Buddhacarita, also spelled Buddhacharita, in full Buddhacarita-kavya-sutra

(Sanskrit: �Poetic Discourse on the Acts of the Buddha�), poetic narrative of the
life of the Buddha by the Sanskrit poet Ashvaghosha, one of the finest examples of
Buddhist literature. The author, who lived in northern India in the 1st�2nd century
CE, created a loving account of the Buddha�s life and teachings, one that�in
contrast to other treatments such as the Mahavastu (�Great Story�) and
Lalitavistara (�Full Description of the Play [of the Buddha]�)�is both artistically
arranged and restrained in its description of miracles. His work also reflects a
vast knowledge of Indian mythology and of pre-Buddhist philosophies, plus a court
poet�s interest in love, battle, and statecraft. Only the first half of the
Buddhacarita remains intact in Sanskrit, but all 28 chapters are preserved in
Chinese (5th century) and Tibetan translations.

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�the style of mahakavya: the Buddhacarita (�Life of the Buddha�) and the
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Ashvaghosha
Ashvaghosha, philosopher and poet who is considered India�s greatest poet before
Kalidasa (5th century) and the father of Sanskrit drama; he popularized the style
of Sanskrit poetry known as kavya. Ashvaghosha was born a Brahman. Legend obscures
the man, but it is known that

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India
India
India, country that occupies the greater part of South Asia. It is a constitutional
republic consisting of 29 states, each with a substantial degree of control over
its own affairs; 6 less fully empowered union territories; and the Delhi national
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MORE ABOUT Buddhacarita
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epitome of mahakavya style
In South Asian arts: Classical Sanskrit kavya (200�1200)
life of the Buddha
In Buddha: Sources of the life of the Buddha
myth in Buddhism
In Buddhism: Traditional literary accounts
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73. With a long chine, and root of the tail and heel, � gentle, with short hair,
back,
and ears, � with his back, belly, and sides depressed and elevated, with broad
nostrils, forehead, hips, and breast.1
upaguhya sa ta? visalavak?a? kamalabhena ca sa?tvayan kare?a |
madhurak?araya gira sasasa dhvajinimadhyamiva prave??ukama? || 5.74
74. The broad-chested hero, having embraced him, and caressing him with his
lotuslike
hand, ordered him with a gentle-toned voice, as if he were desirous to plunge
into the middle of an army:
bahusa? kalisatravo nirasta? samare tvamadhiruhya parthivena |
75. �Oftentimes have evil enemies been overthrown by the king when mounted on
thee; do thou, O best of steeds, so exert thyself that I too may obtain the highest
immortality.2
sulabha? khalu sa?yuge sahaya vi?ayavaptasukhe dhanarjane va |
puru?asya tu durlabha? sahaya? patitasyapadi dharmasa?sraye va || 5.76
76. �Companions are easy to be found in battle or in the happiness obtained by
winning worldly objects or in attaining wealth; but companions are hard for a man
to find who has fallen into misfortune or when he flies for refuge to Dharma.
iha caiva bhava?ti ye sahaya? kalu?e dharma?i dharmasa?sraye va |
avagacchati me yatha?taratma niyata? te �pi janastada?sabhaja? || 5.77
77. �And yet all those who in this world are companions, whether in sinful custom
or
in seeking for Dharma, � as my inner soul now recognises, � they too are verily
sharers in the common aim.
tadida? parigamya dharmayukta? mama nirya?amato jagaddhitaya |
turagottama vegavikramabhya? prayatasvatmahite jagaddhite ca || 5.78
78. �Since then, when I attain this righteous end, my escape from hence will be for
the good of the world, � O best of steeds, by thy speed and energy, strive for
thine
own good and the good of the world.�
84. Then he with his eyes long and like a full-blown lotus, looking back on the
city,
uttered a sound like a lion, �Till I have seen the further shore of birth and death
I
will never again enter the city called after Kapila.�