Gautama Buddha Page 2

  When the time for her delivery was close, Maha Maya asked her husband’s permission to visit her parents, who lived in the nearby town of Devadaha. It was the custom then that a daughter should give birth in her parents’ house. So Suddhodana agreed, and made arrangements for her journey. Maha Maya left for Devadaha accompanied by attendants and soldiers to look after her. She had travelled only a few miles from Kapilavatthu when she passed the beautiful Lumbini garden. Tired, and wishing to rest for a while, Maha Maya ordered her attendants to stop. While wandering in the garden, she was overcome by labour pains, and almost immediately, she gave birth to a strong and lovely baby boy. It was the full moon day of the Indian calendar month of Vaisakh (which corresponds roughly to the modern month of April).

  Mother and child were escorted back to Kapilavatthu at once, where Suddhodana received them with great joy. News of the baby’s birth spread quickly amongst the people and celebrations broke out across the land.

  The sage Asita, meditating in the Himalayas at the time, heard of the birth of Suddhodana’s son and came at once to see him. Asita was a wise and learned man and had the ability to foretell the future. Suddhodana, pleased and honoured by the sage’s visit, brought his baby son to him. ‘Please tell me what my son’s future will be,’ he requested the sage, and placed the baby before him. The baby turned its tiny feet towards Asita who, surprised, examined the baby’s feet carefully, and saw strange marks on them. Asita realized what the marks meant. ‘This child will be a great teacher,’ he said. Asita knew that he himself would not be alive to see the baby become a Buddha, and his eyes filled with tears of regret. Bowing his head and folding his hands, he paid reverence to the child. Suddhodana, seeing the sage salute his son, did the same.

  When the baby was five days old, Suddhodana held the naming ceremony for his son. He invited one hundred and eight Brahmins to bless the baby and give him a name. Eight amongst the wise men invited had the ability to foretell the baby’s future. Seven of them repeated the earlier prophecy that the child would be either a great king or a Buddha; but Kondanna, the eighth and the youngest of the Brahmins, said clearly that he would be a Buddha. Though the Pali scriptures do not say so explicitly, it can be inferred from other passages that the wise men named the child ‘Siddhattha’.

  Maha Maya did not live to see her son grow up. She died two days after his naming ceremony, when the baby was only seven days old. Siddhattha was nursed and brought up by Suddhodana’s other wife, Pajapati. She was Maha Maya’s younger sister and also married to Suddhodana.

  Suddhodana did not want his son to become a Buddha for that would mean a life of hardship and poverty. How much better it would be, he thought, for his son to grow up to be a great and powerful king, the ruler of the world. He surrounded his son with every luxury possible; the child had nurses and attendants to look after him, and never knew a moment of want.

  The Pali scriptures tell us very little about Siddhattha’s early years. One of the few incidents from Siddhattha’s childhood recorded in the Pali Canon describes a farming festival where Suddhodana himself joins the farmers in a ritual ploughing of the fields. Suddhodana takes his young son with him to the fields. The child’s attendants, distracted by the celebrations, leave him sitting alone under a rose-apple tree. When they return, they find him sitting cross-legged, deep in meditation; it is said that the shadow of the tree stayed still to protect him from the sun. The child’s attendants bowed their heads before him in awe. Suddhodana, seeing his son deep in meditation was also overcome, and saluted him with folded hands. The scriptures relate this as Suddhodana’s second salutation to his son.

  The Pali scriptures are silent on Siddhattha’s schooling. Chinese sources say that when he was eight years old, his father sent him to school. The Sanskrit Lalitavistara Sutra tells us that his teacher was called Viswamitra, and had been recommended as Siddhattha’s tutor because he was learned in all forms of knowledge. Needless to say, all Buddhist accounts of Gotama’s childhood say that Siddhattha was the best and the brightest in his class, that he surpassed all the other children in every field of learning. Children at the time were taught reading, writing, mathematics, languages, and sports such as wrestling and archery.

  The Pali Canon contains no information about Siddhattha’s teenage years; it says nothing about his education, or who his friends and companions were. We can conjecture that as his eldest son, Suddhodana would have involved Siddhattha in the daily tasks of governing the Sakyans. As chief of the Sakyans, Suddhodana would have made frequent visits to Savatthi, the capital of Kosala, and it is probable that he would have taken his son with him to train him early in the business of both politics and trade. Also, bearing in mind the prophecy regarding Siddhattha’s future, and his father’s desire that he become a king rather than an ascetic, it is more than likely that Suddhodana would have made sure that his son was not lost in the provincial obscurity of Kapilavatthu, but was known in the powerful and ambitious court circles of Savatthi. Perhaps this is where Siddhattha first met some of his future friends and companions, for instance, Pasenadi, the son of the king of Kosala.

  Later accounts of Gotama’s life mention his childhood rivalry with his cousin Devadatta, son of Suppabuddha, Siddhattha’s maternal uncle. A well-known story relates how one day, Siddhattha and Devadatta decided to go for a walk in the woods. Though they were not planning to hunt, Devadatta carried his bow and arrows. Suddenly a swan appeared, flying overhead. Devadatta quickly fitted an arrow to his bow and shot the bird, which fell to the ground. Both boys ran towards it, but Siddhattha reached it first. He saw that the swan, though hurt, was still alive, and picked it up, cradling it gently in his arms. Devadatta declared that the bird was his since he had shot it, and demanded Siddhattha give it to him. But Siddhattha refused. ‘Had the bird died, it would have been yours. But it is alive, and so it belongs to me,’ he said. Devadatta did not agree, so Siddhattha suggested they take their quarrel to a wise old man who lived close by, and let him decide. The sage listened to both the boys and declared that a life belongs to the one who tries to save it, not to one who tries to destroy it. So, ruled the sage, the swan belonged to Siddhattha.

  Devadatta’s resentment of Gotama continued into their later years. The Pali Canon says that later he joined Gotama and became a monk in his Order. Even so, Devadatta could not shed his jealousy, and a few years before Gotama’s death, plotted to kill Gotama and take over the Buddhist Order himself.

  The Buddhist scholar, Stephen Batchelor, has put forward the theory that when Siddhattha was older, his father sent him to study at the University of Takkasila. Takkasila was the capital of Gandhara, a large and prosperous province that lay to the west of Kosala in what is now Pakistan. Gandhara was at that time part of the powerful Persian Empire, and Takkasila was home to one of the most renowned universities of the ancient world. The town lay at the junction of important trade routes, and travellers and merchants from all over the Persian Empire passed through it, giving it a vibrant, lively and cosmopolitan atmosphere. Young men from all over India were sent to study at Takkasila, where they were exposed to new ideas and new ways of thinking. Given that Siddhattha was from a respected and important family in the region, and his father’s eldest son, it is very probable, says Batchelor, that he too was sent to study at Takkasila.

  Batchelor supports this theory by his reading of Gotama’s discourses as they are preserved in the Pali scriptures. In his sermons Gotama discusses concepts and ideas that are quite different from the traditional thinking prevalent in India at that time. Where, asks Batchelor, did Gotama learn to think differently? The logical answer, he believes, is at the University of Takkasila. Here Gotama would have met people from all parts of the known world, learnt about their civilizations, and been exposed to new ideas and philosophies. This exposure to fresh ideas in a multicultural atmosphere, says Batchelor, contributed to Gotama’s distinctive thinking.

  And, continues Batchelor, it was here, at the University, that he also met so
me of the men who would become his lifelong friends and companions.

  * * *

  Gotama’s companions

  Buddhist scriptures say that on the day of Gotama’s birth were born several other beings, all of whom were to play an important part in Gotama’s life. Some of these beings were:

  The Bodhi tree under which Gotama attained enlightenment.

  His future wife, and the one who was to be the mother of his son Rahula.

  His elephant

  His horse Kanthaka

  His charioteer Channa

  Kaludayi, the son of one of Suddhodana’s ministers, and a childhood playmate of Gotama. He was called ‘Udayi’ because he was born on a day when the people were full of joy, and ‘Kala’ because of his dark skin. When Gotama left his home to become a monk, Suddhodana made Kaludayi one of his counsellors. Kaludayi soon became one of his most trusted men. After Gotama became a Buddha, Suddhodana sent several of his ministers to invite his son to Kapilavatthu. Each of the men he sent joined Gotama and forgot his mission to bring him back to Kapilavatthu. Only Kaludayi succeeded. He went to Gotama, and listening to his discourses, himself became a monk. He did not forget however the mission he had been entrusted with, and invited Gotama to spend the rainy season at Kapilavatthu. Gotama accepted the invitation, and was received with great joy and honour by his people.

  Kosala

  One of the four most powerful kingdoms in northern India during Gotama’s life (the other three were Magadha, Vatsa and Avanti).

  Location:

  Corresponding to the Awadh region of the modern Indian state of Uttar Pradesh, it lay north of the Ganga, to the north-west of Magadha and next to Kasi, and extended across both banks of the Ghaghara River, and north into what is now Nepal.

  Size: Approximately equal to the modern country of France

  Capital: Savatthi

  Other important cities: Saketa and Ayojjha

  Important rulers:

  Kingdom of the legendary King Rama of the Ramayana

  In the Buddha’s time:

  Maha Kosala (?–538 BCE)

  Abdicated in favour of his son Pasenadi (c. 538–484 BCE)

  The Buddha’s friend, patron and benefactor

  Overthrown by his son, Vidudabha (c. 484–482 BCE)

  His only achievement seems to be the slaughter and annihilation of the Sakya tribe.

  After Vidudabha’s death, Kosala was taken over and annexed by the kingdom of Magadha.

  Subject territories:

  Kasi (the land around modern Varanasi)

  The land of the Sakyans, with its capital at Kapilavatthu.

  * * *

  3

  Friends

  Gotama inspired loyalty and deep affection in the people who knew him. Many of the friends and companions of his younger days remained with him till the end of his life. Five men in particular are mentioned in the Pali scriptures—Pasenadi, king of Kosala; Bandhula, his commander in chief; Mahali, a Licchavi nobleman; Jivaka, physician to the king of Magadha, and also Gotama’s doctor; and Angulimala, the son of a priest and a serial murderer. All five men were Gotama’s contemporaries and about the same age as him. They had all been educated at the University of Takkasila, and knew each other well. If, as Stephen Batchelor suggests and is very likely, Gotama too had been educated at Takkasila, he would have known these men since the age of sixteen or seventeen if not earlier. Gotama had a deep and unique bond with each of them; all held Gotama in great respect and became a follower of his teachings as a Buddha, though only Angulimala actually became a monk. Their lives were entwined with Gotama’s, and they appear again later in his story. So let us pause awhile and become better acquainted with them.

  Pasenadi

  He was one of Gotama’s closest friends, and later, as king of Kosala, also his chief patron and benefactor. It is probable that Gotama, as the son of an important chieftain of the region, knew Pasenadi, the young prince of Kosala, even before the boys were old enough to be sent away to Takkasila. After Gotama became a Buddha, Pasenadi’s favour and friendship became critical to his mission. Without the king’s support, Gotama would not have been able to teach in Savatthi, nor gather the support that he did in Kosala. Of all the friends of his youth, Gotama’s life was most closely linked with that of Pasenadi. The political, and even personal, ups and downs in Pasenadi’s life directly affected Gotama and his work as a Buddha.

  Pasenadi was the son of Maha Kosala, the king of Kosala. Pasenadi himself became the king of Kosala while still a young man. When, after completing his education at Takkasila, he returned home to Savatthi, his father was so pleased with his ability and his accomplishments, that he made him king at once. Pasenadi was a good king. He worked hard to improve the administration of his country, and tried, unsuccessfully, to stamp out corruption amongst his ministers. He enjoyed the company of learned men, and encouraged them with gifts of land and gold.

  Pasenadi was very friendly with Bimbisara, the king of Magadha. Magadha lay to the south of the Ganga, while Kosala lay to the north. It was a kingdom far more powerful than Kosala. It was also richer: Bimbisara had five millionaires in his kingdom, while Pasenadi had none. Pasenadi asked Bimbisara to let one of them move to Kosala, so that Kosala too could benefit from his wealth. Bimbisara gave him Dhananjaya, son of Mendaka, one of the rich men. Pasenadi married one of Bimbisara’s sisters, probably as part of a diplomatic alliance; his own sister Kosaladevi was married to Bimbisara, perhaps as part of the same alliance.

  Some sources say that Suddhodana and Bimbisara’s father were friends and that Gotama and Bimbisara had been childhood playmates. After attaining enlightenment, Gotama spent a great deal of time in Rajagaha, Bimbisara’s capital city. Bimbisara became a follower of his teachings, and treated him with unfailing respect and courtesy, and even gave him land in Rajagaha where he could set up his community. Bimbisara was five years younger than Gotama; he died eight years before Gotama did. Bimbisara’s death was a tragic one—he was imprisoned, then starved and tortured by his son Ajatasattu. We shall see later how the lives of these three men—Pasenadi, Bimbisara and Gotama—came together at the point of Bimbisara’s death.

  Pasenadi became a follower of Gotama very early on—the Tibetan scriptures say that it was in the second year after Gotama became a Buddha. He extended his royal support and protection not only to Gotama but also to his followers, and was quick to honour those who honoured Gotama. At the same time, Pasenadi was a tolerant king and respected men of all religions. It is said that the alms hall in the royal palace was always open, providing food and drink to the hungry.

  Pasenadi visited Gotama as often as he could, sometimes three times a day. The two men talked to each other as equals; Pasenadi did not hesitate to discuss even his most personal matters with Gotama. Pasenadi’s favourite wife was Mallika, a garland maker’s daughter. The king, captivated by her beauty and intelligence, and perhaps influenced by Gotama’s ideas, had disregarded her low caste and married her. Mallika too, was a follower of Gotama’s teachings. When Mallika gave birth to a daughter, a frustrated and angry Pasenadi confided to Gotama how disappointed he was that his most beloved wife had not given him a son. But Gotama pointed out to him the virtues of daughters, and Pasenadi realized his foolishness. He came to love his daughter dearly. He named her Vajira; she was his only daughter.

  Pasenadi loved his food—he was a large eater, and it is said that the bowl he ate out of was the size of a cartwheel. Not surprisingly, he was also overweight! Gotama advised him to eat less, and gave him a sermon on the benefits of moderation. So that Pasenadi would not forget, Gotama taught his nephew a poem on the advantages of self control which he told the boy to recite every time his uncle sat down to eat! Pasenadi, not allowed to forget, gave up his large meals and soon became slim and healthy.

  One of Pasenadi’s sisters, Sumana, joined Gotama and became a nun.

  Pasenadi wanted his relationship with Gotama to become even closer and stronger. He therefore decided
to link himself to the Buddha’s family, by marrying one of Gotama’s many cousins. The Sakyans, though vassals to the king of Kosala, were a haughty people. They decided it was beneath them to give one of their daughters in marriage to Pasenadi. At the same time, they did not want to anger him by refusing outright. So they sent him the daughter of a slave woman as his bride. The girl was called Vasabha. Though Vasabha’s father was Gotama’s own cousin Mahanama (the son of Amitodana, Suddhodana’s brother), she was not a noblewoman because her mother was a slave. Sending her as a bride to the king was not just disrespectful of the Sakyans, but also unwise. Pasenadi, assuming Vasabha to be of noble birth, married her; he found out about the fraud years later, and only Gotama could calm his anger. This foolish act of the Sakyans had consequences far beyond what they could have imagined. We will see later its impact not only on Pasenadi, but also on the Sakyans themselves, and of course, on Gotama.

  Pasenadi remained Gotama’s close friend and follower till the end.

  Bandhula

  Bandhula was the son of a chieftain of the Malla tribe. The land of the Mallas lay south of the Sakyan province. Like the Sakyans, the Mallas too had a republican form of government. The important members of the tribe administered the land in turn; those who were not busy with government engaged in trade, often making long caravan journeys for the purpose. Their capital (and Bandhula’s home) was Kusinara, a small insignificant town, which Ananda, one of Gotama’s disciples, scornfully described as a ‘branch township, with wattle-and-daub houses in the midst of the jungle’. This was also the place where Gotama died.