF THE BLISS OF THE ETERNAL. ------------------------pgs. 162-166
Taittiriya Upanishad.
II.
THE FIVE VEILS OF THE SELF.------------------------------------------- pgs.
167-170
In the Taittiriya Upanishad: II.
THE NOBLE EIGHTFOLD PATH.------------------------------------------ pgs.171-175
From the Buddhist ‘Dharma Chakra Pravarttana Sutra; circa ‘B.C. 300.
No. 26—NOVEMBER-DECEMBER, 1895.
THEOSOPHICAL SOCIETY IN AMERICA.
ORIENTAL DEPARTMENT PAPER
FOURTH YEAR.
THE SONG OF THE SELF.---------------------------------------------------- p.176
Sankaracharya’s Siddhanta-Tattva-Vindu.
THE DREAM OF LIFE.
---------------------------------------------------------p.177
THE LOTUS OF THE SAGE BHRGU.
Taittiriya Upanishad.
III.
INVOCATION.-----------------------------------------------------------------
pgs.178-181
THE FOOD OF THE WORLD.
-------------------------------------------------pgs.184-182
Taittiriya Upanishad, 111.
SELF, POTENCIES, VESTURES.----------------------------------------------
pgs.185-192
The Crest Jewel of Wisdom. Shankara’s ‘Vivekachudamani: 71-150.
No. I—JANUARY—FEBRUARY, 1896.
THEOSOPHICAL SOCIETY IN AMERICA.
ORIENTAL DEPARTMENT PAPER
FIFTH YEAR
A NEW DEPARTURE.
-------------------------------------------------------------p.1
FATHER, MOTHER AND SON.------------------------------------------------- pgs.2-5
Aitareya Upanishad.
THE PRIMORDIAL MAN
--------------------------------------------------------pgs.6-10
In the Aitareya Upanishad.
THE WITNESS.-------------------------------------------------------------------
pgs.11-15
Shankara’s ‘Vivekachudamani: The Crest Jewel of Wisdom.—201-207.
AN ANSWER.
---------------------------------------------------------------------pgs.15
No. 2—MARCH-APRIL, 1896.
THEOSOPHICAL SOCIETY IN AMERICA.
ORIENTAL DEPARTMENT PAPER
FIFTH YEAR.
THE THREE WORLDS.
------------------------------------------------------------pg.19
Katha Upanishad, ii, 1,6.
THE WITNESS.
---------------------------------------------------------------------p.18
Shankaras Vivekachudamani: The Crest Jewel of Wisdom.— 201-297.
THE MANIFEST AND THE HIDDEN SELF.
(Concluded from p.15)
THE MYSTERIES OF SOUND. I --------------------------------------------------p.
20
Chhandogya Upanishad, 1, I-7.
It will be advisable to study the Commentary
that follows, before reading this translation.
THE
UP-SINGING.------------------------------------------------------------------
pgs. 26-32
Chhandogya Upanishad, I.
No. 3—MAY—JUNE, 1896.
THEOSOPHICAL SOCIETY IN AMERICA.
ORIENTAL DEPARTMENT PAPER
FIFTH YEAR.
THE
WARRIOR.----------------------------------------------------------------------
p. 33
THE MYSTERIES OF SOUND. ------------------------------------------------------p.
34-42
Chhandogya Upanishad, i, 7—ii, 21.
THREE, FIVE, SEVEN.
----------------------------------------------------------------pgs. 44-47
In Chhandogya Upanishad, , ii.
ANCIENT
WISDOM.------------------------------------------------------------------ pg. 48
Tao Teh, King, Pt. I, ch,. xxii-xxiv,.
No. 4—JULY—AUGUST, 1896.
THEOSOPHICAL SOCIETY IN AMERICA.
ORIENTAL DEPARTMENT PAPER
FIFTH YEAR.
THE PRINCE AND THE WOODMAN.-------------------------------------------------
p.49
THE MYSTERIES OF SOUND.
---------------------------------------------------------p.50-52
Chhandogya Upanishad: ii, 22-24.
THE NOTES AND THE CHANT.-------------------------------------------------------
pgs. 52-55
In Chhandogya Upanishad, ii. 22-24.
FINDING THE REAL SELF.
------------------------------------------------------------pgs. 55-57
Shankara’s Vivekachudamani: The Cress Jewel of Wisdom. —271-300.
THE POWER OF MIND-IMAGES.------------------------------------------------------
p.58 -64
Shankara’s Vivekachudamani: The Crest Jewel of Wisdom.—301-380.
No. 5—SEPTEMBER—OCTOBER, 1896.
THEOSOPHICAL SOCIETY IN AMERICA.
ORIENTAL DEPARTMENT PAPER
FIFTH YEAR
THE SOUL AND THE SELF.
--------------------------------------------------------------p.1
HONEY FOR THE GODS.
-----------------------------------------------------------------pgs.2-4
Chhandogya Upanishad. iii, I-II.
THE VESTURES OF THE
SUN.------------------------------------------------------------ pgs. 5-8
In Chhandogya Upanishad, iii, I-II.
FREE EVEN IN LIFE.
-----------------------------------------------------------------------pgs. 9-13
Shankara’s Vivekachudamani: The Crest Jewel of Wisdom, 381—440.
DHAMMAPADA.
---------------------------------------------------------------------------p.13-15
Chapter I.
THE TWIN VERSES.
Chapter II.
ON EARNESTNESS EARNESTNESS
------------------------------------------------------p.15
THE SONGS OF THE
MASTER.------------------------------------------------------------ p.16
No. 6—NOVEMBER—DECEMBER, 1896.
THEOSOPHICAL SOCIETY IN AMERICA.
ORIENTAL DEPARTMENT PAPER
FIFTH YEAR.
THE GREAT
DEEP.----------------------------------------------------------------------------p.
1
Vayu Purana, vi,I-7.
KING NALA’S RIVALS.
---------------------------------------------------------------------p.2
Mahabharata, iii, vi, .53,5.
THE LEGENDS OF THE BARDS.
------------------------------------------------------------p.4-6
HEART, WILL, LIFE.
--------------------------------------------------------------------------p.6-9
Chhandogya Upanishad: iii, 12-16.
THE TEACHINGS OF THE
SEERS.---------------------------------------------------------- pgs. 9-12
In Chhandogya Upanishad: iii, 12-16.
THE THREE KINDS OF WORKS. pgs. 12-14
Shankara’s Vivekachudamani: The Crest Jewel of Wisdom, 441-470.
THE SONGS OF THE MASTER.
-------------------------------------------------------------pgs.15-16
II.
No. 7 JANUARY—FEBRUARY, 1897.
THEOSOPHICAL SOCIETY IN AMERICA.
ORIENTAL DEPARTMENT PAPER
FIFTH YEAR.
“VITA BREVIS.”-------------------------------------------------------------------------------
p. 1
Hitopadesha, iv, 68-83.
NALA AND THE
GODS.-----------------------------------------------------------------------pgs.
2-3
Mahabharata, xii, vi, 5, 6-7.
AN OLD LEGEND.
----------------------------------------------------------------------------pgs.
4-5
Chhandogya Upanishad, iv, 1-2.
RAIKVA OF THE CHARIOT.
------------------------------------------------------------------pgs. 6-7
In Chhandogya Upanishad, IV, 1-2.
THE TALE OF A
TIGER.------------------------------------------------------------------------
pgs.7-8-9
The Book of Good Counsel. Hitopadesha, i.
MASTER AND PUPIL.
-------------------------------------------------------------------------pgs.
10-13
Shankara’s Vivekachudamani: The Crest Jewel of Wisdom, 471-520.
THE SONGS OF THE
MASTER.---------------------------------------------------------------- pgs. 14
-16
III.
THE DREAM OF RAVAN.--------------------------------------------------------------------------
p.16
A MYSTERY.
No. 8—MARCH--APRIL, 1897.
THEOSOPHICAL SOCIETY IN AMERICA.
ORIENTAL DEPARTMENT PAPER
SIXTH YEAR.
BAPTISM.-------------------------------------------------------------------------------------------
p. 17
THE SORROWS OF DAMAYANTI.
--------------------------------------------------------------p.18 -19
Mahabharata, iii, vi, , viii-ix.
TEACHERS OTHER THAN HUMAN.
-------------------------------------------------------------pgs.19-22
Chhandogya Upanishad, iv, 4, 9.
SATYAKAMA SON OF JABALA.
-----------------------------------------------------------------pgs. 22-26
“Inquire of the earth, the air, and the water, of the secrets they hold for
you.”
CONCERNING THREE BRAHMANS.
-------------------------------------------------------------pgs.26-28
The Book of Good Council: Hitopadesha, iv.
THE PERFECT
SAGE.-------------------------------------------------------------------------------
pgs. 28-30
Shankara’s Vivekachudamai: The Crest-Jewel of Wisdom, 521-550
THE DREAM OF RAVAN.
--------------------------------------------------------------------------pgs.
30-32
THE INTERPRETATION OF THE DREAM.
No. 13.—JUNE, 1893.
THEOSOPHICAL SOCIETY,
AMERICAN SECTION.
ORIENTAL DEPARTMENT.
SECOND YEAR.
OBJECTS OF THE THEOSOPHICAL SOCIETY:
FIRST—To form a nucleus of a Universal Brotherhood of
Humanity, without distinction of race, creed, sex, caste, or color.
SECOND—To promote the study of Aryan and other Eastern
literatures, religions, and sciences,. and demonstrate the importance of that
study.
THIRD—To investigate unexplained laws of nature and
the psychical powers latent in man.
THESE
papers are issued under the authority and direction of the AMERICAN
SECTION of the THEOSOPHICAL
SOCIETY in Convention, and are designed to
carry out in part the second of the above objects. They are issued free to all
members of the THEOSOPHICAL SOCIETY
in America in good standing, and to non-members upon payment of subscription of
ten cents per copy.
The THEOSOPHICAL SOCIETY is not
responsible, as such, for ally Statements made in these papers.
WILLIAM Q. JUDGE,
General Secretary American Section,
144 Madison Avenue, New York.
SANSKRIT WORD PRONUNCIATION,
VOWELS. The refinements of Sanskrit vowel
pronunciation occasion some differences of opinion among scholars. We therefore
here suggest the use of the continental Spanish or Italian sounds, these being
sufficiently near to the correct pronunciation, and at the same time readily
adaptable to American speech. No accents will be used, as the ordinary reader it
not sufficiently acquainted with the language to distinguish between them:
a as a in “that;” a (long) as a in “father;” e as ay
in “lay;” i as ee in “See;” o as o in “mode ;“ u
as oo in “mood.’
CONSONANTS. As in English; but “ch” is always
pronounced as in “chain:”
Examples: “Chela” as Chayla; “Devachan” as Dayvachian;
“Nirvana” as Neervana; “Karma’ as Kar-r-ma; “Kama Rupa” as
Kam-ma Roopa; “Upanishlad” as Oopaneeshad; “Buddha” as Boodha;
“Prithivi” as Preet-heeevee; “Manu" as Mannoo; “Manas” as
Mannas.
ORIENTAL DEPARTMENT
AMERICAN SECTION T. S.
GENERAL SECRETARY’S OFFICE, 144 MADISON AVE.
NEW YORK, November :28th, 1893.
To the Members of the T. S.:
I have at last been able to secure, With the advice and Consent of the
Executive Committee, the services of a Competent Sanscrit scholar in Europe, who
is at the same time a devoted member of the Society, for this Department, and
desire to notify you of it as also to outline to you the plan for carrying on
the Department. The name of this person will not be given out for the present by
his own request until later when the work has proceeded to some extent. Of his
qualifications there is no doubt, as he has had experience in this field, has
also for some time been teaching Sanscrit, and brings to the work a sincere
sympathy with Indian thought as well as devotion to the Society which will
without question make the matter furnished of value as well as interest. The
plan is this:
Readers are not familiar with the books of the East. They should have (a) a
sound course of the twelve great Upanishads until they grow thoroughly
familiar with them. Two versions are already out, but the Upanishads have never yet been translated in the light of Theosophy. The Prasna
Upanishad
will probably be translated first, so that the translation, while preserving
the spirit of the text, will be thoroughly sound and readable English. After
each instalment of the text a commentary will be given of sound literary form,
combining the Indian tradition of Shankaracharya’s commentary with Theosophy,
thus letting the two illumine each other. (b) The Laws of Manu will be
taken up, and also Shankaracharya’s great books, whether already translated or
not. The Oriental ideal is that the student should know the book by heart; the
western is, “Oh I read that before”. The readers should know the ideas by heart,
not the words: this is the medium course. (c) Buddhism will be taken up.
Many of the best Pali books are still untranslated; and the Sanscrit books of
Nepal on Northern Buddhism, such as Tathagata Guhyakam or Buddha’s Secret
teaching can be dealt with. With proper treatment these would be invaluable.
Other Eastern religions would follow in due course. (d) To give life and
actuality to the East some modern work would be used. (e) Possibly a
fifth element in a series called, “Friends of the East”, men not Theosophists
who have given up their lives to Oriental research, with a portrait. This would
give personal interest and not put the Eastern notion in the background.
All this of course takes time and much labor. I am authorized to spend something
on the plan, but our funds at one dollar a year from each member will not permit
adequate compensation for the work of the pundit. Indeed all that is done for
members by this office is worth more than is paid by them and costs more. Hence
if this plan finds favor and if the issues so far of the Department only in the
light of a promise have been of service, it is for the members to show whether
we will in the future be able to carry on this department in a systematic and
proper manner. We cannot raise the rate or dues, as that would exclude many
worthy persons. But no member is prevented from paying more per year if his or
her means permit, and it is true that many belong to other bodies for various
purposes wherein the yearly dues are much higher.
WILLIAM Q. JUDGE,
General Secretary.
ORIENTAL DEPARTMENT
APPENDIX.
THE ORIENTAL DEPARTMENT REPORT.
When the Oriental Department was entrusted to the present editor by Mr. Judge, two years and a half ago, it was decided to lay special stress on the Upanishads, and, after them, on the works of Shankara Acharya and Buddha, while giving such space to other religions as might be found advantageous.
The reasons for putting the Upanishads in the first place were these traces of the teachings which have become known to us as Theosophy, are found in the records of all ancient religions in both hemispheres, but nowhere are these teachings so fully, lucidly and profoundly recorded as in the oldest Upanishads and this is true not only of large generalizations, like the doctrines of rebirth and liberation, but also of those more particular and recondite doctrines which come gradually to the knowledge of students who follow a special line of study and work. So that, in the Upanishads, we have an invaluable proof of the antiquity and authenticity of both general and particular doctrines a guarantee at least three thousand years old, and, in all probability, very much older. And if the Upanishads lend this invaluable support to our modern teachings, it is, on the other hand, true, that without these modern teachings, much that is most profound and of greatest value in the Upanishads is hardly intelligible, so that one may read the ordinary translations without gaining any idea of the meaning, or even the presence, of those particular teachings which we have spoken of. It was, therefore, necessary to read and translate, the Upanishads, in the light of Theosophy.
Following out this purpose, seven out of the ten chief Upanishads have already been translated, and very fully commented on ; the eighth is in course of translation, and a considerable part of it has already appeared in the Oriental Department. The greatest and most profound of Upanishads will be translated in the future, and commented on in the light of the Upanishads already translated.
Besides this, its most important part, the Oriental Department has contained portions of three of the Buddhist Suttas three hitherto untranslated works of Shankara Acharya, and a fourth work, already somewhat loosely translated, but only obtainable with great difficulty. Other translations have been taken from the hymns of Rig Veda, Manu’s Code, the Mahabharata, and the Puranas ; while the Mohammedan religion has been represented by a tract on the Supi adepts and their precepts, here for the first time translated into English, and the extremely interesting Mussulman traditions of Issa or Jesus, which show ‘‘ the son of Mariain’’ as a master-magician and teacher of pure morality.
Various essays on Oriental subjects
have been added; amongst them short accounts of the scholars who brought
the sacred books and ancient languages of the east to the west, and this series
will shortly be completed.
C. J.
It may not be quite in order here, but I should like to add a few words on the subject which has been in all our heart,—Mr. Judge’s death. In the ten years that I have known Mr. Judge, two features of his character have been most prominent his profound practical wisdom and knowledge of spiritual and moral law, a knowledge that could only be gained in one way, individual amid particular experience in the world of spiritual and real life ; so that in innumerable pronouncements as to spiritual law and fact which he has made, often quite informally and privately, there is not one but experience has shown or is showing, its truth and validity, as a guide to real life. Add to this Mr. Judge’s power of giving opportunity to his associates to do their best work in the best way, and we understand how every year only strengthened the bond that bound us to him, a bond that his death does not even touch. For Mr. Judge is not dead where lie was most alive, and his influence, and the work which he guided will daily grow greater and more real.
Let this brief note carry with it a sincere and hearty greeting, which I hope
one day to renew in person.
CHARLES JOHNSTON.
April 10, 1896
No. 13.—JUNE, 1893.
THEOSOPHICAL SOCIETY,
AMERICAN SECTION.
ORIENTAL DEPARTMENT.
SECOND YEAR.
OBJECTS OF THE THEOSOPHICAL SOCIETY:
FIRST—To form a nucleus of a Universal Brotherhood of Humanity, without
distinction of race, creed, sex, caste, or color.
SECOND—To promote the study of Aryan and other Eastern literatures, religions,
and sciences,. and demonstrate the importance of that study.
THIRD—To investigate unexplained laws of nature and the psychical powers latent
in man.
THESE papers are issued under the authority and direction of the AMERICAN
SECTION of the THEOSOPHICAL
SOCIETY in Convention, and are designed to
carry out in part the second of the above objects. They are issued free to all
members of the THEOSOPHICAL SOCIETY in America in good standing, and to
non-members upon payment of subscription of ten cents per copy.
The THEOSOPHICAL SOCIETY is not responsible, as such, for ally Statements made
in these papers.
WILLIAM Q. JUDGE,
General Secretary American Section,
144 Madison Avenue, New York.
SANSKRIT WORD PRONUNCIATION,
VOWELS. The refinements of Sanskrit vowel pronunciation occasion some
differences of opinion among scholars. We therefore here suggest the use of the
continental Spanish or Italian sounds, these being sufficiently near to the correct pronunciation, and at the same time readily adaptable to American speech.
No accents will be used, as the ordinary reader it not sufficiently acquainted
with the language to distinguish between them:
a as a in “that;” a (long) as a in “father;” e as ay
in “lay;” i as ee in “See;” o as o in “mode ;“
u as oo in “mood.’
CONSONANTS. As in English; but “ch” is always pronounced as in “chain:”
Examples: “Chela” as Chayla; “Devachan” as Dayvachian;
“Nirvana” as Neervana; “Karma’ as Kar-r-ma; “Kama Rupa” as
Kam-ma Roopa; “Upanishlad” as Oopaneeshad; “Buddha” as Boodha; “Prithivi” as Preet-heeevee;
“Manu" as Mannoo; “Manas” as
Mannas.
TALES FROM THE UPANISHADS.
p1
By PROF. MANILAL N. DVIVEDI.
IT is well-known that the Upanishads form the most important compendium
of the metaphysics of Vedic religion. The doctrine
of one essence taught therein is the key to many a Vedic sukta and Puranic katha,
and reveals the true nature of the whole of Aryan religion, nay even of the
so-called heathenism of the Hindus. Apart from the very important nature of the
whole teaching, it is interesting to note in what homely and popularly simple
manner these sublime truths are taught by the ancient sages. I have Selected a
few tales from the Upanishads with a view to enable the general
reader to obtain an idea of the principal truths taught in those sacred relics
of antiquity. The tale selected for this paper is from the Chandogya
Upanishad of the Samaveda. It relates to the studentship of Indra,
the lord of the Gods, and Virochana, the chief of the Asuras—demons—under
Prajapati whom they take for their guru. The following is a free translation of
the text.
INDRA AND VIROCHANA. pgs. 2-7
That Atman which is beyond decay and death, free from sorrow, not open to
hunger and thirst, of unfailing thought and desire, should be known, should be
realized. That man has access to all the worlds, and has all his desires
fulfilled, who having known this Atman fully realizes it. So said Prajapati.
This reached the ears of the gods and the demons, who pondered, each according
to his own order, on the power that gains access to all the worlds and fulfills
all desires, and resolved that such an opportunity should on no account be
missed. Accordingly Indra from among the gods, and Virochana from among the
Asuras went up to Prajapati. Jealous of each other, they approached the
guru with holy grass in their hands and lived with him as Brahma charm Prajapati
asked them after the lapse of thirty-two years what was the object of their
residence with him? They said:
“We have heard that your Lordship knows that Atman which is beyond decay and
death, free from sorrow, not open to hunger and thirst, of unfailing thought and
desire, which when looked for and known up to full realization, gives access to
all the worlds, and places within reach the fulfilment of all desires,’ and we
want to know this Atman; hence our residence in this place.” Prajapati replied,
“The Purusha in the eye is Atman,” and added, “it is the immortal, the fearless,
it is Brahman.” Hereupon the pupils asked “Oh Lord! which is that Purusha—is it
not that which is seen in a looking-glass, or in water?", to which the teacher
replied, “Verily it is the same, it is found everywhere ;“ but he took
care to add, “if after looking into a cup full of water you should not find
Atman, return and ask me again.”
They accordingly looked into a cup full of water, and being asked by the guru
what they saw, replied: “Oh Lord! we see the whole of this our Atman (self i.
e. the body), a full reflection of it up to the very hair on our head, and
the nails on our fingers.” The teacher asked them to remove the hair and the
nails and put on fresh clothes and ornaments, and look again into the cup. When
they looked again into the the water, after shaving and after change of dress
and ornaments, Prajapati asked them what they saw. They replied: “Oh Lord! we
see our selves (Atman) as they are, all shaved, decorated and dressed as we are “. The guru remarked,
“This is Atman, this is the immortal, the fearless, this is Brahman.” The
pupils hearing this went away in great joy. After their departure Prajapati
observed, “Whoever of these two thus returning to their homes, without having
properly known and realized Atman, takes his wrong impression to be the real
Upanishad (i. e. Brahman, Atman), be he god or demon, will simply destroy
himself and all who put faith in his teaching “.
The Asura, Virochana, went entirely satisfied to his people, and taught them the
Upanishad he had learnt. He declared. “It is only one’s self (the body) that
deserves all worship, it should be carefully served; he who worships and serves
the body gains access to all the worlds, this as well as the next (the mastery
whereof being obtained, it goes without saying that all desires are easily
fulfilled).” Hence even to this day it is usual to call him an Asura who does
not put faith in anything beyond direct perception, who observes no
religion. This alas! is the Upanishad of the Asuras. They attend simply to this
dead * carcass, feeding it with sweet viands, and bedecking it with fine clothes
and ornaments, believing all the while that only thus access is obtained to the
next world.
* Dead in the sense of “dead matter “; for Atman being nothing but the
body, all matter and no thought, is from the Upanishad point of view a
dead carcass as understood by the Asuras. The phrase adequately brings out the
impossibility of thought or feeling in mere matter without thought (Atman).
But the god Indra, before returning to the gods, saw a difficulty, and said to himself: “This Atman (meaning the reflection seen in the water, viz, the body) appears well dressed, well adorned, well refined, upon the body’s being well dressed, adorned, or refined. But even so must it appear blind, one-eyed, or without hand or foot, upon the body’s becoming blind, one-eyed, or without hand or foot; and should moreover perish with the body. I for one see no fruit from the realization of such Atman. Whereupon he came back, with the holy grass in his hand to Prajapati who, seeing him, asked why he having gone away in all satisfaction in company with Virochana, returned to that place? Indra replied, “This Atman appears well dressed, well adorned, well refined. But even so it must appear blind, one-eyed, or without hand or foot, upon the body’s becoming blind, one-eyed, or without hand or foot, and should moreover perish with the body. I for one see no fruit from the realization of such Atman.” The teacher remarked: “Verily what you say is but too true, oh Indra! I shall explain it to you yet further, wait here for another thirty-two years.” Indra lived with his master for the period prescribed, at the end whereof Prajapati said: “The subject of all that is seen in dream is Atman; it is the immortal, the fearless, it is Brahman.”
Indra went away satisfied with this answer, but again encountered a difficulty before reaching home. He observed: “True it is that this Atman remains unaffected by the blindness or one-eyed-ness of the body, it is not touched by any of its accidents, nor does it perish with it, but it appears to suffer like the body, to pale under sorrow, to despair under difficulty, and even to weep on occasion. I see no fruit of the realization of such Atman.” Whereupon he went back to Prajapati with the holy grass in his hand. The sage, on seeing him, asked why he returned after having gone away in satisfaction? Indra replied: “True it is that this Atman remains unaffected by the blindness or one-eyed-ness of the body, it is not touched by any of its accidents, nor does it perish with it; but it appears to suffer like the body, to pale under sorrow, to despair under difficulty, and even to weep on occasion. I see no fruit of the realization of such Atman.” The master said to his pupil: “What thou sayest is but too true, I shall explain it to thee again, stay here another thirty-two years”. At the expiration of the prescribed period Prajapati said to Indra: “That which being in deep sleep, immersed in its native bliss, sees no dream is Atman; it is the immortal, the fearless, it is Brahman”.
Indra went away fully satisfied, but even before he reached the gods a doubt again cropped up in his mind: “The Atman in deep sleep is not conscious of its existence, and knows not ‘this is myself’, nor does it know the things of the universe. It can, therefore, be none other than pure extinction or annihilation. I see no fruit of the realization of such Atman.” Whereupon he traced his way back to his guru, with the holy grass in his hand, and being asked why after going away in full satisfaction he came again, replied: “ The Atman in deep sleep is not conscious of its existence, and knows not ‘this is myself’, nor does it know the things of the universe. It can therefore be none other than pure extinction or anihilation. I see no fruit of the realization of such Atman. “ The master remarked: “What thou sayest, Indra, is very true, I shall explain to thee the truth over again, for it (Atman) is none other than that described to thee before. Stay with me only for another five years and I shall make the matter plain to thee.” He stayed another five years and completed a hundred, often referred to as the period spent by Indra in Brahmacharya, under Prajapati.
The master said at last to his pupil: “O Indra! this body is mortal, always subject to death, it is only the abode, so to speak, of the bodiless Atman (which thus circumstanced is called Jiva) which being thus with body partakes of pleasure and pain, for pleasure and pain do not leave one with body, it being the bodiless alone that is ever free from them. The air, ether, lightning, clouds, all bodiless in themselves, appear (as with body * i. e., The body of manifestation. ) in the sky, and rebecome themselves—the highest light. In the same manner this All-Bliss manifesting itself as the body (called then Jiva) merges in the highest light, and rebecomes itself. This indeed is the greatest Purusha. It appears to take on itself a variety of forms, sometimes engrossed in enjoyments of the senses, sometimes all playfulness and joy, some times endulging itself in the company of women, or in the pleasure of horses, carriages, etc., or in the affection of friends and relatives,—never remembering, or identifying itself with the body, its tenement governed by Prana, joined to it after the manner of a horse to a vehicle. The Purusha in the eye is the Akasa found therein, it is only its way out to the objective. That is Atman which is implied in the ego of the experience ‘I smell’, it being the very being of the sense of smell. It is that which is conscious of the experience ‘I speak’, being in itself the very essence of speech. It is that which is conscious of the experience ‘I hear’, being the very thing that hears. And lastly it is that which is conscious of the subjective experience ‘I think’, being the very being of the mind. The mind is its divine eye whereby it calls into being the various objects of experience and plays with them. As the gods in heaven devote themselves to their Atman, they have all the worlds within their control, and all their desires are always fulfilled. He therefore who knows Atman and realizes it in himself everywhere gains access to all the worlds, and has all his desires fulfilled.” This is what said Prajapati, indeed Prajapati, to his pupil.
[Note.—Any explanation is hardly necessary to lay bare the important moral of this simple tale. It sets forth in very vivid colors the Upanishad (creed) of the materialist of to-day in the person of Virochana bound to the physical as the only plane of knowledge and truth. The opposite view is happily represented in the attitude of Indra, the disciple submitting himself to reason (Buddhi) and willing to be guided by it. It may be seen in what reverence the guru is held even by such potentates as Indra, the god of gods, and Virochana the proud lord of the Asuras. The period of probation extending over a hundred years in the case of Indra, the true disciple who at last gets the truth, is worthy of the attentive consideration of western candidates for the truth, the whole truth of Theosophy. The light cannot reflect itself in a mirror soiled with terrestrial mud, the removal whereof must necessarily be the work of time, patience, and intelligent perseverence.
The teacher at first points out the Purusha in the eye as Atman, thought,
meaning thereby the cognizer of and through whom the eye is the eye, and is able
to perceive things and receive impressions. The pupils, through not
understanding the real truth, understood it only after the persuasion of their
proud intelligence, and did not, out of sheer vanity, say plainly that they had
failed to grasp the real meaning. This mistake has been repeated even by the
better pupil more than once; and in our age of individualism and selfish pride how
many daily recur to the same and debar themselves from the path of eternal
wisdom! The Master out of kindness suggested that the pupils should look into a
cup full of water, and return to him if they failed to find Atman therein. The
self-sufficient lord of gods and the proud chief of demons tried the experiment
and appeared to be satisfied at the sight of their own reflection in the water.
The guru thereupon tried, another innocent stratagem and asked them to change
their dress and ornaments, and remove the hair on their heads and the nails on
their fingers, and look again into the water. This ought to have been
sufficient, for it was thus plainly indicated that Atman, the truth, is always
as unalterably one as the body which remains the same though appearing to take
on different forms under different conditions, and moreover that the Atman
cannot be the reflection of the body which waxes and wanes with additions to and
subtractions from the body. But the ignorance of the pupils would not allow them
an insight into the real meaning of the experiment. They therefore went away in
full satisfaction, taking the body to be the soul they were in quest
of. The Asura got confirmed in his belief and taught that the body was the thing
that was all in all, and everything that conduced to the ease and comfort of
that combination of material elements, was the surest way to the satisfaction of
all desires and to the supreme happiness of absolution even here. But the god
proved more intelligent and wise. And this explains also what makes a god a god,
and an Asura an Asura. He looked within himself and saw that the reflection of
the body could not be the real essence which has been declared by the guru to be
immortal and beyond decay, death, or change. He returns and enters another term
of studentship which brings him more knowledge. In all that the guru tells him
every time he returns, the substance is none other than the truth conveyed to
him even at the first moment; and the teacher is not open to the charge of
having held back the truth, for it is laid down: “Hold the torch before him only
who can bear its light “. Atman is that something through which the eye and all
the external senses—i. e. the phenomena of waking experience; and the
mind—i. e. the panorama of dreams, imagination, fancies; and lastly the
blank experience of sleep; are all rendered possible. In other words: It is that
something which
is implied in the very existence of experience; for nothing can exist prior to
thought. And Atman is that which is not any one of the three conditions, and is
yet ever all and everything.]
Nadiad, India.
No. 13.—JUNE, 1893.
THEOSOPHICAL SOCIETY,
AMERICAN SECTION.
ORIENTAL DEPARTMENT.
SECOND YEAR.
THE GAME OF KNOWLEDGE.
pgs. 7-9
(JNANA BAJI.)
By PROF. MANILAL N. DVIVEDI.
THE game of knowledge may sound rather a curious title; for although we hear
of games in all departments of life, it is
rather curious to find knowledge made the subject of a game. The word “game”
is, however, used in this connection in the simple sense of play, or mere
pastime. It is noteworthy—though the idea is curious—that the Hindus (ancient
Aryans) have turned their pastimes to use, and the highest use imaginable. The
nation accredited with having invented a game to meet the wants of
Buddhi—Mind,—the Chess, called Buddhi-bala in Sanskrit, has every right to stand
alone in having found out something to satisfy the Atma—Spirit—as well. This
game refers to the stages in the progress of an individualized Spirit in all
grades of life to self-recognition.
The board is marked out into 108 little compartments corresponding to the number
of beads in an ordinary rosary used in the Hindu religion. The first compartment
is assigned to Illusion, an inseparable aspect of the Ineffable which occupies
the 108th; and which, if the contents of the 108 compartments were arranged in a
circle as in a rosary, would come nearest to it. With Illusion begins evolution;
the next stage is rightly marked “Birth’, which invariably leads to Selfishness,
Sin, Lower Life, Delusion, Vanity, and the rest shown on the board. This is the
general principle observed in filling up the compartments, but at certain points
it will appear to be partially abandoned. We have at twelve the World of
Elementals and the next stage is marked “Hell”. Now it is not always certain
that devotion to the elementals leads to Hell, but the extreme proximity of the
one to the other is meant as a caution to those who are addicted to the worship
of elementals. There is indeed a very thin partition between the world of
elementals and the nether regions, likely to break down at any moment under the
smallest pressure of selfishness and cruelty.
There is yet a third way in which the appropriateness of the several names
has to be understood. We find 60, the place of RajaYoga, and 61 that of Dhyana
or Laya Yoga. Now it is not at all correct that Raja Yoga leads to Dhyana, for
the first is impossible without the second. How do we explain, then, the order
of succession apparently implied? There is nothing like succession in this
instance, the two are only juxtaposed, and the superiority of Raja over all Yoga
is indicated by opening a flight of steps from it direct to 100, the place of
Jnana—supreme knowledge. This indeed is the use of the dozen ladders we find
interspersed throughout the diagram. And this leads to an explanation of the
presence of an equal number of snakes distributed over the board. The principle
is the same, only applied in the reverse order. The compartment where the mouth
of a snake opens to receive the sinful wanderer is the last he traverses in that
round, for the snake swallows him and throws him out at its tail in whatever
compartment that be, whence he has to begin his journey again and pay in this
manner the penalty of his sin. If at the tail of a
snake there be the mouth of another, the fall will be still lower, for the end
of the fall will be at the tail of the last serpent. If, for example, one comes
to 30 and falls to 26, he cannot stop to re-begin his climb there,
but must go yet further down to 7 and begin from that point upward. The same
applies mutatis mutandis to the ladders. If one reaches 36, he finds a
ladder ready to raise him to 68, whence again another will lift him to 96.
These particulars explain the principle of the game. Any two or more persons may
play it, each having a distinct piece to himself. All the pieces should at first
be placed in No. 1. Seven cowries—or seven small dice, each marked with an ace
only on one face—should then be taken in the hand by one of the players, and
thrown. The number of cowries with faces upward or of the aces turned up on the
dice, is the value of the throw, and the player moves his piece so many
compartments onward. The players play in this manner by turns. At any one time
each player throws but once. If the number scored in a throw brings the piece to
a compartment where a ladder or the mouth of a serpent is present, the piece
goes up or down as the case may be in manner indicated in the last paragraph,
the compartments through which a ladder or a serpent passes not being at all affected by these circumstances but being treated like ordinary compartments.
When in this manner the player comes to 100 his difficulty begins. Care
should then be taken that the throw scores nothing in excess of what is
required; for otherwise the piece will have to retrace its way. For
example, a piece is at 102 if the score throws 7 the piece goes on to 108
but back again to 107. It goes again to 108 and wins the game, only if it
scores one the next time. The reason for this is obvious. Having reached the
stage of Jnana the student is expected to take a correct measure of his strength
and strides.
The game thus explained and presented in the accompanying diagram is arranged
according to the principles of the Vedanta (Advaita); but almost all systems of
religion in India have a similar game marked with names consonant with the
tenets of their teaching. These games are not very generally known even here in
India; only very old people here and there who have perhaps never heard anything
of Bezique or Whist speak of such things, and occasionally show them. I am not
able to say whether we find this game mentioned in any ancient book, but at all
events I know that it is very, very old; and if only for the very great
ingenuity and usefulness of the arrangement, coupled with the simplicity in the
rules of play, it deserves to supersede all those
-indoor games which entail the loss of valuable time and often money. This game,
while serving as a pastime, is of very great use in inculcating the leading
important principles of Advaita philosophy in the easiest possible manner.
Nadiad, India.
No. 13.—JUNE, 1893.
THEOSOPHICAL SOCIETY,
AMERICAN SECTION.
ORIENTAL DEPARTMENT.
SECOND YEAR.
THE BOOK OF THE GREAT DECEASE.
pgs. 9-16
MAHA-PARINIBBANA SUTTA.
THE Maha-Parinibbana Sutta, consisting of six chapters, is an account of the
death of Buddha and of the sayings of that teacher to his disciples just before
his decease. The text is Pali. Its date is uncertain, but it was probably
written from two to four centuries B. C.
The following is taken from the translation by Mr. T. W. Rhys Davids in The
Sacred Books of the East. It contains a general statement of the narrative.
All needless repeditions have been expunged, and only the more important sayings
and injunctions of the Buddha recorded. It is thought that, this will be
useful, as members generally cannot buy these expensive books. Other chapters
will be given in subsequent issues.
CHAPTER 1.
Verses
1—5. The Blessed One was once dwelling in Rajagaha, on the
hill called the Vulture’s Peak. Ajatasattu, the king of Magadha, was
desirous of exterminating the Vajians. He sent the Brahman Vassakara, his prime
minister, to Buddha to ask the great sage what he would predict. Buddha was being
fanned by Ananda, his favorite disciple, when the Brahman arrived with the
king’s request. He at once turned to Ananda and asked him if he had heard that
the Vajians held frequent and full assemblies. Ananda replying in the
affirmative, Buddha declared that so long as they met together in concord and
remained harmonious, and did not try to alter established laws, so long as they
performed their proper religious duties and provided for their priests, so long
might they be expected to live and to prosper. Then he turned to the Brahman and
said that he had taught the Vajians these conditions of welfare himself when he
was staying at Vesali at the Sarandada Temple; and so long as they continued to
practice and preach them their prosperity would remain assured. The Brahman
thanked the Buddha, saying that he gathered from what was said that the king of
Magadha could not overcome the Vajians unless he resorted to diplomacy and broke
up their alliance. Then he rose from his seat and went his way.
Verses 6—11. After the Brahman had gone the Blessed One told Ananda to call a
meeting of those of the brethren who dwelt in the neighborhood of Rajagaha, and
to assemble them in the Service Hall. When they had been assembled Buddha said
that he would then teach them seven conditions for the welfare of their
community. The seven conditions were that so long as they held full and frequent
meetings, preserved harmony in their midst, remained true to the rules of their
Order, supported their elder brethren and listened to their words and took their
advice, did not desire material welfare and existence, delighted in lives of
solitude, and tried to train their minds so that good and holy men might come to
them and dwell in their midst, —so long would they prosper. He then taught them
seven other conditions. So long as the brethren were not attached to business,
so long as they did not indulge in slander or gossip, did not allow themselves
to be slothful, avoided social indulgence, maintained a constant struggle
against their lower desires, avoided bad company, did not come to a stop on
their way to final emancipation simply because they might have attained to any
lesser thing,—so long would the Brotherhood prosper. Other conditions taught he
them. The brethren would not decline so long as they possessed faith, modesty,
and fear of sin, continued their studies, were energetic and mentally alive, and
were full of wisdom. So long as the brethren exercised themselves in the
sevenfold higher wisdom—that is,
in mental
activity, search after truth, energy, joy, peace, earnest contemplation, and
equanimity of mind, they would live and in- increase. So long as they exercised
themselves in interior meditation and the sevenfold perception due to earnest
thought, they would prosper. So long as they persevered in kindliness of action,
speech, and thought both in public and in private, divided their substance with
impartiality, practiced those virtues which were praised by the wise, and were productive of true freedom without the desire for reward, and were conducive to
high thoughts, so long as they educated their Faith, so long might they be
expected not to decline, but to prosper.
Verses 12—14. While the Blessed One remained at Rajagaha he instructed
his disciples. Then he went with Ananda and a large company of the brethren to Ambalatthika.
Verses 15—18. Then the Blessed One went with Ananda to Nalanda and stayed in the
Pavarika mango grove. There the venerable Sariputta came to him saying that he
believed the Blessed One to be the greatest of all the Buddhas, past, present,
or future. Buddha, after asking him if he knew what all those of the past had
been like, what all those of the future would be like, and, what he himself
really was, and receiving replies in the negative, asked him how, then, he was
fitted to judge. Sariputta then acknowledged that he was wrong in jumping
immediately at the wide conclusion that this Buddha was the wisest of all the
Arahats, but said that he knew that those of the past had each of them to war
with the flesh, to gain the mastery over all those mental faults which made man
weak, to awaken the higher perception, to become enlightened; that he knew that
the Arahat Buddhas of the future would do the same; and he concluded that the
Arahat Buddha of the day had done so likewise.
Verses 19—25. The Blessed One and Ananda next went to Pataligama. The
disciples there invited him to their summer rest-house. Buddha accepted the
invitation, went to the rest- house, washed his feet, entered the hall, and
seated himself against the centre pillar with his feet to the East. The brethren
also washed their feet, entered the hall, and took their seats around the
Blessed One, against the Western wall and facing the East. Then the Pataligama
disciples, after washing their feet, seated themselves against the Eastern wall,
opposite the Blessed One, and facing the West. Buddha then lectured the
Pataligama disciples on wrong doing, and said that five-fold was the loss of the
wrong doer. He falls into poverty through sloth, his evil repute gets noised
abroad, whatever society he enters, he enters shyly and
confused, he dies full of anxiety, and he is reborn in an unhappy state. The
gain of the well doer is also five-fold. He acquires great wealth through his
industry, has good reports of him spread abroad whatever society he enters, he
enters it with confidence, he dies without anxiety, and he is born in a happy
and felicitous state. Buddha continued to teach them far into the night. Then he
dismissed them and retired to his private chamber.
Verses 26—32. At Pataligama Buddha prophesied that that fortress
would become the chief of cities, but that three dangers hung over it—those of
fire, of water, and of dissention. Later the chief ministers of Magadha, Sunidha,
and Vassakara, proceeded to where Buddha was and invited him to dinner with
them, together with the company of the brethren. Buddha accepted and went to
dinner with them. After the meal he gave thanks and went his way. And the gate
he went out at they called Gautama’s gate.
Verses 33—34 But the Blessed One went on to the river.
At
that time the Ganges was overflowing. Some were seeking boat- some wood rafts,
some basket-work rafts, to cross. Buddha on an instant vanished from one side of
the river and stood on the other with the company of the brethren. As he beheld
the people looking for boats and rafts he broke forth into song:—
They who cross
the ocean drear,
Making a solid path across the pools—
While the vain world ties its basket rafts—
These are the wise, these are the saved indeed!”
CHAPTER II.
Verse
1—5. The Blessed One proceeded with Ananda and a great company
of the brethren to Kotigama, and stayed therein
in the village itself. There he told the brethren that it was through not
understanding and grasping the four Noble Truths that they had to wander so long
on earth and be often re-born. Upon the disciples asking what these four Noble
Truths were, he replied that the first was that about Sorrow, the second that
about the cause of Sorrow, the third that about the cessation of Sorrow, and the
fourth that about the Path which leads to that cessation, adding-that when these
Noble Truths are grasped and known, the craving for existence is rooted out,
that which leads to renewed existence is destroyed and there is no more birth.
And at this place also he instructed his disciples.
Verse 5—11. After remaining at Kotigama for a convenient length of time they
proceeded to the village of Nadika. There the Blessed One stayed at the Brick
Hall. Ananda seated himself beside him, and after informing him that the brother
Salha, the sister Nanda, the devout Sudatta, and others, had all died at Nadika,
he asked where they would be reborn and what would be their destiny. Buddha
replied that Salha, through the destruction of the great evils, had, by himself
and while on earth, attained to Arhatship and to emancipation of heart and mind’
the sister Nanda, by the complete destruction of the five bonds that bind people
to this world, had become an inheritor of the highest heavens and would never
return to earth; the devout Sudatta, by the complete destruction of the three
bonds, and by the reduction to a minimum of lust, hatred, and delusion, had become a Sakadagamin,
and would make an end of Sorrow in his next rebirth; the others had passed away
to the highest heavens never to be reborn, as also had more than fifty devout
men of Nadika. Buddha then told Ananda that more than
ninety devout men of that place who had died had become Sakadagamins by their
efforts, and in their next birth they would make an end of Sorrow; while five
hundred had advanced themselves so that they were no longer liable to be reborn
in a state of suffering, and were assured of final salvation. Then he proceeded
to tell Ananda of the Mirror of Truth, which, if an elect disciple possesses, he
may predict of himself that he could never be reborn as a soulless being or in
any place of woe, being no longer liable to be reborn in a state of suffering,
and assured of final salvation. This Mirror of Truth was the consciousness in
the elect disciple that he had faith in the Buddha and his philosophy; that that
was the Truth and that it was of infinite advantage to the whole world, passing
never away, welcoming all, leading to salvation, and to be attained to by the
wise, each one for himself. Also the consciousness that the disciple had faith
in the Order, believing that it was worthy of honor, of hospitality, of gifts
and of reverence; that it was the supreme sowing-ground of merit for the world;
and that it was possessed of the virtues of the good and wise, those which make
men truly free, being conducive to high and holy thought. And again, at the
Brick Hall, the Blessed One addressed to the brethren that comprehensive
religious discourse on the nature of upright conduct , and of earnest
contemplation, and of intelligence.
Verses 12—25. The Blessed One next proceeded to Vesali, and stayed at
Ambapali’s grove. Here the Buddha addressed the brethren and said: “Let a
Brother, O Ye who have renounced the World, be mindful and thoughtful; this is our instruction to you”. Then
he proceeded to tell them how a brother should so act as to become mindful.
While he dwelt in the body he should so regard it that, being strenuous,
thoughtful, and mindful, he might, whilst in the world, overcome the grief which
arises from bodily craving; and also, while subject to sensations, he should so
regard them that by analysis he might overcome the grief arising from the
craving which follows sensation, and lastly, while he thinks and reasons, he
should overcome the grief which arises from the craving due to ideas. He went on
to inform them as to how a brother should act so as to become thoughtful.
Whatever action he performed should be performed with his entire nature
concentrated upon it and in full presence of mind; in going out and in coming
in, in looking and watching, in bending in his arm or in stretching it forth, in
wearing his robes or in carrying his bowl, in eating or drinking, in consuming
or tasting, in walking or standing or sitting, in sleeping or waking, in talking
and in being silent. Thus he exhorted them to be mindful and thoughtful. Just
about this time the courtesan Ambapali, hearing that the Blessed One was in
Vesali and was staying in her mango grove, determined to pay him a visit. With
her train she proceeded to where he was and took her seat respectfully at his
side. And he instructed, aroused, incited, and gladdened her with religious
discourse. Thereupon she invited him with all the brethren to dinner with her
the next day. On his accepting the invitation—signifying his consent by his silence—she arose and departed to her carriages.
The Lichchhavis of Vesali also heard that the Blessed One was in their city.
They ordered a number of carriages to be made ready, and proceeded with great
splendor to the grove. As they proceeded to where the Buddha was they met
Ambapali, who stopped them, saying: “My Lords, I have just invited the Blessed
One and his brethren for their morrow’s meal “. Whereupon they at once tried to
bribe her to give up the meal. But she refused, saying that she would not give
up so honorable a feast even if they offered her the whole of Vesali with all
its subject territory. Then the Lichchhavis cast up their hands, exclaiming: “We
are outdone by this mango girl! “, and they went on to the grove. There they
alighted and went to Buddha and seated themselves at his side. And he instructed
and incited and roused and gladdened them with religious discourse. Then they
also invited him to dinner on the morrow with all the brethren. But he refused,
saying that he had promised to dine with Ambapali. And again exclaiming that
they were outdone by a
courtesan, they expressed their thanks and approval of the words of the Blessed
One, bowed before him and departed. The next day Buddha and the brethren went to
Ambapali’s dwelling house. And Ambapali waited on them with sweet rice and
cakes, and the Order sat together, with the Buddha at the head. When the Blessed
One had finished his meal the courtesan had a low stool brought, and seating
herself at his feet said: “Lord, I present this mansion to the Order of which
the Buddha is the chief.
The Blessed one accepted the gift, and again instructed her with religious
discourse. Then he arose with the brethren and departed thence. While at the
mango grove also the Blessed One instructed his disciples.
Verses 26—30. They next proceeded to Beluva, and there the Blessed One
stayed in the village itself. But the rainy season being about to commence, he
dismissed the brethren, telling them to take up their abode about Vesali during
that season. He himself would remain at Beluva. Shortly after the rainy season
commenced the Buddha was smitten with a dire sickness, and sharp pains came
upon him, even unto death. But the Blessed One, mindful and self-possessed, bore
them without complaint. Then the thought occurred to him that it would not be
right for him to pass away without addressing his disciples and taking leave of
the Order. So, by a strong effort of will he bent the sickness down again and
kept his hold on life until the time he fixed upon should come.
Verses 31—35. Presently he recovered. And he went out from the monastery and sat
down behind it on a seat spread out there. Ananda went to him and sat down
beside him, saying that he had perceived the sickness of the Blessed One and had
felt it keenly; but he had taken some comfort in the thought that the Blessed
One would not leave existence until he had left instructions concerning the
Order. Buddha replied asking Ananda if the Order expected that of him, after he
had preached to them the whole truth. “The Tathagata*, Ananda, thinks not that it
is he who should lead the Brotherhood or that the Order is dependent on him. Why
then should he leave instructions in any matter concerning it? I, too, O Ananda,
am now grown old, and full of years, my journey is drawing to its close; I have
reached my sum of days, I am turning eighty years of age. And as a worn-out
cart, Ananda, can only with much care be made to move along, so methinks the
body of the Tathagata can only be kept agoing with much additional care. It is
only, Ananda, when the
* The Buddha.
Tathagata, ceasing to attend to any outward thing or to experience any
sensation, becomes plunged in that devout meditation of heart which is concerned
with no material object—it is only then that the Tathagata is at ease.
Therefore, O Ananda, be ye lamps unto yourselves! Be a refuge to
yourselves! Betake yourselves to no external refuge! Hold fast to the truth as a
lamp! Hold fast as a refuge to the truth! Look not for refuge to anyone besides
yourselves!
“And whosoever, Ananda, either now, or after I am dead, shall be a lamp unto
themselves, and a refuge unto themselves, shall betake themselves to no external
refuge, but holding fast to the truth as their lamp, and holding fast as their
refuge to the truth, shall look not to refuge to anyone besides themselves—it is
they, Ananda, among my Bhikshus *, who shall reach the very topmost
Height !—but
they must be anxious to learn.”
(To be continued.)
* Renouncers of the World.
NOTICE.
The “Maha-Parinabana Sutta” will be completed in the next issue and then will be commenced a series of papers on ‘‘The World’s Religions” opening with a study of Islamism. These papers are destined to instruct American Theosophists generally concerning the religions of the world and it is hoped that they will be carefully studied by members. The “Laws of Manu” will probably receive attention subsequently.
NO.
14.—NOVEMBER, 1893.
THEOSOPHICAL SOCIETY,
AMERICAN SECTION.
ORIENTAL DEPARTMENT.
SECOND YEAR.
THE BOOK OF THE GREAT DECEASE. pgs. 17-32
MAHA-PARINIBBANA SUTTA.
(Concluded from No. 13, June, 1893.)
CHAPTER III.
VERSES 1—3. Now the Blessed One robed himself early in the morning,
and taking his bowl in the robe went into Vesali for
alms, and when he had returned he sat down on the seat prepared for him, and
after he had finished eating the rice he addressed the venerable Ananda and
said, “Take up the mat, Ananda; I will go to spend the day at the Chapala
Chetiya “. Ananda, assenting, took up the mat and followed step for step behind
the Blessed One. And when he had come to Vesali he said to Ananda, “How
delightful a spot, Ananda, is Vesali and the Udena Chetiya and the Gotamaka
Chetiya and the Sattambaka Chetiya and the Bahupatta Chetiya ,and the Sarandada
Chetiya and the Chapala Chetiya.
“Ananda, whoever has thought out, developed and practiced,
accumulated and
ascended to the very heights of the four paths to Iddhi 1 and so mastered
them as to be able to use them as a means of mental advancement and as a basis
for edification, he, should
1 Note, Iddhi means power, as Siddhi in
Sanskrit.
he desire it, could remain in the same birth for a kalpa or for that portion
of the kalpa which is yet to run. Now the Tathagata has thought them out and
thoroughly practised and developed them, and could therefore, should he desire
it, live on yet for a kalpa or for that portion of the kalpa which has yet to
run.”
Verses 4—6. But even though such an evident suggestion was thus given by the
Blessed One to Ananda, the latter was incapable of comprehending it, and he
besought not the Blessed One, saying, “Vouchsafe, Lord, to remain during the
kalpa. Live on through the kalpa, O Blessed One, for the good and happiness of
the great multitudes, out of pity for the world, for the good and the gain and
the weal of gods and men”; so far was his heart possessed by the Evil one. A
second and a third time did the Blessed One say the same thing, and so far was Ananda’s heart thus hardened. And the Blessed One said to the venerable Ananda
that he might leave him awhile, and Ananda, saluting him, rose and sat down at
the foot of a tree not far off.
Verse 7—10. Not long after Ananda had been gone, Mâra the Evil One
approached the Blessed One, and standing there addressed him
“Pass away, Lord, now from existence: let the Blessed One now die, even according to the word which the Blessed One spoke when he said,
‘I shall not die, O Evil One, until the brethren and sisters and the lay
disciples of either sex shall become true hearers, wise and well trained, ready
and learned, versed in the scriptures, fulfilling all the greater and the lesser
duties, correct in life, walking according to the precepts; shall be able to
tell it to others, preach it, make it known, establish it, open it minutely,
explain it and make it clear; shall, when others start vain doctrine, be able by
the truth to vanquish and refute it and to spread the wonder-working truth
abroad’. And now, Lord, all these brethren and sisters have become all and are
able to do all this. Pass away, therefore, for the time has come, even according
to the word of the Blessed One when he said, ‘I shall not die until this pure
religion of mine shall have become successful, prosperous, widespread, and
popular to its full extent; until, in a word, it shall have been well-proclaimed
to all men’, for thy purer religion has now become all this, and the time has
come for the Blessed One to pass away”.
And when he had thus spoken, the Blessed One addressed Mâra and said : “O Evil
One, make thyself happy; the final extinction of the Tathagata shall take place
before long. At the end of three months from this time the Tathagata will die ‘.
Thus the Blessed One while at Chapala deliberately and consciously
rejected the
rest of his allotted sum of life. And on his so rejecting it there arose a
mighty earthquake and the thunders of heaven burst forth. And on beholding this
the Blessed One said this hymn of exaltation:
His sum of life the Sage renounced,
The cause of life immeasureable or small;
With inward joy and calm he broke
Like coat of mail his life’s own cause.
Verses 11—12. Now the venerable Ananda thought: “Wonderful and marvellous
is this mighty earthquake, and that the thunders of heaven should burst forth!
What may be the proximate and remote cause of this ?“ Then he went up to
the Blessed One, and after saluting him seated himself respectfully at one side
and asked him what was the cause remote and proximate of the earthquake.
Verses 13—16. ‘Eight are the proximate and eight the remote causes for
the appearance of a mighty earthquake. What are the eight? This great earth is
established on water, the water on wind, and the wind rests on space. And when
the mighty winds blow they shake the mighty waters, and by the moving waters the
earth is shaken. These are the first causes, proximate and remote. Again,
Ananda, a Samana or a Brahman of great power and who has the feelings of his
heart well under control; or a god or devata’ of great might and power;
who by intense meditation on the finite idea of earth or the infinite idea of
earth has succeeded in realizing the real value of things, he can make this
earth tremble and be shaken violently.2 These are the second causes, proximate
and remote.
Again, when a Bodhisatta consciously and deliberately leaves his temporary form
in the heaven of delight and descends into the womb, then this earth shakes and
trembles. These are the third causes. And when a Bodhisatta deliberately and
consciously quits his mother’s womb, then also does the earth tremble. This is
the fourth cause.
Verses 17—20. Again, Ananda, when a Tathagata arrives at the supreme and
perfect enlightenment, then the earth quakes and trembles and is violently
shaken, and this is the fifth cause. And when a Tathagata founds the sublime
kingdom of righteousness is there a trembling which is the sixth cause. Again,
when a Tathagata consciously and deliberately rejects the remainder of his life,
the earth quakes, and this is the seventh cause. And
1 Note, devata means one of the nature sprites.
2 Note, one of the first practices given to the Buddhist disciple is to
meditate on the earth both as an abstract idea and as mere earth.
when a
Tathagata passes entirely away with that utter passing away in which nothing
whatever
is left behind, then is the earth shaken violently. This is the eighth cause.
(ED. At this point there is a break in connection and the next verse continues
abruptly with another subject. The translator says it suggests the manner of
composition.)
Verses 21—23. The eight kinds of assemblies are as follows: of nobles, of
Brahmanas, of householders, Samanas, the angel hosts of guardian angels, the
great thirty-three, Mara, and Brahma. Now, Ananda, I call to mind that when I
used to enter into an assembly of many hundred nobles, before I had seated
myself or begun conversation, I became like unto them in color and in voice.
Then with religious discourse I used to instruct, incite, and fill them with
gladness. But they knew me not when I spoke, and would say, “Who may this be who
thus speaks, a man or a god ?“ Then having instructed and gladdened them,
I would vanish away, at which they wondered “. And referring to
all the other kinds of assemblies, the Blessed One told how he, used to appear
there, teach, and vanish away.
Verses 24-32. There are eight positions of mastery over the delusions
arising from the apparent permanence of things.
When a man having subjectively the idea of form sees externally forms which are
finite, pleasant, or unpleasant, and having mastered them is conscious that he
sees and knows, that is the first. And when in the same way he sees forms that
are boundless, unpleasant, or pleasant, masters them, and is conscious that he
sees and knows, that is the second position. When without the idea of form
subjectively, the same as above is the case, these are the third and fourth.
When without the idea of form he sees forms that are blue in color, blue in
appearance, and reflecting blue as the Umma flower or a piece of fine Benares
muslin, and having mastered them and is conscious that he sees and knows, that
is the fifth position. The sixth, seventh, and eighth positions are explained in
identical words with those for the fifth, except that yellow is substituted with
red and white for blue, and for the Umma flower are given the Karika flower, the
Bandhu jivaka, and the morning star as examples.
Verses 33—42. Now these stages of deliverance from the hindrance of thought
arising from the sensations and ideas due to external forms are eight in number.
First, a man possessed with the idea of form sees form. The second is, without
the subjective idea of form he sees form externally. Becoming intent on what he
sees, with the thought. “It is well”
is the third stage. By passing quite beyond all idea of form, putting an end to
all resistance, paying no attention to the idea of distinction, thinking “It is
all infinite space”, he mentally reaches and remains in that state of mind in
which that idea alone is present, it is the fourth stage. Passing beyond the
last stage, thinking “It is all infinite reason”, reaching and remaining
mentally in that state of mind, is the fifth stage. Passing quite beyond the
stage of infinity of reason, thinking “Nothing at all exists”, he reaches
mentally and remains in the state of when nothing at all is specially present,
this is the sixth stage. The seventh is reached by passing beyond the last stage
and remaining in the state to which neither ideas nor the absence is present. By
passing quite beyond the state of ‘neither ideas nor the absence of ideas” he
reaches mentally and remains in the state of mind in which both sensations and
ideas have ceased to be—this is the eighth stage of deliverance.
Verses 43—55
“On one occasion, Ananda, I was resting under the shepherds’ Nogroda tree
on the banks of the Nerangara immediately after having reached the great
enlightenment, when Mara, the Evil One, came and addressed me, saying that I
should pass away from existence, for which the time had come. But I addressed
him, Ananda, and said that I should not die until not only the brothers and
sisters of the order but all the lay disciples had become true believers (here
he repeats what is before). And now again to-day, Ananda, the Evil One came to
me and addressed me in the same words, to which I replied that he
could make himself happy, as I should die in three months. Thus - I have to-day,
at the Kapala Chetiya, consciously and deliberately
rejected the rest of my allotted term of life.” And then Ananda addressed the
Blessed One and asked him to remain for the rest of the Kalpa for the good and
happiness of the world, out of pity, for the gain of gods and men. But the Lord
replied: “Enough now, Ananda; beseech not the Tathagata; the time for making
such request is past”.
Three times in the same way did Ananda request him to remain on earth, receiving
the same reply, until the third time when the Blessed One asked him if he had
faith in the wisdom of the Tathagata, and Ananda saying he had, the Lord asked
him why he had asked him to the third time. When Ananda repeated what the
Blessed One had told him of the ability of a Tathagata to remain during the
Kalpa, or its remaining portion, the Lord asked him again if he had faith, to
which Ananda replied, Yes.
“Then,” said
the Blessed One, “thine is the fault in that, when a suggestion so evident and a
hint so clear were given thee, thou didst not comprehend them and ask me to
remain as thou just now hast. If thou shoulds’t then have besought the Tathagata,
the appeal might have been rejected to the second time, but at the third time it
would have been granted. Thine, therefore, O Ananda, thine is the fault, thine
is the offence.”
Verses 56—62. The Tathagata then related to Ananda how once he was
dwelling at Rajagraha on the bill Vulture’s Peak and had there spoken to him of
its pleasantness and then told him how a Tathagata could, if he wished, remain
in the world for a Kalpa, and yet that Ananda had not asked him. For that
reason, he said, the fault and offence were Ananda’s. He then recalled
specifically to Ananda’s memory nine other occasions when the same remarks had
been made about remaining in the world, but that at each Ananda had failed to
ask him to remain. Also how at Vesali the same thing took place on five
different occasions, and now at the very place, at the Kapala Chetiya, the same
words, had been used and the same hint given with the same result.
Verses 63—64. Then the Tathagata reminded Ananda how he had formerly declared it
to be in the very nature of things that we should divide ourselves from them,
leave them. “Everything born, brought into being, and organized, contains within
itself the inherent necessity of dissolution”. And then he said that he having
renounced mortality and given up his remaining sum of life, it was impossible
that the Tathagata should for the sake of living repent of that saying. Then he
requested Ananda to go with him to the Kulagasa Hall to see the Mahavana. They
proceeded then to the Mahavana, and when they arrived Ananda was sent to
assemble in the Service Hall such of the brethren as resided in the neighborhood
of Vesali. And when the brethren were assembled, Ananda said to the Blessed One,
“Lord, the assembly of the brethren has met together. Let the Blessed One do
even as seemeth to him fit”.
Verse 65. Then the Blessed One went to, the Hall, and seated on a mat addressed
the brethren. He told them to thoroughly master, to practise, meditate upon, and
spread abroad the truths perceived by him which he had made known to them, so as
to cause the pure religion to remain and be perpetuated for the benefit of the
world, for the good and the gain of gods and men. Then asking him what were
those truths so given by him, he repeated them thus:
The four earnest meditations;
The fourfold
great struggle against sin;
The four roads to saintship;
The five moral powers;
The five organs of spiritual sense;
The seven kinds of wisdom;
The noble eightfold path.
Verse 66. Exhorting the brethren he said: “All component things must grow old.
Work out your salvation with diligence.
The final extinction of the Tathagata will take place before long. At the end of
three months from this time the Tathagata will die.
My age is now full ripe, my life draws to its close;
I leave you, I depart, relying on myself alone.
Be earnest then, O Brethren, holy, full of thought.
Be steadfast in resolve. Keep watch o’er your own hearts.
Who wearies not, but holds fast to this truth and law.
Shall cross this sea of life, shall make an end of grief.”
CHAPTER IV.
Verses 1—4. Early in the morning the Blessed One robed himself, and
taking his bowl entered Vesali for alms, and when he had passed through and
eaten his meal he gazed at Vesali with an elephant look,1 saying to Ananda it
would be the last time he should see it. He then went to Bhandagama. There he
addressed the brethren, saying that he and they had to go so long through
transmigrations because they had not understood the four truths of noble conduct
of life, noble earnest meditation, noble wisdom, noble salvation of freedom.
When all these are known the craving for existence is rooted out, that which
leads to rebirth is destroyed, and there is no rebirth. There, too, at Bhandagama the Blessed One discoursed of upright conduct, contemplation, and
intelligence. “Great the fruit and advantage of contemplation, of intellect, and
of conduct when set round with each other. Thus the mind is freed from
sensuality, individualism, and ignorance,—the great evils.”
Verses 5—16. From there he went to Hathigama, from there to Ambagama, to
Jambugama, to Bhojanagara. At the last place he addressed the brethren to teach
them the four great References. The first is when one says the truth is so and
he has thus heard from the Master, he must not be scorned nor praised, but with
calmness his words are to be compared with the scripture and the rules of the
order. If they agree, then it is to be accept-
1 “The Elephant Look” is an Indian metaphor. It is held there that the
Sage is so built physically that in order to look back or around he has to turn
his whole body majestically as the elephant does: hence the phrase.
ed; if they
do not, you are to say that the brother has wrongly grasped the words. The
second is when one says he received it from a company of brethren and elders.
The same comparison is to be made as before, and if not accepted you are to say
that the company of brethren and elders has wrongly grasped the truth. The third
is when one says the same as to a company of elders, in which the same course is
to be pursued. The fourth great reference is when one says he has the truth from
a brother well versed and read, in which case the same rule is to be followed as
in the others.
And there too he held a comprehensive discourse on conduct and life and
intelligence and meditation. He then went to Pava with a great company and
stayed in the mango grove of Chunda the smith, who when he heard of the arrival
went and saluting the Blessed One sat down at one side. Then the Blessed One
instructed Chunda with religious discourse, which being ended, Chunda invited him
and the brethren for the next day’s meal. By silence the Blessed One consented,
seeing which Chunda rose, bowed down, and keeping the Blessed One on his right
hand as he passed him departed thence.
Verses 17—23. At the end of the night, Chunda, having made ready sweet
rice, cakes, and a quantity of boar’s flesh, announced the hour and that the
meal was ready. The Blessed One robed himself early and went with the brethren
to Chunda’s house, and when he was seated he said, “As to the dried boar’s flesh
you have made ready, serve me with it ; and as to the other food, sweet
rice and cakes, serve the brethren with it.” This Chunda did. Then the Blessed
One said, “Whatever dried boar’s flesh is left over, that bury in a hole. I see
no one, Chunda, in earth, nor in Mara’s heaven, nor Brahma’s, no Samana or
Brahmana among gods or men, by whom when he has eaten it that food can be
assimilated, save by the Tathagata.” And Chunda did as he was told. Then the
Blessed One instructed him with religious discourse, after which he departed.
Then a dire sickness, dysentery, fell upon the Blessed One, even unto death:,
but mindful and self-possessed he bore it uncomplainingly. After that he went to
Kusinara.
Verses 24—32. The Blessed One went aside from the path to the foot of a
tree, and when he was seated asked Ananda to fetch water, as he was thirsty. But
Ananda told him that five hundred carts had just gone through the streamlet,
making it muddy, and advised going to the river Kakuttha not far off. Three
times he did this, and three times the Blessed One asked for drink. Then
Ananda went
and found that the streamlet where the carts had just passed and fouled was
running bright and free. “How wonderful, how marvellous,” thought Ananda, “is
the great might and power of the Tathagata!” And taking water in the bowl he
returned, relating the matter to his Lord.
Verses 33—46. At that time Pukkusa, a young Mallian, a disciple of Alara Kalama,
passed along the road, and seeing the Blessed One went up to him, saluted, and
sat down Then, after saying how wonderful it was to be so calm, related a story
of Alara Kalama’s not being disturbed in the least by not even seeing, though
awake, five hundred carts that passed him. The Blessed One asked him which was
the more difficult, to do as Alara Kalama or to do it when the rain was falling
and beating and thunder crashing as lightnings flashed; to which Pukkusa
replied, the latter was more difficult. Whereupon the Blessed One related how
once he was at a threshing-floor in such a storm when two men and four oxen were
killed, so that a great multitude of people came who disturbed him, and that he
had not known of the storm nor the deaths of the men and was wholly undisturbed.
At this Pukkusa said that he gave up his faith in Alara, and asked the Blessed
One to accept him as a believer. He then presented a pair of robes of burnished
cloth of gold to the Blessed One, who accepted them for himself and Ananda,
after which he instructed Pukkusa with religious discourse.
Verse 47—56. Not long after, Ananda placed the burnished robe on the body of the
Blessed One, and when it was so placed it appeared to have lost its splendor,
his skin was so bright, at which Ananda marvelled. Then the Blessed One
explained that on two occasions the body of a Tathagata becomes exceedingly
bright. The first is when he attains to supreme, perfect enlightenment, and the
other on the night when he passes finally away in that utter passing away which
leaves nothing whatever to remain. Then he said that that day, at the third
watch of the night, in the Upavattana of Kusinara, between the twin Sala trees
in the Sala grove of the Mallians, his utter passing away would take place.
Then they went to the river with a great company of brethren, where he bathed
and drank, and on the other side went up to the Mango Grove. Having come there
he lay down to rest on his right side, one foot resting on the other, and calm
and self-possessed he meditated on the idea of rising again.
Verses 57—58. Then the Blessed One addressed Ananda and said that it might
happen some one would stir up remorse in Chunda the smith by saying that when
the Tathagata had eaten
his last meal
with Chunda he had died, but that such remorse should be checked by saying it
was good and gain to the smith for the reason: “These two offerings of food are
of equal fruit and profit, and more than others. First, that food offered to a
Tathagata after which he gains supreme enlightenment; and second, the offering
of food after which he passes away with that utter passing away that leaves
nothing whatever behind.” Thus Chunda had laid up good karma for length of life,
good birth, good fortune, and heaven.
CHAPTER V.
Verses 1—15. They then went to the Sala Grove of the Malhans on the
other side of the river Hiranyavati, with a great company of the brethren, where
he lay down to rest. At that time the Sala trees were in full bloom out of
season with flowers which dropped over the body of the Tathagata as the
successor of all the
Buddhas, and heavenly music sounded, with celestial songs, out of reverence to
him: heavenly sandal powder fell also from the
skies. And the Blessed One said it was for him, to give him reverence as
successor to all the Buddhas. But he said that the right way for the brethren to
honor him was not thus, but by following his teachings, walking according to the
precepts, fulfilling all the greater and lesser duties of life. And while he was
thus saying the venerable Upavana was standing in front of him fanning him,
when the Blessed One asked him to stand aside. Ananda asked why he so told him,
as Upavana was a good man, long in the service. The Blessed One explained that
“For twelve leagues around the grove there is no spot in size even as the
pricking of the point of a hair which is not pervaded by powerful spirits,1 and
those complain and say that Tathagatas are few and far between, and now one is
to die, and here is this eminent brother Upavana who stands in front of the
Tathagata concealing him, so that in his last hour we cannot see him.” He said
those spirits were weeping, as they were worldly minded at the approaching
death of the Tathagata, and they were both of the sky and the earth; but other
spirits calm and self-possessed wept not, as they were mindful of the saying
that all component things could not last. Ananda then expressed sorrow that when
the Blessed One was gone they could no more receive good and great men and the
brethren to audience.
1 This is just what the religious disputers in the middle ages of Europe
discussed, “How many angels could stand on a space as large as the prick of a
needle point.”
Verses
16—22. The Blessed One said then that there were four sorts of places a
believing man might visit with feelings of
reverence : Where the Tathagata was
born where he attained to supreme and perfect enlightenment ; where he set on
foot the kingdom of righteousness ; where he passed finally away with
that utter passing away which leaves nothing whatever to remain behind. He said
that to such spots would come believers, brethren and sisters of the order,
relating what took place there ; and
those who died while journeying to them
would be reborn in the happy realms of heaven.
Verse 23. “How are we to conduct ourselves, Lord, with regard to
womankind ?“
“Don’t see them, Ananda.”
“But if we should see them, what are we to do?”
“Abstain from speech, Ananda.”
“But if they should speak to us, Lord, what are we to do?”
“Keep wide awake, Ananda.”
Verses 24—31. Ananda asked what was to be done with the remains of the
Tathagata, and he replied not to hinder themselves but be zealous in their own
behalf, to their own good, intent on it, as there were wise men, nobles,
householders who would do honor to the remains. As to the treatment of the
remains, he said it should be as with those of a king of kings, and then
described that. They should be wrapped in a new cloth, then in cotton wool, then
in new cloth, until there were five hundred successive layers of both kinds.
Then place the body in an oil vessel of iron, that to be covered with another
the same. A funeral pile should then be made of all kinds of perfumes, and then
all burned. At the four cross roads a dagoba should be erected to the Tathagata
for people to place perfumes and garlands for their own good. Then he enumerated
the four men worthy of a dagoba: A Tathagata, a Paccheka Buddha, a true hearer
of the word, and a king of kings. Because at the thought had by persons that at
such a place is a dagoba of a Tathagata, they would be calm and happy, leading
to a good state in heaven. And the same reasons were given for the other cases.
Verses 32—44. Then the venerable Ananda went into the temple and wept at
the thought that he was still a learner and that the Master so kind to him was
about to pass away. His absence was noticed by the Buddha, who being told of his
weeping called him, and Ananda came, and then the Blessed One comforted him and
told him how all component things had to pass away, reminding him how so often
that had been taught. He also said how often Ananda had been near and done acts of love for him never
varying and beyond measure, the same in word and thought also, and that if he
was earnest he would soon be free from all evils ad ignorance. Then he told the
brethren that in the long past whenever there was a Buddha there were servitors
like Ananda, and so it would be in the future. He extolled Ananda’s wisdom, how
he knew the right time to visit himself and let others visit the Buddha, and
that he had four wonderful qualities, bringing joy by his presence and by his
words, and people not being at ease if he were silent. Ananda then reminded the
Buddha that it was not well to die in a little wattel town, a mere village like
Kusinara, as there were many cities where great, good, and noble men would do
honor to his remains. But the Blessed One said that formerly that town was a
great city ruled by Maha-Sudasanna under the name of Kusavati; that it was
prosperous, full of people, and happy.
Verses 45—69. The Blessed One then sent Ananda to the Mallas of Kusinara to tell
them that in the last watch of the night he would finally pass away, and for
them to give no occasion to reproach themselves afterwards if they did not visit
him. At that time the Mallas were holding a council, and Ananda told them as he
was bid. When the people heard it they wept and bewailed the passing away of the
Light of the World. They then went in a body to visit the Tathagata, and Ananda
arranged it so that they went in groups, presenting the headmen to the Buddha,
for fear otherwise all the time would be used. And at the same time a mendicant
named Subhadda living there heard the news and thought that as Tathagatas seldom
came it would be well to visit him, as he had a doubt whether his teachers were
right. So he went to the Sala grove and asked permission of Ananda to see the
Buddha, but Ananda refused, as the Blessed One was weary. Buddha heard the
request refused three times, and then asked Ananda to admit the man, which he
did, as the Buddha said Subhadda would ask from a desire to know and not to
annoy, and would understand the answers.
Subhadda being admitted referred to many teachers and asked if they had rightly
comprehended. To this the Buddha replied that it might be waived as to whether
they had or had not understood, and he would tell the truth. He then said that
in whatever doctrine the noble eightfold path was not found there was no true
saintliness, but where it was found there was true saintliness. All other
systems were void of true saints. Subhadda was convinced and asked to be taken
into the order. The Buddha told
him there was
a four months’ probation, but that in his case he recognized a difference in
persons. Subhadda offered to go on probation for four months, but the Buddha
called Ananda and directed him to receive the mendicant into the order then. So
into the higher grade of the order Subhadda was taken, and immediately he
remained by himself, very soon attaining to the supreme goal. And he was the
last disciple the Blessed One himself converted.
CHAPTER VI.
Verse I—4. The Blessed One said to Ananda that in some the thought
might arise that the word of the Master was ended and they had no teacher, but
they should not think so, as the truths and rules of the order were the teacher.
Younger brothers might be addressed as friend, but the elders should be called
“Lord” or “Venerable Sir.” He said too that the lesser and minor precepts might
be abolished if the order so wished. And as to a brother named Channa he directed
that the higher penalty should be imposed. Ananda then asked what that was,1 and
he said “Let Channa say whatever he may like, the brethren should neither speak
to him, nor exhort him, nor admonish him.”
Verses 5—10. Referring to possible doubts, the Buddha asked the brethren
to freely inquire so as not to have self-reproach afterwards. This he asked them
three times, and each time they were silent, and then he asked them to speak to
each other, but they were silent, at which Ananda said no one had any doubts.
The Buddha told him he had spoken out of faith, but he himself knew none had
doubts and that the most backward had been converted and was sure of final
bliss. 2 Then the Blessed One addressed the brethren and said: “Behold
now, brethren, I exhort you, saying, ‘Decay is inherent in all component things.
Work out your salvation with diligence.’” This was the last word of the
Tathagata.
Verses 11—21. Then the Blessed One entered into the first stage of deep
meditation, from which he passed into the second, and from that to the third, to
the fourth, from that to where infinity of space only was present, then to where
but infinity of thought was present, then to where nothing at all was present,
and from that into a state between consciousness and unconsciousness; and from
that to where consciousness of sensations and ideas had
1 From this it seems the higher penalty had not been laid down before.
2 It is said that this was said to encourage Ananda who was the most
backward.
wholly passed
away. Then Ananda said to Anuruddha that the Blessed One was dead, but Anuruddha
replied he was not dead but was in the state where sensations and ideas had
ceased to be. Then the Blessed One passed out of that state back to between
consciousness and unconsciousness, from that to having nothing specially
present, from that to infinity of thought alone; passing from that to where the
infinity of space was present alone, he entered the fourth state of meditation,
from that to the third, to the second, to the first; back again to the second,
to the third, to the fourth, and then he immediately expired. And then there
arose a mighty awe-inspiring earthquake with thunder from heaven. Brahma-Sahampati
uttered verses, and Sakka the king of the gods repeated stanzas on dissolution.
So also did Anuruddha, as well as Ananda. Some of the brethren not yet free from
passion wept and rolled to and fro in anguish, but those who were free said, “Impermanent are all component things. How is it
possible that they should not be dissolved?” And Anuruddha
exhorted them all to the same effect, saying that even the spirits
would reproach them. On being asked of this he explained it in
the same way as before explained by the Master.
Verse 22—41. The rest of the night was spent in religious
discourse, and then the Mallas were informed of the Blessed One’s
death by Ananda at the council hall where they were assembled
on the same matter. And when they heard it they also wept.
Taking garlands and music and perfumes they went to where the
body of the Blessed One lay, and passed the day in paying reverence to it and in
music and dancing, making canopies and preparing decoration wreaths. This they
continued until the sixth day.
And on the seventh day they carried the body outside by the south
for cremation. Eight chieftains bathed their heads and put on
new garments, intending to bear the body, but they could not lift
it. Of this they inquired of Anuruddha, who told them that the
spirits desired to have the body carried by the north to enter by
the north to the midst of the city and then to go out by the eastern gate to the
shrine of the Mallas, called Makuta-bandhana to
the east of the city for cremation. To this the Mallas consented,
and at once there was a rain of Manadarava flowers from the sky, and the body
was carried out as directed. There they were told
what to do with the remains as told by the Blessed One to Ananda,
all of which they carried out. At that time venerable Maha-Kassap was coming
from Pava with five hundred brethren and rested
by the road, when an ascetic came along the road with a Mandarava flower he had
picked up at Kusinara. And Maha Kassapa
asked him if he knew the Master, to which he replied, “Yes, friend, I know him.
This day the Samana Gotama has been dead a week”.
Then those brethren wept except those free from passion. Subhadda, who had been
received in the order in his old age, said not to weep, that they were well rid
of the great Samana and would no longer be annoyed by being told what to do and
not to do. Now they would not be so annoyed any more.
Verse 42—50. At this time the four chieftains of the Mallas were about to
set fire to the funeral pile but were not able to do so, and they asked
Anuruddha the reason. He replied that the spirits had the purpose of not letting
it be lighted until Maha Kassapa came with his brethren, as now on the road. So
they waited. Maha Kassapa then came, and placing his robe on one shoulder he
uncovered the feet of the Blessed One and worshipped them, and the five hundred
brethren did the same. And when the homage of these brethren was ended the
funeral pile caught fire of itself. As the body burned away neither soot nor ash
was seen. Only the bones remained behind, and all the raiment was consumed. From
the sky fell streams of water when it was consumed and extinguished the fire.
And the Malias brought scented water also to extinguish it. And the bones were
placed in the Mallas’ council hall surrounded with a lattice work of spears and
a rampart of bows, homage and respect being paid to them for seven days.
Verse 51—61. Then the king of Maghada and others heard the news and sent asking
for portions of the remains from many different quarters, each enumerating
reasons, some that as Buddha was of the soldier caste they were entitled to
them. When the Mallas had all these requests they said they would give none
away, as he died with them. But Dona the Brahmin counselled them, as Buddha had
preached moderation, that no strife ought to arise over him, advising that eight
portions be made so that in every land stupas might arise that mankind
might trust the enlightened one. To this they all agreed, and Dona made the
division, asking for himself the vessel.
Verse 61. The Moriyas of Pipphalivana having heard the news of the passing away
and cremation asked: “The Blessed One belonged to the soldier caste, and we too
are of that caste. We are worthy to receive a portion of the relics. Over the
remains we will erect a cairn and we will celebrate a feast.” And when they
heard that no portion of the remains was left, they took away the embers.
Verse 62. At Rajagaha a mound was made over the remains; at Vesali another; one at
Allakappa; another at Ramagama; one at Vethadipaka; in Pava another; at Kusinara
one. Dona made one over the vessel in which the body was burnt, and the Moriyas
of Piphalivana made one over the embers and held a feast. Thus were eight mounds
made over the remains, and one for the vessel and one for the embers.