Therigatha11.1

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Adapted from Archaic Translation By Mrs. Rhys Davids 1909

Compared with the Pali Tipitaka at www.tipitaka.org

11.1 Uppalavanna, Daughter Of A Millionare(Setthi) Of Savatthi, Foremost Of The Theris Who Had Iddhi(Magical Ability), Ranked With Khema By The Buddha As Pre-Eminent of The Bhikkunis(nuns)

SHE, too, was born, when Padumuttara was Buddha, at the city Hansavati, in a clansman's family. And, when grown up, she heard, with a great multitude, the Master(Buddha) taught, and assigned a certain Bhikkhuni the chief place among those who had magical powers. And she gave great gifts for seven days to the Buddha and the Order, and aspired to that same rank. . ..

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In this Buddha-age, she was reborn at Savatthi as the daughter of the millionare(setthi). And because her skin was of the colour of the heart  of the blue lotus, they called her Uppalavanna. Now, when she was come of age, kings and commoners from the whole of India sent messengers to her father, saying: 'Give us your daughter.' Upon that the millionare(setthi) thought: 'I cannot possibly meet the wishes of all. I will devise a plan.' And, sending for his daughter, he said: 'Dear one, are you able to leave the world(to become recluse)?' To her, because she was in her final stage of life, his words were as if oil a hundred times refined had anointed her head. Therefore she said: 'Dear father, I will renounce the world!' He, honouring her, brought her to the Bhikkhunis' quarters, and let her be ordained.

A little while afterwards it became her turn for office in the house of the Fasting. And, lighting the lamp, she swept the room. Then taking the flame of the lamp as a visible sign, and meditating on it continually, she brought about Jhana(meditative trance) by way of the 'Radiant device', and making that her stepping-stone, she attained Arahantship(enlightenment equal to Buddha). With its fruition, intuition and grasp of the Dhamma(path of eternal truth) were achieved, and she became especially skilled in the magical powers of transformation.

And the Master(Buddha), seated in an assembly in the Jetavana Grove(monastery), assigned her the foremost rank in the magical powers. She, pondering the bliss of Jhana(meditative trance) and of fruition, repeated one day certain verses. They had been uttered in anguish by a mother who had been living as her daughter's rival with him who later, when a Bhikkhu, became known as the Ganges-bank Elder, and were a reflection on the harm, the vileness and corruption of sensual desires:

I. 'In enmity we lived, bound to one man, Mother and daughter, both as rival wives! O what a woeful plight, I found, was ours, Unnatural offence! My hair stood up. (224) Horror fell on me. Disgusting is this life Of sensual desire, impure and foul, A jungle thick with thorns, in which We unfortunate pair, my girl and I, had strayed!' (225)

The evils in the life of sense, the strong Sure refuge in renouncing all, she saw. At Rajagaha went she renounced & was ordained The home to live the life where no home is(ascetic). (226) II. Joyful and happy, she meditates on the distinction she has won: I know my past lives(rebirths) , <p style="text-align:center;">with the clarified divine eye celestial, of purity; <p style="text-align:center;"> I now know the minds of other people; <p style="text-align:center;">I have the divine ear of purity; (227) <p style="text-align:center;">Powers supernormal(Iddhi) have I made mine own; <p style="text-align:center;">And removed the deadly worldly desires. <p style="text-align:center;">These, the six higher knowledges are mine. [1] <p style="text-align:center;">And so fulfilled is the discipline of the Buddha(228) <p style="text-align:center;">III. <p style="text-align:center;">She works a marvel before the Buddha with his consent, and records the same: <p style="text-align:center;">With chariot and horses four I came, <p style="text-align:center;">Made visible by supernormal power, <p style="text-align:center;">And worshipped, at his feet, <p style="text-align:center;">The wondrous Buddha, Lord of all worlds. (229) <p style="text-align:center;">IV. <p style="text-align:center;">She is disturbed by Mara(devil) in the Sal-tree Grove, and rebukes him: <p style="text-align:center;">Mara(devil) <p style="text-align:center;">You have come where fragrant trees stand crowned with blossoms, <p style="text-align:center;">Stays alone below Sal-tree <p style="text-align:center;">None to companion you –do you not fear the molesters? (230) <p style="text-align:center;">She <p style="text-align:center;">Were there a hundred thousand seducers even such as you are, <p style="text-align:center;">Never would a hair of me stiffen or tremble–Mara what can you do? (231) <p style="text-align:center;">Here though I stand, I can vanish and enter into your body. <p style="text-align:center;">See! I can stand between your eyebrows, stand where you can not see me. (232)

<p style="text-align:center;">For all my mind is now fully self-controlled, <p style="text-align:center;">And the magical powers are throughly learnt, <p style="text-align:center;">Yes, the six Higher Knowledges[1] are mine. <p style="text-align:center;">And so fulfilled is the discipline of the Buddha. (233)

<p style="text-align:center;">Like  spears and javelins are the joys of sensual pleasures <p style="text-align:center;">That pierce and tear apart the mortal frames of us. <p style="text-align:center;">These that you speak of as the joys of lustful life– <p style="text-align:center;">These are of no worth to me, I dwell in celibacy. (234) <p style="text-align:center;">In every way I have removed the sensual pleasures, <p style="text-align:center;">And the darkness of ignorance within is torn apart <p style="text-align:center;">Know this, O sinful one, hence! <p style="text-align:center;">Here, O Destroyer! you shall not prevail. (235)

NOTE.–Four gatha's ascribed to this famous Theri are, in the Therigatha, recorded without break. The Commentary breaks them up into four episodes. In the first, a merchant's wife at Savatthi, about to bear her first child in her husband's prolonged absence on business at Rajagaha, is turned out by his mother, who disbelieves the wife's fidelity. She seeking her husband, and delivered of a son at a wayside bungalow, another merchant carries off the babe in her absence, and adopts it. A robber-chief finds the distracted mother, and she bears him a daughter. This child she accidentally injures, and flees from the chief's wrath. Years after a youth, weds both mother and daughter, ignorant of the relationship. The mother discovers the scar on her daughter's head, and identifies her rival as her own child.

[1] Six super abilities of a fully enlightened person : Iddhi(magical ability), the Purified Hearing of any place, knowledge of the thoughts of others, memory of former lives(rebirths), the past lives of other beings, the extinction of the Asavas(sensual desires) within i.e. purity.

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Uppalavanna was the unusually beautiful daughter of a rich merchant. Her skin was the blue- black colour and texture of the calyx of the blue lotus. Because of the unusually beautiful colour of her complexion, her parents named her Uppalavanna or ‘one with the hue of the blue lotus’. When she came of age her parents had her married to a young merchant from a wealthy family. As was the custom at the time, she moved to her husband’s home in Savatthi.

Uppalavanna lived happily with her in-laws until her husband had to travel to Rajagaha for business. Neither Uppalavanna nor her husband were aware that she was with child when he left. When her pregnancy became noticeable, her mother-in-law accused her of misconduct. Despite her pleas of innocence, Uppalavanna was cast out of her home by her mother-in-law who now despised her. Uppalavanna, who had not done any wrong, decided that she would go to Rajagaha in search of her husband.

The journey was long and difficult. Accepting the hospitality of strangers who felt compassion for the beautiful woman who was heavy with child, she walked slowly from city to city until her labour pains started. Resting in a hut on the way-side she delivered a baby son. Tired and weak, Uppalavanna wrapped the new-born in her robe and rested. Then, leaving the baby in the hut, she walked to the river close by to wash.

A stranger who was passing by heard the faint cry of her baby. Seeing the little baby with no parents in sight, he decided to adopt the child. When Uppalavanna came back to the hut she was devastated. Weeping in sorrow she ran about looking for her child, but was unable to find her baby son.

Uppalavanna was desolated. She knew that she could no longer go to her husband. He would surely kill her if he found out that she had lost his son. A first-born son was the head of the family who carried on the lineage. In the male-dominant society of India this was a very precious child and his birth a celebrated event. Uppalavanna knew that she had no hope of being forgiven for her carelessness. Having no place to go, she decided to go home to her parents. She was walking through a thick jungle when a robber who was hiding out in the jungle caught sight of her. Attracted by her unusual beauty, he decided to take her as his wife. The desperate Uppalavanna agreed.

Before long she conceived again and gave birth to a baby girl. Her life, however, was not a happy, comfortable one. Her husband was often violently angry with her. He continually reminded her of her past and his gracious hospitality towards her in taking her as his wife. After one such long and furious argument he stormed off in anger. Uppalavanna, who was furious with her husband, jumped up and threw her baby daughter who was resting on her lap on to the bed. The baby flew off the bed, on to the floor and cut her head. Blood gushed from the wound as the baby lay unconscious. Uppalavanna was sure that she had accidentally killed her daughter. She knew that her husband would never believe her. She feared for her life for she knew the wrath of her robber husband. She decided to run away again.

Earning her keep by performing menial jobs the beautiful Uppalavanna scraped a living. Her former wealth and beauty were of no use to her. She was a fallen woman, ashamed to go back to her parents and afraid to go back to her husband. She lived thus for many years in great poverty. One day as she was gathering firewood a handsome youth saw her. Attracted by the older woman’s beauty he decided to take her as his wife. Uppalavanna, who was tired of her insecure life, agreed.

Uppalavanna and her husband lived together in harmony for some time. Then one day he had to leave on business. When he came back he brought with him a second wife – a very beautiful woman who was in the flush of youth. Uppalavanna accepted the younger woman reluctantly. Men often had their way with women and having more than one wife was a common occurrence. The two women formed a shaky friendship. Uppalavanna was grooming the younger wife’s hair one day when she noticed a large, jagged scar on her head. The young woman then informed her that she was the daughter of a robber and that she had injured her head when her mother had fought with her father. Uppalavanna was horrified. This was her own daughter whom she had left for dead many years ago. The thought that she and her daughter had shared a man sickened her. Unable to bear the shame of her degrading life she went to the Buddha for solace and comfort. Uppalavanna then decided to join the Noble Order of Nuns.

Soon afterwards it was her turn to unlock and clean the assembly hall. After she had lighted the lamp and swept the hall the flame of the lamp attracted her. Concentrating on the element of fire, she went into deep meditation and attained Arahantship together with the analytical knowledge.

Because of her comprehensive supernormal powers Uppalavanna was declared by the Buddha to be foremost in supernormal powers among His nuns. She was also His second chief female disciple. Together with Khema she helped the Buddha with the teaching and administration of His growing congregation of nuns. Uppalavanna, who had suffered greatly in her youth because of society’s treatment of women, helped other young women attain freedom from suffering. Her experience of the unique suffering faced by women made it easy for her to empathise with others in similar situations.

To understand Uppalavanna’s quick attainment of enlightenment we need to go back many aeons to the time of the Buddha Padumuttara. At the time of the Buddha Padumuttara, Uppalavanna was born to a wealthy family in the City of Hannsavati. She had seen the Padumuttara Buddha appoint another nun foremost in supernormal powers and appoint her as His second female disciple. Inspired by the nun, Uppalavanna had provided meals and the requisites to the Buddha and His retinue for seven days. She had then made the aspiration to be the second chief disciple of a Buddha. The Buddha Padumuttara, seeing that Uppalavanna would fulfill her aspiration, prophesied that under the Buddha Gotama she would be the second chief female disciple and foremost in supernormal powers. From this time onward Uppalavanna had performed meritorious deeds earnestly and worked towards her aspiration.

The text documents some of Uppalavanna’s past births. At the time of the Kassapa Buddha, the Buddha who preceded our Gotama Buddha, Uppalavanna was born to the royal family in the city of Benares as the daughter of King Kiki. She had been a devoted follower of the Buddha and had performed many meritorious deeds, including the building of a beautiful monastery for the Buddha. At death she was reborn in a divine realm and enjoyed heavenly bliss for a long time.

Her next documented birth is as a poor woman. Between the time of the Supreme Buddha Kassapa and the Supreme Buddha Gotama there had appeared on earth many Pacceka Buddhas. A Pacceka Buddha who had been in deep meditation for seven days in the Gandhamadana Mountain had descended from the mountain in search of alms. At that time Uppalavanna had just picked some blue lotus flowers and rice which she had then made into popped rice. On seeing the Pacceka Buddha she had offered Him the popped rice and the beautiful blue lotus flowers that she had just picked. Then, full of joy, she had aspired to be as beautiful as the blue lotus. Accepting the meal and the flowers, the Pacceka Buddha had returned to the mountaintop, using astral travel. At death Uppalavanna was reborn in a heavenly realm where she enjoyed heavenly bliss for a long time.

She then passed away from the heavenly realm and was born again in the human realm. No record exists of her parents or her birth. The text documents that a hermit who lived in the forest near a lake where blue lotus flowers grew had found the beautiful baby by the side of the lake, beside the flowers. The baby, who was very beautiful with skin the colour of a blue lotus, was named Uppalavanna by the hermit. He then decided to adopt the helpless infant. Uppalavanna grew up to be exceedingly beautiful and resembled a celestial nymph. She led a sheltered life alone in the forest with the hermit.

One day, a traveller who was passing through the forest saw the unusually beautiful girl and inquired from the hermit as to her origin. When the hermit explained that she was an orphan and that he had brought her up as his own child he went back and informed the king of the exceptionally beautiful maiden who lived in the forest. The King decided to make her his consort. Together with his courtiers, he visited the hermit and asked Uppalavanna to be his queen. She agreed. Leaving the forest, she moved into the palace and soon became his favourite queen.

The next documented birth is when Uppalavanna was reborn in Rajagaha as the wife of a farmer. At this time eight Pacceka Buddhas had appeared in the world and Uppalavanna had the good fortune to offer them alms. She had prepared a meal of fragrant rice and was taking it to her husband who was tilling the land when she saw the eight Buddhas seeking alms. She had immediately given the Buddhas the meal that she had prepared for her husband, and invited them to her home for their meal on the following day. She had then prepared fragrant food and picked eight bunches of blue lotus flowers, which she had offered to the Buddhas after the meal. For the second time, she aspired to be as beautiful as the blue lotus.

The next documented birth was in Savatthi at the time of our Gotama Buddha. The aspiration made at the time of the Padumuttara Buddha was to bear fruit. Her degrading life was too much to bear. Sharing her husband with her daughter weighed heavily on her mind. She decided to join the order of nuns under the Buddha. Even though the text documents two instances of Uppalavanna’s aspiration to be as beautiful as the blue lotus it is most likely that she also renewed her original aspiration to be foremost in supernatural powers and the second chief disciple of the Buddha. Fulfilment of such an aspiration requires great effort and many meritorious deeds.

It is likely that her unusual colouring and exotic beauty attracted more attention, which resulted in the preservation of this section of the text. The fact that Uppalavanna immediately agreed to be a nun under the Buddha Gotama and that she attained Arahantship shortly thereafter, indicates that there must have been many other instances when she had developed wisdom and spiritual insight and renewed her aspiration after performing meritorious deeds. These, however, were not available in my research.

At that time it was common for nuns, as it was for monks, to retreat into the forest to meditate. Uppalavanna returned from her alms round and entered her hut in the Dark Forest. Unknown to her, a former admirer named ananda, who was in love with her, had entered her hut and hidden under her bed. Shortly after she had laid down to rest, catching her by surprise, he climbed on top of her and overpowered her. Despite her pleas and protest, he abused her and had his way. He then left, slinking out unseen as he had come in.

The evil of abusing an Arahant, however, was too powerful. Tormented by his evil deed, ananda died burning in the fires of his desire and was reborn in the Avichi Hell.

Uppalavanna composed herself and informed the nuns of her ordeal. The nuns in turn informed the Blessed One. The Buddha’s worst fears for His Order of Nuns had come to pass. Uppalavanna, His chief disciple, had been overpowered, abused, and treated with disrespect. Approaching King Pasenadi Kosala, the Buddha requested that he build a residence for the nuns within the confines of the City. He then made it a monastic rule that nuns should not meditate and reside alone in the forest. From this time onwards nuns resided only within the city.

Sometime later the monks assembled in the Dhamma hall and began to discuss this incident. There arose a debate as to the needs of Arahants to gratify their passions. The Buddha then cleared up their doubts by informing them that the desire between a man and woman is quenched in those who have attained Arahantship.

Uppalavanna was often desired by many admirers because of her extraordinary beauty. The fact that she was a member of the Buddha’s Holy Order did not deter them.

The exotic Uppalavanna, who could relate to the unique suffering that women faced, was a great asset to the Buddha. Using her supernormal powers and her gentle pleasing nature, she helped many thousands of women in their emancipation. Many, drawn by her beauty, compassion and gentleness, emulated the great Arahant and attained their own enlightenment.