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"Those " (said he) among you who are willing to send your daughters to renowned Síhala, send them. Let them be quickly ranged before their doors, decorated in their best attire." Having bestowed many presents on their fathers, he, with their concurrence, assembled the maidens (at the palace), and causing his own daughter to be decorated with every description of gold ornaments befitting her sex and exalted rank, he bestowed on her, as dowry, elephants, horses, chariots, and slaves. With eighteen officers of state, together with 1seventy-five menial servants (being horse-keepers, elephant-keepers, and charioteers), the monarch despatched these (maidens), bestowing presents on them. All these persons having embarked in a vessel, from the circumstance of great concourses of people landing there, the port (at which they debarked) obtained the name Mahátittha.
This daughter of Pandava arrived when the yakkhiņí, by her connection with Vijaya, had borne him two children,-a son (Jívahatta) and a daughter (Disálá).
The prince receiving the announcement of the arrival of this royal maiden, and considering it impossible that the princess could live with him at the same time with the yakkhiní, he thus explained himself to Kuvéņi: "A daughter of royalty is a timid being; on that account, leaving the children with me, depart from my house." She replied: "On thy account, having murdered yakkhas, I dread these yakkhas : now I am discarded by both parties; whither can I betake myself?" "Within my dominions (said he) to any place thou pleasest which is unconnected with the yakkhas; and I will maintain thee with a thousand bali offerings." She who had been thus interdicted (from reuniting herself with the yakkhas) with clamorous lamentation, taking her children with her, in the character of an inhuman being, wandered to that very city (Lankápura) of inhuman inhabitants. She left her children outside the yakkha city. A yakkha who detested her, recognizing her in her search for a dwelling, went up to her. Thereupon another fierce yakkha among the enraged yakkhas (asked): Is it for the purpose of again and again spying out the peace we enjoy that she is come? In his fury he killed the yakkhiņi with a blow of his open hand. Her uncle, a yakkha (named Kumára), happening to proceed out of the yakkha city, seeing these children outside the town, Whose children are ye?" said he. Being informed "Kuvéni's," he said, "Your mother is murdered: if ye should be seen here, they would murder you also fly quickly." Instantly departing thence, they repaired to the (neighbourhood of the) Sumanakúța (Adam's Peak). The elder having grown up, married his sister, and settled there. Becoming numerous by their sons and daughters, under the protection of the king, they resided in that Malayá district. This person (Jivahatta) retained the attributes of the yakkhas.
The ambassadors of king Pandava presented to prince Vijaya the princess and other presents.
Vijaya paid to the ambassadors every mark of respect and attention. According to their grades or castes he bestowed the virgins on his ministers and his people.
'sixty." 2 Omit this. The other reading gives one thousand artisans from the eighteen classes (or castes)."
"The yakkhas, on seeing her enter the city, quickly surrounded her, crying out: It is for the purpose of spying us that she has come back.' And when the yakkhas were thus excited, one of them, whose anger was greatly kindled, put an end to the life of the yakkhiní by a blow of his hand."
4 "This is the origin of the Pulindas (hill-men).”
All the nobles having assembled, in due form inaugurated Vijaya into the sovereignty and solemnized a great festival of rejoicing.
Thereafter the monarch Vijaya invested with great pomp the daughter of king Pandu with the dignity of queen-consort.
On his nobles he 'conferred riches: on his father-in law (king Pandava) he bestowed annually chanks and pearls, in value two lakhs.
This sovereign Vijaya, relinquishing his former vicious course of conduct and ruling with perfect justice and righteousness over the whole of Lanká, reigned uninterruptedly for thirty-eight years in the city of Tambapanni.
The seventh chapter in the Mahávansa, entitled "The Inauguration of Vijaya," composed equally to delight and to afflict righteous men.
THIS great monarch, Vijaya, when he arrived at the last year of his existence, thus meditated : 'I am advanced in years, and no son is born unto me. Shall the dominion acquired by my exertions perish with my demise? For the preservation of the dynasty I ought to send for my brother Sumitta." Thereupon, consulting with his ministers, he despatched a letter of invitation thither; and shortly after having sent that letter, he went to the world of the dévas.
On his demise, these ministers, waiting for the arrival of the royal personage (who had been invited by the late king), righteously governed the kingdom, residing at Upatissa.
From the death of king Vijaya, and prior to the arrival of that royal personage, this land of Lanká was kingless for one year.
In the city of Síhapura, by the demise of king Síhabáhu, his son Sumitta was the reigning sovereign. By the daughter of the king of Maddha 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 Lanká: "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 Panduvásudéva, 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 Mahakandara river. The inhabitants of that place seeing these devotees, they rendered them every assistance. These travellers, here inquiring for the capital, protected by the dévatás, 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
1 "bestowed wealth."
go one of you to that excellent and charming land of Lanká possessed by."
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 Paṇḍuvásudéva with the sovereignty of Lanká. So long as he was without a royal consort, he abstained from solemnizing his inauguration.
1 The Sákya prince Amitódana (the paternal uncle of Buddha) had a son, the Sakya Pandu: 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 (Pandu) retired3 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 dévatás, 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. Panduvásudéva, who had thoroughly realised every wish of his heart.
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 Mahávansa, entitled "The Inauguration of Panduvásudéva," composed both to delight and afflict righteous
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."
3" in disguise."
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 ("Cittá the charmer").
The sons of (the Ṣákya 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 (Gámaní, with their parents).
Those who had thus arrived, having been presented to Panduvásudéva, the sovereign of Lanká, 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. 1 The settlement called Rámagóna was occupied by the prince (who thereby acquired the appellation of) Ráma. In like manner, the settlements of Uruvéla and Anuradha (by princes who thereby acquired those names). Similarly the village Vijita, Dígháyu, and Róhana having been selected for settlements, conferred appellations on Vijita, Dígháyu, and Róhana.
2 This mahárája Panduvísudéva formed a tank at Anuradha. 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.
Díghagámaní, 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 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 Gámaní, inquired of her slave attendant, "Who is that person?" She replied, 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
1" The place where (the prince) Ráma dwelt was called Rámagóna; so also were those of Uruvéla and Anuradha: likewise the settlements of Vijita, Dígháyu, and Róhana were severally called Vijita-gáma, Dígháyu, and Róhana.'
This Anuradha formed a tank on the southern side, and afterwards built a palace and dwelt there. The mahárájá Paṇḍuvásudéva, in due course of time, installed his eldest son Abhaya in the office of sub-king."
3" the village."
It is difficult to say what is meant by the term kakkaṭa-yantaka or (as some copies have it) kukkuṭa-yantaka. Yantaka is a mechanical appliance; kakkata is a crab; kukkuta is a cock. There is nothing in the words that indicate" an iron ladder."
" causing a window to be cut open, thereby entered."
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 2remained 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 (Gámaní) 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 Kálavéļa, who were the adherents of Gámaní, 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, Panduvásudéva, reigned thirty years, dying at the period of the birth of Panḍukábhaya.
At the demise of this sovereign, the sons of that monarch having assembled, they installed her (Citta's) brother Abhaya, who had been her preserver, in this renowned sovereignty.
The ninth chapter in the Mahávansa, entitled "The Installation of Abhaya," composed both to delight and to afflict righteous men.
AT the desire of Ummáda-Cittá, 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 Cittá and Kálavéla, who had attended her for the protection of the prince, presented to the (princes') view the form of a
2" The intrigue was."
"There being no." 3" laid her by her side." "assembled themselves together, and with great pomp courageous brother Abhaya in the sovereignty of the kingdom." 7" the mountain stream Tumbara."
were glad." installed their