4 Journal of the Asiatic Society of Bengal. [January, 1908. 
construct a Gandhakuti was a matter of the first importance when 
In the commentary on verse e meet with an interesting story. 
A certain malakara is in the habit of taking King Bimbisara 
flowers every mornin he meets the Buddha and does 
ne day 
Paja to him elder the flowers, which adhere to the Buddha's 
person. The king is pleased, and rewards the gardener with a 
arabe a aor (a gift of eight of everything). The Buddha 
urns to the monastery and makes for his Gandhakuti, at the 
porch of which all the flowers q mea off. Afterwards the monks 
make a great ado about the wonderful event. The Buddha hears 
them from his Gandhakuti and goes by one of the three ways 
going to the public hall to enquire what is up—Sattha gandhakutito 
nikkhamitva tinnam gamandnam atiatarena gamanena dhammasa- 
bham gantva. It would be interesting if archwologists could tell 
us something sbi these. “three ways” and whether they lead 
fro andhakuti direct to the public hall itself. So much 
seems to be facta from our evidence that the Gandhakuti was: 
(1) The private dwelling-place of the Buddha. 
(2) A structure standing in the middle of the monastery, 
with a stair leading up toit. Great care was taken to 
make both building and stair as splendid as could be. 
(3) He x a of floral ieee which gave it its 
et perfume and its Pali name 
This seems to be borne out by the passage rsonigar from the 
Dulva aiid Rockhill in Griinwedel’s “ Buddhist Art” (Eng. 
tr.,.p. 46): “On the door of the Buddha’s special apartment 
gandhakéti—read gandhakuti—“ hall of perfumes”) a Yaksha 
holding a wreath in his hand.” This points to the connection 
with flowers. Again Vakpati in line 319 of his Gaiidavaho 
says :— 
naufaa waste gala qe aveaSt 
Commentator aaget— wagawe. The Indian Anti wary 
IX. 142-3 has a review on Dr. Rajendralalamitra’ 8 book on i 
e 

where, commenting prusade, 
reviewer says: “ Gandhakatt isa temple i in which is an image, ee 
‘a receptacle for aromatics.’” (R.’s version). From what we 
have seen above, the reviewer does not seem to be justified in his 
strictures, even thongh on the same page we have: tena gandha- 
kuti La pct aig aceen vihita. Containing an image is an 
accident not a property of a Gandhakuti. It is quite probable 
that after the Teacher’s death the word might come to connote a 
shrine within a monastery in which an image of the Buddha 
might be set up and later perhaps a shrine containing images of the 
Buddba and his two principal disciples Sariputta and Moggallana 
(v. Griinwedel, p. 182). in fact, mae the nearest? og a have 
become what in Pali is called a patimagharam “ the ll in a 
Buddhist temple which ea the pray statue of Buddha, a 
(Childers s. v.). 
