Sacred Books of the East

"Impermanency is the nature of all things, quickly born, they quickly die. With birth there comes the rush of sorrows, only in Nirvâna is there joy. The accumulated fuel heaped up by the power of karman, this the fire of wisdom alone can consume. Though the fame of our deeds reach up to heaven as smoke, yet in time the rains which descend will extinguish all, as the fire that rages at the kalpa's end is put out by the judgment of water."

Again there was a Brahma-Rishi-deva, like a most exalted Rishi, dwelling in heaven, possessed of superior happiness, with no taint in his bliss, who thus sighed forth his praises of Tathâgata's Nirvâna, with his mind fixed in abstraction as he spoke:

"Looking through all the conditions of life, from first to last nought is free from destruction. But the incomparable seer dwelling in the world, thoroughly acquainted with the highest truth, whose wisdom grasps that which is beyond the world's ken, he it is who can save the worldly-dwellers. He it is who can provide lasting escape from the destructive power of impermanence. But, alas! through the wide world, all that lives is sunk in unbelief."

At this time Anuruddha, "not stopped" by the world, "not stopped" from being delivered, the stream of birth and death forever "stopped," sighed forth the praises of Tathâgata's Nirvâna:—

"All living things completely blind and dark! the mass of deeds all perishing, even as the fleeting cloud-pile! Quickly arising and as quickly perishing! the wise man holds not to such a refuge, for the diamond mace of inconstancy can overturn the mountain of the Rishi hermit. How despicable and how weak the world! doomed to destruction, without strength! Impermanence, like the fierce lion, can even spoil the Nâga-elephant-great-Rishi. Only the diamond curtain of Tathâgata can overwhelm inconstancy! How much more should those not yet delivered from desire, fear and dread its power? From the six seeds there grows one sprout, one kind of water from the rain, the origin of the four points is far removed: five kinds of fruit from the two 'Koo'—the three periods, past, present, future, are but one in substance; the Muni-great-elephant plucks up the great tree of sorrow, and yet he cannot avoid the power of impermanence. For like the crested bird delights within the pool to seize the poisonous snake, but when from sudden drought he is left in the dry pool, he dies; or as the prancing steed advances fearlessly to battle, but when the fight has passed goes back subdued and quiet; or as the raging fire burns with the fuel, but when the fuel is done, expires; so is it with Tathâgata, his task accomplished he returns to find his refuge in Nirvâna: just as the shining of the radiant moon sheds everywhere its light and drives away the gloom, all creatures grateful for its light, it disappears concealed by Sumeru; such is the case with Tathâgata, the brightness of his wisdom lit up the gloomy darkness, and for the good of all that lives drove it away, when suddenly it disappears behind the mountain of Nirvâna. The splendor of his fame throughout the world diffused, had banished all obscurity, but like the stream that ever flows, it rests not with us; the illustrious charioteer with his seven prancing steeds flies through the host and disappears.

"The bright-rayed Sûrya-deva, entering the Yen-tsz' cave, was, with the moon, surrounded with fivefold barriers; 'all things that live,' deprived of light, present their offerings to heaven; but from their sacrifice nought but the blackened smoke ascends; thus it is with Tathâgata, his glory hidden, the world has lost its light. Rare was the expectancy of grateful love that filled the heart of all that lives; that love, reached its full limit, then was left to perish! The cords of sorrow all removed, we found the true and only way; but now he leaves the tangled mesh of life, and enters on the quiet place! His spirit mounting through space, he leaves the sorrow-bearing vessel of his body! the gloom of doubt and the great darkness all dispelled, by the bright rays of wisdom! The earthy soil of sorrow's dust his wisdom's water purifies! no more, no more, returns he here! forever gone to the place of rest!

"The power of birth and death destroyed, the world instructed in the highest doctrine! he bids the world rejoice in knowledge of his law, and gives to all the benefit of wisdom! Giving complete rest to the world, the virtuous streams flow forth! his fame known throughout the world, shines still with increased splendor! How great his pity and his love to those who opposed his claims, neither rejoicing in their defeat nor exulting in his own success. Illustriously controlling his feelings, all his senses completely enlightened, his heart impartially observing events, unpolluted by the six objects of sense! Reaching to that unreached before! obtaining that which man had not obtained! with the water which he provided filling every thirsty soul! Bestowing that which never yet was given, and providing a reward not hoped for! his peaceful, well-marked person, perfectly knowing the thoughts of all.

"Not greatly moved either by loving or disliking! overcoming all enemies by the force of his love! the welcome physician for all diseases, the one destroyer of impermanency! All living things rejoicing in religion, fully satisfied! obtaining all they need, their every wish fulfilled! The great master of holy wisdom once gone returns no more! even as the fire gone out for want of fuel! Declaring the eight rules without taint; overcoming the five senses, difficult to compose! with the three powers of sight seeing the three precious ones; removing the three robbers (i.e. lust, anger, ignorance); perfecting the three grades of a holy life, concealing the one (himself) and obtaining the one saintship—leaping over the seven 'bodhyangas' and obtaining the long sleep; the end of all, the quiet, peaceful way; the highest prize of sages and of saints!

"Having himself severed the barriers of sorrow, now he is able to save his followers, and to provide the draught of immortality for all who are parched with thirst! Armed with the heavy cuirass of patience, he has overcome all enemies! by the subtle principles of his excellent law to satisfy every heart. Planting a sacred seed in the hearts of those practising virtue; impartially directing and not casting off those who are right or not right in their views! Turning the wheel of the superlative law! received with gladness through the world by those who have in former conditions implanted in themselves a love for religion, these all saved by his preaching! Going forth among men converting those not yet converted; those who had not seen the truth, causing them to see the truth! All those practising a false method of religion, delivering to them deep principles of his religion! preaching the doctrines of birth and death and impermanency; declaring that without a master teacher there can be no happiness! Erecting the standard of his great renown, overcoming and destroying the armies of Mâra! advancing to the point of indifference to pleasure or pain, caring not for life, desiring only rest! Causing those not yet converted to obtain conversion! those not yet saved to be saved! those not yet at rest to find rest! those not yet enlightened to be enlightened!

"Thus the Muni taught the way of rest for the direction of all living things! alas! that any transgressing the way of holiness should practise impure works. Even as at the end of the great kalpa, those holding the law who die, when the rolling sound of the mysterious thunder-cloud severs the forests, upon these there shall fall the rain of immortality. The little elephant breaks down the prickly forest, and by cherishing it we know that it can profit men; but the cloud that removes the sorrow of the elephant old-age, this none can bear. He by destroying systems of religion has perfected his system, in saving the world and yet saving! he has destroyed the teaching of heresy, in order to reach his independent mode of doctrine.

"And now he enters the great quiet place! no longer has the world a protector or saviour! the great army host of Mâra-râga, rousing their warrior, shaking the great earth, desired to injure the honored Muni: but they could not move him, whom in a moment now the Mâra 'inconstancy' destroys. The heavenly occupants everywhere assemble as a cloud! they fill the space of heaven, fearing the endless birth and death! their hearts are full of grief and dread! His Deva eyes clearly behold, without the limitations of near or distant, the fruits of works discerned throughout, as an image perceived in a mirror! His Deva ears perfect and discriminating throughout, hear all, though far away, mounting through space he teaches all the Devas, surpassing his method of converting men! He divides his body still one in substance, crosses the water as if it were not weak (to bear)! remembers all his former births, through countless kalpas none forgotten! His senses wandering through the fields of sense, all these distinctly remembered; knowing the wisdom learned in every state of mind, all this perfectly understood! By spiritual discernment and pure mysterious wisdom equally surveying all things! every vestige of imperfection removed! thus he has accomplished all he had to do. By wisdom rejecting other spheres of life, his wisdom now completely perfected, lo! he dies! let the world, hard and unyielding, still, beholding it, relent!

"All living things though blunt in sense, beholding him, receive the enlightenment of wisdom! their endless evil deeds long past, as they behold, are cancelled and completely cleansed! In a moment gone! who shall again exhibit qualities like his? no saviour now in all the world—our hope cut off, our very breath is stopped and gone! Who now shall give us life again with the cool water of his doctrine? his own great work accomplished, his great compassion now has ceased to work for long: has long ceased or stopped! The world ensnared in the toils of folly, who shall destroy the net? who shall, by his teaching, cause the stream of birth and death to turn again? Who shall declare the way of rest to instruct the heart of all that lives, deceived by ignorance? Who will point out the quiet place, or who make known the one true doctrine?

"All flesh suffering great sorrow, who shall deliver, like a loving father? Like the horse changing his master loses all gracefulness, as he forgets his many words of guidance! as a king without a kingdom, such is the world without a Buddha! as a disciple with no power of dialectic left, or like a physician without wisdom, as men whose king has lost the marks of royalty, so, Buddha dead, the world has lost its glory! the gentle horses left without a charioteer, the boat without a pilot left! The three divisions of an army left without a general! the merchantman without a guide! the suffering and diseased without a physician! a holy king without his seven insignia. The stars without the moon! the loving years without the power of life! such is the world now that Buddha, the great teacher, dies!"

Thus spake the Arhat, all done that should be done, all imperfections quite removed, knowing the meed of gratitude, he was grateful therefore. Thus thinking of his master's love he spake! setting forth the world's great sorrow; whilst those, not yet freed from the power of passion, wept with many tears, unable to control themselves. Yet even those who had put away all faults, sighed as they thought of the pain of birth and death. And now the Malla host hearing that Buddha had attained Nirvâna, with cries confused, wept piteously, greatly moved, as when a flight of herons meet a hawk. In a body now they reach the twin trees, and as they gaze upon Tathâgata dead, entered on his long sleep, those features never again to awake to consciousness, they smote their breasts and sighed to heaven; as when a lion seizing on a calf, the whole herd rushes on with mingled sounds.

In the midst there was one Malla, his mind enamoured of the righteous law, who gazed with steadfastness upon the holy law-king, now entered on the mighty calm, and said: "The world was everywhere asleep, when Buddha setting forth his law caused it to awake; but now he has entered on the mighty calm, and all is finished in an unending sleep. For man's sake he had raised the standard of his law, and now, in a moment, it has fallen; the sun of Tathâgata's wisdom spreading abroad the lustre of its 'great awakening,' increasing ever more and more in glory, spreading abroad the thousand rays of highest knowledge, scattering and destroying all the gloom of earth, why has the darkness great come back again? His unequalled wisdom lightening the three worlds, giving eyes that all the world might see, now suddenly the world is blind again, bewildered, ignorant of the way; in a moment fallen the bridge of truth that spanned the rolling stream of birth and death, the swelling flood of lust and rage and doubt, and all flesh overwhelmed therein, forever lost."

Thus all that Malla host wept piteously and lamented; whilst some concealed their grief nor spoke a word; others sank prostrate on the earth; others stood silent, lost in meditation; others, with sorrowful heart, groaned deeply. Then on a gold and silver gem-decked couch richly adorned with flowers and scents, they placed the body of Tathâgata; a jewelled canopy they raised above, and round it flags and streamers and embroidered banners; then using every kind of dance and music, the lords and ladies of the Mallas followed along the road presenting offerings, whilst all the Devas scattered scents and flowers, and raised the sound of drums and music in the heavens. Thus men and Devas shared one common sorrow, their cries united as they grieved together. Entering the city, there the men and women, old and young, completed their religious offerings. Leaving the city, then, and passing through the Lung-tsiang gate, and crossing over the Hiranyavati river, they repaired to where the former Buddhas, having died, had Kaityas raised to them. There collecting ox-head sandal-wood and every famous scented wood, they placed the whole above the Buddha's body, pouring various scented oils upon the pyre; then placing fire beneath to kindle it, three times they walked around; but yet it burned not. At this time the great Kâsyapa had taken his abode at Râgagriha, and knowing Buddha was about to die was coming thence with all his followers; his pure mind, deeply moved, desired to see the body of the lord; and so, because of that his sincere wish, the fire went out and would not kindle. Then Kâsyapa and his followers coming, with piteous sighs looked on the sight and reverenced at the master's feet; and then, forthwith, the fire burst out. Quenched the fire of grief within; without, the fire has little power to burn. Or though it burn the outside skin and flesh, the diamond true-bone still remains. The scented oil consumed, the fire declines, the bones they place within a golden pitcher; for as the mystic world is not destroyed, neither can these, the bones of Buddha, perish; the consequence of diamond wisdom, difficult to move as Sumeru. The relics which the mighty golden-pinioned bird cannot remove or change, they place within the precious vase, to remain until the world shall pass away; and wonderful! the power of men can thus fulfil Nirvâna's laws, the illustrious name of one far spread, is sounded thus throughout the universe; and as the ages roll, the long Nirvâna, by these, the sacred relics, sheds through the world its glorious light, and brightens up the abodes of life. He perished in a moment! but these relics, placed within the vase, the imperishable signs of wisdom, can overturn the mount of sorrow; the body of accumulated griefs this imperishable mind can cause to rest, and banish once forever all the miseries of life. Thus the diamond substance was dealt with at the place of burning. And now those valiant Mallas, unrivalled in the world for strength, subduing all private animosities, sought escape from sorrow in the true refuge. Finding sweet comfort in united love, they resolved to banish every complaining thought. Beholding thus the death of Tathâgata, they controlled their grieving hearts, and with full strength of manly virtue dismissing every listless thought, they submitted to the course of nature. Oppressed by thoughts of grievous sorrow, they entered the city as a deserted wild: holding the relics thus they entered, whilst from every street were offered gifts. They placed the relics then upon a tower for men and Devas to adore.

Division of the Sariras

Thus those Mallas offered religious reverence to the relics, and used the most costly flowers and scents for their supreme act of worship. Then the kings of the seven countries, having heard that Buddha was dead, sent messengers to the Mallas asking to share the sacred relics of Buddha. Then the Mallas reverencing the body of Tathâgata, trusting to their martial renown, conceived a haughty mind: "They would rather part with life itself," they said, "than with the relics of the Buddha"—so those messengers returned from the futile embassage. Then the seven kings, highly indignant, with an army numerous as the rain-clouds, advanced on Kusinagara; the people who went from the city filled with terror soon returned and told the Mallas all: that the soldiers and the cavalry of the neighboring countries were coming, with elephants and chariots, to surround the Kusinagara city. The gardens, lying without the town, the fountains, lakes, flower and fruit-trees were now destroyed by the advancing host, and all the pleasant resting-places lay in ruins.

The Mallas, mounting on the city towers, beheld the great supports of life destroyed; they then prepared their warlike engines to crush the foe without: balistas and catapults and "flying torches," to hurl against the advancing host. Then the seven kings entrenched themselves around the city, each army host filled with increasing courage; their wings of battle shining in array as the sun's seven beams of glory shine; the heavy drums rolling as the thunder, the warlike breath rising as the full cloud mist. The Mallas, greatly incensed, opening the gates command the fray to begin; the aged men and women whose hearts had trust in Buddha's law, with deep concern breathed forth their vow, "Oh! may the victory be a bloodless one!" Those who had friends used mutual exhortations not to encourage in themselves a desire for strife.

And now the warriors, clad in armor, grasping their spears and brandishing their swords 'midst the confused noise and heavy drums advanced. But ere the contest had begun, there was a certain Brahman whose name was Drona, celebrated for penetration, honored for modesty and lowliness, whose loving heart took pleasure in religion. This one addressed those kings and said: "Regarding the unequalled strength of yonder city, one man alone would be enough for its defence; how much less when with determined heart they are united, can you subdue it! In the beginning mutual strife produced destruction, how now can it result in glory or renown? The clash of swords and bloody onset done, 'tis certain one must perish! and therefore whilst you aim to vanquish those, both sides will suffer in the fray. Then there are many chances, too, of battle: 'tis hard to measure strength by appearances; the strong, indeed, may overcome the weak, the weak may also overcome the strong; the powerful champion may despise the snake, but how will he escape a wounded body? there are men whose natures bland and soft, seem suited for the company of women or of children, but when enlisted in the ranks, make perfect soldiers. As fire when it is fed with oil, though reckoned weak, is not extinguished easily, so when you say that they are weak, beware of leaning overmuch on strength of body; nought can compare with strength of right religion. There was in ancient times a Gina king, whose name was Kârandhama, his graceful upright presence caused such love in others that he could overcome all animosity; but though he ruled the world and was high renowned, and rich and prosperous, yet in the end he went back and all was lost! So when the ox has drunk enough, he too returns. Use then the principles of righteousness, use the expedients of good will and love. Conquer your foe by force, you increase his enmity; conquer by love, and you will reap no after-sorrow. The present strife is but a thirst for blood, this thing cannot be endured! If you desire to honor Buddha, follow the example of his patience and long-suffering!" Thus this Brahman with confidence declared the truth; imbued with highest principles of peace, he spake with boldness and unflinchingly.

And now the kings addressed the Brahman thus: "You have chosen a fitting time for giving increase to the seed of wisdom: the essence of true friendship is the utterance of truth. The greatest force of reason lies in righteous judgment. But now in turn hear what we say: The rules of kings are framed to avoid the use of force when hatred has arisen from low desires, or else to avoid the sudden use of violence in trifling questions where some trifling matter is at stake. But we for the sake of law are about to fight. What wonder is it! Swollen pride is a principle to be opposed, for it leads to the overthrow of society; no wonder then that Buddha preached against it, teaching men to practise lowliness and humility. Then why should we be forbidden to pay our reverence to his body-relics? In ancient days a lord of the great earth, Pih-shih-tsung and Nanda, for the sake of a beautiful woman fought and destroyed each other; how much more now, for the sake of religious reverence to our master, freed from passion, gone to Nirvâna, without regard to self, or careful of our lives, should we contend and assert our rights! A former king, Kaurava, fought with a Pândava king, and the more they increased in strength the more they struggled, all for some temporary gain; how much more for our not-coveting master should we contend, coveting to get his living relics? The son of Râma, too, the Rishi, angry with King Dasa-ratha, destroyed his country, slew the people, because of the rage he felt; how much less for our master, freed from anger, should we be niggard of our lives! Râma, for Sita's sake, killed all the demon-spirits; how much more for our lord, heaven-received, should we not sacrifice our lives! The two demons A-lai and Po-ku were ever drawn into contention; in the first place, because of their folly and ignorance, causing wide ruin among men; how much less for our all-wise master should we begrudge our lives! Wherefore if from these examples we find others ready to die for no real principle, how shall we for our teacher of gods (Devas) and men, reverenced by the universe, spare our bodies or begrudge our lives, and not be earnest in desire to make our offerings! Now then, if you desire to stay the strife, go and for us demand within the city that they open wide the relics, and so cause our prayer to be fulfilled. But because your words are right ones, we hold our anger for a while; even as the great, angry snake, by the power of charms is quieted."

And now the Brahman, having received the kings' instruction, entering the city, went to the Mallas, and saluting them, spoke these true words: "Without the city those who are kings among men grasp with their hands their martial weapons, and with their bodies clad in weighty armor wait eagerly to fight; glorious as the sun's rays, bristling with rage as the roused lion. These united are, to overthrow this city. But whilst they wage this religious war, they fear lest they may act irreligiously, and so they have sent me here to say what they require: 'We have come, not for the sake of territory, much less for money's sake, nor on account of any insolent feeling, nor yet from any thought of hatred; but because we venerate the great Rishi, we have come on this account. You, noble sirs! know well our mind! Why should there be such sorrowful contention! You honor what we honor, both alike, then we are brothers as concerns religion. We both with equal heart revere the bequeathed spiritual relics of the lord. To be miserly in hoarding wealth, this is an unreasonable fault; how much more to grudge religion, of which there is so little knowledge in the world! The exclusive and the selfishly inclined, should practise laws of hospitality; but if ye have not rules of honor such as these, then shut your gates and guard yourselves.' This is the tenor of the words, be they good or bad, spoken by them. But now for myself and my own feelings, let me add these true and sincere words:—Let there be no contention either way; reason ought to minister for peace, the lord when dwelling in the world ever employed the force of patience. Not to obey his holy teaching, and yet to offer gifts to him, is contradiction. Men of the world, for some indulgence, some wealth or land, contend and fight, but those who believe the righteous law should obediently conform their lives to it; to believe and yet to harbor enmity, this is to oppose 'religious principle' to 'conduct.' Buddha himself at rest, and full of love, desired to bestow the rest he enjoyed on all. To adore with worship the great merciful, and yet to gender wide destruction, how is this possible? Divide the relics, then, that all may worship them alike; obeying thus the law, the fame thereof widespread, then righteous principles will be diffused; but if others walk not righteously, we ought by righteous dealing to appease them, in this way showing the advantage of religion, we cause religion everywhere to take deep hold and abide. Buddha has told us that of all charity 'religious charity' is the highest; men easily bestow their wealth in charity, but hard is the charity that works for righteousness."

The Mallas hearing the Brahman's words with inward shame gazed at one another; and answered the Brahmakârin thus: "We thank you much for purposing to come to us, and for your friendly and religious counsel—speaking so well, and reasonably. Yours are words which a Brahman ought to use, in keeping with his holy character; words full of reconciliation, pointing out the proper road; like one recovering a wandering horse brings him back by the path which he had lost. We then ought to adopt the plan of reconciliation such as you have shown us; to hear the truth and not obey it brings afterwards regretful sorrow."

Then they opened out the master's relics and in eight parts equally divided them. Themselves paid reverence to one part, the other seven they handed to the Brahman; the seven kings having accepted these, rejoiced and placed them on their heads; and thus with them returned to their own country, and erected Dâgobas for worship over them. The Brahmakârin then besought the Mallas to bestow on him the relic-pitcher as his portion, and from the seven kings he requested a fragment of their relics, as an eighth share. Taking this, he returned and raised a Kaitya, which still is named "the Golden Pitcher Dâgoba." Then the men of Kusinagara collecting all the ashes of the burning, raised over them a Kaitya, and called it "the Ashes Dâgoba." The eight Stûpas of the eight kings, "the Golden Pitcher" and "the Ashes Stûpa."

Thus throughout Gambudvipa there first were raised ten Dâgobas. Then all the lords and ladies of the country holding gem-embroidered canopies, paid their offerings at the various shrines, adorning them as any golden mountain. And so with music and with dancing through the day and night they made merry, and sang. And now the Arhats numbering five hundred, having forever lost their master's presence, reflecting there was now no ground of certainty, returned to Gridhrakûta mount; assembling in King Sakra's cavern, they collected there the Sûtra Pitaka; all the assembly agreeing that the venerable Ânanda should say, for the sake of the congregation, the sermons of Tathâgata from first to last: "Great and small, whatever you have heard from the mouth of the deceased Muni."

Then Ânanda in the great assembly ascending the lion throne, declared in order what the lord had preached, uttering the words "Thus have I heard."

The whole assembly, bathed in tears, were deeply moved as he pronounced the words "I heard"; and so he announced the law as to the time, as to the place, as to the person; as he spoke, so was it written down from first to last, the complete Sûtra Pitaka. By diligent attention in the use of means, practising wisdom, all these Arhats obtained Nirvâna; those now able so to do, or hereafter able, shall attain Nirvâna in the same way. King Asoka born in the world when strong, caused much sorrow; when feeble, then he banished sorrow; as the Asoka-flower tree, ruling over Gambudvipa, his heart forever put an end to sorrow, when brought to entire faith in the true law; therefore he was called "the King who frees from sorrow." A descendant of the Mayûra family, receiving from heaven a righteous disposition, he ruled equally over the world; he raised everywhere towers and shrines, his private name the "violent Asoka," now called the "righteous Asoka."

Opening the Dâgobas raised by those seven kings to take the Sarîras thence, he spread them everywhere, and raised in one day eighty-four thousand towers; only with regard to the eighth pagoda in Râmagrama, which the Nâga spirit protected, the king was unable to obtain those relics; but though he obtained them not, knowing they were spiritually bequeathed relics of Buddha which the Nâga worshipped and adored, his faith was increased and his reverent disposition. Although the king was ruler of the world, yet was he able to obtain the first holy fruit; and thus induced the entire empire to honor and revere the shrines of Tathâgata.

In the past and present, thus there has been deliverance for all. Tathâgata, when in the world; and now his relics—after his Nirvana; those who worship and revere these, gain equal merit; so also those who raise themselves by wisdom, and reverence the virtues of the Tathâgata, cherishing religion, fostering a spirit of almsgiving, they gain great merit also. The noble and superlative law of Buddha ought to receive the adoration of the world. Gone to that undying place, those who believe his law shall follow him there; therefore let all the Devas and men, without exception, worship and adore the one great loving and compassionate, who mastered thoroughly the highest truth, in order to deliver all that lives. Who that hears of him, but yearns with love! The pains of birth, old age, disease and death, the endless sorrows of the world, the countless miseries of "hereafter," dreaded by all the Devas, he has removed all these accumulated sorrows; say, who would not revere him? to escape the joys of after life, this is the world's chief joy! To add the pain of other births, this is the world's worst sorrow! Buddha, escaped from pain of birth, shall have no joy of the "hereafter"!

And having shown the way to all the world, who would not reverence and adore him? To sing the praises of the lordly monk, and declare his acts from first to last, without self-seeking or self-honor, without desire for personal renown, but following what the scriptures say, to benefit the world, has been my aim.

notes

1

Footnote 1:

The Maruts are the "Storm-Gods".

2

Footnote 2:

The lightning.

3

The voice of thunder.

4

The dawn.

5

Agni is the "God of Fire."

6

Rudra is the "Father of the Maruts."

7

Agastya is a worshipper of Indra.

8

The sun.

9