Page images
PDF
EPUB

Pawisitwa wiharań, só muháthéragharań gató nipajji heṭṭhá manchassa kumáró bhátunó bhayá,
Pasárayi maháthéro chiwarań tattha manchaké. Rájá anúpadań gantwá “kuhiń Tissoti," puchchhatha.
"Manché natthi, mahárája ;“ iti théró awácha tań: "heṭṭhá mancheti“ jánitwá, tato nekkhamma bhupati,
Samantató wihárassa rakkhań kárayi. Tampana manchakamhi nipajjetwá, datwá upari chiwarań,
Manchapádésu ganhitwá chattáro dahará yati matabhikkhúniyáména kumárań bahi níharuń,
Niyamanantu tań ṇatwá idamáha mahipati ; " Tissa, twań kuladéwánań sísé hutwána níyasi ?”
“Balakkáréna gahanań kuladéwéhi natthi mé: guṇáni twań kuladéwánań saréyyási kadáchipi.”
Tatóyéwa Mahágámań agamási mahipati: anápésicha tatthéwa mátarań mátugárawó.
Wassáni aṭṭhasaṭṭhin só aṭṭhá dhammaṭṭhamánasó atthasaṭṭhi wihárécha kárápési mahípati.
Nikkhámitó só bhikkhúhi Tissó rájasutó pana, Dighawápiń tatóyéwa agamási ańṇataró ;
Kumáró gódhagattasso Tissathérassa áha só; “sáparálhó ahań, bhanté, khamápessámi bhátarań.”
Weyyawachchak árań Tissań panchasatánícha bhikkhúnamádiyitwá só théro rájamupágami.
Rajaputtań thapetwana, théro sópánamatthaké sasańghó páwísí sabbé nisídápiya bhúmipó.

tree; and the elephant joined his (destined) master (Gámini), who mounting him, pursued the retreating prince; who, in his dread of his brother, seeking refuge in a (neighbouring) wiháro, entered the apartment of the chief théro there, and laid himself down under his bed. That priest threw a robe on the bed (to screen him). The king arriving, tracing him by his footsteps, inquired, "Where is Tisso?" The théro replied to him, " Rája, he is not on the bed." The monarch knowing from this reply that he was under the bed, at once left the premises, and planted guards round the wiháro. (In order to prevent the violation of the sanctity of the temple) having placed him (Tisso) on a bed, and covered him with a robe, four young priests lifting up the bed by the four posts, carried the prince out, as if he were the corpse of a priest. The king at once detecting who the person carried out was, thus addressed him: "Tisso, dost thou think it right to ride mounted on the heads of our tutelar gods? It is not my intention to take from our tutelar saints that which they appropriate to themselves. However, never again forget the admonitions of those sanctified characters." From that very spot the monarch repaired to Mahágámo, and had his mother conveyed thither with all the honors due to a royal parent.

That sovereign, a devoted believer in the doctrines of Buddho, who lived (altogether) sixty eight years, built in the Róhana division (alone) sixty eight wiháros.

This child of royalty, Tisso, who had been protected by the priests, departed at once for Dighawápi, in the guise of a common person; and to the théro Tisso, who was afflicted with a cutaneous complaint, which made his skin scaly like that of the "godhó," he thus addressed himself: "Lord! I am a guilty, fallen man; obtain for me my brother's forgiveness." This théro, taking with him Tisso in the character of a junior sámanéro, the servitor of five hundred priests, repaired to the king. Leaving the royal youth at the foot of the stairs, the théro entered the palace with his fraternity. The pious monarch having offered them seats, presented them with rice-broth, and other refreshments. The théro

Upanayi y águádíni théró pattań pidhési só, “kinti ?" wuttébráwí, “ Tissań ádáya ágatá ;” iti.

[ocr errors]

• Kuhiń choróti ?” wuttówa; thitaṭṭhánań niwédayi, Wiháradéwi gantwána chhádiyaṭṭhási puttakań. Rájáha thérań; “ Nátó wó dásabháwó idáni nó? Sámanérań pésétha tumhéwa sattawassikań, Janakkhayań, wináséwa kálahó nabhwéyya nó:” rájá “sańghassa dósé.” Só “sanghó dandań karissati.” "Hessatágatakichchań wó yágádiń ganhatháti." Só datwá tań bhikkhusańgassa, pakkósitwána bhátarań, Tatthewa sanghamajjhamhi nisinno bhátarásaha, bhunjitwá ékatoyéwa; bhikkhusańghań wisajjayi. Sassakammáni kárétuń Tissań tatthewa pahini. Sayampi bhéríncháretwá sassakammani kárayi.

Iti wéramanékawikappachitań samayanti bahuń api sappurisa iti chintiya; kóhi naró matimá nabhawiyya parisu sumantamanóti

Sujanappasádasańwégatthaya katé Mahawansé "Dwébhátikayuddhań" náma chatuwisatimó parichchhido.

covered his dish (in token of declining the refreshment). On being asked, "Why?" he replied, "I have come accompanied by Tisso." The instant (the king) had said, "Where is that traitor?" (the théro) mentioned the place. The queen Wiháradéwi rushing out, folded her son in her arms (to protect him from violence). The monarch thus addressed (the théro): "Is it now that ye have discovered that we are in the condition of slaves to you? Had ye sent a sámanéro of seven years of age even, most assuredly, neither the sacrifice of the lives of my people, nor our deadly strife would have taken place. The fault (added the king) is that of the priesthood." (The théro pleading guilty thereto, rejoined), "The priesthood will perform penance. "The impending penalty shall be inflicted on you at once: partake of rice-broth and other refreshments," (said the king), presenting them to the priests himself. Calling out for his brother, in the midst of the assemblage of priests, and seated with his brother, he ate out of the same dish (in token of perfect reconciliation ;) and then allowed the priests to depart.

He immediately sent back Tisso (to Dighawápi) to superintend the agricultural works in progress. He similarly employed himself also, calling out the people by the beat of drums.

Thus good men being sensible that violent resentment, engendered hastily by many and various means, is pernicious; what wise man would fail to entertain amicable sentiments towards others?

The twenty fourth chapter in the Mahawanso, entitled, "the war between the two brothers," composed equally for the delight and affliction of righteous men.

[ocr errors]

PANCHAWISATIMO PARICHCHHEDO.

Dutthagamani rájátha katwána janasańgahań ; kunté dhátu nidhápetwá, sayóggabalawahanó,
Gantwá Tissamahárámań, wanditwá sańghamabrawi ; “ Páragańgań gamissámi, jótétuń tań sásanań ahań.”
“Sakkátuń bhikkhu nó détha ; amhéhi sahagámito, mańgalańchéwa rakkhácha bhikkhúnań dassanańhitó.”
Adási dandakammatthań sanghó panchasatań yati: bhikkhusanghań tamádáya tató nikkhamma bhupati.
Sádhápetwána malayé idhágamanamanjasań, Kaṇḍulań hatthimáruiha, yódhéhi pariwárito,
Mahátábalak áyéna uddháya abhinikkhami. Mahágámé na sambaddhá sénágá Guttahálakań.
Mahiyanganamagammá Chhattan damilamaggahi; ghatetwá damilé tatthá ágantwá Ambatitthakań,
Gangá parikhasampannań Titthamba damilampana, ujjhań chatúhi máséhi katahatthań mahabbaláń ;
Mátarań dassayitwána, téna léséna aggahí. Tató oruiha, damilé tattha rájá mahabbaló,
Ekáhénéwa ganhitwá Khémań katwá, mahabbaló balassadá dhanan ; téna Khémárámóti wachchati.
Mahákoṭṭhantará sobbhé Dóné Gawaramaggahi; Hálakólé isariyań Nálisobbhamhi Nálikań,
Dighabhayagallakamhi ganhi Dighabhayampicha; Kachchhatitthé Kawisisan chatumáséna aggahí.

CHAP. XXV.

Thereafter the rája Dutthagamini having made provision for the welfare of his people, and having enshrined in the point of his sceptre a sacred relic (of Buddho); accompanied by his military array, repairing to the Tissawiháro, and reverentially bowing down to the priesthood, thus delivered himself: "I am about to cross the river, for the restoration of our religion. Allot some priests for our spiritual protection. Their accompanying us will afford both protection, and the presence of ministers of religion (which will be) equivalent to the observance of the services of our religion." The priesthood accordingly allotted five hundred ministers of the faith (to attend the king in his campaign) as a self-imposed penance. The monarch accompanied by the priesthood departed. Having had a road cleared through the wilderness for his march thither, mounting his state elephant Kandulo, and attended by his warriors and a powerful force, he took the field. His army formed one unbroken line from Mahagámo to Guttahálo. Reaching Mahiyanganó, he made the damilo chief Chatto prisoner; and putting the damilos to death here, he moved on to the Amba ferry. For four months he contended with a most powerful damilo chief at the post of the Amba ferry, which was almost surrounded by the river, without success. He then brought his mother forward (on the pretence of entering into a treaty of marriage), and by that stratagem made him prisoner. This powerful rája thereupon pouring down on the damilos there, on the same day, took them prisoners. He conciliated the attachment (khémo) of this great force; and distributed the riches (of the plunder among them). From this circumstance, the place obtained the name of Khémarámó. He captured at Dóno, among the marshes in the great division Kotto, the chief Gavaro; at Hálakólo, the chief of that place; at the Náli marsh, the chief Náliko; at Dighabhayagallako, the chief Dighabhayo; and, after the lapse of four months, the chief Kawisiso, at the Kachchho ferry; at the town Kóto, the chief of that name; and subse

Kótanangara Kótancha; tató Hálawabháṇakań wahitthe, Wahitṭhadamilań, Bhámanshicha gámaṇiń,
Kumbagamamhi Kumbancha; Nandigamamhi Nandikan, ganhi, Khánun Khánugámé dwétu Tumbunnaméwacha,
Matulan bhaginéyiyancha Tumbanunnamanámaké; Jambunchaggahi: só só gámohu tan tadawhayó.
“ Ajánitwá sakań sénań għátenti sajanań "iti. Sutwána sachchakiriyań akari tattha bhúpati.
“Rajjasukhdya wáyámó náyań mama, sadápicha Sambuddhasásanasséwa thapandya ayań mama.”
"Téna sachchéna, mé séná káyópagatabhaṇḍakań jálawaṇṇań wahótúti,” Tań tathéwa tadá ahu.
Gangátiramhi damilá sabbé ghútitasséká Wijitanagarań náma saraṇatthaya pawisuń.
Phásuké angané tháne khandháwárań niwésayi, tań Khandháwárapiṭthíti námenáhósi pákatań
Wijitana garań gáhatthań wimansantó narádhipó, diswá yantań Nandimittań wisajjápési Kanḍulań.
Ganhitun ágatan hatthin Nandimitto karihitań ubhódanté pílayitwá ukkutikań nisídayi.
Hatthi Nandimittótu yasmá yattha ayujjhu, só tasmá tattha, kató gámó Hatthipóróti wuchchati.
Wimansetwá ubhó rájá, Wijitonagaran agá Yóhánam dakkhinadwáré sangámó ási bhińsanó
Puritthimamhi dwáramhi só ilusumanópana anékasankhé damilé, assárulho aghátayi

quently, Halawabhánako; at Wahitta, the damilo of that name; and at Bhámini, the chief of that name; at Kumbagamo, the chief Kumbo; at Nandigamo the chief Nandiko; in like manner he took prisoner the chief Khánu at Khánugamo; and at the town Tumbuno, two chiefs, an uncle and nephew, named Tumbo and Unno; as well as the chief Jambo. Each village gave its name to him (the malabar chief in charge of it).

The king having heard this report, viz.: "His army is destroying his own subjects, without being able to distinguish them;" made this solemn invocation: "This enterprise of mine is not for the purpose of acquiring the pomp and advantages of royalty. This undertaking has always had for its object the re-establishment of the religion of the supreme Buddho. By the truth of this declaration, may the arms and equipments of my army (in the hour of battle, as a mark of distinction) flash, as if emitting the rays of the sun." It came to pass accordingly.

All those damilos who had escaped the slaughter along the bank of the river, threw themselves for protection into the (fortified) town called Wijito; and he also threw up a (khandhawáro) fortification in an open plain, on a spot well provided (with wood and water); and that place became celebrated by the name of Khandawarapitthi. While this monarch was revolving in his mind the plan of attack on the town of Wijito, seeing Nandimitto passing by, let loose the state elephant Kandulo after him. Nandimitto, in order that he might arrest the charging elephant, seizing his two tusks in both his hands, planted him on his haunches. Wherever the place, and whatever the circumstance under which the elephant and Nandimitto wrestled; from that circumstance the village formed in that place obtained the name of Hatthipóro (the elephant's contest).

The rája having satisfied himself (of the prowess) of both, commenced his assault on the town of Wijito. At the southern gate, there was a terrific conflict between the warriors (of the two armies). At the eastern gate, the warrior Wélusumanó, mounted on the charger (carried away from the stables of Eláro), slew innumerable damilos. The enemy

Dwáram phakésuń damilá rájá yódhé wisajjayi, Kanduló, Nandimittócha, Suranimilócha, dakkhiņó,
Mahásonócha Gótócha, Théraputtócha té tayó, dwárésú tísa kammáni itarésu tadákaruń.
Nagarań tan tiparikhań uchchan pákáragópurań ayókammakatań dwárań aríhi duppadhań siyań,
Jánuhi thatwá, dáṭhahi bhin litwána silayudhá iṭṭhakáchéwa, hatthi só ayódwaramupágami.
Gópuratthátu damilá khirińsu wiwidháyudhé, pakkań ayógulanchéwa kaṭhitanché silésiké.
Pitthiń khitté silésamhi dhupáyańtétha Kanduló wédanaṭṭhódakań thánań gantwána tattha ógahi.
"Na idań surápánan té, ayódwárawighawanań gachchhań, dwárań, wigháṭéhi ;" ichcháha Goṭaimbaro.
Só mánań janayitwána, konchań katwá gajuttamo udaká uṭṭhahitwána, thalé aṭṭhási dappawá.
Hatthiwejjótha yójitwá silésań ósaḍhań aká rájá, aruiha hatthinnań, kumhi pusiya páṇiná,
“Lańkádípámhi sakalé rajjané, tatáta, Kaṇḍula, dammiti:” tań tósayitwá bhojjetwá warabhójanań,
Weṭhayitwá sátakéna kárayitwá sumammitań, sattaguṇańmahisachammań bandhetwá chammapiṭṭhiyan,
Tassópari télachammań dápetwá tań wisajjayi, asaniwiya gajjantó só gantwá padduwésahań.
Padarań wijjhi daṭháhi, ummárań padasá haní, sadwárabáhantań dwárabhúmiyań sarawań pati,
Gópuré dabbasambhárań patantań hatthipiṭṭhiyań, báháhi paharitwána Nandimitto pavaṭṭayi.

then closed that gate; and the king sent the elephant Kandulo, and the warriors Nandimitto and Súranimilo to the southern gate. The warriors Mahásóno, Góto, and Théraputto, these three were at that time assailing the other three gates. That city was protected by three lines of lofty battlements, and an iron gate impenetrable by human efforts. The taskelephant placing himself on his knees, and battering a stone wall which was cemented with fine lime, made his way to the iron gate. The damilos who defended (that gate) hurled upon him every kind of weapon, heated lumps of iron, and molten lead. Thereupon, on the molten lead falling on his back, the agonized Kandulo rushing to water submerged himself therein. Gótaimbaro thus addressed him: "This is no assuaging lotion for thee returning to the demolition of the iron portal batter down that gate." This monarch of elephants recovering his courage, and roaring defiance, emerging from the water, stood up with undaunted pride.

The king appointing elephant medical practitioners for that purpose, caused remedies to be applied to the (wounds occasioned by the) molten lead; and mounting on his back and patting him on his head, said, " My favorite Kandulo, I confer on thee the sovereignty over the whole of Lanká." Having thus gladdened him and fed him with choice food, he wrapped him with a linen cloth; and causing a leather covering to be made, formed of well softened buffalo hide seven fold thick, and adjusting that leather cloak on his back, and over that again spreading an oiled skin, he sent him forth. Roaring like the thunder of heaven, and rushing into the sphere of peril, with his tusks he shivered the gate; with his foot battered the threshold; and the gate fell together with its arch and superstructure, with a tremendous crash. Nandimitto opposing his shoulder to the mass of superstructure, consisting of the watch tower and other materials of masonry, which was tottering over the elephant, hurled it inwards. The elephant witnessing this feat, overwhelmed with gratitude, for the first time forgave him for the mortification of having thrown him by his tusks.

« PreviousContinue »