1. Visākhā. One of the chief lay women supporters of
Piyadassī Buddha. Bu.xiv.22.
2. Visākhā. Mother of Kakusandha
Buddha and wife of Aggidatta. Bu.xxiii.58;
3. Visākhā. One of the five queens of the third
Okkāka. DA.i.238; SnA.i.352; MT. 131.
4. Visākhā Therī. She belonged to the harem of the Bodhisatta and left
the world with Mahā Pajāpatī Gotamī.
She received a topic of meditation from the Buddha and in due course won
arahantship. A verse uttered by her, admonishing her companions, is included in
the Therīgāthā. Thig.vs.13; ThigA.20.
The chief among the female lay disciples of the Buddha and declared by him to
be foremost among those who ministered to the Order (dāyikānam aggā) (A.i.26;
she is considered the ideal lay woman - e.g., A.iv.348). Her father was
Dhanañjaya, son of
Mendaka, and her mother
Sumanā. She was born in the city of
Bhaddiya in Anga.
When she was seven years old, the Buddha visited Bhaddiya with a large company
of monks, out of compassion for the brahmin Sela and
others. Mendaka gave Visākhā five hundred companions, five hundred slaves, and
five hundred chariots, that she might visit the Buddha. She stopped the chariots
some distance away and approached the Buddha on foot. He preached to her and she
became a sotāpanna. For the next
fortnight Mendaka invited the Buddha and his monks daily to his house, where he
Later, when, at Pasenadi's request,
Bimbisāra sent Dhanañjaya to live in
Kosala, Visākhā accompanied her parents and lived
in Sāketa. The messengers, sent by
Sāvatthi to find a suitable bride for his son
Punnavaddhana, saw Visākhā on her way to
the lake to bathe on a feast day. At that moment there was a great shower.
Visākhā's companions ran for shelter, but Visākhā herself, walking at her usual
pace, came to the place where the messengers, already greatly impressed, were
awaiting her. When they asked her why she did not run to seek shelter and so
preserve her clothes, she answered that she had plenty of clothes in the house,
but that if she ran she might damage a limb which would be a great loss.
"Unmarried girls," she said, "are like goods awaiting sale, they must not be
disfigured." The messengers offered her a bouquet of flowers (mālāgulam), which
she accepted as a proposal of marriage, and then went on to her father's house.
The messengers followed and laid Punnavaddhana's suit before Dhanañjaya. The
proposal was accepted and confirmed by an exchange of letters.
When Pasenadi heard of it, he offered to accompany Punnavaddhana to Sāketa,
as a mark of signal favour. Dhanañjaya welcomed the king and his retinue, Migāra,
Punnavaddhana and their followers, with all honour, attending personally to all
the details of hospitality. He persuaded the king to stay with him during the
rains, providing all that was necessary. According to the DhA. account (loc.
cit.) Visākhā superintended all the arrangements.
Five hundred goldsmiths were engaged to make the
Mahālatāpasādhana (ornament), for
the bride; three months passed, but it was still unfinished. The supply of
firewood ran out, and orders were given that the wood of dilapidated houses
should be used. This wood lasted for a fortnight, and then the storehouses
containing cloths were opened, the cloths soaked in oil and used for cooking the
food. The ornament was finished in four months. In the time of Kassapa Buddha
she gave bowls and robes to twenty thousand monks, also thread and needles and
sewing materials; as a result of this, she received her parure in this life
Dhanañjaya gave his daughter, as dowry, five hundred carts full of money,
five hundred with vessels of gold, five hundred each of silver, copper, various
silks, ghee, rice husked and winnowed; also ploughs, ploughshares, and other
farm implements, five hundred carts with three slave-women in each, everything
being provided for them. The cattle given by him filled an enclosure three
quarters of a league in length and eight rods across, standing shoulder to
shoulder, and in addition to these, sixty thousand bulls and sixty thousand milk
cows escaped from their stalls and joined the herd already gifted to her. In her
birth as Sanghadāsi, she gave the five products of the cow to twenty thousand
monks, begging them to eat; hence the escaping of the cattle for her benefit
(DhA.i.397). Visākhā's relations continued to send her costly gifts even after
her marriage. The Udāna (ii.9) contains a story of a dispute she had with the
customs officers regarding the duty they levied on one of her presents. She
visited Pasenadi several times, trying to get the matter settled; but he had no
time to give to the matter, and, in the end, she sought consolation from the
When the time came for Visākhā to leave, Dhanañjaya gave her ten admonitions,
which Migāra overheard from the next room. These admonitions were:
- Not to give fire from the house outside;
- not to take into the house fire from without;
- to give only to those who give in return: not to give to those who do not
give in return;
- to give to him that gives and to him that gives not;
- to sit, eat and sleep happily;
- to tend the fire and to honour household deities.
These riddles were later explained by Visākhā to her father in law
On the following day Dhanañjaya appointed eight householders to be sponsors
to his daughter and to enquire into any charges which might be brought against
her. When she left, Dhanañjaya allowed any inhabitants of his fourteen tributary
villages to accompany her if they so wished. As a result the villages were left
empty; but Migāra, fearing that he should have to feed them, drove most of them
back. Visākhā entered Sāvatthi standing in her chariot, so that all might see
her glory. The citizens showered gifts on her, but these she distributed among
Migāra was a follower of the Niganthas, and,
soon after Visākhā's arrival in his house, he sent for them and told her to
minister to them. But Visākhā, repulsed by their nudity, refused to pay them
homage. The Niganthas urged that she should be sent away, but Migāra bided his
time. One day, as Migāra was eating, while Visākhā stood fanning him, a monk was
seen standing outside his house. Visākhā stood aside, that Migāra might see him,
but as Migāra continued to eat without noticing the monk, she said to the
latter, "Pass on, Sir, my father in law eats stale fare." Migāra was angry and
threatened to send her away, but, at her request, the matter was referred to her
sponsors. They enquired into the several charges brought against her and
adjudged her not guilty. Visākhā then gave orders that preparations should be
made for her return to her parents. But Migāra begged her forgiveness which she
granted, on condition that he would invite to the house the Buddha and his
monks. This he did, but, owing to the influence of the Niganthas, he left
Visākhā to entertain them, and only consented to hear the Buddha's sermon at the
end of the meal from behind a curtain. At the conclusion of this sermon,
however, he became a sotāpanna. His
gratitude towards Visākhā was boundless; henceforth she was to be considered as
his mother and to receive all the honour due to a mother; from this time onwards
she was called Migāramātā. In DhA.i.406 we are told that in order to confirm
this declaration, Migāra sucked the breast of Visākhā. This account adds that
she had also a son named Migāra; thus there was a double reason for the name.
AA.i.313 says that Migāra was her eldest son.
Migāra got made for her everyday use an ornament called ghanamatthaka, at a
cost of one hundred thousand. (Some time after, Visākhā sold the
Mahālatāpasādhana and built the
Migāramātupāsada.) On the day of the
presentation of this ornament, Migāra held for her a special festival in her
honour, and she was made to bathe in sixteen pots of perfumed water. This
account of Visākhā is summarized from DhA.i.384ff.; AA.i.219ff. contains a
similar account but with far less detail. The DhA. account contains numerous
other particulars, some of which are given below.
Visākhā had ten sons and ten daughters, each of whom had a similar number of
children, and so on down to the fourth generation. Before her death, at the age
of one hundred and twenty, she had eighty four thousand and twenty direct lineal
descendants, all living. (But see Ud.viii.8, which speaks of the death of a
grand daughter and of Visākhā's great grief; this evidently refers to
Dattā). She herself kept, all her life, the
appearance of a girl of sixteen. She had the strength of five elephants, and it
is said that once she took the trunk of an elephant, which was sent to test her,
between her two fingers and forced him back on his haunches (DhA.i.409). Visākhā
owned such a great reputation for bringing good fortune that the people of
Sāvatthi always invited her to their houses on festivals and holidays (Ibid.).
Visākhā fed five hundred monks daily at her house. (Thus, e.g., J. iv.144; two
thousand, according to DhA.i.128; later she appointed her grand daughter,
probably Dattā, to officiate for her.) In the afternoon she visited the Buddha,
and, after listening to his sermon, would go round the monastery inquiring into
the needs of the monks and nuns (*1). In these rounds she was sometimes
accompanied by Suppiyā (*2). Visākhā begged for,
and was granted, eight boons by the Buddha: that as long as she lived she be
allowed to give robes to the members of the Order for the rainy season; food for
monks coming into Sāvatthi (*3); food for those going out; food for the sick;
food for those who wait on the sick; medicine for the sick; a constant supply of
rice gruel for any needing it; and bathing robes for the nuns (*4).
With the construction of the
Mīgāramātupāsāda in the Pubbārāma
Visākhā's ambitions were fulfilled, and it is said (DhA.i.416f) that when the
monastery was completed and the festival of opening in progress, as the evening
drew on she walked round the monastery accompanied by her children, her
grandchildren and her great grandchildren, and in five stanzas sang her joy,
saying, "Now is entirely fulfilled the prayer which I prayed in times of yore."
(The wishes mentioned in these stanzas as having been fulfilled differ from the
eight boons mentioned above). The monks heard her sing and told the Buddha; he
related to them how, in the time of Padumuttara Buddha, Visākhā had been the
friend of the principal women benefactors of that Buddha. In the time of Kassapa
Buddha she was Sanghadāsī, youngest of the
seven daughters of Kiki, and for long after her marriage she gave alms and
performed other good works with her sisters. (AA.i.219).
(*1) Because she wished the Sangha well she was appointed on the committee
set up to enquire into the charge of misbehaviour brought against the mother
of Kumārakassapa; Visākhā's experience
as the mother of several children stood her in good stead.
(*2) For an incident connected with one of these visits, see
Suppiyā. DhA. (i.100f.) says that once five
hundred young men of good family entrusted the care of their wives to Visākhā.
On one occasion, when accompanying her to the monastery, they became drunk and
committed improprieties in the presence of the Buddha. The Buddha frightened
them by emitting a dark blue ray of light, thus restoring them to their
senses. This was the occasion of the preaching of the
Kumbha Jātaka; see also J. v.11f.
(*3) Probably on account of this boon the monks who had been to see
Khadiravaniya Revata visited
Visākhā immediately after their return to Sāvatthi; but see the
(*4) This list of boons and Visākhā’s reasons for begging them are given at
Vin.i.290ff. According to the Suruci Jātaka,
she obtained the boons owing to her virtue in the past as well - e.g.,
in her birth as Sumedhā (J.iv.315ff.); see
also Vin.i.296, where the Buddha accepts a face towel as a special gift from
Visākhā but would not accept an earthenware foot scrubber (Vin.ii.129f.).
According to the Vihāravimānavatthu (Vv.iv.6; VvA.189,191), Visākhā was born,
after death, among the Nimmānaratidevā as the
consort of the deva king Sunimmita.
Buddhaghosa says (DA.iii.740) that Visākhā,
like Sakka and
Anāthapindika, will enjoy one hundred and thirty one kappas of happiness in
the Brahma-worlds before she finally passes away into Nibbāna.
Among Visākhā's relations are also mentioned, in addition to her two sons
Migāra, a sister
Sujātā, who became Anāthapindika’s daughter in
law (A.iv.91; AA.ii.724; J. ii.347); a grandson, Salha;
a granddaughter, Dattā, who died
(DhA.iii.278): and Uggaha, called
Mendakanattā. Mention is also made of a grandson of hers on whose behalf she
interceded with the Buddha when the monks refused to ordain him during the rainy
The books contain numerous Suttas preached by the Buddha to Visākhā during
her frequent visits to him, chief among such Suttas being the famous discourse
on the keeping of the uposatha, (A.i.205ff.; cf.iv.255; DhA.iii.58f) the
discourse of the eight qualities which win for women power in this world and
power and happiness in the next, (A.iv.269) and eight qualities which win for a
woman birth among the Manāpakāyika devas.
One of the women who will renounce the world at the same time as the future
Buddha Metteyya. She will be accompanied by
eighty four thousand other women. Anāgat. vs. 63.