Ghositarama, Ghoṣitārāma, Ghositārāma, Ghosita-arama, Ghoshitarama, Ghoshita-arama: 4 definitions

Introduction

Ghositarama means something in Buddhism, Pali, the history of ancient India. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.

The Sanskrit term Ghoṣitārāma can be transliterated into English as Ghositarama or Ghoshitarama, using the IAST transliteration scheme (?).

In Buddhism

Theravada (major branch of Buddhism)

[«previous (G) next»] — Ghositarama in Theravada glossary
Source: Pali Kanon: Pali Proper Names

A monastery in Kosambi, built by Ghosita (Ghosaka, q.v.) for the use of the Buddha and the monks. The Buddha often stayed there during his visits to Kosambi and numerous incidents are mentioned in the books in connection with the monastery. It was because of a dispute between two monks of the Ghositarama, one expert in the Vinaya and one in the Dhamma, that the first schism arose in the Order, driving the Buddha himself to seek quiet in the Parileyyaka forest. Vin.i.337f; M.i.320; DhA.i.44ff; the Kosambi monks were evidently somewhat peculiar (see Vin.iv.197).

Even at other times the Buddha seems to have sought solitude in this forest during his sojourns at the Ghositarama (See, e.g., S.iii.96f). It was here that the Buddha decreed the ukkhepaniyakamma for Channa, who refused to acknowledge and atone for his offences (Vin.ii.21f), and here that he laid down the procedure in that connection to be followed. Devadatta was at Ghositarama when he first conceived the idea of using Ajatasattu for his own ends (Vin.ii.184f). The Buddha was there at the time and it is said that the devaputta Kakudha appeared before Maha Moggallana to warn him of Devadattas schemes. The information was reported to the Buddha, who warned Moggallana not to pass it on to others. The Buddha then proceeded to tell Moggallana of the five kinds of teachers which appear in the world (A.iii.122f). Ananda is several times spoken of as staying in the Ghositarama, sometimes with the Buddha, sometimes alone. On one such occasion he asks the Buddha why women should suffer from certain disabilities as compared with men (A.ii.82). And again (A.iii.132f), what are the circumstances which conduce to ease (phasuvihara) in the case of monks? Could it be said of a follower of the Buddha that his attainments depend on the length of time during which he has observed the Buddhas teachings? Once Ananda visits (A.iv.37f), at her request, a nun living near by reported to be ill and enamoured of him. The mere sight of him causes her recovery, but he preaches to her on the impermanent nature of the body and makes her realise the truth (A.ii.144f). Among those who visit Ananda at the Ghositarama and discuss various matters with him are mentioned: Ghosita (S.iv.113), Unnabha (S.v.271f.), a householder, follower of the Ajivikas (A.i.217f.), and Bhaddaji (A.iii.202). Udayi twice visits him there, once to ask for a description of consciousness (S.iv.169f.), and again to quote a verse uttered by Pancalacanda devaputta and to ask Ananda to explain it (A.iv.449). We find him also joining in a discussion which ensued on a sermon to the monks by Ananda (A.iv.426f.). Udayi preached to large audiences at the Ghositarama and was evidently appreciated, for we find Ananda reporting it to the Buddha and being told that it is no easy matter to preach to a large assembly with acceptance (A.iii.

context information

Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).

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India history and geogprahy

Source: Google Books: India – Pre- historic and Proto-historic periods

Ghoṣitārāma (घोषिताराम).—The story of Hastināpura seems to have been continued at Kauśāmbī, further down the valley. Here occur massive mud defences externally revetted with burnt bricks, as also a stonebuilt palace. A first century inscription found in a monastery area at Kauśāmbī identifies the spot as Ghoṣitārāma where the Buddha is known to have stayed during his visit to king Udayana’s capital.

Source: archive.org: Geography in Ancient Indian inscriptions

Ghoṣitārāma (घोषिताराम).—Ruins of Ghoṣitārāma, one of the Buddhist establishments, have been excavated from the Kosam recently. Patañjali mentionsthe city in his Mahābhāṣya. It continued to flourish under the occupation of the Kushanas, Maghas and the Guptas. A seal bearing the appellation Hūṇarāja and another counter-slruck with the nameof Toramāṇa speak of its occupation and destruction by the Hūṇas. When Hiuen-tsang visited the place, the ten Buddhistic monasteries of the Hīnayānists noticed by him were in ruins. The people were enterprising, food of arts, and cultivated religious merit.

Source: Ancient Buddhist Texts: Geography of Early Buddhism

Ghositārāma (घोसिताराम) is the name of a monastery (ārāma) situated in Majjhimadesa (Middle Country) of ancient India, as recorded in the Pāli Buddhist texts (detailing the geography of ancient India as it was known in to Early Buddhism).—Ghositārāma was at Kosambī. A monastery built by a banker named Ghosita is called Ghositārāma (cf. Papañcasūdanī).

India history book cover
context information

The history of India traces the identification of countries, villages, towns and other regions of India, as well as royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.

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