The Great Chronicle of Buddhas

by Ven. Mingun Sayadaw | 1990 | 1,044,401 words

This page describes Reflections On Perfections contained within the book called the Great Chronicle of Buddhas (maha-buddha-vamsa), a large compilation of stories revolving around the Buddhas and Buddhist disciples. This great chronicle of Buddhas was compiled by Ven. Mingun Sayadaw who had a thorough understanding of the thousands and thousands of Buddhist teachings (suttas).

Chapter 6 - Reflections On Perfections

[For the Anudīpanī on this chapter, see On Pāramitā]

The future Buddha, Sumedha, was delighted with both the prophetic words of the Buddha Dīpaṅkarā and the encouraging words of devas and Brahmās, and he reflected thus, when devas and Brahmās had departed:

Buddhas are not speakers of ambiguous words nor are they given to speaking of futile things. Never have their words proved wrong. Surely, I will become a Buddha.

“As a stone thrown upwards will certainly falls back to the ground, so the words of Buddhas always prove unerring and never failing. Surely, I will become a Buddha.

“Again, as death certainly comes to living beings, so the words of Buddhas always prove unerring and never failing. Surely, I will become a Buddha.

“Again, as the sun certainly rises at the end of night, so the words of Buddha always prove unerring and never failing. Surely, I will become a Buddha.

“Again, as a lion certainly roars on coming out of his den, so the words of Buddhas always prove unerring and never failing. Surely, I will become a Buddha.

“Again, as birth certainly follows conception in woman, the words of Buddhas always prove unerring and never failing. Surely, I will become a Buddha.”

Reflecting on these similes, Sumedha was certain that he would definitely attain Buddhahood in accordance with Buddha Dīpaṅkarā’s prophetic words. And he thought to himself thus:

“Well, I will make a thorough search in the basic principle (concerning the three worlds[1]) in all the ten directions for the conditions of the attainment of Buddhahood.”

Thus he thought about and investigated those factors which condition the attainment of Buddhahood (Buddhakara Dhamma)[2].

(a) Perfection of Alms-Giving

While Sumedha was engaged in investigation of the Buddha-making factors, he discovered first the Perfection of Alms-giving which former Bodhisattas had always followed and practised and which was like a highway to the state of Buddhahood.

Then he admonished himself thus: “Sumedha, if you are desirous of attaining the Knowledge of the Path and Fruition, and Omniscience[3], you should constantly establish first, the Perfection of Alms-giving and make efforts to become accomplished in fulfilling this Perfection.”

He continued to admonish himself thus: “When a jar, full with liquid, is overturned, it pours out all its contents. Likewise, Sumedha, you should give alms to all, be they low, middling or high, leaving nothing with you.[4]

(b) Perfection of Morality

After discovering and reflecting on the Perfection of Alms-giving, he went on to contemplate thus: “The Perfection of Alms-giving alone cannot constitute all the Buddhamaking factors. There must be other factors that also contribute to the maturity of the

Knowledge of the Path and Fruition, and Omniscience. I shall investigate them.”

When he investigated thus, he discovered Morality as the second Perfection which former Bodhisattas had always cultivated and fulfilled.

He admonished himself thus: “Sumedha, if you are desirous of attaining the Knowledge of the Path and Fruition, and Omniscience, you should constantly establish the Perfection of Morality and make efforts to become accomplished in fulfilling this Perfection.”

He continued to admonish himself: “The yak[5] protects its tail even at the risk of its life; if the tail should happen to be caught in something, it would rather die than damage it while making an effort to release it. Likewise, Sumedha, you should observe morality in the four purifying fields, namely, (1) Patimokkhasamvara[6] (2) Indriyasamvara[7], (3) Ajivaparisuddhi[8] and (4) Paccayasannissita[9], which form the basis of meritorious deeds. As the yak gives up its life in protecting its tail, so also you should safeguard your morality constantly.”

(c) Perfection of Renunciation

After discovering and reflecting on the Perfection of Morality, he went on to contemplate thus: “These two Perfections alone cannot constitute the Buddha-making factors. There must be other factors that also contribute to the maturity of the Knowledge of the Path and Fruition, and Omniscience. I shall investigate them.”

When he investigated thus, he discovered Renunciation as the third Perfection which former Bodhisattas had always cultivated and fulfilled.

Then he admonished himself thus: “Sumedha, if you are desirous of attaining the Knowledge of the Path and Fruition, and Omniscience, you should constantly establish the Perfection of Renunciation and make efforts to become accomplished in fulfilling this Perfection.”

He continued to admonish himself: “A man, imprisoned for a long time and suffering from torture all the time, looks only for an opportunity to escape. Likewise, Sumedha, you should regard all the existences in the realms of sensuality, materiality and immateriality as prisons and look towards renunciation to escape from all these existences.”

(d) Perfection of Wisdom

After discovering and reflecting on the Perfection of Renunciation, he went on to contemplate thus: “These three alone cannot constitute the Buddha-making factors. There must be other factors that also contribute to the maturity of the Knowledge of the Path and Fruition, and Omniscience. I shall investigate them.”

When he investigated thus, he discovered Wisdom as the fourth Perfection which former Bodhisattas had always cultivated and fulfilled.

Then he admonished himself thus: “Sumedha, if you are desirous of attaining the Knowledge of the Path and Fruition, and Omniscience, you should constantly establish the Perfection of Wisdom and make efforts to become accomplished in fulfilling this Perfection.”

He continued to admonish himself: “A bhikkhu, on his alms-round, receives sufficient food by going from one household to another, be they low, middling or high. Likewise, Sumedha, you should always approach all learned persons, irrespective of their depth of learning and ask them the facts and the meaning of all that should be known by raising questions, such as, ‘Sir, what is meritorious? What is demeritorious? What is faulty? What is faultless?’ and so on. You should thus make an effort to become accomplished in the Perfection of Wisdom. When you are thus accomplished, you will attain the Knowledge of the Path and Fruition, and Omniscience.”

(e) Perfection of Energy

After discovering and reflecting on the Perfection of Wisdom, he went on to contemplate thus: “These four Perfections alone cannot constitute the Buddha-making factors. There must be other Perfections that also contribute to the maturity of the Knowledge of the Path and Fruition, and Omniscience. I shall investigate them.”

When he investigated thus, he discovered Energy as the fifth Perfection which former Bodhisattas cultivated and fulfilled.

Then he admonished himself thus: “Sumedha, if you are desirous of attaining the Knowledge of the Path and Fruition, and Omniscience, you should constantly establish the Perfection of Energy and make efforts to become accomplished in fulfilling this Perfection.”

He continued to admonish himself: “Crouching, standing and walking, the lion, king of beasts, is possessed of undiminished energy in these postures, and is always alert. Likewise, Sumedha, you should constantly arouse your energy in all your existences. When you are accomplished in fulfilling the Perfection of Energy, you will attain the Knowledge of the Path and Fruition, and Omniscience.”

(f) Perfection of Forbearance

After discovering and reflecting on the Perfection of Energy, he went on to contemplate thus: “These five Perfections alone cannot constitute the Buddha-making factors. There must be other factors that also contribute to the maturity of the Knowledge of the Path and Fruition, and Omniscience. I shall investigate them.”

When he investigated thus, he discovered Forbearance as the sixth Perfection which former Bodhisattas had always cultivated and fulfilled.

Then he admonished himself thus: “Sumedha, if you are desirous of attaining the Knowledge of the Path and Fruition, and Omniscience, you should constantly establish the Perfection of Forbearance without being inconsistent such as, being tolerant sometimes and not at other times, being patient with some people and not with others; if you can practise thus, you will attain the Knowledge of the Path and Fruition, and Omniscience.”

He continued to admonish himself: “This great earth shows no signs of love or hate towards all the things that are dumped upon it but forbears them whether they are clean and good or unclean and foul. Likewise, Sumedha, you should put up with all that is done to you, be it in honour or in contempt. When you are accomplished in fulfilling the Perfection of Forbearance, you will attain the Knowledge of the Path and Fruition, and Omniscience.”

(g) Perfection of Truthfulness

After discovering and reflecting on the Perfection of Forbearance, he went on to investigate thus: “These six alone cannot constitute the Buddha-making factors. There must be other factors that also contribute to the maturity of the Knowledge of the Path and Fruition, and Omniscience. I shall investigate them.”

When he investigated thus, he discovered Truthfulness as the seventh Perfection which former Bodhisattas had always followed and practised.

Then he admonished himself thus: “Sumedha, if you are desirous of attaining the Knowledge of the Path and Fruition, and Omniscience, you should constantly establish the Perfection of Truthfulness, which is speaking only the truth and not making double speech, such as being truthful sometimes and not at other times; speaking truthfully to some people and not to others. If you fulfil the Perfection of Truthfulness by speaking only the truth, you will attain the Knowledge of the Path and Fruition, and Omniscience.”

He continued to admonish himself: “The morning star, which serves as a guiding light, keeps steady on its course, never deviating from it, irrespective of the season, whether it is rainy, cold or hot. Likewise, Sumedha, you should not deviate from the Path of Truth - the Path that consists of eight sectors, namely, what you see, what you hear, what you feel, what you know; what you do not see, what you do not hear, what you do not feel and what you do not know.[10] When you are accomplished in fulfilling the Perfection of Truthfulness, you will attain the Knowledge of the Path and Fruition, and Omniscience.”

(h) Perfection of Resolution

After discovering and reflecting on the Perfection of Truthfulness, he went on to contemplate thus: “These seven alone cannot constitute the Buddha-making factors. There must be other factors that also contribute to the maturity of the Path and Fruition, and Omniscience. I shall investigate them.”

When he investigated thus, he discovered Resolution as the eighth Perfection which former Bodhisattas had always cultivated and fulfilled.

Then he admonished himself: “Sumedha, if you are desirous of attaining the Path and Fruition, and Omniscience, you should constantly establish the Perfection of Resolution. When you fulfil it steadfastly without wavering, you will attain the Knowledge of the Path and Fruition, and Omniscience.”

He continued to admonish himself: “A big rocky mountain that stands in a solid mass is not shaken by strong wind, but remains rooted in its place. Likewise, Sumedha, you should perform without fail and at all times meritorious deeds which you have resolved to do. When you are accomplished in fulfilling the Perfection of Resolution, you will attain the Knowledge of the Path and Fruition, and Omniscience.”[11]

(i) Perfection of Loving-kindness

After discovering and reflecting on the Perfection of Resolution, he went on to contemplate thus: “These eight alone cannot constitute the Buddha-making factors. There must be other factors that contribute to the maturity of the Knowledge of the Path and Fruition, and Omniscience too. I shall investigate them.”

When he investigated thus, he discovered Loving-kindness as the ninth Perfection which former Bodhisattas had always cultivated and fulfilled.

Then he admonished himself: “Sumedha, if you are desirous of attaining the Knowledge of the Path and Fruition, and Omniscience, you should constantly establish the Perfection of Loving-kindness and make effort to cultivate and practise the meditation of lovingkindness (mettā-bhāvanā) in a peerless manner.”

He continued to admonish himself: “Water suffuses with coolness on all who bathe, the virtuous and the wicked alike, and cleanses them of dust and dirt. Likewise, Sumedha, you should develop goodwill equally towards those who wish for your welfare and those who do not When you are accomplished in fulfilling the Perfection of Loving-kindness, you will attain the Knowledge of the Path and Fruition, and Omniscience.”

(j) Perfection of Equanimity

After discovering and reflecting on the Perfection of Loving-kindness, he went on to contemplate thus: “These nine alone cannot constitute the Buddha-making factors. There must be other Perfections that also contribute to the maturity of the Knowledge of the Path and Fruition, and Omniscience. I shall investigate them.”

When he investigated thus, he discovered Equanimity as the tenth Perfection which former Bodhisattas had always cultivated and fulfilled.

Then he admonished himself: “Sumedha, a pair of scales remains steady without tipping to one side or the other when poised by equal weights; likewise, if you remain evenly balanced in mind when faced with happiness or suffering, you will attain the Knowledge of the Path and Fruition, and Omniscience.”

He continued to admonish himself: “Sumedha, this great earth shows no sign of love or hate towards all the things that are dumped upon it, whether they are clean or foul. Likewise, Sumedha, you should always remain composed, equable in heart, not being affected either by love or hate. When you are accomplished in fulfilling the Perfection of Equanimity, you will attain the Path and Fruition, and Omniscience.”

A Great Earthquake took place after The Reflections on all The Ten Perfections

When Sumedha had reflected on the Perfection of Equanimity, it occurred to him thus: “The Perfections which contribute to the maturity of the Knowledge of the Path and Fruition, and Omniscience and make a Buddha, and which a Bodhisatta has to fulfil, are exactly these ten. There are no other Perfections besides these. And these ten perfections, which are essential for Buddhahood, do not exist outside myself;neither in the sky above nor on the earth below; nor do they lie in the east or in any other directions. In fact, they are in my heart.” When he had thought thus, he urged himself: “Sumedha, fulfil these ten Perfections, which are the excellent factors conditioning Buddhahood, without swerving in any ways.”

Then he considered going over the Perfections in forward order: Alms-giving, Morality, Renunciation, Wisdom, Energy, Forbearance, Truthfulness, Resolution, Loving-kindness and Equanimity. Then he considered them in reverse order: Equanimity, Loving-kindness, Resolution, Truthfulness, Forbearance, Energy, Wisdom, Renunciation, Morality, and Alms-giving. Then he considered going over them in groups of two beginning with the middle two: Energy, Forbearance; Wisdom, Truthfulness; Renunciation, Resolution; Morality, Loving-kindness; Alms-giving, Equanimity. Then he considered going over them again, beginning from the two ends: Alms-giving, Equanimity; Morality, Loving-Kindness; Renunciation, Resolution; Wisdom, Truthfulness; Energy, Forbearance. Thus he contemplated on the Ten Perfections as thoroughly as an oil-press grinds oil-seeds to produce oil.

He also considered all the matters connected with the Perfections that are essential for the attainment of Buddhahood: giving up external things is an exercise of Ordinary Perfection (pāramī);giving up one’s limb is an exercise of Higher Perfection (Upa-pāramī);giving up one’s life is an exercise of Highest Perfection (Paramattha-pāramī).

Because of the power generated by investigation of the Ten Perfections complete with their basic principles of functions and characteristics, this great earth of the ten thousand universe leaned left and right, forward and backward, downward and upward, in these ways it shook violently. It also made loud rumbling and echoing sounds. Like a sugarcane press operated by its workers, or like the turning wheel of an oil-mill, this great earth swirled and quaked.

As has been stated in the latter part of the Chapter on Sumedha, after declaring the prophecy to Sumedha, Buddha Dīpaṅkarā entered the city of Rammāvati and went to the citizens who had invited Him to a meal. It was while He was partaking the meal that Sumedha reflected on the Ten Perfections, one after another. And it was at the end of his reflection that the earthquake took place. Because of this violent earthquake, all the people, who were hosts to the Buddha, could not stand firm;like the big sāl trees lashed by the strong winds descending from Mount Yugandhara, they fell to the ground in bewilderment and in a faint.

At the place of the alms-offering, thousands of pots containing food and hundreds of water-pots knocked against one another and were shattered into pieces.

Being greatly shaken, frightened and troubled in mind, they unanimously approached Buddha Dīpaṅkarā and said: “Venerable Possessor of the Five Eyes of Intelligence, does this incident foretell our fortune or misfortune? A fearful danger has befallen us. May it pleases the Bhagava to dispel our fears!”

Then the Blessed One replied: “Be free from the fear caused by this earthquake; be relieved of your worries. There is nothing to be afraid. I have today made the prophecy to Sumedha, declaring that he will, in future, become an Omniscient Buddha in the world. He has reflected on the Ten Perfections that were fulfilled by former Buddhas. Because of Sumedha’s reflections on the Ten Perfections, which are essential for the attainment of Buddhahood, without leaving out any one of them, this great earth of the ten thousand universe shook violently.” Thus, Buddha Dīpaṅkarā explained to the citizens of Rammavati the cause of great earthquake and assured them of the absence of any danger.

Homage to Sumedha by Devas and Brahmās

The citizens at once became calm and free from worry on hearing the words of Buddha Dīpaṅkarā. In fact, they were filled with great joy, and, taking flowers, scents and other offerings, they marched out of the city and approached Sumedha, honoured him with their offerings and paid obeisance to him.

Then Sumedha, following the usual practice of future Buddhas, contemplated on the attributes of an Enlightened One; and with steadfast mind directed towards Buddha Dīpaṅkarā, he paid homage to Him. Then he stood up from his seat where he had been sitting cross-legged.

When Sumedha thus stood up from his seat, both devas and humans did honour to him by showering on him celestial and terrestrial flowers that they had brought with them.

And they spoke auspicious words of praise and encouragement: “You, Noble Hermit, have aspired for the noble prize of Buddhahood. May your wish be fulfilled!”

“May all dangers and obstacles, which lie in store for you, remove themselves and never come to pass. May all worries and ailments vanish and may you never encounter them. May no harm befall you. May you speedily attain the Knowledge of the Path and Fruition, and Omniscience!”

“O Great Hero, as trees bloom in their right season in the world, so may you bring forth the Fourfold Valorous Wisdom (Catu-vesārajja-ñāṇa[12]), the Sixfold Unique Wisdom (Cha-asādhārana-ñāṇa[13]) and the Ten Powers (Dasabala-ñāṇa), etc., which are the fruitful possessions of all Buddhas!”

“O Great Hero, do fulfil the Ten Perfections as all Buddhas have done. May you be able to do so!”

“O Great Hero, as all Buddhas have penetrated the Four Noble Truths at the foot of the Bodhi Tree, so may you become a Buddha after penetrating the Four Noble Truths at the foot of the Bodhi Tree, the site of victory!”

“O Great Hero, as all Buddhas have turned the Wheel of the Dhamma by delivering the First Sermon[14], so may you be able to turn the Wheel of the Dhamma by delivering the First Sermon!”

“As the moon shines free from the five blemishes of mist, fog, cloud, Asurinda[15] and smoke on a full-moon day, so may you appear resplendent in the ten thousand universe with your heart’s desire fulfilled!”

“As the sun, liberated from the mouth of Asurinda, shines radiant with its own light, so may you shine bright with the glory of a Buddha after your liberation from all the existences!”

“As all rivers flow and are gathered into the great ocean, so may all devas and humans congregate in your presence!”

In this manner, devas and humans proclaimed his glory and offered auspicious words of prayer.

Then Sumedha, who had thus been offered resounding words of encouragement, complete with good wishes and admiration, entered a great forest in the Himalayas, being determined to practise and fulfil the Ten Perfections.

Footnotes and references:

[1]:

These are kāma-vacara, rūpa-vacara and arūpa-vacara, the realm of sensuality, the realm of materiality and the realm of immateriality, respectively.

[2]:

The author points out that the wisdom involved in such mental investigation is called Perfection

Investigating Wisdom (Pāramī-pavicaya-ñāṇa). The wisdom that arose in Sumedha’s mental process was of great potent. It helped him see clearly the Perfections, the great sacrifices and the practices, all of which are essential in gaining Omniscience and are called constituent elements of Enlightenment (Bodhi-sambhāra). This Wisdom was achieved by himself, without the help of a teacher. According to the Sub-Commentary on the Dhammasangani, it was the fore-runner of the arising of Omniscience in him. The author continues to explain: Buddha Dīpaṅkarā had merely predicted Sumedha’s becoming a Buddha. He did not expound on what and how to practice for becoming one. Sumedha had to think about and find out those practices with his own Perfection Investigating Wisdom, and when he did so, he came to see very clearly what to practise and how to proceed. Then the author reproduces a long verse that depicts Sumedha’s investigation of the Ten Perfections from the Paramidawgan Pyo of Shin Sīlavamsa. The phrase “basic principle” in the aforesaid paragraph is the translation of the Pāli ‘dhammadhātu’, of which ‘dhātu’ literally means 'a phenomenon that carries its own nature'. That is to say, it is a phenomenon that is not created by anyone, but which arises on its own as conditioned by a cause. If a phenomenon is created by someone, it cannot be said to be a natural phenomenon. Therefore, “basic principle” means “a phenomenon that arises not through a person’s effort but as a result of natural conditions and circumstances, which in Pail is Dhammadhātu.”

If one wants to look for Buddha-making factors, one should do so in the basic principle, dhammadhātu;hence, "I will make a thorough search in the basic principle" (vicinami dhammdhatuya). In contrast, when an individual is meant and not a principle, one may say in Pāli, lokadhatuya, “in the world” (What this means is that a principle is concerned with dhammadhātu whereas an individual is concerned with lokadhātu.) For instance, there is such a saying as “there cannot be two contemporary Buddhas in the world (lokadhātu).” Here as the saying concerns an individual, lokadhātu, the "world" is used instead of dhammadhātu.

[3]:

That is becoming a Buddha, says the author.

[4]:

Details of the Perfection are given in the Anudipani. So are details of each and every item of the remaining Perfections.

[5]:

The author also mentions its Pāli name, camari.

[6]:

Paṭimokkha-samvara: restraint according to the Paṭimokkha;Paṭimokkha is the name of the collection of precepts for members of the Sangha.

[7]:

Indriya-samvara: restraint of the controlling faculties.

[8]:

Ajivaparisuddhi: purity of livelihood.

[9]:

Paccayasannissita: wise use of a bhikkhu’s requisites.

[10]:

The author explains the meaning of this as: say you see, hear, feel or know what you do see, hear, feel or know respectively; similarly say you do not see, hear, feel or know what you do not see, hear, feel or know. You stand on the Path of Truth only when you say that you see what you do see with your eyes in the case of seeing: only when you say you hear what you hear with your ears in the case of hearing: only when you say you feel with your nose, tongue or body in the case of feeling: only when you say you know what you know with your mind in the case of knowing. The same holds good in the case of not seeing, not hearing, not feeling and not knowing. “Such a speech established on the Path of Truth is said to be Ariyavohāra (Speech of the Noble Ones),” said the Buddha.

[11]:

Here the author explains that resolution means determination to see things happen the way you like, once you have resolved, “I will do this or that, and I will make it happen in this manner,” and so on. For instance, Prince Temiya made up his mind to assume the guise of a deaf and dumb person though he was not deaf or dumb, until he was permitted to renounce the world. Such a determination is called adhiṭṭhāna, resolution.

Temiya’s story is contained in the Mūgapakkha-Jātaka (No.539). He was the Bodhisatta born as the son of the king of Kāsi. Even in his infancy, he recollected his past lives, one of which was being in the state of severe suffering called Ussada-niraya, owing to his giving orders of punishment to convicted criminals. His recollection made him hate kingship bitterly, and at the advice of the goddess of his parasol, who had been his mother in a former existence, he resolved to pretend to be an invalid who could neither hear nor speak. For sixteen years the royal parents tried in vain to break his determination. As the last attempt, they appointed him king for one week, but he was not happy to rule the country and remained firm in his determination. He was then ordered to be clubbed to death and buried in the charnel ground. Sunanda the charioteer took him there in a chariot, and while he was digging the grave, Temiya spoke to him and expressed his wish to lead an ascetic life. The matter was reported to the palace, and the king and queen rushed to the scene. But after listening to a sermon delivered by Temiya, who was now an ascetic, they all joined him by becoming ascetics themselves.

[12]:

The Fourfold Valorous Wisdom: Catū-vesārajja-ñāṇa: (1) Antarāyikadhamme vā jānatā, Knowledge of factors forming an impediment to attainment of Nibbāna; (2) Niyyānika-dhamme passatā, Knowledge of factors leading to escape from the round of rebirths, (3) Kilesārīnam hata arahatta, Knowledge of destruction of enemy-like defilement, and (4) Sammā samañ ca sabbadhammānaṃ buddhattā sammāsambuddhena, Perfect Self-Enlightenment, i.e. Omniscience.

[13]:

The Sixfold Unique Wisdom: Cha-asādhārana-ñāṇa: (1) lndriyaparopariyatta-ñāṇa, Knowledge of different stages of development in the faculties of beings, (2) Āsayānusaya-ñāṇa, Knowledge of covert and latent inclinations of beings, (3) Yamakapāṭihāriya-ñāṇa, Knowledge of performance of the Twin Miracle, (4) Mahā-karuṇā-ñāṇa, Knowledge concerning great compassion for beings, (5) Sabbaññutā-ñāṇa, Knowledge of all aspects and characteristics of all factors, i.e. Omniscience, and (6) Anāvaraṇa-ñāṇa, unobstructed Knowledge of what all Buddha should know.

[14]:

Its full name is Dhammacakka-pavattana Sutta, "The Discourse on Turning of the Wheel of the Law." It was delivered to the 'Group of Five' led by Koṇḍañña at the Deer Park called Isipatana, now known as Sarnath, near modern Varanasi, on the full-moon day of Asaḷha (June-July). Its contents are the two extreme practices which a recluse should avoid and such fundamental teachings of the Buddha as the Four Noble Truths and the Eightfold Noble Path.

[15]:

Literally, chief of Asuras, who form a class of inferior deities. In fact, Asuras are inhabitants of one of the four woeful states. There are more than one Asurinda, but here the word refers to Rahu, who tends to capture the moon or the sun by means of his mouth. Such a seizure is believed to be the cause of the eclipse of the moon or the sun.

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