was the reigning sovereign. By the daughter of the king of Madda he had three sons. The ambassadors (of Vijaya) having reached Síhapura, delivered their letter to the king. The monarch having heard the contents of the letter (read), thus addressed his three sons, 'premising many things in praise of Lanka: "My children, I am advanced in years; go one of you to the land of my elder brother. On his demise, rule there over that splendid kingdom, as the fourth monarch (of the Sihala dynasty founded by me).” The youngest prince Panduvásadéva, foreseeing that it would be a prosperous mission, decided within himself, "I will go." Receiving the approval of his parent, and taking with him thirty-two noble youths (disguised) in the character of paribbájaka (devotees), he embarked in a vessel. They landed (in Lanká, at Gónagámaka-tittha) at the mouth of the Mahákandara river. The inhabitants of that place seeing these devotees, they rendered them every assistance. These travellers, here inquiring for the capital, protected by the dévatas, in due course reached Upatissa. By the desire of the ministers (regents) a chief (not associated in the regency) had previously consulted a fortune-teller, who announced to him the arrival of a royal personage from abroad, and his lineage; and, moreover, (thus prophesied :) "On the seventh day from hence the royal personage will reach the capital; and a descendant of his will establish the religion of Buddha (in this island.)" Accordingly on the seventh day the devotees arrived there. The regents having seen them, made due inquiries, and identified them; they invested the said Paṇḍuvásadéva with the sovereignty of Lanká. So long as he was without a royal consort, he abstained from solemnising his inauguration. 5 The Sakya prince Amitódana (the paternal uncle of Buddha) had a son, the Sakya Paṇḍu: on account of the wars of prince Viḍúdhabha, taking his own people with him, but alleging some other plea (than that of yielding to the power of his enemy), he (Paṇḍu) retired' beyond the river (Ganges). There founding a settlement, he ruled over that country. He had seven sons and a daughter named Bhaddakaccháná, the youngest of the family her complexion had the tint of gold, and her person was endowed with female charms of irresistible fascination. On her account seven kings sent valuable presents to this sovereign, who, becoming alarmed at (the competition of) these royal suitors, and having ascertained (by consulting fortune-tellers) that the mission would be a propitious one, as well as that an investiture of royalty would ensue, embarked his daughter with thirty-two attendant females in a vessel. Proclaiming, "Let him who is able to take my daughter take her," he launched her into the river (Ganges). They (the suitors) failed in the attempt. The vessel being swift, they reached the port of Gónagámaka on the twelfth day, and all these females landed there in the disguise of devotees. There, inquiring for the capital, these travellers in due course, protected by the dévatas, reached Upatissa. The ministers having already consulted the fortune-teller (Kálavéla), and having waited on the females who had arrived (at Vijita) in fulfilment of that prediction, having also made inquiries (there) regarding them and identified them, they presented them to the king (at Upatissa). These ministers, in the plenitude of their wisdom, installed in the sovereignty this Paṇḍuvásadéva, who had thoroughly realised every wish of his heart. 1 Omit. 2 "go one of you to that excellent and charming land of Lanká possessed by." • Omit. • Omit. 566 • "Omit" 7 "in disguise." This sovereign of the land having elevated the lovely Bhaddakaccháná to the station of queen-consort, and bestowed her followers on his followers, reigned in prosperity (at Vijitapura). The eighth chapter in the Mahávagsa, entitled "The Inauguration of Panduvásadéva," composed both to delight and afflict righteous men. CHAPTER IX. THE queen gave birth to ten sons and one daughter. The eldest of them all was Abhaya; the youngest, their sister Cittá. Certain brahmans, accomplished in the "mantas," and endowed with the gift of divination, having scrutinised her, thus predicted: "Her (Citta's) son will destroy his maternal uncles for the purpose of usurping the kingdom." Her brothers proposed, in reply, "Let us put our sister to death." But Abhaya (doubting the truth of the prediction) prevented them. In due course (when she attained nubile years) they confined her in an apartment built on a single pillar: the entrance to that room they made through the royal dormitory of the king, and placed a female slave attendant within, and (a guard of) one hundred men without. From her exquisite beauty, the instant she was seen she captivated the affections of men by her fascination. From that circumstance she obtained the appropriate appellation of Ummáda-Cittá (Città the charmer'). The sons of (the Sakya Pandu) having fully informed themselves of the nature of the mission of the princess Bhaddakaccháná to Lanká, and being specially commissioned by their mother (Susímá), they repaired hither, leaving one brother (Gámaṇi with their parents). Those who had thus arrived, having been presented to Paṇḍuvásadéva, the sovereign of Lagká, they commingled their tears of joy with hers on their meeting with their sister. Maintained in all respects by the king, under the royal protection, they (travelled) over Lanká, selecting settlements for themselves according to their own wishes. The settlement called Rámagóna was occupied by the prince (who thereby acquired the appellation of) Ráma. In like manner, the settlements of Urawela and Anuradha (by princes who thereby acquired those names). Similarly the village Vijita, Dighayu, and Rohana having been selected for settllements, conferred appellations on Vijita, Dighayu, and Rohaṇa. *This mahárájá Paṇḍuvásadeva formed a tank at Anurádha. To the southward thereof he built a palace. In due course he installed his eldest son Abhaya in the dignity of sub-king, and established him there. Díghagámani, the son of prince Dígháyu, having heard of (the transcendent beauty of) Ummáda-Cittá, and conceiving an ardent passion for her, proceeded (attended by two slaves, Gópakacitta and Kálavéla) to Upatissa, and presented himself before the sovereign. He (the king) assigned to him, conjointly with the sub-king, the charge of the royal household. "The place where (the prince) Ráma dwelt was called Rámagoņa; so also were those of Uruvela and Anuradha : likewise the settlements of Vijita, Dígháyu, and Rohana were severally called Vijita-gáma, Dígháyu, and Rohana." 2 "This Anuradha formed a tank on the southern side, and afterwards built a palace and dwelt there. The mahárájá Paṇḍuvásadeva, in due course of time, installed his eldest son Abhaya in the office of sub-king." * "the village." The aforesaid Cittá, who was in the habit of taking up her station near the door (of her pillared prison) which faced the royal dormitory, having watched this Gámani, inquired of her slave attendant, "Who is that person?" She replied, "The son of thy maternal uncle." Having ascertained this point, she employed the slave in carrying on an intrigue (by sending the prince presents of betel leaves, and receiving from him fragrant flowers and other gifts). Subsequently, having made his assignation, desiring that the entrance facing the royal dormitory should be closed; in the night, ascending by 'an iron ladder, and 'enlarging a ventilating aperture, by that passage he obtained admission into the apartment. Having passed the night with her, at the very dawn of day he departed. In this manner he constantly resorted thither. The aperture in the wall remained undetected. By this (intercourse) she became pregnant. Thereupon her womb enlarging, the slave disclosed the circumstance to the mother. The mother satisfied herself of the fact from her own daughter, and announced the event to the king. The king consulting his sons, said: "He (Gámani) is a person to be protected by us. Let us bestow her on himself. Should it (the child in the womb) prove to be a son, we will put him to death." They (on this compact) bestowed her on him. When the time for her delivery arrived, she retired to the apartment prepared for her confinement. The princes doubting whether the slaves Gópakacitta and Kálavéla, who were the adherents of Gámani, could be trusted in this matter, and would give information (as to the sex of the infant), put them to death. These two persons, transforming themselves into yakkhas, watched over the destiny of the unborn prince. Cittá had (previously) by the means of her slave, searched out a woman who was near her confinement. She gave birth to a son, and that woman to a daughter. Cittá, entrusting her own son and a thousand (pieces) to her (sent her away); and causing her daughter to be brought, she reared her in her own family. The princes were informed that a daughter was born"; but the mother and the maternal grandmother both (knew) that the infant was a prince; and uniting the titles of his grandfather and eldest maternal uncle, they gave him the name of Paṇḍukábhaya. The protector of Lanká, Paṇḍuvásadéva, reigned thirty years, dying at the period of the birth of Panḍukábhaya. At the demise of this sovereign, the sons of that monarch shaving assembled, they installed her (Citta's) brother Abhaya, who had been her preserver, in this renowned sovereignty. The ninth chapter in the Mahávaysa, entitled "The Installation of Abhaya," composed both to delight and to afflict righteous men. It is difficult to say what is meant by the term kakkaṭa-yantaka or (as some copies have it) kukkuṭa-yantaka. kakkata is a crab; kukkuţa is a cock. indicate an iron ladder." 66 Yantaka is a mechanical appliance; "assembled themselves together, and with great pomp installed their courageous brother Abhaya in the sovereignty of the kingdom." CHAPTER X. AT the desire of Ummádacittá, the slave girl (Kumbokatá), taking the infant and placing it in a basket-cradle, departed for the village Dváramandalaka. The princes who were elk hunting, meeting the slave at 'Tumbakandura mountain stream, inquired of her, "Whither art thou going? What is this? "I am going to Dváramandalaka," she replied, "with some cakes for my daughter." "Set it down," said the princes. At that critical moment Citta and Kálavéla, who had attended her for the protection of the prince, presented to the (princes') view the form of a great wild boar. They eagerly gave chase to the animal. She, taking the infant and the thousand pieces, proceeded to the destined place of concealment, and secretly gave them to the person intended to have the charge of them. On that very day the wife of this herdsman brought forth a son. Giving it out, "My wife has given birth to twin sons," he took charge of him (the prince) also. When he attained his seventh year his uncles, having ascertained his existence, ordered the boys who resorted to a certain marsh (in his vicinity) for amusement, to be destroyed. There was a hollow tree growing in the waters (of that marsh), having an aperture under water. He was in the habit of diving and entering by this aperture, and of taking up his station frequently there. And when this young prince emerged from thence, on being accosted and questioned by the other boys, he, artfully concealing the deception practised, accounted in some other manner for his (absence). The people (sent by the princes) having come to that place, surrounded the marsh. The young prince, at the instant these men came, putting on his clothes, and diving under water, placed himself in the hollow of the tree. Counting the number of the clothes (left on the bank), and putting to death the rest of the boys, returning they reported to the uncles, "All the boys are destroyed." When they had departed, he (the prince) returned to his 'home, the house of the confidential herdsman, and living under his protection attained his twelfth year. At a subsequent period, hearing that the prince was in existence, his uncles again gave orders to destroy all the herdsmen in the village (Dváramaṇḍala). On the day (appointed for the massacre) the herdsmen having succeeded in killing a wild quadruped, sent this prince to the village to bring some fire. He, going home and complaining, "I am leg-wearied," and saying, “Take some fire to the herdsmen, there thou wilt eat roasted meat," sent the "confided herdsman's own son. That youth, on being told this story, carried the fire to the place where the herdsmen were. At that instant, the men who had been sent, surrounding them, put them to death. Having destroyed all the herdsmen, they reported the same to the uncles. Thereafter the uncles again obtained information regarding him in his sixteenth year. The mother sent one thousand pieces (of money) for his use, with written directions (regarding her son). The confided herdsman having explained to "the mountain stream Tumbara." 2 "remaining there for a long while." 3 "Having put to death the rest of the boys and counted the number of the clothes (left on the bank, in order to satisfy themselves that none had escaped), they returned and reported to the uncles, saying." "guardian's house." "guardian." him the contents of his mother's letter, and 'putting him in possession of the thousand pieces and of the written instructions, (pursuant to these instructions) consigned him to the guardianship of Paṇḍula. The said Pandula, who was a wealthy brahman, and a proficient in the "vedas," resided to the southward, in the village Paṇḍula. The prince having proceeded thither, presented himself to that brahman Paṇḍula: he inquired, “Child, art thou Paṇḍukábhaya?" On being answered (in the affirmative), receiving him with every mark of attention, he thus predicted (his fate): "Thou wilt be king. Thou wilt reign full seventy years"; and adding, "My child, thou shouldest acquire every accomplishment,” he taught him those (his acquirements) simultaneously with his (the brahman's) son Canda, and he rapidly perfected his education. For the purpose of enlisting warriors, he (the brahman) bestowed on him (the prince) one hundred thousand pieces. When five hundred soldiers had been enlisted by the latter, he (the brahman) having thus addressed him : "Should the leaves touched by any woman be converted into gold, make her thy queen consort, and my son Canda your 'puróhita' minister"; and having bestowed this treasure upon him, sent him forth with his warriors. Thereupon this fortunate prince, causing his name to be proclaimed, departed from thence. At a town near the Kása mountain, the prince having been reinforced by seven hundred men, to all of whom (he issued) provisions and other necessaries, from thence, attended by his army of one thousand two hundred men, he advanced to the Girikaṇḍa mountain. Girikaṇḍasíva, the uncle of Paṇḍukábhaya, was governing that territory, having obtained it from Paṇḍuvásadéva. At that time this prince was superintending the reaping of a harvest of one hundred "karísa" of land: his daughter, named Pálí, was a lovely princess. She, radiant in beauty, attended by a great retinue, and reclining in a palanquin, was on her way, taking a prepared repast for her father and the reapers. The followers of the prince having discovered this princess reported it to the prince. The prince, quickly approaching her 'parting her retinue in two, 'caused his palanquin to be conveyed close to her's. He inquired of her, "Where art thou going, 'together with thy retinue ?" While she was giving a detailed account of herself, the prince became extremely enamoured of her; and in order to satisfy himself (in regard to the prediction), he begged for some of the prepared repast. The princess, descending from her palanquin at the foot of a nigródha tree, presented the prince with rice in a golden dish. To serve refreshment to the rest of the people she took the leaves of that nigródha tree. Those leaves instantly became golden vessels. The royal youth seeing these things, and recollecting the prediction of the brahman, thus exulted: "A damsel has been found worthy of being a queen consort to me." She feasted the whole party: the refreshment scarcely diminished in quantity. It appeared as if the repast of one person only had been taken therefrom. Thus this princess, a pure virgin, endowed with supernatural good fortune and merit, from henceforth obtained the name of Suvaņṇapálí (the golden Pálí). "giving him the thousand pieces and a slave, sent him to Panḍula." |