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May we, the leaders, the media with nature of awakened-one with awareness avoid outing on 30-09-2010 from 03:30 onwards. Be calm, quite, alert, attentive with equanimity mind with a clear understanding that everything is changing. Be happy, well and secure.-LESSON 44 ARHAT PART IX Ariya puggala Katthahāri Jātaka Pasenadi Vidūdabha 30 09 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY -I do not believe in a fate that falls on men however they act; but I do believe in a fate that falls on them unless they act. – Buddha-EDUCATE (BUDDHA)! MEDITATE (DHAMMA)! ORGANISE (SANGHA)!-WISDOM IS POWER-Anyone Can Attain Ultimate Bliss Just Visit:http://sarvajan.ambedkar.org-GOOD GOVERNANCE-Hon’ble Chief Minister Ms. Mayawati ji calls an emergency meeting in connection of law and order after Supreme Court’s decision-Hon’ble Chief Minister appeals to people to maintain peace and harmony-No compromise on law and order issue—Hon’ble Chief Minister-CM writes letter to PM requesting him again to release initial assistance amount of Rs. 2175 cr. for flood-affected districts of State-Government of India should immediately send Central team to assess loss caused by floods in U.P.-Ayodhya verdict: No curfew, no closure of schools, colleges, says Uttar Pradesh police
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May we, the leaders, the media with nature of awakened-one with awareness avoid outing on 30-09-2010 from 03:30 onwards. Be calm, quite, alert, attentive with equanimity mind with a clear understanding that everything is changing. Be happy, well and secure.

  LESSON  44 ARHAT PART IX  Ariya puggala Katthahāri Jātaka Pasenadi Vidūdabha 30 09 2010 FREE ONLINE eNālandā Research and Practice UNIVERSITY

I do not believe in a fate that falls on men however they act; but I do believe in a fate that falls on them unless they act. – Buddha

EDUCATE (BUDDHA)!                     MEDITATE (DHAMMA)!       ORGANISE (SANGHA)!

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Anyone Can Attain Ultimate Bliss Just Visit:

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The teachings of Buddha are eternal, but even then Buddha did not proclaim them to be infallible. The religion of Buddha has the capacity to change according to times, a quality which no other religion can claim to have…Now what is the basis of Buddhism? If you study carefully, you will see that Buddhism is based on reason. There is an element of flexibility inherent in it, which is not found in any other religion.

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asekha,

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Khemā, Mahā Arittha,  Visuddhimagga, Milindapañha, Yasa, Bimbisāra, Suddhodana, Mahāvamsa, Mahā Arittha, Mahā Arittha, Kathavatthu, Milinda, Subha Sutra, Nagasena, Suddhāvāsā,  anāgāmī,Mahapajapati Gotami,Therīgāthā,Somā,Theragāthā, Mahamangala Sutta, Sutta Nipata, Sutta Nipata, Itivuttaka, Theravadins, Sabbatthivadins, Mahasanghikas, Andhakas

·         Katthahāri Jātaka (No.7)

Brahmadatta, king of Benares, while wandering about in a grove, seeking for fruits and flowers, came upon a woman merrily singing as she gathered sticks. He became intimate with her, and the Bodhisatta was conceived then and there. The king gave the woman his signet ring, with instructions that if the child was a boy, he should be brought to the court with the ring. When the Bodhisatta grew up his playmates nicknamed him “No-father.” Feeling ashamed, he asked his mother about it and, on hearing the truth, insisted on being taken to the king. When confronted with the child, the king was too shy to acknowledge his parentage, and the mother, having no witness, threw the child into the air with the prayer that he should remain there if her words were true. The boy, sitting cross-legged in the air, requested the king to adopt him, which request was accepted, his mother being made queen consort. On his father’s death he became king under the name of Katthavāhana.

The story was told to Pasenadi on his refusal to recognize the claim to the throne of Vidūdabha, his son by Vāsabha-Khattiyā (J.i.133ff; iv.148; DhA.i.349).

Perhaps the story has some connection with that of Dusyanta and Sakuntalā, as given in the Mahābhārata and later amplified by Kālidāsa in his drama.

·         Pasenadi

King of Kosala and contemporary of the Buddha. He was the son of Mahā Kosala, and was educated at Takkasilā where, among his companions, were the Licchavi Mahāli and the Malla prince Bandhula. On his return home his father was so pleased with his proficiency in the various arts that he forthwith made him king. (DhA.i.338; for his genealogy see Beal: Records ii.2, n. 3).

As ruler, Pasenadi gave himself wholeheartedly to his administrative duties (*2) and valued the companionship of wise and good men (*3). Quite early in the Buddha’s ministry, (*4) Pasenadi became his follower and close friend, and his devotion to the Buddha lasted till his death.




(*2) E.g., S.i.74, 100; the Commentary (SA i.109f.) adds that the king tried to put down bribery and corruption in his court, but his attempt does not appear to have been very successful.

(*3) Thus he showed his favour to Pokkharasādi and Cankī, by giving them, respectively, the villages of Ukkatthā and Opasāda free of all taxes. It is said that his alms halls were always open to everyone desiring food or drink (Ud.ii.6). Even after becoming the Buddha’s follower, he did not omit to salute holy men of other persuasions (Ud.vi.2).

(*4) According to Tibetan sources, Pasenadi’s conversion was in the second year of the Buddha’s ministry (Rockhill, p.49). We find the king referring to the Buddha, at their first meeting, as being young in years (S.i.69). Their first meeting and conversation, which ended in Pasenadi’s declaring himself an adherent of the Buddha, are recorded in the Dahara Sutta.




But Pasenadi’s conversion did not prevent him from extending his favour, with true Indian toleration, to the members of other religious orders. Mention is even made of a great animal sacrifice which he once prepared, but which he abandoned on the advice of the Buddha, whom he sought at Mallika’s suggestion (*5). He frequently visited the Buddha and discussed various matters with him (*6). The whole of the Third Samyutta (Kosala Saipyutta), consisting of twenty five anecdotes, each with a moral bias, is devoted to him. The topics discussed are many and varied. The Buddha and Pasenadi were equals in age, and their talks were, therefore, intimate and frank (*7).




(*5) S.i.75; for details see the Mahāsupina and Lohakumbhi Jātakas. It is said (SA.i.111) that the king fell in love with a woman while riding round the city; on discovering that she was married, he ordered her husband to go, before sunset, and fetch clay and lilies from a pond one hundred leagues away. When the man had gone, the king ordered the gatekeepers to shut the gates early and not on any account to open them. The husband returned in the evening, and finding the gates shut, went to Jetavana, to seek protection from the king’s wrath. The king spent a sleepless night owing to his passion and had bad dreams. When the brahmins were consulted they advised a great animal sacrifice. The story is also found at DhA.ii.1ff., with several variations in detail.

(*6) It is said that he went three times a day to wait on the Buddha, sometimes with only a small bodyguard. Some robbers, knowing this, arranged an ambush in the Andhavana. But the king discovered the plot, of which he made short work.

(*7) Pasenadi was extremely attached to the Buddha, and the books describe how, when he saw the Buddha, he bowed his head at the Buddha’s feet, covering them with kisses and stroking them (M.ii.120). The Chinese records say (Beal,xliv) that when the Buddha went to Tāvatimsa, Pasenadi made an image of the Buddha in sandalwood, to which he paid honour. He was very jealous of the Buddha’s reputation, and put down with a firm hand any attempt on the part of heretics to bring discredit on him - e.g., in the case of Sundarī Nandā. In the Aggañña Sutta (D.iii.83f.), the Buddha explains why Pasenadi honours him. For Pasenadi’s own explanation as to why people honoured the Buddha even more than the king, see M.ii.123; see also A.v.65 ff. Pasenadi was also jealous of the reputation of the Order, and if anything arose which seemed likely to bring discredit on it, he took prompt steps to have the matter remedied -  e.g., in the case of Kundadhāna and Kumāra Kassapa’s mother. Pasenadi’s palace overlooked the Aciravati, and when he once saw some monks sporting in the river in an unseemingly way, he made sure that the Buddha knew of it (Vin.iv.112). The story of the blind man and the elephant shows that he was anxious to justify the Buddha’s teaching as against that of other sects (SNA.ii.529).




On one occasion we find the Buddha telling him to eat less and teaching his nephew Sudassana (or Uttara) a verse on the advantages of moderation, to be repeated to the king whenever he sat down to a meal. This advice was followed and the king became slim.

S.i.81; DhA.iii.264f.; iv.6f.; the Samyutta Commentary (SA.i.136) states that the bowl out of which he ate (paribhogapāti) was the size of a cartwheel. Pasenadi was always conscious of his own dignity - e.g., the incident with Chattapāni; but see Vin.iv.157f., which probably refers to the same story.

Pasenadi’s chief consort was Mallikā, daughter of a garland maker (see Mallikā for details of her marriage with the king). He loved her dearly and trusted her judgment in all things. When in difficulty he consulted her, realizing that her wisdom was greater than his own (E.g., in the Asadisadāna). There is an account given (S.i.74) of Pasenadi seeking a confession from her that she loved him more than her own soul (attā) as a confirmation of their mutual trust. But the queen was pious and saw into the reality of things, and declared that nothing was dearer to her than her own soul. Piqued by this answer, Pasenadi sought the Buddha, who comforted him by explaining the true import of Mallikā’s words. On another occasion, Pasenadi expressed to the Buddha his disappointment that Mallikā should have borne him a daughter instead of a son; but the Buddha pointed out to him that there was much, after all, to be said for daughters (S.i.83).

Mallikā predeceased Pasenadi (A.iii.57); he had also other wives, one of them being the sister of Bimbisāra, (*14) and another Ubbirī. The Kannakatthala Sutta (M.ii.125) mentions two others who were sisters: Somā and Sakulā. (*16)




(*14) DhA.i.385; Pasenadi’s relations with Bimbisāra were very cordial. Bimbisāra had five millionaires in his kingdom -  Jotiya, Jatila, Mendaka, Punnaka and Kākavaliya -  while Pasenadi had none. Pasenadi therefore visited Bimbisāra and asked for one to be transferred to him. Bimbisāra gave him Dhanañjaya, Mendaka’s son, and Pasenadi settled him in Sāketa (DhA.i.385ff).

(*16) In the Samyutta Nikāya (v. 351), the king’s chamberlains, Isidatta and Purāna, speak of his harem. When he went riding in the park he took with him his favourite and lovely wives on elephants, one before and one behind. They were sweetly scented -  “like caskets of scent” -  and their hands were soft to the touch.




It is stated that Pasenadi wished to associate himself with the Buddha’s family so that their relationship might be even closer. For seven days he had given alms to the Buddha and one thousand monks, and on the seventh day he asked the Buddha to take his meals regularly at the palace with five hundred monks; but the Buddha refused the request and appointed Ananda to take his place. Ananda came daily with five hundred others, but the king was too busy to look after them, and the monks, feeling neglected, failed to come any more, only Ananda keeping to his undertaking. When the king became aware of this he was greatly upset, and determined to win the confidence of the monks by marrying a kinswoman of the Buddha. He therefore sent messages to the Sākiyan chiefs, who were his vassals, asking for the hand of one of their daughters. The Sākiyans discussed the proposition in their Mote-Hall, and held it beneath the dignity of their clan to accede to it. But, unwilling to incur the wrath of their overlord, they sent him Vāsabhakhattiyā, daughter of Mahānāma and of a slave woman, Nāgamundā. By her, Pasenadi had a son Vidūdabha. When the latter visited Kapilavatthu, he heard by chance of the fraud that had been practised on his father and vowed vengeance. When he came to the throne, he invaded the Sākiyan territory and killed a large number of the clan without distinction of age or sex (DhA.i.339ff.; J.i.133f.; iv.144ff). It is said that when Pasenadi heard of the antecedents of Vāsabhakhattiyā, he withdrew the royal honours, which had been bestowed on her and her son and reduced them to the condition of slaves. But the Buddha, hearing of this, related to Pasenadi the Katthahārika Jātaka, and made him restore the royal honours to the mother and her son.

Mention is made of another son of Pasenadi, named Brahmadatta, who entered the Order and became an arahant.

ThagA.i.460; the Dulva says that Jeta, owner of Jetavana, was also Pasenadi’s son (Rockhill, p.48).

Pasenadi’s sister, Kosaladevī, was married to Bimbisāra. Mahākosala gave her a village in Kāsi as part of her dowry, for her bath money. When Ajātasattu killed Bimbisāra, Kosaladevī died of grief, and Pasenadi confiscated the Kāsi village, saying that no patricide should own a village which was his by right of inheritance. Angered at this, Ajātasattu declared war upon his aged uncle. At first, victory lay with Ajātasattu, but Pasenadi had spies who reported to him a plan of attack suggested by the Thera Dhanuggaha Tissa, in the course of a conversation with his colleague Mantidatta, and in the fourth campaign Pasenadi took Ajātasattu prisoner, and refused to release him until he renounced his claim to the throne. Upon his renunciation, Pasenadi not only gave him his daughter Vajirā in marriage, but conferred on her, as a wedding gift, the very village in dispute (J.ii.237, 403; iv.342f).

Three years later, Vidūdabha revolted against his father. In this he was helped by the commander in chief, Dīghakārāyana, nephew of Bandhula. Bandhula, chief of the Mallas, disgusted with the treachery of his own people, had sought refuge with his former classmate, Pasenadi, in Sāvatthi. Bandhula’s wife, Mallikā, bore him thirty two sons, brave and learned. Pasenadi, having listened to the tales of his corrupt ministers, contrived to have Bandhula and all his sons killed while they were away quelling a frontier rebellion. Bandhula’s wife was a devout follower of the Buddha’s faith, and showed no resentment against the king for this act of treachery. This moved the king’s heart, and he made all possible amends. But Dīghakārāyana never forgave him, and once when Pasenadi was on a visit to the Buddha at Medatalumpa (Ulumpa), leaving the royal insignia with his commander in chief, Dīghakārāyana took advantage of this opportunity, withdrew the king’s bodyguard, leaving behind only one single horse and one woman servant, hurried back to the capital and crowned Vidūdabha king. When Pasenadi heard of this, he hurried on to Rājagaha to enlist Ajātasattu’s support; but as it was late, the city gates were closed. Exhausted by his journey, he lay down in a hall outside the city, where he died during the night.

When Ajātasattu heard the news, he performed the funeral rites over the king’s body with great pomp. He wished to march at once against Vidūdabha, but desisted on the advice of his ministers (M.ii.118; MA.ii.753ff.; DhA.i.353ff.; J.iv.150ff).

Pasenadi had a sister, Sumanā, who was present at his first interview with the Buddha and decided to enter the Order, but she delayed doing so as she then had to nurse their aged grandmother. Pasenadi was very fond of his grandmother, and was filled with grief when she died in her one hundred and twentieth year. After her death, Sumanā became a nun and attained arahantship (ThigA.22; S.i.97; A.iii.32). The old lady’s possessions were given over to the monks, the Buddha giving special permission for them to be accepted (Vin.ii.169).

Among the king’s most valued possessions was the elephant Seta (A.iii.345); he had two other elephants, Bhadderaka (or Pāveyyaka) (DhA.iv.25) and Pundarīka (Ibid., ii.1). Mention is also made (J.iii.134f ) of a pet heron which lived in the palace and conveyed messages. Tradition says (SA.i.115; J.i.382ff ) that Pasenadi had in his possession the octagonal gem which Sakka had given to Kusa. He valued it greatly, using it as his turban jewel, and was greatly upset when it was reported lost; it was, however, recovered with the help and advice of Ananda. The Jātaka Commentary records that Pasenadi built a monastery in front of Jetavana. It was called the Rājakārāma, and the Buddha sometimes stayed there (J.ii.15). According to Hiouen Thsang, Pasenadi also built a monastery for Pajāpati Gotamī (Beal, Records ii.2).

Pasenadi’s chaplain, Aggidatta had originally been Mahākosala’s chaplain. Pasenadi therefore paid him great respect. This inconvenienced Aggidatta, and he gave his wealth to the poor and renounced the world.

DhA.iii.241ff.; SNA. (580) says that Bāvarī was Mahākosala’s chaplain and Pasenadi studied under him. When Pasenadi came to the throne, Bāvarī declared his wish to leave the world. The king tried to prevent him but failed; he did, however, persuade Bāvarī to live in the royal park. Bāvarī, after staying there for some time, found life in a city uncongenial. The king thereupon detailed two of his ministers to establish a suitable hermitage for Bāvarī.

Pasenadi’s minister, Santati, who was once allowed to reign for a week in the king’s place as reward for having quelled a frontier dispute, gave his wealth to the poor and renounced the world like Aggidatta (DhA.iii.28ff). The king was always ready to pay honour to those who had won the praise of the Buddha, as in the case of Kānā (Ibid., ii.150ff), Culla Eka Sātaka (Ibid., iii.2ff ) or Angulimālā (M.ii.100); on the other hand, he did not hesitate to show his disapproval of those who disregarded the Buddha’s teaching -  e.g., Upananda (S.i.153f).

Pasenadi liked to be the foremost in gifts to the Buddha and his Order. This was why he held the Asadisadāna under the guidance and inspiration of Mallikā; but he was hurt when the Buddha’s sermon of thanksgiving did not seem to him commensurate with the vast amount (fourteen crores) which he had spent. The Buddha then explained to him that this lack of enthusiasm was out of consideration for the king’s minister Kāla. When the king learned that Kāla disapproved of the lavish way in which money had been spent at the almsgiving, he banished him from the court, while he allowed the minister Junha, who had furthered the almsgiving, to rule over the kingdom for seven days (DhA.iii.188ff).

Pasenadi seems to have enjoyed discussions on topics connected with the Dhamma. Reference has already been made to the Kosala Samyutta, which records several conversations which he held with the Buddha when visiting him in Sāvatthi; even when Pasenadi was engaged in affairs of state in other parts of the kingdom, he would visit the Buddha and engage him in conversation if he was anywhere in the neighbourhood. Two such conversations are recorded in the Dhammacetiya Sutta (q.v.) and the Kannakatthala Sutta (q.v.). If the Buddha was not available, he would seek a disciple. Thus the Bāhitika Sutta (q.v.) records a discussion between Pasenadi and Ananda on the banks of theAciravatī. Once when Pasenadi was in Toranavatthu, midway between Sāketa and Sāvatthi, he heard that Khemā Therī was there, and went at once to visit and talk to her (S.iv.374ff). Rhys Davids thinks (Buddhist India, p.10) that Pasenadi was evidently an official title (*38) and that the king’s personal name was Agnidatta. He bases this surmise on the fact that in the Divyāvadāna (p. 620) the king who gave Ukkatthā to Pokkarasādi is called Agnidatta, while in the Digha Nikāya (i.87) he is called Pasenadi, and that Pasenadi is used, as a designation for several kings (*39). The evidence is, however, insufficient for any definite conclusion to be drawn.




(*38) The UdA. (104) explains Pasenadi as “paccantam parasenam jinātī ti = Pasenadi.” According to Tibetan sources he was so called because the whole country was illuminated at the time of his birth (Rockhill, p.16).

(*39) E.g., in Dvy. 369, for a king of Magadha and again in the Kathāsaritsāgara i.268, 298.




According to the Anāgatavamsa (J.P.T.S. 1886, p. 37), Pasenadi is a Bodhisatta. He will be the fourth future Buddha.

The Sutta Vibhanga (Vin.iv.298) mentions a Cittāgāra (? Art Gallery) which belonged to him.

·         Vidūdabha

Son of Pasenadi and Vāsabhakhattiyā. On the birth of Vidūdabha, the king, glad at having a son, sent word to his own grandmother asking her to choose a name. The minister who delivered the message was deaf, and when the grandmother spoke of Vāsabhakhattiyā as being dear to the king, mistook “vallabha” for “Vidūdabha,” and, thinking that this was an old family name, bestowed it on the prince. When the boy was quite young, Pasenadi conferred on him the rank of senāpati, thinking that this would please the Buddha. It was for the same reason he married Vāsabhakhattiyā; both in the Piyajātika Sutta (M.ii.110) and the Kannakatthala Suttas (M.ii.127) Vidūdabha is spoken of as senāpati.

When Vidūdabha was seven years old, he wished to visit his maternal grandparents, hoping to be given presents, like his companions by theirs, but Vāsabhakhattiyā persuaded him against this, telling him that they lived too far away. But he continued to express this desire, and when he reached the age of sixteen she consented to his going. Thereupon, accompanied by a large retinue, he set out for Kapilavatthu. The Sākiyans sent all the younger princes away, there being thus none to pay obeisance to him in answer to his salute, the remaining ones being older than he. He was shown every hospitality and stayed for several days. On the day of his departure, one of his retinue overheard a contemptuous remark passed by a slave woman who was washing, with milk and water, the seat on which Vidūdabha had sat. This was reported to him, and, having discovered the deceit which had been practiced on his father, he vowed vengeance on the Sākiyans. Pasenadi cut off all honours from Vāsabhakhattiyā and her son, but restored them later, at the Buddha’s suggestion.

After Pasenadi’s death, which was brought about by the treachery of Dīghakārāyana in making Vidūdabha king (for details see Pasenadi), Vidūdabha remembered his oath, and set out with a large army for Kapilavatthu. The Buddha, aware of this, stood under a tree, with scanty shade, just within the boundaries of the Sākiyan kingdom. On the boundary was a banyan which gave deep shade. Vidūdabha, seeing the Buddha, asked him to sit under the banyan. “Be not worried,” said the Buddha, “the shade of my kinsmen keeps me cool.” Vidūdabha understood and returned home with his army. This exposure to the sun gave the Buddha a headache which lasted through out his life (UdA.265; Ap.i.300).

Three times he marched against the Sākiyans and three times he saw the Buddha under the same tree and turned back. The fourth time the Buddha knew that the fate of the Sākiyans could not be averted and remained away. In a previous existence they had conspired and thrown poison into a river.

The Sākiyans went armed into the battle, but not wishing to kill, they shot their arrows into Vidūdabha’s ranks without killing anyone. On this being brought to Vidūdabha’s notice, he gave orders that all the Sākiyans, with the exception of the followers of the Sākiyan Mahānāma, should be slain. The Sākiyans stood their ground, some with blades of grass and some with reeds. These were spared, and came to be known as Tinasākyā and Nalasākiyā respectively.*

The others were all killed, even down to the infants. Mahānāma was taken prisoner and went back with Vidūdabha, who wished him to share his meal. But Mahānāma said he wished to bathe, and plunged into a lake with the idea of dying rather than eating with a slave woman’s child. The Nāgas of the lake, however, saved him and took him to the Nāga world. That same night Vidūdabha pitched his camp on the dry bed of the Aciravatī. Some of his men lay on the banks, others on the river bed. Some of those who lay on the river bed were not guilty of sin in their past lives, while some who slept on the bank were. Ants appeared on the ground where the sinless ones lay, and they changed their sleeping places. During the night there was a sudden flood, and Vidūdabha and those of his retinue who slept in the river bed were washed into the sea. This account is taken from DhA.i.346 9, 357 61; but see also J.i.133 and iv.146f., 151f.




* According to Chinese records, Vidūdabha took five hundred Sākiyan maidens into his harem, but they refused to submit to him and abused him and his family. He ordered them to be killed, their hands and feet to be cut off, and their bodies thrown into a ditch. The Buddha sent a monk to preach to them, and they were reborn after death in heaven. Sakra collected their bones and burnt them (Beal, op. cit.ii.11f.).

The eleventh Pallava of the Avadānakalpalatā has a similar story. Vidūdabha killed seventy seven thousand Sākiyans and stole eighty thousand boys and girls. The girls were rude to him, and he ordered their death 

 

CM writes letter to PM requesting him again to release initial assistance amount of Rs. 2175 cr. for flood-affected districts of State

Government of India should immediately send Central team to assess loss caused by floods in U.P.

Lucknow: 29 September 2010

The Uttar Pradesh Chief Minister Hon’ble Ms. Mayawati Ji has again

requested the Prime Minister to provide Rs. 2175 cr. for the flood-affected

districts of the State. In a letter written to the Prime Minister today, she

said that this demand was based on initial estimates. She further said

that the detailed memorandum would be forwarded to the Centre once

the floods receded and the losses were estimated correctly. She

demanded from the Centre that a Central team should be sent to U.P. to

assess the losses caused by the floods and the assistance amount should

be provided at the earliest.

It is noteworthy that the Hon’ble Chief Minister Ji had conducted

aerial survey of the flood-affected districts of the State on 22 September

2010 to assess the loss caused by the floods. The districts of Western

U.P. were widely affected by floods caused by the huge release of water

from the dams of Uttarakhand. The State Government had declared the

districts of Western U.P. as disaster-affected area and demanded that an

assistance of Rs. 1000 cr. should be provided for the districts of Western

U.P. and another Rs. 1000 cr. should be provided for the other districts of

the State. In all, an assistance of Rs. 2000 cr. was demanded from the

Centre through her letter written to the Prime Minister recently. In her

letter written to the Prime Minister today, she said that on the basis of

the initial estimates, the Principal Secretary Revenue and Relief

Commissioner, Uttar Pradesh through a letter dated 27-9-2010 had

forwarded memorandum demanding Rs. 2175 cr. assistance to the Joint

Secretary, Disaster Management, Ministry of Home, Government of India.

She said that the letter had been received by the aforesaid ministry.

In this light, Hon’ble Chief Minister Ji requested the P.M. to release

Rs. 2175 cr. immediately. Giving details about the wide losses caused by

the floods in the State, she wrote in her letter that about 5969 villages of

the 33 districts had been affected by the floods since June till date and

2022 villages had been fully submerged in the water. Referring to the

deaths caused by the floods, she said that 96 persons had perished in

floods, while 330 persons had died in the incidents of house collapses.

Besides, a large number of cattle had also died. She said that about 8.08

lack hectares of sown crops had been damaged all over the State by the

floods, while a large number of infrastructure facilities had also been

damaged in the floods. A large number of roads, embankments, electric

poles and wires had also been damaged. Many houses had also been

damaged. She said that their reconstruction and repair was immediately

needed.

The Hon’ble Chief Minister Ji requested the Government of India to

send a Central team immediately to assess the losses caused by the

floods. She again requested the Centre to release the amount

immediately so that the relief and rescue works could be carried out

properly.

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    Ayodhya verdict: No curfew, no closure of schools, colleges, says Uttar Pradesh police

    Uttar Pradesh police today released six phone numbers of the control room set up at the director general of police (DGP) office here to immediately report about any untoward incident taking place ater the pronouncement of the Ayodhya title suit verdict tomorrow.

    “In case of any untoward incident or mischief, the people can call at these phone numbers so that the situation can be controlled immediately”, inspector general of PAC RK Singh toldnewspersons here.

    Thee numbers are 0522 2206901, 9454402508, 9454402509,
    9454402510, 9307100100 and 998410010, the IG said.

    On the security arrangements and force deployment, the IG said the strategy has been worked out in a manner so as to ensure that general public faced minimum problems and anti-social elements are controlled effectively.

    Districts have been asked to work out contingency plans and use the forces availabale with them as per requirement, the IG said.

    Pointing out that there has been no closure of schools and colleges, state home secretary Anand Kumar said a government order has already been issued banning fire works and celebratory firing in the state in view of the court orders.

    There would also be no restriction on movement of people nor has curfew been imposed anywhere in the state, he said.

    Meanwhile, DGP Karamvir Singh, IG (law and order) AP Maheshwari, Lucknow district magistarate, DIG and several
    judges had a meeting with the chief justice of the Allahabad
    high court, FI Rebello here this evening to review the security arrangements in the court compound.

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