The Buddha and His Teachings life changing most inspired book for every on read children to bigger.
5000 Words
Many valuable books have been written by Eastern and West-
ern scholars, Buddhists and non-Buddhists alike, to present the
life and teachings of the Buddha to those who are interested in
Buddhism.
Amongst them one of the most popular works is still The
Light of Asia by Sir Edwin Arnold. Many Western truth-seekers
were attracted to Buddhism by this world-famous poem.
Congratulations of Eastern and Western Buddhists are due
to the learned writers on their laudable efforts to enlighten the
readers on the Buddha-Dhamma.
This new treatise is another humble attempt made by a
member of the Order of the Sangha, based on the Pāli Texts,
commentaries, and traditions prevailing in Buddhist countries,
especially in Ceylon.
The first part of the book deals with the Life of the Buddha,
thc second with the Dhamma, the Pāli term for His Doctrine.
*
The Buddha-Dhamma is a moral and philosophical system
which expounds a unique path of Enlightenment, and is not a
subject to be studied from a mere academic standpoint.
The Doctrine is certainly to be studied, more to be practised,
and above all to be realized by oneself.
Mere learning is of no avail without actual practice. The
learned man who does not practise the Dhamma, the Buddha
says, is like a colourful flower without scent.
He who does not study the Dhamma is like a blind man. But,
he who does not practise the Dhamma is comparable to a library.
*
There are some hasty critics who denounce Buddhism as a
passive and inactive religion. This unwarranted criticism is far. from the truth.
The Buddha was the first most active missionary in the world.
He wandered from place to place for forty-five years preaching
His doctrine to the masses and the intelligentsia. Till His last
moment, He served humanity both by example and by precept.
His distinguished disciples followed suit, penniless, they even
travelled to distant lands to propagate the Dhamma, expecting
nothing in return.
“Strive on with diligence” were the last words of the Buddha.
No emancipation or purification can be gained without per-
sonal striving. As such petitional or intercessory prayers are de-
nounced in Buddhism and in their stead is meditation which
leads to self-control, purification, and enlightenment. Both medi-
tation and service form salient characteristics of Buddhism. In
fact, all Buddhist nations grew up in the cradle of Buddhism.
“Do no evil”, that is, be not a curse to oneself and others, was
the Buddha’s first advice. This was followed by His second ad-
monition – “Do good”, that is, be a blessing to oneself and others.
His final exhortation was – “Purify one’s mind” – which was the
most important and the most essential.
Can such a religion be termed inactive and passive?
It may be mentioned that, amongst the thirty-seven factors
that lead to enlightenment (Bodhipakkhiya-Dhamma), viriya or
energy occurs nine times.
Clarifying His relationship with His followers, the Buddha
states:
“You yourselves should make the exertion.
The Tathāgatas are mere teachers.”
The Buddhas indicate the path and it is left for us to follow that
path to obtain our purification. Self-exertion plays an important
part in Buddhism. “By oneself is one purified; by oneself is one defiled.”
*
Bound by rules and regulations, Bhikkhus can be active in their
own fields without trespassing their limits, while lay follow-
ers can serve their religion, country and the world in their own
way, guided by their Buddhist principles.
Buddhism offers one way of life to Bhikkhus and another to
lay followers.
In one sense all Buddhists are courageous warriors. They
do fight, but not with weapons and bombs. They do kill, but not
innocent men, women and children.
With whom and with what do they fight? Whom do they
mercilessly kill?
They fight with themselves, for man is the worst enemy of
man. Mind is his worst foe and best friend. Ruthlessly they kill
the passions of lust, hatred and ignorance that reside in this
mind by morality, concentration and wisdom.
Those who prefer to battle with passions alone in solitude
are perfectly free to do so. Bhikkhus who live in seclusion are
noteworthy examples. To those contended ones, solitude is
happiness. Those who seek delight in battling with life’s prob-
lems living in the world and thus make a happy world where
men can live as ideal citizens in perfect peace and harmony, can
adopt that responsibility and that arduous course.
Man is not meant for Buddhism. But Buddhism is meant for
man.
*
According to Buddhism, it should be stated that neither wealth
nor poverty, if rightly viewed, can be an obstacle towards being
an ideal Buddhist. Anāthapindika, the Buddha’s best supporter,
was a millionaire. Ghatikāra, who was regarded even better. than a king, was a penniless potter.
As Buddhism appeals to both the rich and the poor it appeals
equally to the masses and the intelligentsia.
The common folk are attracted by the devotional side of
Buddhism and its simpler ethics while the intellectuals are fas-
cinated by the deeper teachings and mental culture.
A casual visitor to a Buddhist country, who enters a Bud-
dhist temple for the first time, might get the wrong impression
that Buddhism is confined to rites and ceremonies and is a su-
perstitious religion which countenances worship of images and
trees.
Buddhism, being tolerant, does not totally denounce such
external forms of reverence as they are necessary for the masses.
One can see with what devotion they perform such religious cere-
monies. Their faith is increased thereby. Buddhists kneel before
the image and pay their respects to what that image represents.
Understanding Buddhists reflect on the virtues of the Buddha.
They seek not worldly or spiritual favours from the image. The
Bodhi-tree, on the other hand, is the symbol of enlightenment.
What the Buddha expects from His adherents are not these
forms of obeisance but the actual observance of His Teachings.
“He who practises my teaching best, reveres me most”, is the advice
of the Buddha.
An understanding Buddhist can practise the Dhamma with-
out external forms of homage. To follow the Noble Eightfold
Path neither temples nor images are absolutely necessary.
*
Is it correct to say that Buddhism is absolutely otherworldly
although Buddhism posits a series of past and future lives and
an indefinite number of habitable planes?
The object of the Buddha’s mission was to deliver beings from suffering by eradicating its cause and to teach a way to put an
end to both birth and death if one wishes to do so. Inciden-
tally, however, the Buddha has expounded discourses which
tend to worldly progress. Both material and spiritual progress
are essential for the development of a nation. One should not
be separated from the other, nor should material progress be
achieved by sacrificing spiritual progress as is to be witnessed
today amongst materialistic-minded nations in the world. It is
the duty of respective Governments and philanthropic bodies
to cater for the material development of the people and provide
congenial conditions, while religions like Buddhism, in par-
ticular, cater for the moral advancement to make people ideal
citizens.
Buddhism goes counter to most religions in striking the
Middle Way and in making its Teaching homocentric in contra-
distinction to theocentric creeds. As such Buddhism is introvert
and is concerned with individual emancipation. The Dhamma
has to be realized by oneself (sanditthiko).
*
As a rule, the expected ultimate goal of the majority of mankind
is either nihilism or eternalism. Materialists believe in complete
annihilation after death. According to some religions the goal
is to be achieved in an after-life, in eternal union either with an
Almighty Being or an inexplicable force which, in other words,
is one form of eternalism.
*
Buddhism advocates the middle path. Its goal is neither nihil-
ism, for there is nothing permanent to annihilate nor eternal-
ism, for there is no permanent soul to eternalize. The Buddhist
goal can be achieved in this life itself. What happens to the Arahant after death? This is a subtle and
difficult question to be answered as Nibbāna is a supramun-
dane state that cannot be expressed by words and is beyond
space and time. Strictly speaking, there exists a Nibbāna but no
person to attain Nibbāna. The Buddha says it is not right to state
that an Arahant exists nor does not exist after death. If, for in-
stance, a fire burns and is extinguished, one cannot say that it
went to any of the four directions. When no more fuel is added,
it ceases to burn. The Buddha cites this illustration of fire and
adds that the question is wrongly put. One may be confused.
But, it is not surprising.
Here is an appropriate illustration by a modern scientist.
Robert Oppenheimer writes:
“If we ask, for instance, whether the position of the elec-
tron remains the same, we must say ‘no’; if we ask whether the
electron’s position changes with time, we must say ‘no’; if we
ask whether the electron is at rest, we must say ‘no’; if we ask
whether it is in action, we must say ‘no’.
“The Buddha had given such answers when interrogated as
to the condition of man’s self after death, but they are not familiar
answers from the tradition of the 17th and 18th century science.”
Evidently the learned writer is referring to the state of an
Arahant after death.
What is the use of attaining such a state? Why should we
negate existence? Should we not affirm existence for life is full
of joy?
These are not unexpected questions. They are the typical
questions of persons who either desire to enjoy life or to work
for humanity, facing responsibilities and undergoing suffering.
To the former, a Buddhist would say:— you may if you like,
but be not slaves to worldly pleasures which are fleeting and il lusory; whether you like it or not, you will have to reap what you
sow. To the latter a Buddhist might say:— by all means work for
the weal of humanity and seek pleasure in altruistic service.
Buddhism offers the goal of Nibbāna to those who need it,
and is not forced on any. “Come and see”, advises the Buddha.
*
Till the ultimate goal is achieved a Buddhist is expected to lead
a noble and useful life.
Buddhism possesses an excellent code of morals suitable to
both advanced and unadvanced types of individuals. They are:
(a) The five Precepts – not to kill, not to steal, not to commit
adultery, not to lie, and not to take intoxicating liquor.
(b) The four Sublime States (Brahma-Vihāra): Loving-
kindness, compassion, appreciative joy and equanimity.
(c)The ten Transcendental virtues (Pāramitā):— generosity,
morality, renunciation, wisdom, energy, patience,
truthfulness, resolution, loving-kindness, and equanimity.
(d) The Noble Eightfold Path: Right understanding, right
thoughts, right speech, right action, right livelihood, right
effort, right mindfulness and right concentration.
Those who aspire to attain Arahantship at the earliest possible
opportunity may contemplate on the exhortation given to Vener-
able Rāhula by the Buddha namely,
“This body is not mine; this am I not; this is not my soul”
(N’etam mama, n’eso’ hamasmi, na me so attā). It should be humbly stated that this book is not intended for
scholars but students who wish to understand the life of the
Buddha and His fundamental teachings.
The original edition of this book first appeared in 1942. The
second one, a revised and enlarged edition with many addi-
tions and modifications, was published in Saigon in 1964 with
voluntary contributions from my devout Vietnamese support-
ers. In the present one, I have added two more chapters and an
appendix with some important Suttas.
It gives me pleasure to state that a Vietnamese translation
of this book by Mr. Pham Kim Khanh (Sunanda) was also pub-
lished in Saigon.
In preparing this volume I have made use of the transla-
tions of the Pāli Text Society and several works written by Bud-
dhists and non-Buddhists. At times I may have merely echoed
their authentic views and even used their appropriate wording.
Wherever possible I have acknowledged the source.
I am extremely grateful to the late Mr. V. F. Gunaratna who,
amidst his multifarious duties as Public Trustee of Ceylon, very
carefully revised and edited the whole manuscript with ut-
most precision and great faith. Though an onerous task, it was a
labour of love to him since he was an ideal practising Buddhist,
well versed in the Buddha-Dhamma.
My thanks are due to generous devotees for their voluntary
contributions, to Mrs. Coralie La Brooy and Miss Ranjani Goone-
tilleke for correcting the proofs and also to the Associated News-
papers of Ceylon Ltd. for printing the book with great care.
The Buddha
Chapter 1
From Birth to Renunciation
“A unique Being, an extraordinary Man arises in this world for the
benefit of the many, for the happiness of the many, out of compassion
for the world, for the good, benefit, and happiness of gods and men.
Who is this Unique Being? It is the Tathāgata, the Exalted, Fully En-
lightened One.” – Anguttara Nikāya. Pt. I, XIII P. 22.
Birth
On the full moon day of May, in the year 623 b.c.2 there was
born in the Lumbini Park3 at Kapilavatthu,4 on the Indian bor-
ders of present Nepal, a noble prince who was destined to be
the greatest religious teacher of the world.
His father5 was King Suddhodana of the aristocratic Sākya6
. Corresponding to Pāli Vesākha, Samskrit – Vaisākha, and Simhala Vesak.
2. Unlike the Christian Era the Buddha Era is reckoned from the death of the
Buddha, which occurred in 543 b.c. (in His 80th year), and not from His birth.
. A pillar, erected at this sacred spot by King Asoka, still stands to this day to
commemorate the event.
. The site of Kapilavatthu has been identified with Bhuila (Bhulya) in the Basti
district, three miles from the Bengal and N. W. Railway station of Babuan.
. See the genealogical table.
. Gotama is the family name, and Sākya is the name of the race to which the
Buddha belonged.
Tradition holds that the sons of King Okkāka of the Mahāsammata line, were
exiled through the plotting of their step-mother. These princes, in the course of
their wanderings, arrived at the foothills of the Himalayas. Here they met the
sage Kapila, on whose advice, and after whom, they founded the city of Kapi-
lavatthu, the site of Kapila. clan and his mother was Queen Mahā Māyā. As the beloved
mother died seven days after his birth, Mahā Pajāpati Gotami, her
younger sister, who was also married to the King, adopted the
child, entrusting her own son, Nanda, to the care of the nurses.
Great were the rejoicings of the people over the birth of
this illustrious prince. An ascetic of high spiritual attain-
ments, named Asita, also known as Kāladevala, was particu-
larly pleased to hear this happy news, and being a tutor of the
King, visited the palace to see the Royal babe. The King, who
felt honoured by his unexpected visit, carried the child up to
him in order to make the child pay him due reverence, but, to
the surprise of all, the child’s legs turned and rested on the
matted locks of the ascetic. Instantly, the ascetic rose from his
seat and, foreseeing with his supernormal vision the child’s
future greatness, saluted him with clasped hands.7 The Royal
father did likewise.
The great ascetic smiled at first and then was sad. Ques-
tioned regarding his mingled feelings, he answered that he
smiled because the prince would eventually become a Buddha,
an Enlightened One, and he was sad because he would not
be able to benefit by the superior wisdom of the Enlightened
One owing to his prior death and rebirth in a Formless Plane screened and canopied couch under the cool shade of a soli-
tary rose-apple tree to be watched by the nurses, the King par-
ticipated in the ploughing festival. When the festival was at
its height of gaiety the nurses too stole away from the prince’s
presence to catch a glimpse of the wonderful spectacle.
In striking contrast to the mirth and merriment of the festi-
val it was all calm and quiet under the rose-apple tree. All the
conditions conducive to quiet meditation being there, the pen-
sive child, young in years but old in wisdom, sat cross-legged
and seized the opportunity to commence that all-important
practice of intent concentration on the breath – on exhalations
and inhalations – which gained for him then and there that
one pointedness of mind known as Samādhi and he thus de-
veloped the First Jhāna12 (Ecstasy). The child’s nurses, who had
abandoned their precious charge to enjoy themselves at the
festival, suddenly realizing their duty, hastened to the child
and were amazed to see him sitting cross-legged plunged in
deep meditation. The King hearing of it, hurried to the spot
and, seeing the child in meditative posture, saluted him, say-
ing – “This, dear child, is my second obeisance”.
Education
As a Royal child, Prince Siddhattha must have received an edu-
cation that became a prince although no details are given about
it. As a scion of the warrior race he received special training in
the art of warfare.
Married Life
At the early age of sixteen, he married his beautiful cousin
Princess Yasodharā13 who was of equal age. For nearly thirteen years, after his happy marriage, he led a luxurious life, bliss-
fully ignorant of the vicissitudes of life outside the palace gates.
Of his luxurious life as prince, he states:
“I was delicate, excessively delicate. In my father’s dwelling three
lotus-ponds were made purposely for me. Blue lotuses bloomed in
one, red in another, and white in another. I used no sandal-wood
that was not of Kāsi.14 My turban, tunic, dress and cloak, were all
from Kāsi.
“Night and day a white parasol was held over me so that I might
not be touched by heat or cold, dust, leaves or dew.
“There were three palaces built for me – one for the cold season,
one for the hot season, and one for the rainy season. During the
four rainy months, I lived in the palace for the rainy season without
ever coming down from it, entertained all the while by female mu-
sicians. Just as, in the houses of others, food from the husks of rice
together with sour gruel is given to the slaves and workmen, even
so, in my father’s dwelling, food with rice and meat was given to
the slaves and workmen.”15
With the march of time, truth gradually dawned upon him. His
contemplative nature and boundless compassion did not per-
mit him to spend his time in the mere enjoyment of the fleet-
ing pleasures of the Royal palace. He knew no personal grief
but he felt a deep pity for suffering humanity. Amidst comfort
and prosperity, he realized the universality of sorrow.
Renunciation
Prince Siddhattha reflected thus:
“Why do I, being subject to birth, decay, disease, death, sorrow
and impurities, thus search after things of like nature. How, if I, who am subject to things of such nature, realize their disadvantages
and seek after the unattained, unsurpassed, perfect security which
is Nibbāna!”16 “Cramped and confined is household life, a den of
dust, but the life of the homeless one is as the open air of heaven!
Hard is it for him who bides at home to live out as it should be lived
the Holy Life in all its perfection, in all its purity.”17
One glorious day as he went out of the palace to the pleas-
ure park to see the world outside, he came in direct contact
with the stark realities of life. Within the narrow confines of
the palace he saw only the rosy side of life, but the dark side,
the common lot of mankind, was purposely veiled from him.
What was mentally conceived, he, for the first time, vividly
saw in reality. On his way to the park his observant eyes met
the strange sights of a decrepit old man, a diseased person, a
corpse and a dignified hermit.18 The first three sights convinc-
ingly proved to him, the inexorable nature of life, and the uni-
versal ailment of humanity. The fourth signified the means to
overcome the ills of life and to attain calm and peace. These
four unexpected sights served to increase the urge in him to
loathe and renounce the world.
Realizing the worthlessness of sensual pleasures, so highly
prized by the worldling, and appreciating the value of renun-
ciation in which the wise seek delight, he decided to leave the
world in search of Truth and Eternal Peace.
When this final decision was taken after much delibera-
tion, the news of the birth of a son was conveyed to him while
he was about to leave the park. Contrary to expectations, he
was not overjoyed, but regarded his first and only offspring as an impediment. An ordinary father would have welcomed the
joyful tidings, but Prince Siddhattha, the extraordinary father
as he was, exclaimed – “An impediment (rāhu) has been born;
a fetter has arisen”. The infant son was accordingly named
Rāhula19 by his grandfather.
The palace was no longer a congenial place to the contem-
plative Prince Siddhattha. Neither his charming young wife
nor his lovable infant son could deter him from altering the
decision he had taken to renounce the world. He was destined
to play an infinitely more important and beneficial role than a
dutiful husband and father or even as a king of kings. The al-
lurements of the palace were no more cherished objects of de-
light to him. Time was ripe to depart.
He ordered his favourite charioteer Channa to saddle the
horse Kanthaka, and went to the suite of apartments occupied
by the princess. Opening the door of the chamber, he stood
on the threshold and cast his dispassionate glance on the wife
and child who were fast asleep.
Great was his compassion for the two dear ones at this
parting moment. Greater was his compassion for suffering
humanity. He was not worried about the future worldly hap-
piness and comfort of the mother and child as they had every-
thing in abundance and were well protected. It was not that
he loved them the less, but he loved humanity more.
Leaving all behind, he stole away with a light heart from
the palace at midnight, and rode into the dark, attended only
by his loyal charioteer. Alone and penniless he set out in search
of Truth and Peace. Thus did he renounce the world. It was not
the renunciation of an old man who has had his fill of worldly
life. It was not the renunciation of a poor man who had nothing to leave behind. It was the renunciation of a prince in the full
bloom of youth and in the plenitude of wealth and prosperity
– a renunciation unparalleled in history. It was in his twenty-
ninth year that Prince Siddhattha made this historic journey.
He journeyed far and, crossing the river Anomā, rested on
its banks. Here he shaved his hair and beard and handing
over his garments and ornaments to Channa with instructions
to return to the palace, assumed the simple yellow garb of an
ascetic and led a life of voluntary poverty.
The ascetic Siddhattha, who once lived in the lap of luxury,
now became a penniless wanderer, living on what little the
charitably-minded gave of their own accord.
He had no permanent abode. A shady tree or a lonely cave
sheltered him by day or night. Bare-footed and bare-headed,
he walked in the scorching sun and in the piercing cold. With
no possessions to call his own, but a bowl to collect his food
and robes just sufficient to cover the body, he concentrated all
his energies on the quest of Truth. His Struggle for Enlightenment
“Easy to do are things that are bad and not beneficial to self, But very, very
hard to do indeed is that which is beneficial and good”. – Dhammapada
Struggle
Meeting with disappointment, but not discouraged, the ascetic
Gotama seeking for the incomparable Peace, the highest Truth,
wandered through the district of Magadha, and arrived in due
course at Uruvelā, the market town of Senāni. There he spied a
lovely spot of ground, a charming forest grove, a flowing river
with pleasant sandy fords, and hard by was a village where
he could obtain his food. Then he thought thus:
“Lovely, indeed, O Venerable One, is this spot of ground,
charming is the forest grove, pleasant is the flowing river with
sandy fords, and hard by is the village where I could obtain
food. Suitable indeed is this place for spiritual exertion for
those noble scions who desire to strive.” (Majjhima Nikāya,
Ariya-Pariyesana Sutta No. 26, Vol. 1, p. 16)
The place was congenial for his meditation. The atmos-
phere was peaceful. The surroundings were pleasant. The
scenery was charming. Alone, he resolved to settle down there
to achieve his desired object.
Hearing of his renunciation, Kondañña, the youngest brah-
min who predicted his future, and four sons of the other sages
– Bhaddiya, Vappa, Mahānāma, and Assaji – also renounced the
world and joined his company.
In the ancient days in India, great importance was attached
to rites, ceremonies, penances and sacrifices. It was then a
popular belief that no Deliverance could be gained unless one
leads a life of strict asceticism. Accordingly, for six long years the ascetic Gotama made a superhuman struggle practising all
forms of severest austerity. His delicate body was reduced to
almost a skeleton. The more he tormented his body the far-
ther his goal receded from him.
How strenuously he struggled, the various methods he
employed, and how he eventually succeeded are graphically
described in his own words in various Suttas.
Mahā Saccaka Sutta describes his preliminary efforts thus:
“Then the following thought occurred to me:
“How if I were to clench my teeth, press my tongue against
the palate, and with (moral) thoughts hold down, subdue and
destroy my (immoral) thoughts!
“So I clenched my teeth, pressed my tongue against the
palate and strove to hold down, subdue, destroy my (immoral)
thoughts with (moral) thoughts. As I struggled thus, perspira-
tion streamed forth from my armpits.
“Like unto a strong man who might seize a weaker man by
head or shoulders and hold him down, force him down, and
bring into subjection, even so did I struggle.
“Strenuous and indomitable was my energy. My mindful-
ness was established and unperturbed. My body was, how-
ever, fatigued and was not calmed as a result of that pain-
ful endeavour – being overpowered by exertion. Even though
such painful sensations arose in me, they did not at all affect
my mind.
“Then I thought thus: How if I were to cultivate the non-
breathing ecstasy!
“Accordingly, I checked inhalation and exhalation from
my mouth and nostrils. As I checked inhalation and exha-
lation from mouth and nostrils, the air issuing from my ears created an exceedingly great noise. Just as a blacksmith’s bel-
lows being blown make an exceedingly great noise, even so
was the noise created by the air issuing from my ears when I
stopped breathing.
“Nevertheless, my energy was strenuous and indomita-
ble. Established and unperturbed was my mindfulness. Yet
my body was fatigued and was not calmed as a result of that
painful endeavour – being over-powered by exertion.
Even though such painful sensations arose in me, they did
not at all affect my mind.
“Then I thought to myself: ‘How if I were to cultivate that
non-breathing exercise!
“Accordingly, I checked inhalation and exhalation from
mouth, nostrils, and ears. And as I stopped breathing from
mouth, nostrils and ears, the (imprisoned) airs beat upon my
skull with great violence. Just as if a strong man were to bore
one’s skull with a sharp drill, even so did the airs beat my skull
with great violence as I stopped breathing. Even though such pain-
ful sensations arose in me, they did not at all affect my mind.
“Then I thought to myself: How if I were to cultivate that
non-breathing ecstasy again!
“Accordingly, I checked inhalation and exhalation from
mouth, nostrils, and ears. And as I stopped breathing thus,
terrible pains arose in my head. As would be the pains if a
strong man were to bind one’s head tightly with a hard leath-
ern thong, even so were the terrible pains that arose in my
head. “Nevertheless, my energy was strenuous. Such painful
sensations did not affect my mind.
“Then I thought to myself: How if I were to cultivate that
non-breathing ecstasy again!
“Accordingly, I stopped breathing from mouth, nostrils, Temptation of Māra the Evil One
His prolonged painful austerities proved utterly futile. They
only resulted in the exhaustion of his valuable energy. Though
physically a superman his delicately nurtured body could not
possibly stand the great strain. His graceful form completely
faded almost beyond recognition. His golden coloured skin
turned pale, his blood dried up, his sinews and muscles shriv-
elled up, his eyes were sunk and blurred. To all appearance he
was a living skeleton. He was almost on the verge of death.
At this critical stage, while he was still intent on the High-
est (Padhāna), abiding on the banks of river.
- Writer
