then thus meditated: "From my present proceedings there is only a diminution of the people. There is no revival of the glory of our religion. In Rohana there are sovereigns, believers in the 'ratanattaya.' Establishing myself in their courts, and capturing all the damilas, and conferring the sovereignty on those royal personages, I will bring about the revival of the glory of the religion of Buddha." With this view he repaired to the court of Gámaní and disclosed his project. The prince, having consulted his mother, received him into his service. The warrior Nandimitta, who was so befriended, established himself at the (prince's) court. The monarch Kákavanna Tissa, for the purpose of keeping the damilas in check, established guards at all the ferries of the principal river. This king had a son named Díghâbhaya by another wife (than Vihára Dévi); by him the passage of the Kacchaka ferry was guarded. In order that he might protect the country within the circumference of two yójanas, he called out, to attend that duty, a man from each family. In the village Kahandaviṭṭhika, in the Koṭṭhivála division, there was 'an eminent caravan chief named Sangha; his seventh son Nimila had the strength of ten elephants, and the prince, desirous of enlisting him, sent a messenger for him. His six brothers derided his helplessness in every way, and his want of skilfulness; his parents therefore refused their consent to the invitation of the prince. Enraged with all his brothers, departing at dawn of day, before the rise of the sun, he reached that prince's post, a distance of three yójana. (The prince) to put his powers to the test, imposed upon him the task of performing distant journeys. "In the village Dváramaṇḍala, near the Cétiya mountain (said he) my friend, the brahman named Kuṇḍala, resides. In his possession there are rich articles (such as frankincense, sandalwood, &c.) imported from beyond the ocean. Repairing to him, bring hither such articles as may be given by him." Having put this injunction on him, and given him refreshment, he despatched him giving him a letter. Reaching this capital Anuradhapura in the forenoon, being a distance of nine yójanas from the (Kacchaka) ferry, he met that brahman. The brahman observed: "My child, come to me after thou hast bathed in the tank." As he had never visited (the capital) before, bathing in the Tissa tank, making offerings at the great bo-tree and the Thúpâráma dágoba, and for the purpose of seeing the whole capital, entering the town and purchasing aromatic drugs from the bazaars, he departed out of the northern gate, and gathering uppala flowers from the uppala planted-marshes, presented himself to that brahman. On being questioned by him, he gave an account of his previous journey (in the morning) and his present one. The brahman astonished, having listened to his statements, thus thought: "This is a supernaturally gifted man. Most assuredly if Elára knew him, he would engage him in his service. It is therefore inexpedient that he should even lodge among the damilas. It will be desirable that he should be established in the service of the father of prince (Gámaní).” Embodying all this in a letter (the brahman) gave it to him; committing also to his charge some "punṇavaddhana" cloths and many other presents; and having fed him, dispatched him to his prince (Gámaní). This (Nimila), reaching the prince's court at the hour at which shadows are most extended, delivered to the royal "a chief named Sangha, who was the head of a family, and had seven sons. The prince, desirous of enlisting one of his sons, sent a messenger to him also. Now his seventh son, Nimila, although he had the strength of ten elephants, was naturally indolent; and on that account his six brothers despised him and wished that he should go; but his parents wished not. Being therefore enraged," &c. 2 "blue lilies from the lily-marsh." 91-87 'friend." N* 66 youth the despatch and the presents. Pleased (at his feat, the prince addressing himself to his courtiers), said, Reward him with a thousand pieces." The prince's other courtiers (from jealousy) irritated him (by derision). He (Gámaní) pacified the young man by giving him ten thousand (and issued these directions to these courtiers): "Let them reconduct him into my presence after having shaved his head and bathed him in the river, decked in two of the 'punnavadḍhana' cloths, in beautiful fragrant flowers, and in a rich silk turban." (These orders having been complied with,) the king caused his repast to be served by his own retinue. This royal personage moreover bestowed on the warrior, to sleep on, his own state bed, which had cost ten thousand pieces. Collecting all the presents together, and conveying them to the residence of his parents, he bestowed the ten thousand pieces on his mother and the state bed on his father. On the same night returning to his post, he stationed himself there : (from which circumstance he derived the appellation of Súra-nimila.) In the morning, the prince hearing of this feat was exceedingly pleased, and bestowing (severally) ten thousand pieces for himself and for the formation of his own suite, deputed him to the court of his father (Kákavaṇṇa). The warrior conveying his ten thousand pieces to his parents and giving them to them, repaired to the court of Kákavanna Tissa. This monarch established him in the service of prince Gámaní, and the said warrior continued in his service.6 8 In a certain village, Hunadari, which has a tank named Kannika, in the Kulumbari division (of Róhana), lived one Sóna, the eighth son of a person called Tissa, who in the seventh year of his age could pull up young 'cocoanut plants; and who in his tenth year, acquiring great bodily strength, tore up (full grown) 10cocoanut trees. In due course he attained the physical power of ten elephants. The king hearing of his being such a person, taking him from his father, transferred him to prince Gámaní. The young hero who had been thus sent, protected by (the prince,) lived in his establishment. In the village Niccelavitthika, in the Giri division (of Róhana), one Mahánága had a son possessing the strength of ten elephants. Being of low stature he obtained the name Góthaka, and 11 he was addicted to frivolous amusements. He had six brothers senior to himself, who having undertaken the cultivation of a crop of mása, and felled the forest trees standing on the ground,―reserving his portion of the forest, returning home, told him of it. He starting instantly, rooting up the imbara trees growing there, and levelling the ground, returning, reported the same. The brothers proceeding thither and beholding this wonderful feat, returned to his residence applauding his exploit. From that circumstance he acquired the name of Góṭhayimbara. As in the former instance, the king established him also in the service of the prince. In the vicinity of the Kóți mountain, at the village Kittigáma, there lived "became jealous (and vexed him)." 2" cut his hair." "And when they brought him, thus arrayed, before the king, he caused food to be served to him from his own repast." *" on him arms and attendants and ten thousand pieces, sent him on." Add, "being treated well (by his master)." "Hundari-vápi in the Kulumbari-kaņņiká." 10" palm." 12"They." "his six elder brothers were wont to jest at him." 13there lived a landed proprietor named Róhana, who was lord of the village Kitti. He conferred on the son born unto him the same name as that of king Gothakâbhaya. The child grew exceeding strong. At the age of ten or twelve years," &c. a wealthy landed proprietor named Rohana. The son of king Góthákábhaya conferred on his (Róhaṇa's) son the same name (Abhaya). He, about his tenth or twelfth year, acquired great strength. At that age he could toss about stones which four and five men could not lift, as if he were playing at hand balls. His father had made for him, when he attained his sixteenth year, a staff thirty-eight inches in circumference and sixteen cubits long. Striking with this instrument the trunks of palmyra and cocoanut trees, he levelled them to the ground: from this feat he became a celebrated hero. The king established him also, in like manner, in the service of prince Gámaní. His (Abhaya's) father was the patron and supporter of the théra Mahásumma. This wealthy person, having heard the doctrines of Buddhism preached by the théra Mahásumma at the vihára of the Kóți mountain, attained the sanctification of "sotápatti." Thereafter being 'disgusted (with a lay life), announcing his intention to the king, and transferring his property to his son, he entered into the priesthood in the fraternity of that théra. Excelling in his calling, he attained the sanctification of “arhat." From this circumstance his son was known by the name of "Théraputtâbhaya."3 A certain chief of the village Kappakandara had a son named Bharaṇa. When he became ten or twelve years old, repairing to a 'wilderness with other boys, he chased many hares; and kicking them with his foot, brought them down cut in two. When he had attained his sixteenth year, the villagers revisited this wilderness: he in the same manner expeditiously brought down "the gókannaka elk and wild hogs. From this exploit this hero became celebrated. Him also, in the same manner, the king established in the service of prince Gámaní. In the district called Giri, in the village Kuțiyangana, there lived a wealthy chief named Vasabha. He had (two) attached friends, a native of the Vélu division and one Sumaņa of (Mahágáma) in the Giri division. At the birth of his (Vasabha's) son both these persons, preceded by presents, visited him, and gave their own name (Vélu Sumaņa) to this child. The chief of Giri brought up this boy in his own house. He possessed a charger of the "sindhava" breed, which no man could mount. This (animal) on seeing Véļu Sumaņa, thinking “This is a man worthy of backing me," delighted, neighed. The owner comprehending its meaning, said to the youth, "Mount the steed." He, leaping on the charger, pressed him into full speed in a ring. (The animal) presented the appearance of one continuous horse in every part of the circus. Poising himself by his own weight on the back of the flying steed, the fearless youth repeatedly untied and rebound his scarf. The multitude who witnessed this exploit gave him a simultaneous cheer. This wealthy proprietor of Giri bestowed ten thousand pieces on him, and (saying to himself): "This is a person worthy of being in the service of the king," rejoiced in presenting him to his majesty. The monarch established the said Vélu Sumana in his personal service, conferring on him many honours and other favours. 11 In the Mahindadónika division, in the village Kannikáya, near the city Nakula, the youngest son of one Abhaya, named Déva, was endowed with great bodily strength. Being (khañja) deformed in his foot, he became known by the name of Khañjadéva. At that period, this individual going out with "celebrated as a giant." 2 "stricken with horror (at the evils incident to the life of a householder),” "Add, "(Abhaya, the son of the thera')." "jungle (to hunt)." "he went with the villagers to hunt in the jungle, and." "elk, deer." "one Veļa, a native of the province." 8" he became celebrated as a giant." 10 chief of." "In the Nakula-naga division, in the village Mahinda-dopika." the villagers elk-hunting, 'and chasing the cattle which came to him, scared them by his dreadful shouts. This person would also, seizing them by the leg and whirling them over his head, and dashing them on the ground, reduce their bones to powder. The king, hearing these particulars, sent for Khañjadéva and established him in the service of Gámaní. Near the vihára on the Cittala mountain, in the village Kapiṭṭha, lived the son of one Uppala named Phussadéva. This valiant youth repairing to that vihara, accompanied by other young men, and making offerings to the bo-tree, taking up his chank, sounded it. His blast was like a loud peal of thunder. All these youths were terrified unto (Ummáda) stupefaction. From this exploit he acquired the name of Ummáda-phussadéva, and his father taught him the bow exercise, which was the profession of their caste. He became a "sound archer," who shot guided by sound only (without seeing his object); a "lightning archer," (who shot as quick as lightning); "a "sand archer," who could shoot through a sandbank. (The arrow) shot by him transpierced through and through a cart filled with sand, as well as through hides a hundred-fold thick; through an Asóka (wood) eight inches, and an Udumbara plank sixteen inches thick, as well as a plate of iron too, and a plate of brass four inches thick. On land his arrow would fly the distance of eight usabhas, and through water one usabha. The Mahárájá hearing of this dexterity, sending for him from his father's house, established him in the service of Gámaní. Near the Tuládhára vihára, in the village Vapigáma, lived one Vasabha, the son of Mattakuṭumbi. As he was endowed with great personal beauty, he acquired the appellation Labhíya Vasabha.10 At twenty years of age he attained extraordinary physical power, and was held in great repute. This powerful and extensive landholder, assembling a few labourers, undertook the formation of the tank (near the Tuládhára vihára). He individually lifting up baskets of earth, which ten and twelve stout labourers could alone raise, expeditiously completed the formation of the embankment of the tank. From this feat he became celebrated. The king enlisting him also, and conferring favours on him, assigned him to Gámaní. The field (irrigated by this tank) became celebrated under the name of 11“ Udakavára of Vasabha.”" Thus Labhiya Vasabha was established in the service of Gámaní. At that period the sovereign (Kákavaņņa) conferred 12his royal protection on these ten eminent heroes, in the same degree that he protected his son. Assembling these warriors, that provincial monarch issued these commands: "Let the ten warriors each enlist ten men." They enlisted soldiers accordingly. To these hundred warriors similarly the ruler gave directions that each should enlist (ten men). They engaged troops accordingly. Then the king again directed these thousand soldiers to select in like manner (ten men each). They also enlisted soldiers accordingly. The whole number embodied were eleven thousand one hundred and ten.13 "would give chase to big wild buffaloes as they were startled one after another, and seizing them by the leg whirl them round his head, and break their bones to pieces by dashing them against the ground." 2 "took up a chank that was offered to the bodhi tree and blew." "(who shot by the flash of the lightning)." "A hair archer," (who could shoot through a horse-hair held as a target)." "With his arrow he would pierce." 8" mountain." 10 Add, "(the covetable Vasabha ')." 12 64 "his." "Vasabha's anicut." "the same favours on these ten strong men as he did on his own son." 13 Add," All these persons always found favour in the sight of the ruler of the land, and were maintained on the establishment of his royal son Gámani Thus a truly wise man, delighting in having listened to a wonderful result righteously brought about, avoiding the ways of unrighteousness, should incessantly delight in pursuing the paths of righteousness. The twenty-third chapter in the Mahavansa, entitled The 1" Embodying of the Warriors," composed equally for the delight and affliction of righteous men. CHAPTER XXIV. THIS prince Gámaní, who was skilled in the elephant, horse, and bow exercises, as well as in stratagems, was then residing at Mahágáma; and the king had stationed his (second) son Tissa, with a powerful and efficient force, at Díghavápi, for the protection of his dominions (against the invasions of the damiļas). After a certain period had elapsed, prince Gámaní, having held a review of his army, proposed to his royal father, "Let me wage war with the damilas." The king, only looking to his (son's) personal safety, interdicted (the enterprise); replying, "Within this bank of the river is sufficient." He, however, renewed the proposition even to the third time; (which being still rejected) he sent to him a female trinket, with this message: "It being said my father is not a man, let him therefore decorate himself with an ornament of this description." The monarch, enraged with him, thus spoke (to his courtiers): "Order a gold chain to be made, with which I shall fetter him; not being able to restrain him by any other means.' He (the prince) indignant with his parent, retiring (from his court) fled to (Kóța in) the Malaya district. From this circumstance of his having become ("duṭṭha") inimical to his father, he acquired from that day the appellation "Duṭṭha Gámaní." 4* * 66 Thereafter the king commenced the construction of the Mahanuggala cétiya. The ruler assembled the priesthood twelve thousand priests from the Cittala mountain; and from other places twelve thousand assembled there. When the great Cétiya vihara was completed, assembling all the warriors in the presence of the priesthood, the king made them take an oath. They thus swore: We will not repair to the scene of conflict between thy sons." From this circumstance they (the princes) did not engage in that war. The monarch (Kákáváņņa Tissa) having caused sixty-four viháras to be constructed, and survived as many years, then demised. The queen placing the corpse of the king on a low hearse, and removing it to the Tissamahávihára, 10introduced herself to the priesthood. Prince Tissa hearing of this event, hastening thither from Díghavápi, performed his father's funeral obsequies with great pomp. Taking charge of his mother and of the state elephant Kandula, this powerful prince, dreading the attack of his brother, quickly departed thence (from Tissavihára) to Díghavápi. "The Acquisition of Warriors." * " remarking, 'Friends, my father, if he be a man, would not say so; let him, therefore, wear this." 3 "undutiful." The words left out are evidently nitṭhite cétiya, "when the cétiya was completed," which should precede sanghan sannipatayi bhúpati, "the ruler assembled the priesthood." 5 "After he had held the cétiya festival, the king." 6 Dele. 10" informed the priesthood thereof." |