Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(38):Gavampati
Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids.
Commentary (Atthakatha) By Acariya Dhammapala
Note: 'C' in Pali text is pronounced as 'ch' as in 'China'.
Chapter I.
Single Verses[]
38. Gavampati[]
He was reborn in this Buddha-age as one of the four lay-companions of the Thera Yasa, who, when they heard of Yasa's renunciation, imitated him, and also won arahantship(enlightenment).[1] Thereafter he lived in the Añjana Grove at [43] Sāketa, experiencing the bliss of emancipation(nirvana). Now at that time the Exalted One(Buddha) came also with a great company of bhikkhus(monks) to the Añjana Grove, and the accommodation was insufficient, many of the bhikkhus(monks) sleeping around the vihara(monastery) on the sandbanks of the River Sarabhū.[2] Then in the middle of the night the stream rose in flood, and a great cry arose from the younger monks. The Exalted One(Buddha) hearing it, sent for the venerable Gavampati, and said: 'Go, Gavampati, arrest the rising stream, and put the bhikkhus(monks) at ease.' And the Thera by his mystic power did so, and stopped the stream afar so that it stood up like a mountain-peak. From then on the might of the Thera became known. One day as the Lord(Buddha) sat teaching in the midst of a great assembly he saw Gavampati, and in compassion for the world praised his virtues in this verse:
[38] Yo iddhiyā sarabhuɱ1 aṭṭhapesi||
So gavampati asito anejo||
Taɱ sabbasaŋgātigataɱ mahāmuniɱ||
Devā namassanti bhavassa pāragun' ti.|| ||
[38] Who by his might[3] reared up the Sarabhū,
Who stands self-reliant and unmoved,
Who has transcended every tie, Gavampati,
Him mighty seer the very gods praise,
Surpasser of the coming back(rebirth) to be.[4]
[1] See Vinaya Texts, i. 110, and below, CXXXII. On Gavampati. see also Dialogues, ii. 373; Saŋy., v. 436 ; Kathāvatthu, p. 220.
[2] The present city of Ayodhyā stands on a corner of the site of what was once the great city, 24 miles in circumference, of Sāketa, about 100 miles north-north-east of Benares. The Sarabhū or Sarayū flows through it into the Gharghara, a tributary of the Ganges. Cf. XXVIII.
[3] The Commentary reads vadanti (they say), instead of iddhiyā.
[4] Bhavassa pāraguŋ. The former half of the gāthā is of the Triṣṭubh, the latter of the Jagati metre.
1.3-8[38] Commentary on the stanza of
Gavampatitthera[]
8,1. The stanza starting with yo iddhiyā sarabhuṃ constitute that of the venerable Thera Gavampati. What is the origin? It is said that he, having done devoted service toward former Buddhas, thirty one aeons (kappa) ago, from now, saw the Blessed One Sikhī, became pious-minded and made reverential offerings of flowers to Him. On account of that act of merit, he sprang up on the divine world and doing meritorious deeds now and then, he had an umbrella as well as a railing (vedikā) made at the shrine of Koṇāgamana. He was reborn in a certain family home at the time of the Glorious One Kassapa, however. In that family again there was many an ox-round (gomaṇḍala). Cowherds looked after it. This one at intervals there, used to wander about intent upon (yuttapayuttaṃ) investigating (vicārento). On having seen a canker-free Arahant doing his meal-duty daily at a certain spot outside the village after having wandered about for alms-food in the village, thought to himself saying: “The Lord will feel fatigued owing to the heat of the sun,” had four acacia sirīsa erected (ussāpetvā), placed acacia sirīsa branches above them, made a pandal of branches and offered the same. Some say also thus: “He had an acacia sirīsa tree planted near the pandal.” Out of compassion for him, the Thera sat himself down there daily. On account of that act of merit, he passed away thence, and was reborn in the heavenly world amongst the four great divine kings. A large Acacia Sirīsa tree sprang up at the door of his heavenly mansion indication his former deed, endowed with beautiful colour and sweet scent outshining (upasobhayamānaṃ), at all times, other flowers; on that account that mansion became known as “Serisaka. (Acacia).” That divine youth wandered about his rounds of repeated rebirths among divine and human beings, for an interim period of two Buddhas, (ekaṃ Buddhantaraṃ) became one of the four lay-associates (gihisahāya) of the Thera Yasa, known by the name of Gavampati, when this Buddha arose. On having heard that the venerable Thera Yasa had become a monk, he went to the presence of the Blessed One along with his own associates. The Master taught the truth (dhamma) to him. At the end of the teaching, he became established in Arahantship along with his associates. Hence, it has been stated in the Apadāna:–
“A game-hunter, formerly was I
who wandered about in the wood.
There I saw the stainless Buddha,
the profoundly proficient per-
sonage of all dhamma.
Pious in heart and pleased in mind,
I offered reverentially faultless
flowers to that greatly merciful
who took delight in the welfare of
all living creatures.
It was thirty one aeons (kappa) ago
from now, that I made special reveren-
tial offering of flowers.
I do not remember any evil existence;
this is the fruitful result of my
reverential offering of Buddha.
My depravity had been burnt. …
Buddha’s instruction had been carried
out.
8,2. Having, however, attained Arahantship, the Thera while properly experiencing himself the bliss of emancipation, lived at Sāketa in the forest of Añjana (jet-black colour). On that occasion, however, the Blessed One went to Sāketa with a large congregation of monks and dwelt in the dark forest (añjanavana). There was no adequate accommodation for seating and sleeping (senāsana). Many bhikkhus(monks) slept on the sands of the sandy shore of the river Sarabhu which flowed down bordering their monastery. Then, at mid-night, when the water of the river came to be flooded, novices and so on became noisy highly and greatly. On having known of it, the Blessed One gave orders to the venerable Gavampati thus:– “O Gavampati! Go and make the living of bhikkhus(monks) comfortable (phāsu) after having destroyed (vikkhambhetvā) the flood of water (jaloghaṃ). The Thera responded saying: “Very well, venerable sir!” and by the vigour of his magical powers paralysed the stream of the river (nadīsotaṃ vikkhambhi); that river-stream stood but far off resembling a mountain peak. Thenceforward, the power of the Thera became obvious (pākaṭa) in the world. Later on, one day, the Master, on having seen the Thera teaching the truth (dhamma) after having sat down amidst a large assembly of heavenly beings, uttered a stanza starting with “yo iddhiyā Sarabhuṃ” in praise of him to elucidate his qualities, out of compassion for the world.
38. There, iddhiyā means by the magical powers with resolution. Sarabhuṃ is to be construed as: a river named in that manner; that river which they call in the world as: “Sarabhu.” Aṭṭhapesi means: (the Thera) placed after having made a high heap of water resembling a mountain-peak, having caused the stream to recede, without allowing the same to follow on. Asito is to be construed as: unattached, not clinging (nasito); devoid of dependence on craving desire (taṇhā) and wrong view (diṭṭhi); alternatively, not bound (abaddho) by any bondage (bandhana) whatsoever, because of having completely cut (samucchinna) all the fetters (saṃyojana) reckoned as binding (bandhana); thereafter even, because of the non-existence of distracting (ejā) depravity (kilesa), Anejo so Gavampati, that Thera Gavampati is passionless and calm; taṃ sabbasaṅgātigataṃ means: him who had become free (atigata) from all attachments (saṅga), because of being established (ṭhita), after having gone beyond (atikkamitvā) all such attachments as lust (rāga), hatred (dosa), delusion (moha), pride (māna), heresy (diṭṭhi) as well; who is mahāmuni, (great sage) because of being a post-learner (asekkha) sage (muni); moreover even, who happens to be bhavassa pāraguṃ (one who had gone to the further shore of existence), because of having gone to nibbāna, the further shore of entire existence even which could be classified as sensual, actional (kamma) existence and so on. Devā namassanti (divine-beings) make their adorations; even celestial creatures make their worship; all the more other living beings also.
38,1. At the extreme end of the stanza there was clear understanding (abhisamaya) of the truth (dhamma) for the massive multitude of people. The Thera uttered this self-same stanza starting with “Satthāraṃ pūjessāmi” in order to make manifest (byākaronto) his Arahantship (aññā).
The Commentary on the stanza
of the Thera Gavampati
is complete.
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