An Imperial History Of India/Religious and Social Leaders
By K.P. Jayaswal - the Sanskrit Text, Revised by Rahul Sankrityayana
Publisher - Motilal Banarasi Dass, The Punjab Sanskrit Book Depot, Sasdmrha, Lahore| Wikified by Laxman Burdak |
54. Monks (Yatis) connected with the State
The Buddhist recluses connected with the state (rajyavrittinah) will be these (935): Matrichina (मात्रिचीन) (Matricheta, T.); Kusumara (कुसुमार) (Kusuma, T.); M.; Kukura (कुकुर) (Kumara, T.) , an extreme lover of dharma;
Naga (Nagarjuna) whose name was Ratnasambhava;
G.; Kumara; V. the dharma-thinker; A. the high-souled, who was unapproachable in Buddhism; L. the qualified, the wise; R. (not in T.) ; and 2V. (not in T.) ; (937-38).
Under king Buddhapaksha was the light of Buddhism, A(Asvaghosha) the Buddhist recluse Brahmin of Saketa, who lived for 80 years (938-940) ;
South: A, the loving Bhikshu in the South, of 60 years, the wise, of Kasi [T.] city; Tb. [Db. } T.] the recluse of the South, who prohibited criticism of others, and who had powers from mantra (940-42).
Ceylon: Apara, the excellent recluse of Ceylon; and the Ceylonese non-Hindu monks with Hindu names who condemn criticism of others and tolerant of the Tirthikas will arise at the end of the Yuga in that terrible time.
V., L., R. [D., T.], and Vi. [V., T.], will be devoted to the Buddha's doctrine. (943-45).
Heretical Buddhists. : Under king Balaka (बालाक) (Kala, T.), there will be the monk S. (M., in T.) and monasteries, gardens, chaityas, reservoirs, wells, Buddha images, symbols, bridges, paths all different from orthodox Buddhism (946-47).
There will be M. (S. in T.) , X., N., [R., Gb. in T.] Sudatta, Sushena, Senakirti, Dattaka, and Dinaka who will carp at the theories of others (850-49).
Philanthropists: There will be a monk, formerly a Vanik (merchant) and another, formerly a Vaidya (physician) who will think of the interest of the poor.
Image-philosophers: There will be Ch.; R.; Bh.; and Pratitha-Sraddha who will explain the meaning of the Buddha images; M. the intelligent; and the monk Sraddha (950-51).
Artist monks:There will be these and many others who will be light unto Buddhism, and when Buddhism will decay, beautiful Buddha images will be made by them (953).
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'Amongst the future monks, the first place will be held by the Southern monks (945). They will win fame by mantra and tantra practices century. (955).
The time of Nagarjuna is indicated by placing him above Asvaghosha who is noted to have been a contemporary of Buddhapaksba, the Yaksha king partial to Buddhism, that is,. Kadphises (s-11) .
A more specific date of Nagarjuna is given in S-9 above.
The notice shows that there was a regular school of philosophers who gave meaning to various images of the Buddha, and that there was a school who specialised in producing beautiful images.
55. Brahmins and others connected with the State
"Now I shall mention to you the religious Brahmins practising Mantra and Tantra, receiving maintenance from the State" [or, 'who took to politics, T.] (956).
V., the rich Brahmin, who went across the Vedas, in this whole country went round for controverting and went over all the three Oceans (to the Islands and Further India), and engaged himself in controversies. He practised the 16 -syllable mantra (958, etc., 959).
(There will be) Jaya and Sujay a the famous Subhamata of good family; Udyata the religious; Madhava the good; Madhu Sumadhu; Siddha; and Nama (960-61).
56. Sudras and Sakas
Raghava the Sudra, and others, (who will be) Saka-born (T.-Kasa) , will be repeaters [of mystic syllables] according to the prescription of [Manju-Sri] Kumara, miracle-workers, wise and learned (962). They will be supported by the State on account of their knowledge of mantras (905).
57. Brahmins again
Then V., the Brahmin, at Pushpapura: He will be angry, a miracle-worker, and will cause chastisement amongst kings on account of his poverty and feeling of insult (964). He is called 'the king of anger' and 'Yamantaka'. He was a pacifier of the wicked, and was for removing what was harmful and for augmenting what was good.
But that fool of a poverty-stricken Brahmin, misled by anger threw his anger at the king's life (967).
After him was S. (Subandhu?) , the Brahmin, an expert in political counsel and Artha(sftara), self-possessed, a lord, very famous. (He practised self-lessly mantras etc. (968-69).
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Ś will be in Malava; he will control Brahmin goblins, He will be a Brahmin (970-72).
After this, V. will be a famous Brahmin in Dakshinapatha. He will be a Buddhist, Reaching the two Seas he will decorate monasteries, gardens, chaityas and the Buddha images (974-75).
After him, that good and very wealthy Brahmin Bh. [N. in T.] will be famous in the South (976).
In Madhyadesa, there will Sampurna the Brahmin; Vinaya and Suvinaya; Purna of Mathura; and Bh. the chancellor of royal exchequer, a worshipper by mantra (977-78).
These are the Brahmin worshippers of Buddhism (979).
(Then follows a description of the Mahay ana pantheon, and the work, closes with Mahayana moral. T. has only up to verse 988 (half of 988).
The South, on the above data, was closely connected with Insulindia In the matter of Buddhist art.
It will be noticed that Vishnugupta (Chanakya) who is also mentioned in the above section, is acknowledged here to be essentially a just man and as having great administrative capacity. Buddhist grievance is that he destroyed Nanda who was probably a Buddhist.
Subandhu, if my identification is correct, was essentially a
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