கவனிக்க: இந்த மின்னூலைத் தனிப்பட்ட வாசிப்பு, உசாத்துணைத் தேவைகளுக்கு மட்டுமே பயன்படுத்தலாம். வேறு பயன்பாடுகளுக்கு ஆசிரியரின்/பதிப்புரிமையாளரின் அனுமதி பெறப்பட வேண்டும்.
இது கூகிள் எழுத்துணரியால் தானியக்கமாக உருவாக்கப்பட்ட கோப்பு. இந்த மின்னூல் மெய்ப்புப் பார்க்கப்படவில்லை.
இந்தப் படைப்பின் நூலகப் பக்கத்தினை பார்வையிட பின்வரும் இணைப்புக்குச் செல்லவும்: Culavamsa - Part II

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CULAVAMISA
BEING THE MORE RECENT PART OF THE
MAHAVAMSA

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ΤΟ
Mr. A. M. Hocart,
Archaeological Commissioner, Ceylon,
in sincere gratitude.

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CULAVAMISA
BEING THE MORE RECENT PART OF THE
MAHAWAMSA
TRANSLATED BY
WILHELM GEGER
AND FROM THE GERMAN INTO ENGLISH BY
C. MABEL RICKMERS
IN TWO PARTS
PART II
ASIAN EDUCATIONAL SERVICES NEW DELHI st MADRAS k 1998

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INTRODUCTION
Recent years have brought us two comprehensive works on the chronology of Ceylon: 1) John M. SENAVERATNE, "The Date of Buddha's Death and Ceylon Chronology", JRAS. C. B. XXIII, No. 67 (1914), p. 141 ff. and 2) DMDZ. WICKREMAsINGHE, “Ceylonese Chronology”, as Introduction to vol. III of his Epigraphia Zeylanica.
Still earlier investigations dealing with a longer period are: 3) SYLvAIN Lévi, "Les Missions de Wang Hiuen Ts'e dans l'Inde" in JAs. 1900, p. 297 f, 401 f, I translated by JoHN M. SENAvERATNE, JRAS. C. B. XXIV, No. 68 (1915-16), p. 75 ff. (with "Notes" by the Translator p. 106 f. and 4) E. Hulitzsch, "Contributions to Singhalese Chronology", JRAS. 1913, p. 517ff)
I mention further 5) H. W. CodRINGTON, "A Short History of Ceylon" where on p. xIII there is a "Note on the Chronology of Ceylon' which deserves attention.
The numerous single investigations particularly those in the JRAS. C. B. will be quoted in their place. Their authors are: P. E. PERIs, E. W. PERERA, S. DE SILVA, B. GunASEKARA, H. C. P. BELL, E. R. AYRTon, H. W. CopBINaron etc.
The two first named articles (S. and WICKR.) start as I did myself in the translation of the Mahavamsa from FLEET's date of 488 B. C. for the Nirvana of Buddha. Even if this date is not absolutely exact - arguments are advanced for the year 487 B. C. - it is as well to retain it for the moment. Now WrcKREMAsINGHE, EZ. I. p. 155 f, has proved that even in
I quote the above articles as follows: 1) = S, 2) = Wicks, 3) = L., 4) F H. with the page number (in the case of 8 that of the English translation).

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Ceylon itself there are traces of an era starting from 483 B.C. whereas later, almost certainly in the 7th century, 544/3 B.C. was adopted as the year of the Nirvana. Thus the most important thing is to find out the point in the chronology of Ceylon where the transition from the one era to the other takes place, where consequently we find an excess of 61 years. SENAVERATNE (p. 143) goes farthest in his assumption that the era of B. C. 483 was in use up to the close of the 15th century when a reform of the calendar took place, 544 B.C., being adopted as the year of Buddha's death, 93 instead of 61 years being erroneously added. At the same time the Saka era (78/9 A. D.) was dated back 93 years. Later, about the 18th century, with a new reform of the calendar, the Buddha era was adjusted to the difference of 61 years. S. gets rid of the surplus number by the assumption that several of the kings' names handed down by tradition for the 15th and 16th centuries refer to the same person, that others are the names of co-regents, while many are mere inventions. Parakkamabāhu VI. is identical with Parakkamabāhu IX., Bhuvanekabāhu VI. with Bh. VII., while Parakkamabāhu VII.. and VIII. never existed (p. 176-177).
SENAVERATNE defends his thesis with great acumen and extraordinary learning. But against it there is a series of synchronisms by which we can prove that the era 544/3 must be much older than S. assumes. Moreover the simultaneous alteration of the Saka era is very unlikely. For this and other reasons SENAVERATNE's hypothesis was rejected during the discussion following his lecture on the subject. In spite of all the weakness and untrustworthiness of Sinhalese chronology, WickREMASINGHE is nevertheless right in taking up a more conservative attitude towards its tradition.
0ne cause of great uncertainty also lies in the fact that in our calculations we have to rely for the most part on the
See also the detailed analysis of SENAve RATne's hypothesis by C. ScHuan AxmER in “Ceylon zur Zeit des Königs Bhuvuneka Bähu und Franz Xavers 1539-1552" by C. ScIIURIANMER and E. A. VoRETzsCH I. (1928,p.67f

-K3 III 80
figures for the reigns of the individual kings. Here we cannot rule out the possibility that many of these reigns were at least partly contemporaneous, that it is a case of simultaneous or of joint reigns. But the means for establishing this in individual cases are wanting. We have of course to do also with round numbers. When it is e. g. said that such and such a king reigned 12 years, possibly a few extra months have been thrown in. The sum total of such additions produces however, considerable inexactitude.
The main point however, is that our sources often differ more or or less in their statements regarding the length of the various reigns, that for many of the kings in the Culavamsa and other documents figures are wanting altogether or can only be obtained approximately by calculation.
Matters are better, at least in my opinion, with the single dates for certain of the more important events, especially those starting with Buddha's Nirvana. I do not deny that some of these dates may have been got at by the authors by the simple process of adding up the years of the reigns. Nevertheless I have the impression that there was a limited number of dates which rested on ancient tradition and had as their starting-point the year of Buddha's death'. There are already traces of something like a Buddha era in the Dipavamsa and the Mahavamsa, as for instance, when it is said in Dip. 17.78, that Devanampiyatissa was crowned 286 years after Buddha's entry into Nirvana. Or again when in both chronicles (Dip. 6. 1, Mhvs. 5. 21) there is the remark that 218 years had elapsed between the Nirvana and the coronation of Asoka.
It is possible that in later times a chronological system was constructed out of these individual dates to which the reigns of the kings were adjusted, not of course without some violence. Then a new confusion arose when at a certain time
t regard also the statement in Mhvs. 33.80 f, that the Abhayagirivihara was founded 217 years, 10 months and 10 days after the Mahavihara as an ancient tradition, though it rests on a different basis. A figure so exact cannot be obtained by mere addition.

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through a misunderstanding the cause of which we do not know, the Nirvana of the Buddha was dated back 61 years. At some point or other in the list of the kings this number must be allowed for. Then it is an open question - granted an ancient tradition - whether in converting these single dates into the Christian era we are to start from 483 B.C. or 54413 B. C.
In the face of all this uncertainty it is advisable in our chronological investigations to rely chiefly on foreign testimony regarding the history of Ceylon. There are above all the synchronisms afforded by Chinese annals and South Indian inscriptions. Then we have the confirmatory evidence of Sinhalese inscriptions, especially those of the mediaeval and modern times. Subsidiary to these are the single dates. The skeleton framed by this "foreign testimony' is indeed meagre in the extreme and the evidence is unequally distributed. A good deal remains doubtful. The blame lies partly in the method of description of the Culavamsa which conceals so much that to us seems particularly important. What a pity, for instance, that it has nothing to say about the relations with China which would seem to have been not inconsiderable. The name of China is not even once mentioned.
I come now to the fine and careful work of WickBEMAs.INGHE. When I wrote the preface to Wol. I. of my translation of the Culavamsa in which I promised an introduction to the chronology for Wol. II., I had not then seen W.'s "Chronological Table of Ceylon Kings' (EZ. III, p. 1 ff.). Later I had doubts whether a treatment of the same subject by myself might not be superfluous. I think, however, that readers of my translation will be glad to have at hand a list of the kings with their more or less probable dates. They will also like to have a more or less comprehensive survey of the material on which our calculations rest.
One thing more. WICKR. makes no attempt at reconciling the two chronological computations of 483 B.C. and 544/3 B.C. He is apparently convinced that this is at present impossible and wishes to avoid increasing the uncertainty by a new and

-3 W &-
again uncertain chronology. In converting into the Christian era he starts as far No. 76 (Kumaradhatusena) from 483 B.C. Up to No. 94 (Dappula I.) he places the two computations side by side. From No. 95 (Dahopatissa I.) up to the interregnum after No. 124 (Mahinda V.) he places the figures of the first computation in brackets, thus treating them as less probable and from No. 125 (Kassapa = Viikkamabāhu II.) he , follows only the era of 544/3 B.C.
Here I venture a step further. I believe namely that the change of the era falls in the earliest period of the Cullavamsa, that is at the close of the 4th century A. D. Here accordingly is the period where we must allow for the excess of 61 years.
My theory stands and falls with the identity of Ts'a-li Mo-ho-nan of the Chinese annals (L. 88,89) with King Mahanama, No. 5 (63). Mo-ho-nan, so it is said, sent a letter, with gifts in the year 428 A.D. to the Chinese Court. This seems to contradict another notice from Chinese sources quoted by L. 75 according to which a king of Ceylon Chi-mi-kia-pomo (that is Sri Meghavarman) sent an embassy to the Indian King San-meon-to-lo-kiu-to (that is Samudragupta) asking permission to build a monastery at Bodh Gaya as shelter for pilgrims from Ceylon. The Sinhalese king Sri Meghavarman is without doubt Sirimeghavauna, No. 1 (59) the first ruler of the so-called Little Dynasty. Samudragupta reigned from 326 - (about) 375 A.D. According to the traditional chronology the reign of Sirimeghavauna is reckoned from 362-389 A.D.
But the Culavamsa reckons 79-80 years from the death of Sirimeghavauna to Mahanama's ascent of the throne which would thus occur at the earliest in 468 A. D. And in fact WICRR. 12 gives the date of 468-490 for Mahanama's reign. But how does this agree with the other notice giving the year 428 for Mahanama's embassy ?
This - not Kumaradidhatusena - is of course the right form of the name. The didi is merely periphrastic, "the Dhatusena who begins with Kumara'. See my Transl., note to 41. 35, 44.6.
I have pointed out the discrepancy Mhvs. Transl. p.XI, note 2

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WICKREMASINGEE tries to solve the difficulty by saying: "This (i.e. the embassy) may have taken place probably when Mahanama was a priest wielding power in Upatissa's reign." This argument is refuted by the fact that Mo-ho-nan is distinctly described as a Ts'a-li, i.e. kshatriya, as king.
The solution of the problem must be sought elsewhere. Both Chinese notices are right, but the numbers given in the Sinhalese sources for the reigns of Sirimeghavanna up to Mahanama are wrong. Their sum total is 129 to 130 years, but they have been expanded about 60 or 61 years in order to reconcile the old era of 483 B.C. with the new one of 544/3.
It is just here indeed that the traditional dates give the impression of artificial expansion. Buddhadasa and his two sons (Nos. 61-63) are given a reign of 92/3 years. According to the Rajavaliya they even reigned 142 years. These are fantastic figures. Possibly my theory may throw a new light on 37. 100. Suppose we assume that Sirimeghavanna's reign after 362 A.D. was considerably shorter, that perhaps a great part of the 27/8 years allotted to it falls within the period when he was reigning along with Mahasena or as his rival, we might perhaps follow the reading of the MSS. S. 5, 6, 7 bhata (not bhatu) tassa kanithako according to which we should translate: "his youngest brother, Jetthatissa, still a youth, hereupon raised the umbrella of dominion in Lanka." It is in any case only very reluctantly that I have decided to depart from the original text.
Be that as it may, if the Chinese notices and the hypothesis I have built on them are right, we must shorten the period between Mahasena's death and that of Mahanama by 60 to 61 years and this gives us for Mahanama's death the year 430 or 431 A. D. Mahanama, if we keep to the 22 years ascribed to him by tradition, would have reigned from 409 -431 A. D.
without seeking a solution. Cf. also J. M. SE NAvKRATNE, JRAS. C. B. xxv, No. მ8 (1915-16), p. 118.

-K3 VII &-
It is impossible to determine individually how the reigns of Mahanama's predecessors were distributed. I pointed out above that we might already begin shortening these with Sirimeghavanna. Upatissa with his 42 years may be discarded entirely, it seems to me, or at least but a very small portion of his reign be allowed to stand. He may be purely fictitious or perhaps a prince who reigned along with his father and either never came to the throne himself or if so, only for a short period. Here above all when the transition from the one era to the other had been effected, there set in those efforts to adjust the balance by manipulation of the figures.
There is one thing I should like finally to point out. If we go back for the change of the era to Sirimeghavanna, and his immediate successors there is an inherent probability in this. It coincides with the transition from the Mahavamsa to the Culavamsa. That we have here a significant breach in the history of Ceylon, a powerful reaction in favour of the Theravada after a period of decline can scarcely be disputed. *

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LIST OF SINHALESE KINGS
I have made my own list of the kings of the Culavamsa, but have added WICKBEMASINGHE's figures in brackets. Where former lists differ from my own this has also been indicated in brackets. Thus for instance, (166. Vijayabahu VI.) means that this king (Culavs. ed. II. 656f) is wanting in my list. - Udaya I. (Dappula II.) means that the king whom I call Udaya II. appears elsewhere as Dappula II.
ABBREWIATIONS:
M. = Mahavamsa or from No. 59 onwards Cillavamsa.
Rv. = Rajavaliya (published and translated by B. GunASEKARA.)
Pv. = Pujavaliya (A Contribution to the History of Ceylon, extracted from the Pujavaliya, Colombo 1893).
Ns. le= Nikayasamgrahaya (ed. WICRREMASINGHE).
Rr. = Rajaratnakaraya (ed. SADDHANANDA, Colombo 1887).
Nar. = Narendracaritavalokanapradipika as quoted by WICKRE
MASINGHE.
Figures in italics denote that we have to do with fictitious numbers, whereas the others rest on more or less probable calculation. Figures in bold type are single traditional dates and chiefly those from non-Sinhalese sources or from inscriptions which serve to confirm the chronology of the Mahavansa.
The figures in the last column refer to the notes following the list of the kings.

-K3 IX Ɛ>}-
Length of reign 3.
M. Rv. Pv. Date 另
1. Mahävansa 靖 1. Vijaya 38 S8 38 483 - 445 B.C.
linterregnum . . . l 445-444 2. Paņu vāsu deva 30 82 30 444 - 414 3. Abhaya 20 22 920 4f4一594
Interregnum 17
4. Paņoļukābhaya 70 70 O 394-307 (5. Gaņatissa) . . . . 40 - - . . .
6. Mutasίνει 60 -247---- 3097 { -- س- 60 | -- --س- 60 ||-- --س 7. Devãnanppiyatissa | 40 - - 40 - - 40 - - 247-207 247 2 8. Uttiya 10 - - ? 10ーー| 207ー197 9. Mahāsiva O - - ? 10 - - 197-187 10. Siiratissa) 10 -177-187 | - - 10 | - -- 10 | - ܚ 1 1. Sema 12. Guttika }22 -- 15-177 | - ܚܝ 22 | -ܚܘܝ ܚܙܗ 22 | ܚܣܝ 13. Asela *) 10 145- 155 || سے حس۔ 10 || -۔ ۔ ت۔ 10۔ سست 14. Elaira 44 - - 44 - - 44 - - 145-101 15. Dutthagāmaņī 24 -77-س-101 || - س- 24 || -- -- 24 ||-- --س 16. Saddhātissa 18 - - || 87 - - 1, 18 - - || 'f7-6) 17. Thūlathana - 1 1 0 1 8 - 1 - 10 59 18. Lañjatissa *) 9 160سس- 69 ] 15 8 9 | ----- صس- 89 16 سم 19. Khallatanaga 6 - - . 6 一一} 50一43 20. Vattagāmaņī ード 5 -|ー 5 ー |ー 5 ー | 43 43 21. Pulahattha 22. Bāhiya 23. Panayamara 14 7 29۔ست 413 || ۔سی۔ 7 3 | -- . -- 14 ||-س۔ 24. Pilayamara 25. Dathika (20.) Vattagāmaņī 12 8 17-سس--29 || -۔ سی۔ 12 | سس۔ سی۔ 123 |۔۔ --سے 26. Mahācūlīmahātissa || 14 - -| 50 - - || 14 — - || 17-3 27. Coranaga 12 - - . . . . 12 - - 3 B.C. - 9 A. D. 4 28. Tissa 3 - - 3 - - 3 - - 9-12 A. D.
') Rv, mentions two sons of Devanampiyatissa, 1) Stiratissa, 2) Upatissa, each of whom reigned 10 years. It then says that in the days of King Uttiya two usurpers seized the power and reigned 22 years.
') As to the chronological difficulties regarding Asela see WickR. p. 5, n. 1.
3) Rv. calls thé successor of Tulna King Lsminitis sa who had slain him and reigned 39 years. Then it passes on the Walagambahu. The Pv. also calls Tul’s successor Lämäņitis.

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Length of reign M. Rv. Pv. Date 杀
29. Amulā 4 3 - 3 4 - 5 2 - 12-16 A. D. 80. Kutakan natissa 、22ーー|22ーー|22ーーl 16一38 31. Bhātikābhaya 28 - - 18 - - 18 -, - 38-66 82. Mahãdāțhikama
hஇnags 12 -- -79---67 | --س- -س- 123 ! --سو -سن- 192 | --س 38. Āmaņļagāmaņī 9 8 ---- | 9 -89 -- 79 | ---- 8 9 | سس- سس 34 Kaຫຼirajamutisຮດ 8 - - 8 - - 89-92 35. Cũlābbaya 1 - - 1 一一| 92一93 36. Sīva lī - 4 - 98 ! -۔ 4 --س۔ 87. Ilanaga) 9 - - 6 - - | 98-102 33 Candamukhasivດ 8 7 - 8 7 - 103-12 89. Yasalälakatissa 7 8 120 -- 12 1 | سس- 8 7 -سسه 4). Subharāja 6 - - . . 6 - - 120-26 41. Vasabha 44 171-۔ 127 | --سم۔ --۔ 44 | سس۔ --سے 44 | -- سس۔ 42. Vahkamisikatissa i 8 - - 3 - - 8 - - 171 - 74 43. Gajabāhugāmaņī 22 - - 24 - - 22 - - 174-196 44. Mahallanāga 6ーー| 6ーー| 6ーー|196ー202 45. Bhãtikatissa 24 227 صـــ 203 || -۔ ۔ ۔ 234 || سس۔ --س۔ 24 ||--۔ سی۔ 46. Kanițțhatissa, 18 - - 18 - - || 227 - 245 47. Khujjanāga*) 2 -2348 س--2463 || -س -- 2 . { ---- -س 48. Kuñcanāga 1 - 249--248 || -۔ ۔ 1 | سس۔ سی۔ 20 || حے سسہ 49. Sirinäga, I. 19 - - . 19 - - 249-268 50: Wohäirikatissa, 22 -291--س- 269 || -سسه -- 22 || --- --س- 22 || -- --س 61. Abhayanaga 8 - -- | 2 -- -- | 8 - 299-291 | -- ܓ 52. Sirinaga lI. 2 -- -802- 800 | - -- 2 | - ܚ- 2 | ܗܘ 53. Wijayakumāra 1 一一16一一排1 一一|302一303 54. Samghatissa 4 -- -807---803 | سس -- 4 ! -- -- 4 | سس 55. Sirisangnghabodhi 2 - - ? 2 - - 307-309 t6. Gothabhaya 13 - - 13 - - 13 - - 309-322 57. Jethatissa I. 10一一|10一一|10一一1323一333 58. Mahāsena 27 - - 24 - -27 - -- 334-3612 362 6
) WickREMAsung HE is I think, wrong when he says on p. 8 that I had over
looked the fact that Ilanaga was deposed in the first year of his reign by the Lambakannas. I inserted the three years (Mhvs. 35. 27) dominion of the Lambakannas Mhvs. Transl., p. xxxvii, last line, as "interregnum". When W. takes the round figure of 10 years for the interregnum -Hlanaga's reign,
I can only approve.
) According to Riv. Bhatikatissa's successors were:
2) Wēra tissa (22 years), 8) Absen (2 years).
reigned 2 years.
1) Ku dãn ä (20 years),
Then Si ri mã (= No. 52)

-K3 XI 8>-
Length of reign Date 3.
M. Rv. | Pv. a. 星。
2. Cülavamsa 1. (59.) Sirimeghavaņņa 28c- - 28 - - 28 - - 6 2. (60.) Jețițhatissa II. 9 - - 10 - - 9 - - 7 | *41 882-409||-- - و2 ||-- - e -- --||8o وBuilahndasa " g(61).8 4. (62.) Upatissa I. 42{ -- -سس- 423 | سس-- -- i 428 -- س--- 5. (68.) Mahānāma 22 - -20 - - 22 - - 409–431 428 8 6. (64) Sotthisena - - 1 - - - - - 431 7. (65.) Chattagāhaka 1c 482 سس۔ 481 || -۔ سس۔ 11 --سی۔ ۔ ۔ 1 || -ـــــــ ــــــــــ 8. (66.) Mittasena 1 488 - 4823 || حسی۔ -۔ 1 | ----۔ سے 63 || -- ۔
9. (67.) Paņu) 10. (68) Parinda 11. (69.) Khuddapãrinda 27 - - 460 - 483 ! سب سے 12. (70.) Tīritara 7 d 27 18. (71.) Dathiya 14: (72.) Pithiya
15. (73.) Dhātusena) 18一一118一一118一一1460一478 16. (74) Kassара І.*) 18с - - 18 - - 18 - - 478-496 17. (75.) Moggallana I. 18cーー|18ー ー | 18ーー|496ー513 18. (76) Kumāradhātusena 9 c - - 9 - - 9 - - 513-522 515 9 19. (77) Kittisena') -- 9 -- | 9 -- -- || -622 } --س- 9 س 20. (78.) Sīva I. --622 || 25 س- -- || -س- -س- 26 || 26 -س-. س 21. (79) Upatissa II.4) 1 6 - | 1 10 - | 1 6 524-522 1 ܝ 22. (80) Silakala 18e -- --| 18 --" -- ! 18 -11 ,10|"52 687-624 ! -- --س 23. (81.) Dāhāpabhuti ---- 6 6 { -587 || -- 6 سے { -۔ 6 حس 24. (82.) Moggallāna II. ||20 c - - || 20 - - || 20 - - || 587-566 25. (88) Kittisirimegha - - 1919 - - 19 - - 556
1) For Nos. 9-14 (67-72) Rv. has also 27 years.
) Rr. has the same number of years.
') I do not think that WrcKB. is right when he follows Riv. in giving 9 years instead of nine monihs to No. 19 (77). There are other instances of the Sinhalese sources giving years instead of the months or days of the Mhv. (No. 20, 25, 86), people being accustomed to reckon by years. We have no example of the reverse. Moreover with regard to No. 19 (77) Pv. agree with the Mhvs. It seems to me that it is only in cases where both Py and Rv, together are against the. Mhvs. that weight attaches to their statements. Wicks.'s reference to the reading vassanki in S 5 is no help. It is so isolated in comparison with the other MSS. that it is clearly a mere slip of the scribe. .
') According to Nar. 2 y. 6 m.

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-K3 XII &-
Length of reign Date M. -l Rv. Py. Z
26. (84a) Mahānāga 3c 6569ھ ۔ ۔ 56566: حسی۔ --سس۔ 3 || - -۔ 3 || --س۔ --۔ — (84 b) Lämäni Singānā. || ... . . || 9 -— — || 9 -- — 559-568 27. (85.) Aggabodhi I. 34C一一30一一|34 一一场68一601 28. (86.) Aggabodhi II. || 10c - - 10 - - 10 - - 601 - 611 609 12 29. (87.) Samghatissa . . . 611 || ---- 2 حس- | سسس۔ 2 سس۔ 30. (88) Moggalläna lII. 6 - - 6 – – 6 - - 611- 617 31. (89.) Silāmeghavaņņa 9 - - 9 - - 9 - - 617 - 626 32. (90.) Aggabodhi IIl. SSB. 6 - - 16 - - 83. (91.) Jetthatissa III. - 5 - - 5 -
Aggabodhi IV. 円一 . . . . . . . 626-641 S4. (92.) Dithopatissa I. 12 - - 12 - - 35. (93.) Kassapa II. 9 -660 -- 641| س-سه --س- 9 | حسس. -- 9 | -- نسس 86. (94) Dappula I. 1) - - 7 10 - - 3 3 - 650 37. (95.) Dāṭhopatissa II. || 9 c - - || 9 - - || 9 - - 650 - 658 13 38. (96.) Aggabodhi IV. SSB.|16c - - || 16 — — || 16 - - |658 - 674 39. (97.) Datta) 23 670 ح۔ 674|||||||||-س۔ -۔ 23 || حس۔ - 10 || --- --۔ 40. (98.) Hatthadāțha 0376| سسہ 6. حس- | سس۔ 6 ۔۔۔ | حسس۔ ز0 --۔ 41. (99.) Mānavamma . . . 35 - - 35 - - 676-71 42. (100.) Aggabodhi W. || 6 - - || 6 - - || 6 - - || 711 - 717 43. (101.) Kassapa II. gy db db 7 14 18 7:24 -1717 -ܗܘ - 7 | - -ܢ 44. (1 02.) Mahinda I. 3 一一 3 一一 3 一一 724一727 45 (103) AggabodhiWISMW.40c -- - 40 - - 40 - - 727-766 7426, 15 46. (10.) Aggabodhi VII. 6 – – 6 - - ö 1öö* 47. (105.) Mahinda II. SMW.|| 20 - - || 20 - - || 20 — - |772 - 792 48. (106.) Udaya H. 6 ---- --- | 6 -- - | }6 ---797-س-792| --س- س
(Dappula II.) 49. (107.) Mahinda III. SMV. 4 - - || 7 - - || 4 - - || 797 - 801 50. (103.) Aggabodhi VIII. || 11 - — || 11 — - || 11 — — 1801 - 812 51. (109.) Dappula II. (III.) || 16 - - || 12 — — || 16 — — |812 — 828 52. (l. 10.) Aggabodhi IX. 3 ー ー | . 。. 83 -831-س-828|| --س. حس 53. (11 1.) Sena, I. SMW. 20一一 。。。|20 一一 83往一851 54. (1 12.) Sema II. 85 C -- -885-ܚ-851| - -ܚܝ 85 | - ܚ* 185 ܚ 55. (13.) Udayn II. (I.) || 11 — —- || 40 — — || 11 — — 1885—896 56. (114) Kassapa IV. SSB:|| 17 - — || . . . || 17 — - 1896 - 913 6 57. (15.) Kassapa V. SMV.1oc- - 6 - - 6 - - 913 - 923 989 7 58. (116) Dappula III. (IV.) — 7 — | — 7 — | — 7 — |923 59. (1 17.) Dappula IV. (V.) 12c — — || 12 — — || 12 — — |923-934
SMW.
) The Mhvs. does not count the three years' reign in Rohana. *) According to Nar. No. 89 (97) reigned 2 y. 6 m.

-k3 XIII &-
Length of reign M. ! Rv. Pv. Date 杀
60. (118.) Udaya II. (II.) || 3 c - - || 8 - - || 8 ---- — || 934 - 937 G1. (119) Sena IlI.') | 9c -- 946-937!-- -- 9 | -- ---- 9 ||-ته 62. (120.) Udaya IV. (III) i 8c — — || 3 - - || 8 — — || 945-958 948 || 18 63. (121) Sena IW. 3ーー| 3 ー ー | 3 ー ー |953ー956 64. (122.) Mahinda IV. SSB. 16 c - - || 12 - — || 16 - - || 956-972 960 || 19 65. (123.) Sena, W. [0c 20 .101 981 س۔ 972 } ہے ۔ 10 || -۔ حس۔ 10 || - --۔ 66. (124) Mahinda W. 36cー ー 18- - 48. - - 981 - 1029
Interregnum 12 - - 67. (125.) Wikkamabāhu . || 12c - - || 12 — - || 12 - - || 1029 - 104 l.
(Kassapa) 68. (126) Kitti 04 • ا 7 سبب حمـ 69. (127.) Mahālānakitti || 3e — — || 3 - - || 3 - - || 1041 -1044 70. (128.) Vikkamapaņļu 1 - - 3 - - 8 - - 1044-1047 10.6 2. 71. (129.) Jagatīpāla 4 ー ー | 1 ー ー | 4 ー。ー 1047ー1051 72 (130.)Parakkamapandul 2 - - 6 - - 1 - – 1051-1058 73 a. (181.) Loka (Lokissara)|| 6 c - - . . . . . || 6 - - || 1058-1059 73b. (182. Kassapa)?) - (6 - . . o 1059 74. (133.) Wijayabāhu I. SSB || 55 - - || 80 - - || 54 - - || 1059-1114 22 75. (34.) Jayabāhu I. 3 - - 3 - - 114-116 76.(185.)Wiikkamabāhu II.(I.)|| 21 - - || 28 - - || 28 - - || 1116-1187 77. (136.) Gajabāhu (I.)-3) || 22 - - || ... . 137-153 78. (137.) Parakkamabāhu I. 33. - - || 32 - - || 33 — - || 1158 - 1186 23
SSB. 79. (88.) Wijayabãihu II. 1 - - 1 - - 186-187 80. (189.) Mahinda VI. - - 5 - - 5 - - 5 1187 81. (140) Nissańkamalla || 9 — - || 9 — — || 9 — — || 1187-1196 82. (141.) Wīrabāhu I. 1196 1 - - . .. | 1 - ܚܚܘ 83. (42.) Vilkkamabahu III. - 3 - || - 8 - || - 8 - || 196
(II.) 84. (143) Codaganga 1197--- 1196 || ۔۔ 09 --س ||||||||||-۔ 9 ۔۔ !! -- 9 --۔
1) In Rājāv. the sequence of Nos. 59-66 (117-124) is as follows: 1. Dapu lu 12 y. (evidently = No. 59, Dappula V.), 2. Uda 8 y, 3. Sen 3 y, 4. Udi 3 y., 5. Sen 9 y., 6. Sen 8 y., 7. Mi del salā 12 y., 8. Sala me van 10 y. (= No. 65), 9. Mihindu 48 y. (= Mahinda W. No. 66). — Pūjāv. has 1. Dapulu 12 y., 2. Udã 3 y., • 8. Sen 9 y., 4. Udā 8 y., ố. Sen 9 y., 6. Sen 3 y., 7. Midelsalä 16 y., 8. Salam evan 10 y., 9. Mihindu 48 y.
*) Having regard to Mihvs. 57. 65 and 74, it is advisable to insert the Ke
sadhātunāyaka Kassapa as a distinct sovereign after Loka.
) Itajaiv. and Pijiv. do not mention Gajabahu at all as, king.

Page 13
-3 XIV e
Length of reign M. Rv. Pv. Date
85. (144.) Līlāvatī) 8 -- --1200-س-11897||--س- -- 8 ||-س- -- 3 ||--س 86. (145.) Sāhasamalla 2 120024 1202 -- 1200 || -- مس 2 || -- - - ۰ 9 || - || سم 87. (146.) Kalyāņavatī*) 6ーー|6ーー|6ーー|1202ー1208 88. (147.) Dhammãsoka 1 -- -1208-س-1208 |-س- -- 1 |-س- س- 6 {-س( 89. (148.) Anīkainga -1209||17 می۔ سس۔ 17 ہے۔ --س۔|17 س- حب
Līlavatī) 1 1 ||-سس۔ -- 1 ||--- سس۔ - -- || !l209 1210-س۔ 90. (149) Lokissara (II.) | 9 || -- 6 --||- 5 ----||||||||1210-1211-س
Līāvatī) - 7 -- 4 -- 7 - 12ll 91. (150.) Parakkamapaņdu II. 3 — — || 3 - -| 3 - - || 1211-1214 92. (151.) Māgha 21一一}19一一|21一一|1214一1285 93. (152.) Vijayabāhu III. 4 1286 ہے۔ 1282|| - س - 241||||||||-- ۔ 924|||||||----- سے 94. (153.) Parakkamabāhu II. 35 — —||32 - - || 32 - —||1236-1271 1236|25 95. (154.) Wijayabāhu IV. || 2 — — 127-1273 96. (155.) Bhuvanekabahu I. ll - - 1273-1284 128326 97. (156.) Parakkamabāhu III.|| . . . 1284-1291 98. (157.) Bhuvanekabahu II.* | . O . 1291-1302 99. (158.) Parakkamabāhu IV.14)|| . 100. (159.) Bhuvanekabāhu III. . }/3J2-#### 101. (160.) Wijayabäihu W. 102 (161.). Bhuvanekalbathu IW. . 1846-1853 1350,127 103. (162.) Parakkamabaihu W.| . 1848-1860 1354.6028 104.(163.)Vilkkamabāhul V.(III.) . . 1847-1375 1360129 105. (164.) Bhuvamekabahu W. |20 -- - 1860-1891. 138530. 106. (165.) Wīrabahu II. 391-1397 39631 (166. Vijayabahu VI.) 1405-1132 (167. Parakkamabāhu) O Ab 107. (168) Parakkamabāhu VI.52 - —152 - - 1410-1468 33
SSB. 108. (169.) Jayabāhu II. 0. o || 6 di ... 1468-1473 109. (170.) Bhuvanekabahu WI. 7 - - 7 - - .J1473一1480 1475|3基 110. (171.) ParakkamabahuVII. . 1480-1484 111.(172.) Parakkamabāhu VIII. . 20 - - . . .1484-518
(173. Parakkamabāhu lX.) . 22 - - . . . 1506-1528 35
) The first time Lllavati reigned along with
Wikkantacaminakka, finally alone.
*) Along with Ayasmanta Camupati.
3) Reigned according to Rr. 24 years.
the sum total of their reigns at 16 years. ) Wick. reckons the beginning of the reign as 1303 A. D.
Kitti, the second time with
According to Daladasirita (WICKR) Nos. 97 and 93 (156 and 157) reigned at times together.
WickR. reckons

-K3 XV &-
Length of reign 3.
M. Rv. Pv. Date 杀
112. (174.) Wijayabāhu’WI. (VII.) ||ဒု? - un 1509-1521 36
113. (75.) Bhuvanekabahu VII. . . .21 - - 152 - 1550 37
114. (175 d) Vīravikkama) . .45? - - 1542 - ? 88
1 15. (175 b) Māyādhanu 1) . .70 - - 1521-1581 39
(176. Dharmapāla) . . . . . 1551 - 1597
116. (177.) Rājasīha I. | 1581-593
117. (178.) Vimaladhamma
suriya, I. . 12 - - 1592 - 160 118. (179.) Senāratana 7 - -25 - - 1G04一1635 i 1 19. (180.) Rājasīha II. 52 ---- --- 1635 ب一1687 120. (181.) Wimaladhammma
suriya II. 22 - 1707-1687 . . . - ن i 121. (182.) Wīraparakkama
narindasīha 33 - - . . . . . 1707 - 1739 122. (183.) Sirivijayarājasīha 8 — — . . . . ' . 1789–1747
123. (184.) Kittisirirājasīha 35c — — . . . . 1747 - 1782 40 124. (185.) Sirirājādhirājasīha 18 - - 1780-1798 125. (186) Sirivikkamarājasīha 18 — — 1798-185
1) In the middle of the 16th century a number of princes reigned at the same
2
. Maha vamsa: Nr. 1: Tambapanni. – Nr. 2, 3: Upatissagāma (10. 52).
. Cula vam sa: Nr. 1 (59)-15 (73): Anuradhapura. – Nr. 16 (74); Sihagiri.
time in different parts of the Island. The most eminent of these was Māyādh an u, the Māyād un ne of Rv. The Wī rakkama of Mhvs. 92. 6 is probably identical with Kumāra Baņļāra (Rv.). In addition to these Jaya vīra Ba ņ ļāra, who wielded power in the Highlands and Rājas i ha or Rayigam Ban clara are mentioned as contemporaries.
Residences
Nr. 4-58: Anuradhapura.
of
Nr. 17 (75)-63 (124): Anurādhapura [Pulatthinagara temporary residence Nr. 46 (104) and Nr. 53 (1-1); Pulatthinagara and Rohana of Nr. 65 (123)]. Nr. 67 (125)-78 b (132): Rohapa... - Nr. 74 (133)-92 (151): Pulatthinagara. - Nr. 93 (152): Jambuddomi. - Nr. 94 (153): Jambuddoui (Pulatthinagara 88. 29 ff.). - Nr. 95 (154): Pulatthimagara. - Nr. 96 (155): Jambuddoụī (Subhagiri 90. 42). - Nr. 97 (156): IPulatthinagara (90. 56).. - Nr. 98 (157) - 101 (160): Hatthigiripura. - Nr. 102 (161) - 104 (163): Gaingasiripura. - Nr: 105 (164) - 113 (175) Jayavadilhana. - Nr. 114 (175 d): Sirival ghana. - Nr. 1 15 (175 lb) — 116 (177): Sītāvaka. -- Nr. 1, 17 (178) - 125 (186); Siri vallinama.

Page 14
NOTES
1. The first traditional synchronism is that of the landing of Vijaya on the Island with the Nirvana of Buddha. Mhvs. 6. 47, Dip. 9. 40. It makes the impression of having been purposely invented that the event might thereby have a greater significance. But it would be a mistake if for that reason we were to regard as inventions those single dates referring to later kings (Devanampiyatissa and Vattagamani). For here we start not from Vijaya but only from the Nirvana. But the reigns of the kings between Vijaya and Devanampiyatissa seem to have been manipulated in order to obtain the synchronism Vijaya-Nirvana.
2. A seemingly ancient tradition makes Devanampiyatissa a contemporary of the Maurya king Asoka. There is no urgent reason for doubting the fact. According to Dip. 17.78, Devanampiyatissa was consecrated as king 236 years (that is in the 237th year) after the Nirvana. This figure corresponds to the sum of the years which according to Dip. and Mhvs. had elapsed since Vijaya. If we take the date arrived at by FLEET for Buddha's death - 483 B.C. we get the year 247, 6 B. C. as Devanampiyatissa's coronation year and the fact of his being a contemporary of Asoka is confirmed.
3. According to Ns., p. 10' Walagam Aba came to the throne 439 y. 9 m. 10 d. after the Nirvana'. This gives us 43 B.C. This agrees with the statement of Mv. 33. 80 f. as
1 For further details of my transl. Mhvs, Introd. p. xxx ff. o Also in Ns., p. 2". 3 Cf. also hEZ. ll. 205.

-3 XVII S
to the foundation of the Abhaya-vihara. According to the statement in Mhvs. the foundation took place 217 y. 10 m. 10 d. after that of the Mahavihara the date of which is, according to FLEET, in May 246. Therefore the Abhayagirivihara was founded in March 28 B.C., after Wattagamani had had regained the kingdom.
4. According to Riv. a famine called limini-Saya took place under Coranāga and lasted three years. This is said tó have coincided with the beginning of the Saka era 78 A. D. = 622 A. B. The statement cannot be reconciled with the other events of the chronology. It would seem that the tradition about this famine was uncertain, for it is placed by Pv. 19 in the reign of Wattagamani.
5. For the end of the reign of Mahasena and therewith of the so-called Great Dynasty Rv. and Rr. agree in giving. 844 y. (? Py. 846) 9 m. 25 d. after the Nirvana. Ns. 14 reckons the beginning of the reign as 818 A. B., so that with a reign of 27 years the end would fall in 845 A. B. This seems to me in fact one of those single dates which rest on a sure traditional basis. This is also easy to understand. The tradition was that of the Bhikkhus of the Mahavihara and for them the death of Mahasena meant the end of a period of persecution and the beginning of a new period of prosperity. In Mihvs. trsl. p. xxxv III I have calculated the year of Mahasena's death as 352 A. D. The difference between it and that of Wickr. and S. can be adjusted by assuming that
the round numbers of a reign usually include some extra
months.
6. I refer the reader to the Chinese account mentioned on p. W which makes Sirimeghavanna a contemporary of the Indian king Samudragupta (326-375 A.D.).
7. Fa-hian comes to Ceylon 411-412 A. D. A thera mentioned by him is perhaps identical with the Mahadhammakathin named in Mhvs. 37. 175 (cf. note to the passage) as living
See Mhvs. transl., p. xxxiv. f. ? Cf. also SENA v ERATNE, JRAS. C. B. xxur, No. 67 (1914), p. 216.

Page 15
-ke XVIII sy
under Buddhadasa (AYR'roN, JRAS. 1911, p. 1142). Of course this thera may have survived Buddhadasa, as the chronology seems to indicate.
8. For Mahanama's reign Chinese sources furnish us with an exact date A. D. 428. See above p. W. ff. For the arrival of Buddhaghosa in the reign of Mahanama tradition furnishes us with a date which assuming 544/3 as the year of the Nirvana, yields 412, 3 A. D.
9. For Kumaradhatusena's (Kumardas) reign a Chinese notice mentioned by TENNENT will serve. It says: "In the year 515 on the occasion of Kumara Das raising the chatta, an envoy was despatched with tribute to China.' Unfortunately TENNENT does not state whether the name of the Sinhalese king is mentioned in the Chinese account. Possibly it is a deduction of his own. At any rate according to my own calculation, the year 515 would fall in the beginning of the reign of Kumaradhatusena.
10. A further Chinese notice quoted by L. (see p. 91 f.) offers difficulties. According to this, an embassy of the Sinhalese king Kia-che Kia-lo-ha-li-ya brought tribute to the Chinese Court in the y. 527 A. D. As a rule Kia-che is the transcription of the name Kasapa. But it is impossible that this could be Kassapa I. since he reigned before Kumaradhatusena (see note 9). S. LÉv has already pointed out that the second name Kia-lo-ha-li-ya might refer to Silakala (Ambaherala Salamevan). It should be noted too, that Silakala was the son-in-law of Upatissa II. (III.) and that according to Mhvs. 41.8 ff., this king had a son called Kassapa who was Silakala's most dangerous rival. It might therefore be assumed that the Chinese account had confused these two persons or that the Sinhalese tradition had made out of one Kassapa. Silakala two individuals.
11. For Silakala we have one more single date handed down in the Ns. p. 17: 1088 A. B. = 544, 5 A. D. Accord
o Ceylon, 2nd ed. , l. 596.

-K3 XIX &-
ing to Wickr. this date refers to the introduction of the
Vetulla Canon (dhammadhatu) which according to Ns, Rr.
and Mhvs., took place in the twelfth year of the king's reign.
This does not quite agree with our chronology, for accord
ing to Ns. the beginning of Silakala's reign would fall in
532/3 A.D. (instead of 524). If we might assume an error in the tradition and read 1080 instead of 1088 A. B. there
would be complete agreement.
12. According to Mhvs. 42. 44 f, the king of Kalinga came to Ceylon in the reign of Aggabodhi II. and entered the Order under the guidance of the Thera Jotipala. According to H. W. CodRINGTON (HC. p. 35, 51) this king of Kalinga had been driven out by Pulakesin II. of the Calukya dynasty who had seized the kingdom of Kalinga. This took place according to JoUVEAU-DUBREUIL, 609 A. D. This year must therefore fall within the reign of Aggabodhi II.
13. According to Mhvs. 47.33 ff., Manavamma tries in vain to wrest the dominion over Ceylon from King Dahopatissa II. IIe is helped in this by his friend Narasiha at whose court in Jambudipa he had taken refuge. According to H. p. 557, this is the Pallava king Narasimhavarman I. who reigned 630-668 A. D. This enables us to fix an approximate date for Datilhop a tis a lI.
14. From Chinese sources (L.) we know that in the y. 71819 a Chinese pilgrim Vajrabodhi visited Ceylon and was received with honour by King Chi-li Chi-lo. The name of the king as it is given here, may very well be an abbreviation of SiriSilamegha(vanna). L. suggests Manavamma, who also had the biruda of Silamegha. AYRTON (Ceylon Notes and Queries I, Jan. 1914, p. xxvii ff.) quite rightly objects to this for chronological reasons. But his own identification with Aggabodhi VI. also offers difficulties with my calculation as well as with that of WCKR and S. I suggest Kassapa III, No. 43 (101).
See my transl. Cilavs. I, note to 41. 37. * According to Rr. 1088 A. B. = 852 (sic!) after the introduction of Buddha's doctrine, was the date for Silakala's ascent of the throne.

Page 16
—ğK3 XX 8>8—
As we know, the biruda of Silamegha alternates with that of Sirisamghabodhi. Since Kassapa III. was the second predecessor of Aggabodhi VI. who was certainly called Silamegha (Mhvs. 48. 42), he is almost sure to have had the same surname, though this may not be expressly stated. All we know of him is that he was a very pious prince (Mhvs. 48. 20 ff.).
15. There is no difficulty about the two embassies of King Chi-lo-mi-kia to the Chinese Court in the years 742 and 746. That king was Aggabodhi VI. Silamegha, No. 45 (103).
16. Inscriptions of the 1st and 16th years (according to
my calculation therefore 896, 912) of the reign of Kassa pa lIV., No. 56 (114) in WICKREMAsıNGHE, EZ. II. 9 ff., I. 200 ff.; H. C. P. BELL, Anuradhapura, 7th Progress Report 1891 (= S. P. xiii. 1896) p. 60.
17. According to Mhvs. 52. 70 ff., Kassa pa V. undertakes with the Pandyas an expedition against the Colas. It is unsuccessful. There is evidently an allusion to this (H. p. 525 f.) in the Udayendiram inscription of the 15th year of the Cola king Parantaka I. - 921. 2. In it he boasts of his victory over the Pāņļyas and over an army come from Laikā. In an inscription, discussed by IRA BAHADUR VENKAYYA, of the 12th year of the same king's reign this twofold success is also mentioned.
18. Under Udaya IV. (III.) No. 62 (120), there was an incursion of the Colas into Ceylon who wished to seize the regalia of the Pāņɖya king deposited there under Dappula IV. (W.) (Mhvs. 53.9, 40 ff.). Anuradhapura was taken it is true, but the main object was not attained, as Udaya had taken the treasures to Rohana for safety. According to H. 524 f. this event took place in the last year of the reign of Parantaka I., and R. B. VENKAYYA has proved that it is only in his latest inscriptions of 943 4 to 9478 that this king calls himself "Conqueror of Ceylon".
19. According to Mhvs. 54. 11 ff. the troops of the Wallabha king made an unsuccessful incursion into Ceylon under Ma

-3 XXI &-
hinda IV. No. 64 (122). CodRNGToN (HÜ. p. 39, 53) supposes this to be the Cola prince Parantaka II. whose general was defeated in 960. This date therefore falls in the reign of No. 64 (122). 尊
20. Of Mah in da V. No. 66 (124) it is related in Mhvs. 55. 16 that in the 36th year of his reign the Colas carried of him, his queen and all his treasure to India. H. 522 f. assumes that this king was Rajendra-Cola who boasts of having captured the crowns of the king and of the queens of Ceylon. He first mentions the conquest of Ceylon in 1017,8 but not in the inscriptions of the foregoing year. The year 1017 is therefore that of Mahinda's capture.
21. The Cola king Rajadhirajadeva relates (H. 520 f.) in an inscription of the year 1046 that he had deprived 4 kings of Ceylon of their crowns: a) Vikramabahu, b) Vikramapadya, c) Virasalamegha and d) Srivallabhamadanaraja. This clearly refers to events related in Mhvs. 56. Here the following kings are mentioned as being at war with the Colas: 1) Wikkama liahu, No. 67 (125) == a1, . 2) Kitti, 3) Mahälänakitti, 4) Wikkamapaudu = b, 5) Jagatipala, 6) Parakkama. Of 3, 5, and 6 it is distinctly stated that they were slain in battle with the Colas, of 3 it is said besides that his crown fell as booty to the Damiļas. Nos. 1 and 4 however, whose names are clearly recognizable in Rajadhiraja's inscription, ended otherwise: No. 1 died of a disease, No. 4 in combat with No. 5. Still their crowns may have been among the booty. At any rate the year 1046 falls in that period; the events may have reached their conclusion about 1050
22. For Vijayabāhu I. No. 74 (1:3:3) to Parak kamabahu I. No. 78 (137) I refer the reader to Wick REMAs.INGHe's excellent treatment of the subject in EZ. I, p. 122 f. and II. 205 f.
* I should now prefer to read in Mhvs. 56. 6 Devanagaran instead of d and translate "he betook himself to Devanagara (Dondra) and entered the company of the gods.

Page 17
-:1, XXII S
23. For Parakkamabahu's campaign against Ramajhfa (Mhvs. 76. 10 ff) cf. H. C. P. BELL, Rep. on the Kégalla Dist., p. 73 ff. It took place in the 12th year of his reign. The Rāmaīùīna prince Bhuvanāditta named in the Devanagala inscription, is identified by BELL, with the king Narabaditsi-tsithu who reigned 1167-1204 (PLAYRE, History of Burma, p. 50, 281, 289).
24. The coronation day of Sähasamalla ist the earliest absolutely certain date in Sinhalese history. In the Polonnaruva inscription of this king (EZ. II, p. 219 ff.) the date given for the event is Wednesday (bada), the 12th day of the light half of the month Binera (August-Sept.), after the expiration of 174:3 y., 3 m. and 27 days of the Buddha era. FLEET (JRAS. 1909, p. 327, 331) has calculated the date as Wednesday, 23rd August, 1200 A. D.
25. According to the Attanagaluvamsa Parak kam abahu I., No. 94 (153), came to the throne in the year 1824 after the Sambodhi = 1779 A. B. = 1235, 6 A. D., according to S. 155 = 1296 A.D. (reckoned from 483 B.C., not from 5443 B.C., as the year of the Nirvana).
26. According to Mhvs. 90. 43 ff. the Tooth Relic came in the reign of Bh u van ek abā h u I., No. 96 (155), into the possession of the Pandya king Kulasekhara. This king reigned (H.) (268- 1308 A. D. Under Bhuvanekabahu's successor Parakkamabāhu III. the relic is restored by friendly negotiation. CodRINGTON (JIRAS. C. B. xxvii, No. 72, 1919, p. 82 ff.) refers to Maqrizi's account of a Sinhalese embassy to the Egyptian Court in the year, 1283 A. D. and identifies the name of the Sinhalese king mentioned. in the account with that of Bhuvanekabahu I.
27. For Bhu van elkabahu l V., No. 102 (161), the Lankatilaka inscription is important. See B. GuNASEKARA, JRAS. C. B. X, No. 34 (1887) p. 83 ff.; H.C. P. BELL, Kégalla Dist., p. 92; Wick R. 29 f. It gives Saka 1264 = 1342 A.D. as the year of his ascent of the throne. According to Mhvs. 90. 108 (also Ns., Nar.) 1894 A. B. = 1:3501 was the 4th year of his reign,

-KT XXIII -
the beginning of the reign therefore 1346.7. The difference is probably due to the fact that his appointment as yuvaraja took place in the y. 1342, this event being often reckoned as the beginning of the reign. According to CodlingtoN (HC. p. 83) No. 102 (161) reigned at least until 1353. 4.
28. Cf. the preceding note also for Parakkamabahu.W., No. 103 (162). According to the Hapugastenne inscription (JRAS. C. B. xxii, No. 65, 1912, p. 362) the l l th year of his reign was = Šaka 1281 expired = 1359/60 A. D. The first year of his reign would be accordingly Saka 1270 = 1348, 9 A. D. But at that time No. 102 (16) was reigning and his successor probably yuvaraja. In the Wegiri-devale inscription (WICKR.) Parakkamabahu V. in 1351 i2 still calls himself ipa.
29. The Vigulavatta inscription (H. C. P. BELI, Kégalla Dist., p. 78) gives Saka 1282 = 1360/1 A. D. as the 4th year of the reign of Vikk amabāh u IV., (III.) No. 1 04 (163). His reign would accordingly have begun in Saka 1278 = 1356.7 A. D. This agrees with the Niyamgampaya inscription (WickR. 31) which gives the 17th year of his reign as 1916 A.B. - 1373, 4 A.D. 30. For Bh u van ek abā h u V., No. 105 (164), we have several dates. Cf. S. 174 f., WICKR. 3:3 f. The most important are: a) according to .Ns. 1929 A. B. = 1385/6 A. D. was the 14th year of his reign which makes 13712 that of his coronation. - b) according to Mhvs. 91. 13 (Ns, also) he is succeeded after 20 years (thus in 1391) by Wirabahu. - c) according to the Vegiri-devale inscription, Bh. W. made an endowment in the 30th year of his reign. He must therefore have lived at least 10 years after 1391 and claimed the royal dignity. Mhvs. 91.13 would not agree with this if we were to assume the reading kaleko (not saleko with Col. Ed.); for the passage would then state that only after his (i. e. Bhuvanekabahu's) death (nithite kale) Wirabahu of the Alakesvara family, seized the power.
31. Ns. 30' Council under the leadership of Dhammakitti 1939 A. B. expired = 1:396 A. D.
32. Vijayabahu VI., No. (166), is not mentioned in the Mhvs. The chronicle ignoring the tragic end of the Alagakkonaras,

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jumps over to Parakkama VI. I refer the reader to the note to 91.3 of my translation. Dates according to L. (JRAS. C. B. xxiv, No. 68, 1915-6, p. 96 ff.): 1405, arrival of the Chinese Tcheng-houo in Ceylon; 1409 Tcheng-houo comes again to Ceylon and carries the king (No. 166) captive to China. The king is set free again in 1411 or 1412, but murdered the night after his return.
3.3. For Parak kamabahu VI, No. 107 (168), we have again several dates. The most important are the following: a) ascent of the throne according to Mhvs. 91. 15 as well as the inscription of Embekke-devale (H. C. P. BELI, Ceylon Notes and Queries, vIII, Dec. 1916, p. cxxx1 ff) : 1953 A. B. = 1409, 10 A. D.) (according to other sources and to WickR. 2 years or 5 years later). - -, b) Chinese accounts (in TENNENT, Ceylon I, p. 60 f.), that in the year 1459 A.D. a king of Ceylon Pu-la-ko-ma Ba-zae Lacha had for the last time sent tribute to China. The king was evidently No. 107 (168). In the years 1416 and 421 A. D. it is even related that the King of Ceylon brought the tribute in person.
34. With regard to the date for Bh u van ek abā h u VI., No. 109 (170), the Kalyani inscription of King Ramadhipati of Pegu is important in that it mentions his embassy to King Bhuvanekabahu, the son of Parakkamabahu, in the Saka year 8:37 1 = 2019 A. B. = 1476 A.D. Cf. CoDRINGTON, HC. p. 9:3, 100; TAw SEIN Ko, Indian Antiquary xxII, 1893, p. 11 ff., 29 ff. &c. :35. According to the Kelaniya inscription (AIC. No. 162) Parakkamabahu IX., No. (173), ascended the throne in 2051 A. B. = 1507/8 A. D. The 12th year of his reign fell according to the Munessaram Sannasa, in 2060 A.B., giving 15) 45 for his ascent of the throne, thus a difference of three years. 36. According to the Dondra inscription (H. C. P. BELL, K6galla Dist. p. 85 f) the Saka year 1432 = 1510 A. D. fell in the year after the 4th year of the reign of King Vijayabahu VI.,
Thus according to the modern Burnese era which begins in March 639 A. D. See C. Mabel, DUFF, Chronology of India, p. 51.
Wick R. 42 would prefer to read 2049 (ck in panas instead of el panas) This would give 15056 A. D.

—:3r XXV. C
No. 112 (174), his ascent of the throne would fall accordingly in 1505 A. D.
37. P. E. PIERIs, The Date of Bhuvaneka Bāhu VII. (JR.AS. C. B. xxii, No. 65, 1912, p. 267 ff) comes to the cohclusion that No. 113 (175) reigned 1521-1551 A.D.
38. Wiravikkama, No. 164 (175 d), came to the throne (according to Mhvs. 92. 6) 2085 A. B. = 1541/2 A. D.
39. Mayadhanu (Mayadunne), No. 115 (175b), died according to Rājalekhana (WICKR.), Šaka 1503 = 1581/2 A. D. ; Rājasīh a II., No. 116 (177), according to Rv. Šaka 1514 = 1592 3 A. D.; Vimaladh am masuriya I., No. 117 (178), according to Riv. Saka 1525 = 1603/4 A. D.; he came to the throne (Mihvs. 94. 5) 2135 A. B. = 15912 A.D.; Senāra tana, No. 118 (179) died according to Rājalekhana (WıcKR.) Šaka 1557 = 1635/6 A. D. and Rājasīha II., No. 119 (180), Šaka 160!) = 1687/8 A. D.; Vimaladh am masuri ya II., No. 120 (181), Šaka 1629 = 1707, 8 A. D.
40. Kittisirirajasiha, No. 123 (184), ascended the throne (Mihvs. 99. 2). 2290 A. B. = 1746, 7 A. D. He died Šaka 1703 = 1781 2 A. D. He sends embassies to Siam (Mhvs. 100. 59 and 91) 2293 and 2296 A. B. = 1749,50 and 17523 A. D. Lastly Mhvs. 100. 282 gives 2301 A. B. = 17578 A. D. as the date for the consecration of the rebuilt Rajata-vihara.

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XXVI
Contents of Chapters 73 Ol
Chap te r 73
l'arak kamabahu I. begins the fulfilment of his task as ruler (v. 1-10). - Benevolence to the poor, reform and conciliation of the Order (v. 11-22). - Buildings sueh as almshalls and hospitals (v. 23-39). -- Medical care (v. 40-54). - Construction of the city walls (v. 55-60). - The royal palace and neighbouring buildings (v. 61-94). - Laying out of the Nandana and Dipuyyana gardens with their various buildings (v. 95-123). - Building of the temple of the Tooth Relic by Mahinda and of the Golden thupa by Queen Rupavati (v. 124-147). - Building of streets, of three suburbs with viharas and of fourteen city gates (v. 148-164).
Ch a p t e r 74
lestoration of Anuradhapura (v. 1-11). - Foundation of Parakkamapura, administrative measures (v. 15-21). - Rebellion in Rohana (v. 22-39). - Rakkha sent to Rohaya (v. 40-43). - A rising of the mercenaries in Kotthasara is suppressed (v. 44-49). - Rakkha's campaign (v. 50-66). - Bhuta joins him, the two generals continue the campaign (v. 67-80). - The flank at Ilokagalla secured, advance to Uddhanadvara (v. 81-88). - Expedition against Dighavapi (v. 89-98). - Parakkamabahu issues strict commands to take the sacred relics, Tooth and Alms-bowl, from the rebels. Their capture after heavy fighting at Uruvela (v. 99-126). - Sukarabhatu escapes from prison and flees to Rohana, Manju sent in pursuit of him (v. 127-132). - Renewed fighting with the rebels (v. 1:3-142). - Death of Rakkha (v. 143-152). - The

—k3 XXVII 3>-
rebels gather fresh courage, battles in the Guttasala district (v. 153-157). - At the command of the King the relics are sent to Pulatthinagara; Manju who negotiates their dispatch, secures the rear of the army by an expedition to the, Dighavapi district (v. 158-180). - Parakkamabahu brings the relics with great ceremony to the capital (v. 181-248).
Chapter 75
Combats in Dighavapi-mandala (v. 1–18). – Advance of the Kaicukinayaka Rakkha along the coast by way of Gimbatittha and Mahavalukagama as far as Malavaratthali (v. 19-68). - Expedition of the Damiadhikarin Rakkha starts from Donivagga (v. 69-97). - Decisive battles, finally at Mahasenagama, capture of Mahanagahula and union with the other Rakkha (v. 98-120). – Fresh combats in Khandavagga and Mahagama (v. 121-140). – Feigned retreat to Pugadapdăvăţa and decisive actions against the rebels (v. 141-148). - Manju joined in Kumbugama. Rakkha's troops capture Dvadasasahassaka and destroy the rebels there, Manju's soldiers succeed in taking Queen Sugala prisoner (v. 149-184). - Stern punishment of the guilty, clemency towards those who submit (v. 185-193). - Victorious return of the army to Pulatthinagara (v. 194-204).
Chapt er 76
Risings in Rohana and Mahatittha (v. 1-9). - Insolence of the ruler of Ramainina (v. 10-35). - Parakkamabahu determines to make war on him and prepares for the campaign (v. 36-52). - Victories in Ramainha and conclusion of peace (v. 53-75). — Succession disputes in Madhurā, Parakkamabahu petitioned for aid by the Pandu king, sends an army under Lankapura to Southern India (v. 76-85). - Landing and victorious actions with Kulasekhara's generals, occupation of Ramissara (v. 86-101). --Restoration of the Ratanavalukacetiya in Anuradhapura by captive Damilas; on the completion of the work Parakkamabahu celebrates a great festival (v. 102-120). - Continuation of the war in Southern India;

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3 XXVIII. 3C—
combats with Kulasekhara himself at the fortified camp of
Parakkamapura opposite Ramissara and further victorious
actions (v. 121-192). - Prince Wirapadu, the lawful heir to
the throne, joins Lafikapura; capture of Madhura (v. 193-219).
- Fresh combats with Kulasekhara's generals which end with
the taking of Semponmari (v. 220-266). - Continuation of
the campaign; Netturu the key position of the Sihalas (v. 267-290). - Reinforcements arrive from Lanka under
Jagadvijaya. The town of Rajina finally taken by force from
Kulasekhara, he himself escapes (v. 291-3:34).
Ch a p t er 77
Kulasekhara renews the fight. Laňkapura subjugates several of his subordinate leaders and gains a victory at Ponaamarāvatī (v. 1—24). -- Vīrapaņɖu consecrated king in Madhurā (v. 25-31). - Continuation of the war against Kulasekhara. who finally seeks refuge in the Cola country (v. 32-70). - Further actions culminate again in a fight for Ponaamaravati (v. 71-95). - Lankapura sends the booty to Ceylon, Parakkamabahu founds the village of Panduvijaya in memory of the successful campaign (v. 96-106).
Ch a p t er 78
Second account of Parakkamabahu's reform of the Church. Mahakassapa head of the Council (v. 1-30). - The King's ecclesiastical buildings: Jetavana (with Tivanka house, circular temple for the Tooth Relic etc.), Alahana parivea (with Laňkātilaka, Baddhasīmāpāsāda etc.) (v. 31-55). — Fixing of the boundaries by the King (v. 56-70). - Pacchimarama, Uttararama, Mahathupa (v. 70-78). - Viharas in the suburbs and the Kapila-vihara (v. 79-93). - Restoration of the buildings in Anurādhapura (v. 96-109).
Ch a p t er 79
The laying out of gardens (v. 1-12). - Erection or restoration of thupas and other sacred buildings in Rajaratha

-K3 XXIX S
(v. 13-22). - Building or restoration of reservoirs and irrigation canals (v. 23-69). - Similar works in Rohana (v. 70-84). - Conclusion (v. 85-86).
Chapter 80 亨
Wijayabahu II. reigns piously (v. 1-14). - He is murdered by Mahin da VI. who is followed by Kittinissaňka, famed for his pious foundations (v. 15-26). - Briéf reigns of Wīrabāhu, Vik kamabāhu, Co ɖagaňga, Līlāvatī (with Kitti), Sāh asam alla, Kalyāņa vatī (with Ayasmanta) (v. 2741). - There follow Dhammäsoka, Anikanga, Lilavati (vith Vikkantacamūnakka), Lokis sara, Līlāvatī (vith Parakkama) and Parakkam apaQ du II. (v. 42-53). - Tyrannical reign of Māgha (54-80).
Chapter 81
After a time of great confusion Wijayabahu III. takes over the government in Jambuddoni (v. 1-16). - He fetches the relics of the Tooth and the Alms-bowl which had been hidden by the theras on the Kotthumala mountain and builds for them a safe sanctuary on the Billasela mountain (v. 17-39). - He has sarred texts transcribed, builds viharas and restores decayed buildings (v. 40-63). - He carefully educates his two sons Parakkamabahu and Bhuvanekabahu and appoints the former as his successor (v. 64-80).
Chapter 82
Parakkamabahu II. brings the Tooth Relic to Jambuddoni, builds a temple for it and makes three urns as receptacles for it (v. 1-14). - Miraculous apparition (v. 15-49). -- The setting up of the relic accompanied by a great festival (ν. 50-53).
Ch a pter 83 Benevolent reign of the King (v. 1-7). - The Damilias conquered and driven out (v. 8-35). - Incursion of the Javakas;
they are defeated by the King's nephew, Wirabahu (v. 86-52).
C2-3

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Chapter 84 Restoration of property in the Island according to former conditions (v. 1-6). - Reform of the Order, invitation to
foreign theras like Dhammakitti (v. 7-16). - The King builds monasteries, sees to the better training of the bhikkhus, celebrates great festivals for the Order, honours eminent theras and bestows abundant gifts on the bhikkhus (v. 17-44).
Chapter 85
Parakkamabahu II. builds in Sirivaddhana a vihara and has the two sacred relics brought thither from Jambuddoui with great ceremony (v. 1-86). - Offerings to the bhikkhus and a sacrificial festival for the Buddha (v. 37-58). - Building of the Billasela-vihara and other monasteries and restoration of decayed structures in Kalyani, Hathavanagalla, Devanagara. Weneration of a relic of Mahakassapa in Bhimatitha (v. 59-89). - Veneration of the Tooth Relic in the Sirivijayasundara-vihara and other meritorious works (v. 90–98). - Great kathina offering and sacrificial festival (v. 99-117). - Pilgrimage to the Sumanakuta (v. 118-122).
Chapter 86
The King has all kinds of meritorious works performed by his minister Devapattiraja (v. 1-17). - Making of a road from Gangasiripura to Sumanakuta and buildings on the summit (v. 18-36). - Embellishment of the Hathavanagallavihara and road-building at Bhimatittha (v. 37-43). - Laying out of a large cocoplantation, building of the village Mahalabujagaccha. Devapattiraja honoured by the King (v. 44-58).
Chapter 87
A threatened famine prevented by the exhibition of the Tooth Relic (v. 1-13). - The King gathers round him his five sons and his sister's son and gives them advice (v. 14-38). - With the consent of the bhikkhu community he transfers the government to his eldest son, Wijayabahu (v. 89-74).

—k3 XXXI 8C—
Chapter 88.
Vijayabahu chooses Wirabahu as his intimate friend (v. 1-9). - He builds a temple for the Tooth Relic (v. 10-17) and divides the protection of the country among his brothers (v. 18-28). - Affection of the people (v. 29-42). - Wijayabahu's buildings erected during his journeys through the country (v. 43-61). - War with Candabhanu (v. 62-76). - Buildings in Subhagiri and Anuradhapura (v. 77-89). - Restoration of Pulatthinagara (v. 90—121).
Chapter 89
Parakkamabāhu consecrated king in Pulatthinagara (v. 1-10). - Ceremonial transference of the Tooth and Bowl relics from Jambuddon to the above town (v. 11-46). - Great Upasarppada ceremony in Sahassatittha (v. 47-63). - Distinction conferred on deserving bhikkhus (v. 64-71).
Chapter 90
End of Wijayabāhu IV. (v. 1-3). -- Bhuvanekabāhu I. escapes from the rebel Mitta to Subhagiri (v. 4-11). - Mitta murdered in Jambuddoui by rebel mercenaries who immediately support the King (v. 12-30). - Establishment of his dominion and meritorious works of Bhuvane kabah u I. (v. 31-42). - Incursion of Ariyacakkavattin who carries of the Tooth Relic to the Paudu country (v. 43-47). - Parakkamabahu III. regains the relic by negotiation (v. 48-55). – He reigns in Pulatthinagara (v. 56–58). – Bhuvanekubā h u II. reigns as pious king (v. 59-63). — Parak k amabahu IV. builds a temple for the Tooth Relic and celebrates a festival for it (v. 64-79). - Literary activity of the King. His buildings (v. 80-104). - Bhuwaneka bahu II, Wijayabā h u V., Bhuvan ek abā h u IV. (v. 105-9).

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Chapter 91
Parakkam abābu V. and Vikkam abāhu V. Alagakkonära founds Jayavaddhanakoțița (v. 1-8). — Bhuvan ekabähu W., Wirabäh u II. (v. 9—14). — Parak kama bäh u WI. His meritorious works (v. 15-36).
Chapter 92
Jayabāhu II, Bhuva nekabāhu VI, Paņdita Parakkamabāhu VII., Vīra Parakkam abāhu VIII., Vijayabāhu VI., Bhuvanek abāhu VIII. (v. 1-5). — VĨravik kama (in Kandy)
earns merit by offerings to the Order. Pilgrimages, festivals etc. (v. 6-31).
Chapter 93 Māyādhanu (v. 1-3). — Rājasīha I. (in Sitāvaka) is converted to Hinduism and persecutes the Buddhist priests (ν. 4-17).
Chapter 94
Wimaladh am masuriya II. in Goa (v. 1-6). - He brings the Tooth Relic from the Labujagama-vihara to Kandy and builds a temple for it (v. 7-14). - He summons bhikkhus from Arakan and furthers the Order (v. 15-23).
Chapter 95
Senaratana saves the Tooth Relic from the Portuguese and proceeds to Mahiyangana where a son is born to him, with significant signs (v. 1-16). - Returning to Kandy, he divides the realm by lot among his three sons (v. 17-26).
Chapter 96
Rajasiha II. dispossesses his brothers and becomes sole king (v. 1-6). - He is distinguished by personal courage (v. 7-10). Successful fights with the Portuguese (v. 11-37). - Vigorous rule in the interior (v. 38-42).

--k3 XXXIII 8C
Chapter 97
Vimaladhammasuriya II. builds a temple for the Tooth Relic and furthers the Order by the admission of monks from Arakan (v. 1-15). - Pilgrimages and other meritorious works (v. 16-22). - Narindasiha lays the Order under obligations, undertakes pilgrimages, performs other pious works and builds the new temple for the Tooth Relic (v. 23-47). - The samahera Saranamkara takes the Tooth Relic under his protection and at the instigation of the King, performs several important works (v. 48-62).
Chapter 98
Wijayarajasiha marries princesses from Madhura who embrace Buddhism and are its devoted disciples (v. 1-20). - The King's relations with Saranamkara (v. 21-24). - Weneration of the Tooth Relic with great festivities (v. 25-57). - Sacrificial festival of lamps (v. 58-64). - The building of vihāras and the embellishment of Sirivaddhana (v. 65-70). - Sermons (v. 71-79). - Banishment of the Parangis, visit to the sacred places (v. 80-86). - Embassy to Ayoiba in order to fetch bhikkhus. The King's end (v. 87-97).
Chapter 99 Kittisirirajasiha reigns piously and seeks to spread the Buddhist doctrine (v. 1-24). - Honours conferred on the
bhikkhus from Rakkbanga and furtherance of the Order (v. 25-35), - Pilgrimage to the sacred places (v. 36-41). - Great festivities in Sirivaddhana, specially in honour of the Tooth Relic (v. 42-74). - Continuation of the Mahavamsa (v. 75-80). - Friendly relations of the King and his brothers who like himself, are believing Buddhists (v. 81-107). - Military embroilment with the Olandas who take Sirivaddhana, but suffer a severe defeat (v. 108-139). - The Tooth Relic which had been concealed from the enemy is brought back to the town (v. 140-149). - The Olandas sue for peace (v. 150-167). - The King cares for the welfare of the Order (v. 168-182).

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Chapter 100 -
Weneration of the Tooth Relic by the King who makes large offerings to it and celebrates festivals (v. 1-43). - Reform of the Order, embassy to Ayojha to King Dhammika who sends bhikkhus under the leadership of the thera Upali to Lanka where they are received with great festivities (v. 44-90). - The King himself visits the monks from Saminda in the Puppharama where dwellings are assigned them and instigates the holding of an Upasampada ceremony (v. 91-96). - Furtherance of the newly established Order; the envoys who had accompanied the monks from Saminda return thither (v. 97-135). - Dhammika again sends bhikkhus to Lanka. Death of Upali (v. 136-148). - Envoys whom Kittisiri had sent to Dhammika return with rich gifts (v. 149-170). - Efficacy of the Siamese monks in Lanka; their return to Siam (v. 171-179). - The making of a Buddha image in Sirivaddhana and ceremony of the Festival of the eyes (v. 180-200). - Rebuilding of the Gangarama and furnishing of
the monastery (v. 201-215). - Foundation of a monastery in Kundasala (v. 216-219). - Restoration of the cult on the Sumanakuta (v. 220-228). - Restoration of destroyed mona
steries and their property, namely of the Rajata-vihara which is described in detail (v. 229-292). - Further meritorious works of the King and of his minister Suvannagama (v.293-30).
Chapter 101. Siri rājādhirājasīh a reigns piously (v. 1-18). - Sirivikkamarajasiha at first a pious prince, becomes a tyrannical monster. The people rise against him and banish him to the mainland. The British take possession of the kingdom (ν. 19-29).

CHAPTER LXXIII
ACCOUNT OF THE REBUILDING OF PULATTEINAGARA
Now when the Ruler Parakkama had accomplished his consecration as king, he the wise one, best among those who understand what is good (for the people), thought thus: "By those kings of old who turned aside from the trouble of furthering the laity and the Order - who through lust, hatred, fear and delusion went wofully astray', who caused great evil by the gathering of immeasurable taxes and the like - has this people aforetime been grievously harassed. May it hences forth be happy, and may the Order of the great Sage - long sullied by admixture with a hundred false doctrines, rent asunder by the schism of the three fraternities and flooded with numerous unscrupulous bhikkhus whose sole task is the filling of their bellies - (that Order) which though five thousand years have not yet passed, is in a state of decay, once more attain stability. Of those people of noble birth who here and there have been ruined, I would fain by placing them again in their rightful position, become the protector in accordance with tradition. Those in search of help I would fain support by letting like a cloud overspreading the four quarters of the earth', a rich rain of gifts pour continually down upon them.
1 Chanda, dosa, bhaya, noha are called A.II. 18 catari agatiganandni. Cf chandagalina (dosagating etc.) gantuna D. III 1881, chanda agating gacchati Nett. 44 etc. -
The Buddhist cosmology recognises four chief continents. Cf. Wv. 20. 10 catunnara nahadipanage issarau yodha karaye. S. W. 3480 catunnara dipdnan patildbho. In contrast to these are the 2000 small dipas by which they are surrounded (WvCo. 104). In the Gal-vihara inscription

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9 10
11
12
13
14
15
16 17
18
19
2 Parakkamallbåthus I 73.9
All this was (for me) while with arduous struggle I sought the royal dignity, the absolutely preconceived result. Now is the time to carry out what I have wished." In consideration of this he bestowed office on those who deserved it.
Hereupon he had the drums beaten and those in search of help called together and he allotted them yearly a large alms equal in weight to his body. Then the Ruler in order to promote the furtherance of the Order, assembled the great community dwelling in the three fraternities. Further he called together many distinguished teachers learned in the methods. of discriminating between failure and non-failure, and as he himself was the foremost among those versed in the rules of the Order and acquainted with right and wrong, he could distinguish the genuine from the false ascetics. Further being in virtue of his impartiality free from liking and disliking, and as a result of his unweariedness arduously active day and night, he cured like a clever, expert physician who distinguishes between curable and incurable disease, those which were curable and set aside those which were incurable by the method prescribed by the rules of the Order, free in his decisions from error. From the days of King Wattagamani Abhaya the three fraternities had lost their unity, despite the vast efforts made in every way by former kings down to
the Buddha is compared to a rain-cloud which pours its blessing over the four continents. These continents are: Uttarakuru, Jambudīpa, Pubb a videha and A parago dāna (WIcKREMAsINGHE, EZ. II, p. 278, n. 3). For the Brahmanic teaching of the Dvipas see KIBFEL, Kosmographie der Inder, p. 110 ff.
Werses 2-10 form one sentence. It is governed by iddni kalo vidhóitulua etan saboban maya sambha citan. What he has aspired to is: 1) with regard to the mass of the people that they should be happy (v. 4a); 2) with regard to the Order, that it might attain stability (yathd assa addhaniyaan v. 6d); 3) with regard to the nobility, that the king should again become their protector (v. 7d: palanan must be supplemented by an assan from assa in 6d "may I be"); 4) with regard to those in want, that the king may support them (v. 8d).
For the schism in the Order at the time of this prince see Mhvs. 33. 95 f.

78.23 Par akkamabahu I S
the present day. They turned away in their demeanour from one another and took delight in all kinds of strife. But the all-wise Ruler who had already in past existences striven after the purification of the Order as something which must be attained, achieved its union, whereby he had to endure double as much heavy toil as in his efforts for the royal dignity. And he made the Order as uniform as milk and water so that it could last in purity for five thousand years.
Hereupon the best of men had a square. hall erected in the middle of the town with four entrances and several large
1 P. gahitabbato is an adverbial formation from gahitabba = skr. grahtawya. It would correspond to skr, grahitawyata8. Cf. WHITNEr, Indische Grammatik S. 1098.
* Verses 12-22 form one sentence. The principal verb in 22 c d is akdisi (inasasanaan khrodakibhitan), subject bhupati in 21 d. The gerunds raisikatva (12 c) and samnipatiya (18 d), as also samaggan katva (21 d) are subordinate. This last is preceded by the pret, and pres. participles: - patighanunayawaii ito (15 b), atandito (15 d), samupadharento (16 c), tikicchanto and vivaijayan (17 a b), as well as anayapetasankappo (17 c) and anubhonto (21 c). These are all of them attributes of the subject. The object of 8amaggan akdisi is nikoiyattitayan with the three attributes iri 19 b c d of which the first has a still closer adverbial definition in 18 and 19 a ("in spite of the great efforts' etc.); paydisena must be supplemented by katena. - The brief account of our chronicle is confirmed by the Gal-vihara inscription of Parakkamabahu in Polonnaruva. Cf. Ed. MüLLER, AIC, nr. 54; WIckaEMAsINGHE, EZ. II. 256 ff. From the contents it is even possible to establish certain connections between the inscription and the account of the Cullavs, though these are of too vague a character for us to draw far-reaching conclusions from them. Both start with the schism of the church under Watagamani. Both speak of the intention that the Order should now be secure in its stability for 5000 years. In the Cillavs. the king is compared to a cloud spreading itself over the four continents just as the inscription uses this comparison of Buddha. See also note to 78. 5. In chap. 78 a second and more detailed account of the reform of the church follows, Rajavali says (trsl. by B. GunAsekARA, p. 59) quite briefly: "he reconciled the religious differences which had existed since the reign of Waagam Aba." The account in the Nikayasamgraha is more detailed (p. 22 of WIckREMAs.INGHE's ed.).
P. catussala = skr. catuhsaldi denotes a square surrounded by buildings. We must imagine therefore a square court surrounded on all sides by halls open to the interior. Cf. Mhvs. 87. 15. The word occurs as the name of a particular building in Anuradhapura in Mhvs. 15. 47, 50; 35.88.
20
21.
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4. Parattanabahu II 78.24
rooms and instituted a great almsgiving in which everything needful was to be had daily for many hundreds in number who had kept the precepts of moral discipline. And every year the Ruler of men had given to each of them according to his age, garments and mantles, (thus) at all times full of benevolence. Thereupon he had four almshouses built in the . four districts of the town and had them erected in separate divisions, and therein he placed many vessels of bronce, cushions and pillows, mats, carpets and bedsteads as well as cows by the thousand that gave sweet milk. Then near these (halls) at a spot with pure water he laid down charming gardens adorned with trees that bore abundant blossom and fruit, and fair as the garden of Nandana. Further generous as he was, he set up in their neighbourhood rich provender houses supplied with money and money's worth which contained all necessities such as syrup, sugar, honey and the like. And (there) he instituted for many thousands of bhikkhus from all four regions of the earth, who practised moral discipline and other virtues, for Brahmans belonging to a mendicant order, as well as for many other supplicants and poor travellers daily a great almsgiving, he the wise (prince), untiring, unwearying, with a heart full of love.
Hereupon the Ruler of men, filled with pity, had another great hall built for many hundreds of sick people, fitted for their sojourn there, and had placed in it in the way above described, a complete collection of all articles of use. There also he gave to each sick person a special slave and a female slave to prepare day and night according to need, medicines and food, solid and liquid. There too he had many provender houses built in which a quantity of medicine, money and money's worth and the like were collected. To discerning and skilful physicians who were quick at distinguishing various (bodily) conditions and who were versed in all the text books,
P. silapalana refers as W. assumes, to monks. "Age" in v. 25 (P. yath divuddha) means then the period of belonging to the Order.
The pleasure garden of the god Indra. E. W. HoPKINs, Epic Mythology, 14l.

78. S. Parakkamabāhu I 5
he gave maintenance according to their deserts, recognising the merits in all of them and made them day and night practise the medical art in the best manner. He himself on the four Uposatha days in the month, having laid aside all his ornaments and having taken upon himself the vow of the sacred day, pure with pure upper garment, surrounded by his dignitaries, was wont to visit that hall, his heart cooled with pity. With an eye that charmed by goodness he gazed at the sick. And as the Ruler of men was himself versed in medical lore, he the all-wise summoned the physicians appointed there, tested in every way their healing activities, and if their medical treatment had been wrongly carried out he met them with the right method, pointed it out to them as the best of teachers and showed them the proper use of the instruments by skilfully treating several people with his own hand. Then he tested the favorable or unfavorable condition
of all the sick, let those who were rid of their illness have
garments given to them and then rejoicing in good, after he had taken his reward from the hands of the physicians and given them their reward, he returned to his palace. By such means year by year he being (himself) free from disease, freed the sick from all their illnesses.
Yet another miracle never before seen or heard was manifest in him who was rich in the virtue of pity rightly exercised. To that hall there came, tortured by great pain, a crow
89
40
41
42
43
44
45
46
47
48
49
50
suffering from an ulcer that had formed in her cheek. As if 51
1 P. daydisitalamanaso. Cf. 78. 141. The heart is hot with passion. Passion is cooled by pity. We Northerners would be more inclined to say it is "warmed".
* P. digubbede = skr, diyurvede. The Ayurveda “Weda of the (Lengthening of the) Span of Life" was held to be the basis of all medical knowledge and was regarded as an updiga of the Atharvaveda. SeeWINTERnitz, Gesch. der ind. Literatur, III, p. 642; J. JoLLx, Medicin, p. 12 f.
Each time the expression patti is useti. Employed of the king, it means the merit working itself out in the kamma. This merit is found in the healing activity of the physicians and is left by them to the king, because he is its spiritual parent. Cf. note to 42. 50. Employed of the doctors, patti means the payment for their services.

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6 Parakkamabāhu I 73, 52
chained by the strong bands of his pity she sat as if with clipped wings, motionless outside the hall moaning piteously. The physicians who rightly recognised her condition, caught her and cured her at the Great King's command. Her disease cured, the King set her upon an elephant and having made her walk round the town, her right side towards it, he set her free. Where, when and by whom was ere such exceeding great mercy even to animals seen or heard?
Thereupon King Parakkamabahu, the hero, to whom all right-minded people were devoted, set about the rebuilding in grandeur and beauty of the superb city of Pulatithinagara which had reached such a state that nought but its name remained, and which no longer sufficed to make manifest his superlatively royal glory'. The Monarch now had a high chain of walls built which on all sides enclosed the fortified town and was larger than the town wall of former kings and gleamed with its coating of lime bright as autumn clouds. Then after he had built round this three walls' each in turn smaller than the other, he laid down various streets. Then he
For the following description compare above all A. M. HocART, The Topography of Polonnaruva (ASC. Memoirs II. 1926, p. 3ff). H. W. CoDRING Tox is certainly right in his assumption that the description in the Culavamsa proceeds from south to north. I refer the reader at once to the second and later account of Parakkamabahu's building activities in 78。31f,
By khandavara I understand here the inner walled part of the town in contrast to the open parts of the town lying around it. The "chain of walls" refers probably to the rampart of the town still recognisable, stretching for about a mile from north to south and half a mile from east to west. Within this rampart lies the citadel' with the royal castle. See note to v. 61.
8 The abl: purapākăracakkato shows that we must take the positive mahantan in the sense of a comparative, as is often the case. The new structure was thus more extensive than the older one.
4 The Kautaliya lays down that three trenches each narrower than the other, must surround the wall of a castle. The dug out soil may have served for the construction of the "small wall'. See Kaut. 2. 3. 21 (in JoLLY's ed. p. 81; in J. J. MEYER's translation p. 650 in that of SHAMASASTRY, p. 57).

78。64 Paraktkarnabòlis 7
erected around his own palace and around his whole dwelling
a second inner wreath of walls and built thereon a palနှce: 61
seven storeys high, furnished with a thousand chambers and adorned with many hundreds of pillars painted in divers hues.
It was richly supplied with hundreds of alcoves which were 62
like to the summit of the Kelasa' mountain and were radiant with manifold ornaments of climbing plants and flowers. It had doors and windows of gold large and small, well divided walls and stairs and offered conveniences for every season. It was ever adorned with many thousands of various beds which were made of gold, ivory and the like and had costly
P. anupakdramadalan, lit, a secondary circle of walls.
The word for "palace", paisdidatin, first occurs in v. 70. All the verses between contain attributes of which I have made independent sentences. There is no doubt that the palace is recognisable in the ruins which are marked "palace' on the plans. It is enclosed along with a number of subsidiary buildings by a rampart (the anupakara of the text)"forming an oblong of roughly 440 by 264 yards' (A.M. HocART, l.c., p. 3). The enclosed ground is now known by the name of the "citadel", and the palace stands in the southern part of the square. Cf. for the whole H. C. P. Bell, ASC. 19.1-12 (= S. P. III, 1915), p. 50ff, When the Cillavs. speaks of a thousand apartements and many hundreds of pillars that is of course merely the stereotyped exaggeration constantly recurring in such descriptions. At the same time there is a striking number of tiny rooms grouped round the central main part of the building in the groundifloor. There are more than fifty of them. Without doubt there were further apartments in the upper storeys. That the palace at least in its central portions consisted of one or several storeys is proved by the extraordinary strength of the walls enclosing the innermost chamber. These are more than ten feet thick. Then too a broad staircase is still standing
which led from the south of this room upwards. Unfortunately our
chronicle gives instead of exact figures merely the customary phrases prescribed by poetics.
P. kadigara. Ravana's palace is also described in the Ramayana 5.9.14 (Bombay ed. 1902) as kitàgarai subhägarai sarvata samalamcatar. The commentary on the passage explains klitagdrail by gupta8valраgrћath.
Buildings which are high, pointed and white in colour (covered with stucco), especially stipas (78. 77), are frequently compared to the Kelasa mountain (cf. 68.41 and note).
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64

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8 Parakkamabāh I 78.65
coverings. The height of its splendour was reached in the royal sleeping apartment which was ever immeasurably resplendent with a thick bunch of pearls' suspended at its four corners, white as moonbeams and gleaming so that they
laughed to scorn the beauty of the divine Ganga. (The sleep
ing apartment) was adorned with a wreath of large golden lampstands which breathed out continually the parfume of flowers and incense. With the network of tiny golden bells' suspended here and there and giving forth a sound like the sound of the five musical instruments, the palace made known, as it were, the rich fulness of the merits of the King. This
splendid palace, like to a matchless structure of Wissakamman,
charming and peerless, he, the first among the protectors of the earth, built and gave it the name of Wejayanta'.
For the carrying out of the ceremonies of expiation by the Brahmans (he built) the Hemamandira and for the recitation of magic incantations the charming Dharaughara'. For listening to the birth stories of the great Sage which were related by a teacher appointed there for the purpose, (he built)
So I translate sandtlikatan uttanan (cf., skr. sandthikr as well as below v. 152) in v. 67 d. Werses 66 b to 67 a b contain attributes of sirisayanagabbhena in 67 c, v. 65 attributes of thilamuttakaldipend.
In Ram. 5.9. 17 it is said of Ravana's palace mistulabhisica muttabhistalenābhinirājitam.
The kikiqi(kajala is one of the ornaments of the mandapas (JaCo. I. 328; Dhco. I. 274) and of the pasadas (D.II. 1889; Mhvs. 27. 16, 27). Skr. Visvakarman, the architect of the gods, often associated and confused with Tvastar. Cf. Hopkins, Epic Mythology, p. 201. He is the builder of Waruna's palace (ibid. p. 118) and of the divine hall of assembly (ibid. p. 113).
This is the name of Indra's palace. See 48. 186. I take hemamandira "golden house' and dhdraighara house of incantation" as the names of the buildings in question. Santi in a is as otherwise santikamna, to be understood in the technical sense of skr. $dinti. Cf. with parivattana in c parivattanamanta JaCo. I. 200. It is impossible now to say which of the present ruins correspond to the buildings mentioned. We should probably look for them in the various structures in the immediate vicinity of the palace.

78. 80 Paraktikanabáth 9
the fair Magdalamandira'. For the reception of the magic 78 water and of the magic thread given him by the yellow-robed ascetics (he built) the Paricasattatimandira'. Lastly he who 74 ever trod the path of the true doctrine, erected a sermon house". It was surrounded by an enclosure of coloured curtains and adorned with costly canopies. By reason of the 75 many-hued, sweet-smelling flowers laid down here and there as offerings it had the semblance of a single nosegay. Its 76 interior was constantly lighted by lamps with scented oil and perfumed by incense of gum resin. It was gaily adorned with 77 many likenesses of the Victor (Buddha) in gold and the like and was resplendent with a garland of pictures of the Omniscient One, which were painted on stuff. When that Prince among 78 kings entered it to place with his own hand a (jewel as) eye' upon the statue of the Victor, or to honour by sacrifice the 79 Tathagata, or to listen to the unsurpassable true doctrine -- (then) was it like unto a divine hall of assembly. It was 80
That is "circle house". Of course the building which was to serve for the narration of the jatakas was first erected and then an dicariya appointed for the purpose. BELL (ASC. 1906, p. 10ff; cf. E2. II. 288ff.) regards the madalamandira as the so-called Potgul-vehera to the south of Pulatthinagara. But I do not believe that he is right.
* That is "the house of the seventy-five". The reason for the name is unknown. Obviously the building was meant to serve for the holding of paritta ceremonies. Water and thread play the most important part in these, as the white thread which runs through the hands of all the participating priests starts from a vesselt filled with water. At the close the foreheads of the priests are sprinkled with the water.
Again verses 74 to 81 form one sentence. The attributes in 74 to 81b precede the object dhammdigarage in 81 c. Of these we have made independent sentences. The most important building in the neighbourhood of the palace is the "Rajamaligava" situated to the east of it. It is an oblong structure on is terrace of three tiers. The walls of the terrace are decorated with beautifully carved reliefs. Whether indeed we iliay call the building a dhamnagara is doubtful. It looks like a hall of audience or like a council-hall. Cf. ASC. 1905 (= S. P. XX. 1909), p. 8ff.
The eyes of Buddha statues consisted frequently of precious stones (dark blue sapphires). Their insertion took place with specially solemn ceremoniев.

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10 Parakkamabâhu I 78. 81
graced by a wonderful peacock which drove people out of their senses whenever screeching its peacock cry, it began its dance together with the dancing girl who danced there while they struck up a sweet rhythmic song.
Further in order to listen to the rhythmic songs of the many musicians and to behold their charming dance, the Monarch had built near the palace the Sarassatimandapa. It glittered in every direction with its golden pillars. It was delightful with paintings relating to his (Parakkamabahu's) deeds. It was embellished by a wishing-tree offering all desired things which sparkled with all kinds of ornaments such as earrings, bracelets, necklaces and the like, which was resplendent with garments of linen, silk, Chinese stuff and other materials, which gleamed with its golden trunk and a row of branches, and which was adorned by a flock of numerous birds which were painted on it.
Further he had the fair mapdapa erected which bore the name Rajavesibhujanga. It was like unto the hall of the gods, called Sudhamma, which descended to earth, just as if
The peacock was thus a mechanical toy which however existed apparently only in the imagination of the poet. "Rhythmic" is laydnvita
or in v. 82 layopeta. The Indians distinguish threelayah or tempi: druta,
madhya and williambita.
* "Mandapa of Sarasvati". She is the goddess of eloquence, here of the arts of the muses in general. It is impossible to identify either this building or the one following. The description is unfortunately purely formal. The fact of both buildings being described as mandapas suggests something of the pavilion kind, provisional in character. Verses 82 to 86 and 87 to 91 again form each one sentence, built up in the same way as the sentence in v. 74 to 81.
The name is difficult to explain. A suburb of Pulatthinagara is called thus (78. 163; 78.79), and this name again seems to be connected with the epithet Rajavesibhujangasilamegha applied to Ilahkiya in 76. 192. The word vesi means "harlot”, 'prostitute”. Bhujanga in addition to "snake" means the "lover of a prostitute' (BR. s. v., c). This meaning is here to be assumed in the name owing to the association with vesi. In the inscripton of Ihala Puliyankulam of the time of Parakkamabahu I., dealt with by CodRINGToN (JRAS. C. B. XXX, nr. 79, p. 271), he has the surname of ari-raja-wesi-bhujanga,

78.99 Parakkamabah I 11
the good deeds of all people were accumulated at one spot. It was three-storeyed, ornamented with coloured pictures, surrounded by lines of fair vedikas, exquisite, adorned with a costly chair beneath a wishing-tree which offered the singers and other people the wished-for objects. It shimmered with its manifold precious stones like the diadem, sparkling in the sun, of that fair lady, the island of Lanka, whom he won by the force
88
89
90
of his arms; and it was like unto the wreath of tresses of 91.
the protector of the world of men. In the same way he built the fair Ekatthambha-pasada" that ended with a ma
1 What vedikdi means is not easy to determine. Noteworthy is the
92
frequency of the phrase vedikaya parikkhitta surrounded by a vedika'
as for instance a bathing pond, a pokkhara D. II. 179ff. Here most probably it means a railing, since just before the same has been said of a stair case. As a staircase when it is of gold etc. has golden thanabha (that is railing gates) and sticiyo (i. c. cross-bolts), as well as an unhisa (cornice) of silver, in the same way the vedika of the pond has it. Cf. further WvCo. 340, where kaficanavedimissan is explained by suvaņņamayāya vedlikāya sahitam frarikkhittan. A vedikã is part of a heavenly pasada just as the rooms, the windows, the network of bells (Mhvs. 27. 16). The lohapasada had a pavdavedika, a vedika of coral (Mhvs. 27. 26). There was a nandratanavedikd round the bodhi tree (Mhvs. 30.70). A vedika belongs to a stupa (Mhvs. 82.4; 34.41), to an image house (Mihvs. 78. 40), to a bathing-house (Mihvs. 78. 46). Cf. also note to 76. 118.
divide nijabahubala (= instr.) arupe. For it is hardly admissible to take the whole as a parallel compound to laikaigandiya.
W. regards this as referring to Siva. The reference is suitable, since Siva wears the crescent moon in the hair over his forehead, his tresses are therefore illumined.
* Lit. „one-pillar-palace". In such a one-pillar-palace, gehe ekathünike, was Citta the daughter of Panduvasudeva confined, to prevent her coming into contact with any man. JaCo I, 441 also mentions an ekatthanbhakapasada which serves as a king's dwelling. For an idea of what such a structure looked like, v. 94a b is important where it is compared to a candelabra. One must therefore oddly enough imagine the pasada as something in the form of a dovecote. It should be remembered however, that the rooms both in the royal castle at Polonnaruva and in the Baddhasimapasada were extremely small, not more than 8X10 ft. In Weherabendigala I saw something like a room just large enough for a man stretched at full length to lie down in.
C2-4

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12 Parakkamabakat I 78.93
kara and rose aloft as if it had split open the earth. And it was adorned with a superb golden chamber that was placed above on a golden column, possessed of the beauty of a cave of gold for this lion among kings, and which glittered like a candelabra on a golden foot.
Again the Ruier, the leader of earth protectors, had a private garden laid down in a region close to the kings house. As one felt that it showed by its beauty a likeness to the (heavenly) pleasure garden Nandana, and by lavishing charm. charmed the eyes of men', it received the name of Nandana'. Its trees were twined about with jasmin creepers and it was filled with the murmur of the bees drunk with enjoyment of the juice of the manifold blossoms. There campaka, asoka and tilaka trees, nāgas, punnāgas and ketakas, sal trees, pātali and nipa trees, mangos, jambu and kadamba trees, vakulas, coco palms, kutajas and bimbijalakas, malati, mallika, tamala and navamalika shrubs' and yet other trees bearing manifold fruits and blossoms rejoiced the heart of the people who went thither. Pleasant it was, and with the cry of the peacocks and the gentle twitter (of the birds) it always delighted the people. It was furnished with a number of ponds with be
'A dolphin-like mythical animal often employed as ornament especially on balustrades of staircases.
P. jatarupanivdisena, with a dwelling-room, a habitation of gold. * I separate thus: . . . janānan nayană (acc. pl.) mandaHå-dags Maindayati. The fem. nandanå is found also S.I. 60.
Werses 95 to 112 are one sentence: . . . he laid down . . . the private garden . . . by name Nandana ..., whose trees . . . and it was filled . . . There follow further attributes of gharuyyanan, partly in adjective form,
partly as relative sentences (cf. yattha in v. 100, 109, 111; yang in v. 110).
The botanical names are in the same order 1. michelia champaka, 2. jonesia asoka, 8, unknown (Skr. tilaka), 4, mesua ferrea, 5, rottlera tinctoria, 6. pandanus odoratissimus, 7. shorea robusta, 8. bignonia svaveolens, 9. nauclea cadamba, 10. mangifera indica, 11. eugênia jambolana, 12. nauclea cordifolia, 18. mimusops elengi, 14. cocos nucifera. 15. wrightia antidysenterica or nericum antidysentericum, 16. momordica monadelpha, 17. jasminum grandiflorum, 18. jasminum sambac, 19. xanthochymus pictorius, 20, a variety of jasminum sambae.

73. 10 Parakkanabāhu I 18
autiful banks whose chief decoration were red and blue lotos flowers and which appropriated all that was the loveliest of the lovely. It was adorned too with a large gleaming bath
103
room supported by pillars resplendent with endless rows
of figures in ivory, which was fair and like to a mountain of cloud pouring forth rain by (reason of) the showers of water which flowed constantly from the pipes of the apparatus, and which seemed to be the crown jewel of the beauty of
104.
105
the garden and ravished the eye. The garden was (further) 106
resplendent with an extensive palace adorned with many
columns of sandalwood, resembling an ornament on the earth's surface, that glittered, peerless, shimmering, and with an octagonal mandapa resembling an ear ornament. It was also
107
108
adorned with another large, fair, charming mandapa that had
the charm of a wreath of serpentine windings'. There in the garden the Silapokkharani pond continually captivated the King who was highest among rulers of the earth, who had
109
attached the good without number to himself. Still more 110
delightful was the garden by (means of) the Mangalapokkharant
l
1 P. dhārāmaņdapa (v. 105) corresponds to the skr. dhārágrha. From the description it is clear that a shower bath is meant.
P. uyydinalakkhiya. It must be borne in mind that lakkhi is at the same time the name of the goddess of beauty, Laksmi. Thus in the picture the garden is compared with the goddess and the "palace' with an ornament of her diadem.
P. vindneria. Writers are fond of using the term half mythically. By v. is inderstood mainly the abodes of blessed spirits which hover in the air. In JaCo. I. 328 a tree serves as vimdina for the devata dwelling there. Save here and in the following the word occurs but rarely as a name for human habitations.
Is the idea here pillars with baroque spirals such as are found on a structure of the so called quadrangle in Polonnaruva?
I. e. stone pond. Having regard to the two names occurring in v. 110, I prefer to take this as a proper name. W. also understands putapokkharai in v. 111 as such. It is quite possible. We must then join sugandhivdiriparena with nandayant "which gladdened by the fullness of perfumed water". My translation of vv. 111, 112 was determined by the circumstance that 'pirena and punna occur next to each other,

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14 Parakkamabâhu I S. 11
pond, and provided with the Nandapokkharani pond it looked like the divine garden of Nandana. Yet another pond glAmed there, filled with a stream of perfumed water, gladdening the royal moon, and it was ever fair with rich beauty and splendour, furnished with the cave called Vasanta and with bathing ponds".
Again on land that resembled an island because the water divided into two arms, the foe-subduer laid down a second garden, the Dipuyyana'. There one saw the Dhavalagara that like to the summit of the Kelasa, was made entirely of stucco, wonder exciting. The garden was adorned with a Vimāna which bore the name of Wijāmaņɖapa because it was built to show forth the various branches of science. And there too gleamed the beautiful, roomy Dolamandapa' that was
The pokkharatihi ca comes in rather lamely after bathing-ponds have been already mentioned in v. 109 to 111. The question is where must the garden be looked for. In my opinion no weight can be attached to the structures in it mentioned in the text. The description is purely formal, made up according to the recipe for describing a garden. Even the enumeration of the many trees means nothing. The author is merely displaying his botanical knowledge or rather his acquaintance with literary sources like Abhp. 586 f. Of actual facts which could be utilised little remains but that it was a gharuyyana a house arden (private garden). We must look for it therefore in the immediate neighbourhood of the royal castle and I believe therefore that it filled the northern half of the citadel. Doubtless it contained pavilions and bathing arrangements. A. M. HocART is inclined to look for the Nandana garden to the east of the palace and outside of the citadel, mainly on account of the sildipokkharagi, since a bathing pond answering this description does in fact lie under the eastern wall of the citadel.
* Opinion is now unanimous, I think, that the "island park" lies on the so-called “promontory“ that juts out in the Topaveva west of the citadel and on which are now situated the rest house and the bungalow of the Archaeological Survey. For the ruins of the Promontory
see the plan ASC. 1901 (=LIII. 1907). For the bathing-house in the
Dīpuyyāna cf. EZ. II. 148.
I.e. 'white house', to be taken as a proper name. The meaning of pavivita in unknown. Skr. vivita (cf. Kautaliya 2.2.1) means a (fenced-in) pasture.
I.e. "swing pavilion'.

78.98 Parakkamabäihu I 15
furnished with a swing hung with tiny pretty golden bells. The garden was further resplendent with the vimana called Kiamandapa where the king at the head of the sport officials connoisseurs of the merry mood, was wont to amuse himself. And it was for ever embellished by the so-called Sanimandapa which consisted of ivory, and again by another (mandapa), the superb so-called Moramadapa' and also by the Adasamandapa' whose walls consisted of mirrors. There too the bathing pond Anantapokkharani' with its stones whose layers resembled the coils of (the serpent king) Ananta, continually captivated the people. There the bathing pond Cittapokkharani" with its gay pictures rejoiced the foe-subduer Parakkamabahu, the royal sage. Resplendent there was a four-storeyed, peerless palace, painted with various pictures and bearing the name Singaravimana. The garden was adorned with tala and hintala palms, was resplendent with naga and punnaga trees and was rich in banana, kannikara and kanikara trees'.
I. e. "play pavilion" or "games pavilion".
P. hassarasa = skr. hasyarasa. On the theory of the rasas s. note to 72.94.
The name might mean "pavilion of (the planet) Saturn". The Col. Ed. reads against the MSS. Sanimadapa which would mean "carpet pavilion, pavilion of the curtains".
I.e. "peacock pavilion".
I. e. "mirror pavilion".
Ananta is here the name of the world serpent Sega (see Hopkins, Epic Mythology 23-24). It is also called Anantabhoga, and it would be possible to insert this name also here in anantabhogasamkdisasannivesasild (instead of "coils of the a'). W. seems to do this. But then it is not clearly indicated in what the comparison consists. In my opinion the steps surrounding the pond were laid somewhat in this form:
" I. e. "picture pond".
P. vindinary sigdrasaddapubbaia, lit. a vimāna in which the word sigara (Skr. Śrngara, "ornament, love, a particular rasa") stands in front (of the name). Pubba is used here instead of the customary did (note to 44, 6).
The botanical names are in the same order: 1. borassus flabelli
formis, 2. phoenix paludosa, 8. mesua ferrea, 4. rottlera tinctoria, 5. musa
sapientum, 6. pterospernum acerடுத்ாழும்மூத ஜிழ்ச்(அங்கம்ses
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16 Parakkamabāh II 78. 24.
Now there was in the palace of the Monarch of all races of rulers, among those belonging to the closest of his followers, a man named Mahinda. He was a worshipper of the triad of the Jewels, understood what was blessed and unblessed, was wise, pure in heart, versed in the means of accomplishing many meritorious actions, lever went astray through lust, hatred, fear or delusion, was never satiated with the fulness' of goodness, as little as the ocean by the (streaming in of the) waters. He was gifted with conscientiousness and modesty, attacked ever with brave courage and was a discerning guardian of moral discipline. Now this man with the favour of the sublime Monarch who was ever a helper in all (good) enterprises, caused a pasada to be built for the honour of the sacred Tooth Relic which was pure by its suffusion with the nectar of the eighty-four thousand portions of the doctrine. The same (pasada) was embellished by a roofing and doors and windows of gold and was resplendent with numerous paintings within and without. It gleamed with canopies of various colours like a golden mountain surrounded by a net of lightning. It was resplendent with curtains which glistened in brilliancy, and with a series of couches covered with costly coverings. It was like to a dwelling of the goddess of beauty, glorious as if all the grace found in each living being were concentrated in one spot. It was resplendent with its vast, charming hall of the moon, which was wonderfully beautiful, white as light, or as pearl ornaments, or as geese, or as snow, or as a cloud. Banners were fixed on it, it was fair, with gilded summit, bright, calling forth delight, beautiful'.
113-128 again form one sentence which must be analysed according to note to v. 96. According to the description in this passage, the garden myst have been full of buildings. That would fit the “promontory” on which there are many ruins, amongst others those of a bathing-pond.
See note to 46. 17. P. oghehi lit. by the floods. The sentence must be construed thus: divasan viya Siriyd jotantana sabbasnin dehadhdirinary romazeyyakana (what is gracious = grace) viya ekattha piditang.
* The verses 124 to 185 are one sentence. The subject is Ma

73. 14 1Pa akkamabahu I 7
Further the King, the sole banner of the stem of the 186 nobility, possessed a dear consort who had come forth, rejoicing the eyes of the people, as the moon (rises) from the ocean, from (the house of) the great king Kittisirimegha, 137 who loved him, the highest of rulers, as Sita (loved) Rama. Amongst all the ladies of the harem, many hundreds in number, 188 she was by far his best loved. She loved the triad of the 189 jewels and beyond her own husband who was like to the King of the gods (Indra), she cared for none even as much as grass whoever he might be. She did what the Lord of men wished, 140 had friendly speech, was adorned with the ornament of many virtues such as faith, discipline and the like, was skilful in 141 dance and song, possessed an intelligence (sharp) as the point of the kusa grass, her heart was ever cooled by the practice of the virtue of pity. She, the Queen Rupavati, most 142 beauteous of beauteous women, the clever, the virtuous, pure in action, the highly-famed, mindful of the doctrine of the Victor 148 which teaches of impermanency, had learned many sayings of the great Sage and kept them in her memory, as for instance “Short is the life of the lamentable men; the pious man should 144 live as if his head were in flames; there is no escape from
hindandinako (v. 127 c), predicate and object are karest poisddam. Verses 124-127 contain the attributes to the subject, verses 130-134 (after an adverbial in 128, 129) the attributes to the object păsãdan. It is to be noted that nothing is said about the spot where this temple of the Tooth Relic was built. A. M. HocART assumes that it must have stood in the Dipuyyana, since the kings used to keep the sacred relic near the palace. He says (Memoirs ASC. II. 4): "Perhaps that puzzling structure called the Mausoleum, without doors or windows may be the temple in question." W. 130 seems on the other hand to contradict this. However the Tooth Relic was in Rohana in the early times of Parakkama. Its recapture is first described in. the following chapter. lf then Mahinda's building was to serve for the keeping of it, its recapture was either actually expected or the structure belongs to the time after the close of the campaign described in Chap. 74. Cf. also 74。198岱、
This seems to be the king of that name mentioned in 41.65. The name of the queen is given in v. 142.
Cf. above. v. 41 with the note.

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18 Parakkamabâhu I 78。145
death". Thus as she knew the short-lived nature of beings who wander about the ocean of existences, and as she knew that there was no firm hold there that could compare with meritorious works, so she was unwearied in much well-doing, and as thereby she achieved her speedy escape from the cycle (of rebirths) she built in the midst of the town a vast golden thupa, as it were a golden ship to reach the saving shore of Nirvana.
Further in this beautiful town the all-wise (king) had different kinds of streets laid down, many hundreds in number, adorned with many thousands of dwellings of two, three and more storeys and provided with various bazaars where all wares were to be had and in which day by day there was incessant traffic of elephants, horses and chariots - (streets) which were here and there enlivened by people who were ever indulging in great games.
Then he laid down in the vicinity three suburbs called Rajavesibhujanga, Rajakulantaka and Vijita, adorned with three three-storeyed pasadas which possessed every excellence and every beauty, and crowned by three viharas which were named Weluvana, Isipatana and Kusinára. But between the
The strophe is taken from Samyutta 4.9.5 (= II. 108). It is worth noting that in S. the Sinhalese MSS. have in the same way as here in the Mhvs. the reading hileyydnam, whereas the parallel to the preceding strophe requires htleyya nan, which seems to be the Burmese reading. There can of course be no question of our correcting the passage, since the author without doubt followed the Sinhalese tradition, though erroneous. In its proper form the translation of the quotation runs: . . . "Short is the life of man, the pious man will despise it, he will live as if etc. etc."
2 H. C. P. BELI, (ASC. 1909 = VI. 1914, p. 6) has already identified this with the thūpa of the so-called Pa bulu - ve hera, situated within the ramparts, thus in the town itself and in its northeastern part.
In the account 78.79ff, the three sdkhdinagard are called 1. Rajave sibhuja hga, 2. Sīhapura (instead of Rājakulantaka) and 8. Wiji ta and the viharas built in them are given in order as Isipatana (in 1), Kusinara (in 2) and Weluvana (in 8). I believe the designation Rajakulantaka ("end i. e. starting-point, of the dynasty") is an allusion to Slhapura, for this was the name of the town founded by Vijaya's father Sihabahu (Mhvs. 6. 35) in Lalarattha. To identify the suburb of Vijita with the

73.162 Parakkamabâhu II 19
royal palace and the three towns the monarch had built at a distance of a gavuta' from each other, charming sermon houses and image chapels' and splendid viharas adorned with resthouses for bhikkhus from all four regions of the heavens.
In the town Pulatthi(nagara) by name furnished thus with all accessories and provided with every luxury, like to a garden made beautiful by union with the joy of spring, which he himself enlarged so that it was four gavutas long and seven gavutas' broad, which bore his name - the beauteous one'-- which possessed a splendid wreath of walls, which was resplendent with fair dwellings, which contained large as well as small streets, which was an elixir for the eyes - (in this town) the Lord of men who was like to Purimdada (Indra), who was skilled in the preserving of all advantages, those not yet achieved and those already achieved, had fourteen gates erected: the superb King's Gateo, the beautiful Lion Gate, the great Elephant Gate, further the Indra Gate, the gate called after Hanumant, the lofty Kuvera Gate, the brightly painted Candi Gate, as well as the Rakkhasa Gateo, the high-towering Ser
town of the same name mentioned in Mhvs. 7.45 is quite unhistorical. But it is not impossible that the suburb was named after that town. The three monasteries were called after especially sacred places: ... Weluvana after the park near Rajagaha which was given to Buddha by Anathapindika; Isipatana after the park in Benares where Buddha preached his first sermon; and Kusinara after the place where he entered Nirvana. For Weļu vana see below note to 78. 87.
* Cf. 78.91, 85. 20. According to the Kautaliya 2. 20 a gdwuta (skr. gavyita or goruta) would be the equivalent of 14 yajana (cf. note to 38.68 and I, p. 849) that is, if the Indian yojana as is likely, is the standard of measurement, a little over two miles (according to the Buddhist yojana the half of that).
* P. saddham mapatimághare = saddham maghare patimaghare ca.
If we reckon the gavuta as over two miles then what is meant here could not possibly be the city with its ramparts alone which reached nothing like these dimensions, but the outlying open town as well.
For the King's Gate, rajadvdra, see note to 74, 199. The monkey king, Rama's ally in his campaign against Ravana, king of Lanka.
For Kuvera see note to 87. 106, for the rakkhasas note to 39.84. Candi (the same in Skr.) is a name of the goddess Durga, wife of Siva.
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20 Parakkamabâhu I 78. 163
pent Gate and the resplendent Water Gate, further the Garden Gate and the beautiful Maya Gate, the Mahatittha Gate, and the splendid Gandhabba Gate".
In this manner did King Parakkamabahu who possessed the firmness of the king of the mountains, whose intelligence was sharp as the thunderbolt, make the aforetime small town of Pulatthinagara which had suffered by many wars, splendidly adorned as the city of the Tavatirpsa gods.
Here ends the seventy-third chapter, called & Account of the Rebuilding of Pulatithinagara), in the Mahavamsa, compiled for the serene joy and emotion of the pious
1 Māyā is the name of the mother of Gotama Buddha.
Through this gate ran in all probability the road leading to Anuradhapura and from here to the well known port Mahatittha on the western shore of Ceylon.
P. gandhabba = Skr. gandharvd, denotes a group of semi-divine beings who are regarded as the heavenly musicians. They are the male counterpart of the acchard, the nymphs.

Parakkamabāh I 21
CHAPTER LXXIV
ACCOUNT OF THE FESTIVAL OF THE TOOTH RELIC
With the idea that the original capital Anuradhapura which had been utterly destroyed in every way by the Cola army, was specially deserving of honour, since its soil was hallowed while he lived by the feet of the Master, distinguished by the wheel with its thousand spikes and its rim,
1.
2
and because it was the place where the southern branch of 3
the sacred Bodhi tree (was planted) and where a doua of relics was preserved - (with this idea) the Lord of men began to take in hand its restoration. Hereupon the discerning Lord of men summoned a high dignitary and instructed him in accordance with his wishes. The latter accepted the charge without disregarding it in any way, with bent head, made obeisance with clasped hands, betook himself to Anuradhapura and himself acquainted with the appropriate action, began to carry out to the uttermost the king's command. Within the compass of the capital of the former kings the skilled one restored within a short time the large and the small walls, the streets, the pasadas and the gate towers. the charming
P. milarajadhani. The word infila has a twofold meaning, that of "original" (as for instance in millalblaisa "primitive language") and that of first" (to which everything else goes back, as in failanaccit "first dignitary”), of “important”, “pre-eminent”.
According to the legend the Buddha also visited the site of the
futyre Anuradhapura during his three sojourns in Lanka. The picture of the wheel on the sole of the foot is one of the 32 great bodily marks of a mahdipurisa (see D. II. 17), who will either become a great world ruler or a Buddha.
A measure of capacity used specially for corn. Skr. droga.
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bathing-ponds and the delightful gardens as they had been formerly; also the cetiyas of the three fraternities, the Mahacetiya and the others, as well as the numerous viharas such as the Lohapasada and the like, as well as the pasada serving him as dwelling, with its gates, bastions and towers, with its royal courtyard, and embellished with a charming moon chamber, and brought it about that the whole town furnished with these and other marvellous works was as aforetime. Thus he had the buildings set up by many former kings repaired in haste by one of his dignitaries. For all wishes are fulfilled for the wise who partake of the harvest of good deeds accumulated in many existences.
Hereupon the all-wise (Prince) laid the foundations of the town called Parakkama (pura). It was furnished with gates and towers, with walls, moats, streets, pasadas and shops and adorned with parks which were embellished with pasadas, erected there for the shelter of many hundreds of bhikkhus who strove after moral discipline and other virtues. It was superb, prosperous and wealthy like Alakamanda, the town of the gods, and ever crowded with people.
Then he issued orders as to the way in which the officials appointed over the various districts of the island of Sihala, should collect without loss the taxes levied on each district without oppressing the people in their particular territory. Further in every month on the four Uposatha days, in ponds and all other places in the island of Lanka for all creatures
A Parakkamapura is linentioned in 72. 151. It must have been situated in Dakkhinadesa. If that is the town meant here, k drapes in v. 17 can only refer to its restoration and embellishment. Moreover Pulatithinagara itself bore the name of Parakkamapura. It was according to 73. 157 attand mahkita, just as under Wijayabahu I. it was called according to the Welakkāra inscr. (EZ. II. 246), Wijaya rāja p u ra. I consider it not improbable that verses i5 to 17 also refer to Pulatithinagara and its restoration, and that the compiler who found the two names in different sources, referred them erroneously to two different towns. What he tells us of this Parakkamapura is in any case nothing more than the usual customary phrases. Pujav. and Rajav, say nothing about the founding of a town Parakkamapura.

74.38 23
without exception, such as game, fish and the like, living on
dry land and in the water he commanded safety (of life), he
who was himself threatened by no peril.
Now in the province of Rohana numerous vassals after the death of the Monarch Manabharana, deviated from the right way. Not knowing the character of King Parakkama, and harassed in their hearts by fear they did not make their appearance before the Sovereign. As they thought again and again of their own shortcomings their terror was in course of time redoubled. They knew in truth quite well that the great courage of that lion-like King could not be surpassed by others: all they thought of was that not a day's life would remain to them once the union of the kingdom had taken place', but they thought not at all of the further course (of events). With speeches like this: "shall we ever permit a hostile army even to set eyes on our country with its rivers, mountains and ravines ?” they brought all the inhabitants of the province under their influence and betook themselves to the Queenmother Sugala. "Thy grief, o Queen, called forth by Manabharana's death, shall not torment thy heart as it pleases. Who then so long as we are in life, shall enter this our land with its many inaccessible fastnesses?" With such like and similar words they persuaded the Queen and all united, they built at each difficult spot as far as the frontier of the country, numerous fortifications, which were immovable even by elephants, had trenches dug everywhere, placed there barri
P. niggatik.d. The translation is uncertain. In Skr. mirgat does not occtar in literature. W. 'were brought to great distress . . . and had become utterly helpless." I start from the fundamental meaning "to go out of", i. e. the right way.
* P. ratthe sanjatasanvaddhe. I believe that sanvaddha = Skr. santiddha stands here as so often, in place of the abstract, as only in that case is the proper construction of the compound possible. The union of the kingdom, consists in the incorporation of Rohana. The vassals fear that in such an event they will not escape justice.
The consort of Sirivallabha (59. 45) and mother of the younger Mānābharaņa.
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cades of briars sharp-pointed as iron, made the roads inaccessible with felled and fallen trees. Thereupon all the soldiers native to the province, thousands in number rebelled and took up their place everyone in one of the big strongholds, girded for fight, well armed with offensive and defensive weapons, full of violence, with strong forces. The Queen Sugala who had not a mind capable of reflection and was inclined herself by nature to evil, let the fatal words of these people influence her. She made over to them the great possessions of pearls, jewels and the like over which she had control, as well as the rich treasures belonging to the Tooth and Alms-bowl Relics as if she were throwing them into the fire, gave them office, ignorant of the right and the wrong occasion, and began herself through them to start the revolt.
When the Lord of men Parakkama whose courage was hardly to be surpassed, heard of these events he smiled gaily and joyously. He summoned his general Rakkha by name, a war-tried man, told him how matters stood exactly as he had heard of them and spake to him (thus): "Arise in haste, quench thoroughly the forest fire of the hostile army which has broken out with a rain shower of arrows, appoint people whom it is necessary to sppoint, to keep the country in order aud come again quickly.' Thereupon he sent him off with
strong forces.
Now the Sihala and Kerala (mercenaries) dwelling in Kotthasara banded themselves together with the Velakkara force and took counsel together: "The Lord of men has sent forth many famous warriors together with high dignitaries to
* Verses 22-35 form one sentence. The subject is såmanti in 22 which is again repeated by yodha in 84. The predicate is misidinsu. All the other verbs are gerunds with which are co-ordinated participles referring to the subject, or absolute locatives.
The place lies not far from Pulatthinagara in an easterly (south- or north-easterly) direction (see note to 6l. 43). According to our passage, it seems to have been a garrison for mercenaries.
3 For the Keral as see note to 53.9, for the Wolakkar as note to 60.
36. It is plain from our passage that the Welakkaras were a troop of
(Dravidian) mercenaries.

74. 53 Parakkamabāhu II 25
take Rohana; let us meanwhile take possession of Rajaratha.' And they ali of one accord began the war. King Parakkamabahu before whom every sovereign bowed, sent some dignitaries who were heroes thither with fitting army and train. He had those slain who deserved it, granted several villages to those inhabitants living under a common selfgovernment, had a number of other villages made into such as were designed for the royal use and free himself from fear of any kind, he made an end of fear of the foe.
But after the general Rakkha had with bowed head, prostrate, received the command of the Great King he marched, the highly-famed hero, from Pulatthinagara, betook himself to the locality named Barabbala and halted there. When the whole of the forces in Rohana together with the inhabitants of the province received news, in accordance with the facts, of his gradual approach, they came to the decision: "as long as we are in life we shall not permit him to cross the fron
It is plain from this passage that certain villages had been assigned to the mercenaries for usufruct. In addition to the execution of their ringleaders (48a b) they are now punished by the withdrawal of such villages which means a decrease in their revenues. Of the villages taken away some are allotted to peasant holders as communal property (gano), others are declared royal property. I do not believe therefore, that W. is right in translating gara by "assenblies of monks". Gaga here is rather the technical, administrative term (skr. the same, cf. BR. s. v. gana 3). For mediaeval village constitution in Ceylon on which this passage throws a side-light, see H. W. Corring Ton, H.C. p. 45f.
P. bhaya includes the two concepts: fear (subjective) and danger (objective). Cf. above v. 21. •
H. W. Copang Ton discusses the campaigns described in 74.50 ff. in his "Notes on Ceylon Topography in the twelfth century" I. Unfortunately the place names mentioned in verses 50-78 cannot be determined. Later details show however, that this part of the campaign took place in the districts on the right bank of the Mahaveliganga, mainly in Bintenne and the adjoining regions. Barabbala, Kantakavana, Ambalala, Sava, Divācandantabātava, Kimsukavatthu, Vatarakkhatthalī, Dathavaddhana and Sahodara are unknown.
4 P. mahdicami and rathavasino: contrast beetween the regular army and the militia.
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tier of our kingdom and enter here', and with great fury, recking nothing of their life, they marched to the same place intent on the opening of hostilities. Thereupon the general Rakkha gave this army fearful battle, slew many soldiers, broke through the trees which they had felled and flung across the road, and with large forces reached the place called Kanakavana. He fought with the hostile army that had taken up its position there by the building of a stronghold, broke through the fortifications, forced an entrance and after robbing many thousand warriors of their life, he marched farther and came to the place called Ambalala. He offered battle to the army stationed there, broke through the stronghold there and made the whole battlefield full of flesh and blood. Then he marched from there farther, broke through the strong fortification of Sava and slew many soldiers. Beyond this lay the forest Divacandantabatava hemmed in on both sides of the accessible road by high mountains, and where just at its heart the road was endangered and all traffic made impossible by many huge trees which they had felled and thrown down. In this forest from one to two gavutas in extent the hostile army had laid down one behind the other seven very inaccessible fortifications whose stout gates were not to be shaken even by rutting elephants. Against this army that had firmly determined: "we shall in no case permit him to enter as he thinks fit into any single stronghold occupied by us' he delivered for several months day and night terrible battles and while he slaughtered many thousands of warriors together with their leaders, the general Rakkha with large forces took up a position on the spot'.
I. e. "Thorn wood". The part. chindanto is parallel with marento in 55 c, chinditcă is subordinate to the part. påtite. Cf. chinnapätitarukklehi in 33 c, as also chindivid pātitelki (rukkhehi) in 62 b.
* I should prefer here to place the full stop after sabbatha and thus take this word in the oratio recta. For the position of iti see note to 37. 114.
* Verses 55–66 form one sentence. Subj. Rakkhacamünatho in 55a, again repeated by caminalho in 66 d; pred. is nisidittha in 66 c. The construction in v. 61-65 is as follows: ... "after he in the

74.77 Parakkamabůht I 27
When the hero, the Great King Parakkama, heard during his sojourn in Pulatthinagara from the mouth of the messengers of Rakkha's constant battles, he gave orders to the Adhikarin Bhuta who dwelt in his palace thus: "An indecisive struggle for so long a time with these wretched rebels is fitting neither for me nor for thee; smite in pieces according to these my orders the whole of the fortifications along with their gates, slay the whole of the numerous army and send me then speedily a true report of these doings." He assigned him numbers of soldiers and sent this man experienced in the art of war, to the scene of the fight'.
Hereupon Bhuta marched forth from superb Pulatthinagara and joined with strong forces the commander-in-chief Rakkha. Without in any way departing from the orders of the illustrious Lord of men, they both had doublets of buffalo hide made (for their men) for protection against the arrows, made the great army ready for battle, offered a sharp encounter, slew numerous warriors, many hundreds in number, broke through the seven strongholds, laid down as they were one behind the other, started from there again and came to the village of Kimsukavatthuka. Here too they fought a fearful, bitter fight. Then after they had set out from there and had reached Watarakkhatthali, and after they had here destroyed a hostile
forest D. (61 d) ... (there follow the attributes 61 d to 68a) ... with the army (65b), which, after it ... had set up fortifications (63b-64a), was firmly determined ... had fought (65 d) . . ."
It is plain that Rakkha's action in the difficult ground of the Divacandantabatava forest had come to a standstill. Bhtita is sent to his aid. Cf. further the note to v. 90.
Here one might assume the end of the sentence, since the part. ycitat may be regarded as a finite verb. But the subject changes in the sentence. In v. 72 the sing. so is subject; but yata must be supplemented by an 1bho (after Bhuta's joining with Rakkha). Marento which is the reading of all the MSS. (= skr. marayantah) must also be taken as plural. In the continuation of the sentence there is again a change of subject. At first as we see by vattentd, the plural (ubho) remains subject. Then in v. 78 it is the singular Rakkhacaminatho. The preceding gerundives in verses 76-78 b are to be treated as loc. abs.
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army which had approached from various directions, and thereupon offered battle at the village called Dathavaddhana and had further fought an action at the village called Sahodara, the general Rakkha who had large forces and train with him, sent on many thousands of warriors of his own neighbourhood to do away with the hostile army at Lokagalla. Then he destroyed a vast hostile army that approached with the intention meanwhile of overwhelming the commander-in-chief (Rakkha), and retired.
The great four-membered army that hadi marched to Lokagalla so utterly destroyed the division there that only the tidings thereof remained, took away from it all its possessions
l take thapettana in the sense of "putting aside for a particular purpose." By the removal of a considerable part of Rakkha's troops the foe is emboldened to make fresh attacks. The operations which H. W. Codalington certainly interprets aright l.c., now become topographically intelligible. Events hitherto have taken place along a line east of the Mahavelliganga. Rakkha probably follows the main road leading from Dastota by way of Mahiyahgana (Alut-nuvara) to Bibile. With CRINGTON we may look for Sahodaragama somewhere in the region of bibile. Here Rakkha is forced to halt, to secure in the first place his threatened right flank. The name Lokagalla without doubt corresponds to the modern Log gala. There is a small river of this name which rises on the saddle of Passara and flows northwards to the Mahaveliganga which it joins just where the river bends at right angles to the north. I am informed by Mudaliyar WANAsUNDARA-Badulla that an old short cut led across the saddle of Passara from Buttala along the Loggala-oya to the Mahaveliganga. The rebels had reckoned with the possibility that the enemy might use this road for their advance and had occupied it. Rakkha however, advances farther east along the main road. A farther penetration southwards lays him open to the risk however, of being attacked in the flank from Loggala or cut off in the rear. Hence the expedition in this direction briefly described here.
All MSS. have palayati. I will not risk altering it, Moreover it makes good sense. Rakkha cannot for the moment advance. He is content to release himself from the foe who is pressing hard on him. Too much stress need not be laid upon the maretva "cut up' in 80 d. It merely expresses the successful defence.
8 W. translates: ... "Yet could they not completely cut off their great resources." He has misunderstood acchindivana. What we have to de

74, 88 Parakkanabā 29
and betook itself then to the place where the commander-in
chief was sojourning. The two armies joined forces, advanced 88
to Majjhimagama and here made the firm resolve: "We shall not permit the commander-in-chief in Lokagalla to seize the sacred Tooth Relic and the precious Alms-bowl Relic.' At the village of Kantakadvaravata' they fought a great battle with the hostile army, destroyed the troops of the enemy and then marched to Uddhanadvara. With the hostile army which after laying down fortifications, had taken up a position there they fought a severe action, blew up the fortifications along with their gates, destroyed many of the enemy and took up a position in that village to equip army and train (anew). Queen Sugala took the sacred relics, the Tooth and the Almsbowl, and betook herself to Uruvela.
with here is not the a priv. -- chind, out the frequently used verb acchindati "to take away by force" (skr. d - child; cf. PTS. P. D. s. v.) The dhanajatan which has been taken away consists of course of elephants, horses, chariots, arms.
Now Medagama, 10 miles south of Bibile. It still lies on the highroad leading from Mahagama in the south to Polonnaruva. According to H. W. Conring Ton to the south of Medagama lately a milestone was discovered with a short inscription of Nissanka Malla (letter of 20th Dec. 1927).
Lokagallathasendinathadhikarino cannot possibly be the subject of the principal sentence as W. assumes. That must be sought rather in die send in 83a. There is no reason either why the generals who had fought at Loggala should be so set upon the gaining of the sacred relics. In a far greater degree was this the case with Rakkha. The idea is rather this: Parakkama's generals fear that the hostile troops which had been defeated at Lokagalla might withdraw to the main army and there insist above all on safeguarding the relics, since all was already lost in the field. This Rakkha and his followers were determined at all costs to prevent.
H. W. CopRina Ton compares this with a present Katupelella. I cannot find the name either in the Census or on the map. Sinh, pẹlella means "gate" = P. duara,
* For Uddhanadvara see note to 61. 16. It was situated near Мо
naragala, thus about 10 to 12 miles SSE, of Medagama. According to 61.25 it was the capital of that part of Rohana called Atthasahassa which was ruled by Sirivallabha. Here his widow Sugala lived and the saired relics were kept in her neighbourhood. tJruvela whither she
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30 Parakikamabahu T 74.89
But for the purpose of disposing of the hostile army in Dighavapi the Lord of men Parakkama had sent forth with an army the Adhikarin Kitti and the Jivitiapotthakin Kitti and yet other dignitaries with a thoroughly equipped army and train. They engaged the foe who coming from the direction of Erahulu, had taken up a position at the village called Givulaba, in a terrible battle, broke through their fortifications there, killed many enemies, started from there again and reached Uddhagama. There they laid down fortifications, carried on war, for three months and put the great army to flight. With a hostile army that had erected fortifications near the locality called Hilhobu, had dug trenches and spread thorn bushes, and which with massed troops had taken up a position ready for combat, they then fought a terrible battle. They broke through the whole stronghold together with the gates and entered by force repulsing each attack with a hail of arrows'. Thereupon they advanced farther and scattered as before, a hostile army that at a spot about a gavuta in extent beside the village of Kirindagama had as before set up fortifications and there taken up a position, and halted with vast forces at the place called Dighavapi.
brought them for safety is identified with good reason by CodRING Ton with Etimole which is situated about 5 to 6 miles south-east of Monaragala. What is curious is that Sugala when she is forced to flee, does not put a greater distance beetwen herself respectively the relics, and the enemy. PARKRR (Ancient Ceylon, p. 896) was the first as far as I know, to identify this and rightly so with Mahakandiyave va, 25 to 30 miles NE. of Bibile and about the same distance SW. of Batticaloa. The Ratemahatmaya Bibile assured me that the old name Dikveva is still well known among the people.
* I do not believe that the expedition is only now set going after the occupation of Uddhanadivara by Rakkha. It is far more likely that it was begun earlier by the two Kittis, probably sent of by Parakkama at the same time with Bhuta. The author is going back in his description.
CodRINGToN is assuredly right in identifying this with the present district Era v ur, NW. of Batticaloa.
Lit. They made the combat one where it was difficult for anyone to come near (durasadam).
* The single localities mentioned such as Uddhagama, Hihobu,

74. 11 Parakkamabâh II 3.
The Ruler of men, Parakkama, the best of far-seeing men, sent to his dignitaries who were at that place, the following message: "Shattered in combat the foe is in flight. They have seized the splendid sacred relics of the Alms-bowl and the Tooth and are fain, through fear, to cross the sea. So have I heard. If this is so, then the island of Lanka will be desolate. For though here on the Sihala island various jewels and pearls and the like and costly kinds of various precious stones are found, yet of quite incomparable costliness are the two sacred relics of the Lord of truth, the Tooth and the Alms-bowl. At the cost of much valuable property and by the constant amassing of well-tried and armed warriors I have freed this superb island of Lanka from every oppression, but all my pains would be fruitless. My head adorned with a costly diadem sparkling with the splendour of various precious stones, would only be consecrated by the longed-for contact with the two sacred relics of the Great Master, the Tooth and the Alms-bowl. Therefore must ye all, with the same end in view, with army and train and without in any way departing from the orders I give, conquer the hostile army and speedily send me the splendid Tooth Relic and the sacred Alms-bowl.' The Adhikarin Kitti by name who was in the district of Dighavapi, received his message with bowed head, and with his division after assembling about him the many leaders, he marched to the place which the commander-in-chief
Kirinda cannot be determined. At any rate this Kirinda is different from the place of the same name on the coast south of Tissamaharama. Doubtless however, these events took place on a line running from north to south west of Batticaloa. Moreover the object of the whole undertaking is intelligible. By pressure on the right wing of the enemy the thrust against the main position in the centre at Uddhanadvara was to be eased. The army columns then unite at Uddhanadvara for the decisive blow (v. 111, 113).
1 P. bihindlitvā in a passive sense. See Cūlavs. ed. I, Introd. p. XV. Lit. "These by me, the island liberator, made efforts will be perfectly (kaiman "at one's own pleasure") fruitless."
* P. pacittito (lit. "purified") with reference to attanaigan, because this (“the head") is only a paraphrase for the person ("my head" = "I").
* ***
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32 Parakkamabāhu, i 74. 119
2 (Rakkha) was occupying. A vast army consisting of hostile
divisions and inhabitants of the country, advanced with all its leaders, plentifully supplied with arms, equipped for combat, brave, a veritable host of heroes, against the village of Uddhanadivara, full of lust for battle. “Of the enemy who have invaded our country we shall not let a single foe escape. On the road which would be the line of retreat of the foe we shall place barricades and make the roads to an extent of two to three gavutas impassable and round about the territory occupied by the enemy cut off the supply of food. Then when the whole hostile army is weakened we shall fight an action with it in which because of our rain of arrows they
will have difficulty in approaching us, and destroy them.'
So thought the army and after it had in the way above described, put up strong barricades it took up a position, keen for battle. Thereupon the Adhikarin Bhuta, the commander-in-chief Rakkha and the Adhikarin called Kitti, the heroes, crushers of the hostile army, after equipping their great army on the battle-field advanced thence according to orders all together and destroyed in a terrible combat a great number of soldiers so that nought but their name remained. They broke with large forces through the stronghold called Maharivara, marched thence farther, assembled all of them at the place Voyalaggamu by name and war-experienced (as they were) took up a position there. The hostile army which was lying opposite in the district called Sumanagalla they destroyed in the way described above, and after they had in a terrible battle which was fought at the place called Badaguna scattered in desperate battle the entire army of the foe which stood here and had also put to flight in combat the whole army which after laying down fortifications in the district called Uruvela, had taken up their position there, they took possession of the
I read sapattavaggikdi and believe this adjective belongs to the mahaca mit of the following compound. We have thus again the distinction between the regular troops and the militia.
? Cf. above v. 96 and note.

ግ4.ኜ፱8 Parikitamabahu I 33
splendid relics of the sacred Bowl and of the sacred Tooth and halted on the spot at the head of their mighty army'.
At that time an officer of King Manabharana, the general by name Sukarabhatudeva, the foolish one, who had been placed in chains by King Parakkama, had burst his fetters and had escaped to Rohana. Then the Ruler of men summoned the Adhikarin Mañju" and spake to him (thus): "The general Sukarabhātu has fled to his country, thou must come up with him before he has gained a hold anywhere." Therewith the Lord of men sent him off. He betook himself from Pu
127 128
129
180
13
latthinagara to the place called Sapatagamu'. There he fought
a great battle with the hostile army. He slew many soldiers and after laying down a fortification took up a position himself there at the head of his large army.
Now all the many rebels, each in his division, roused the whole population of the country down to the very boys (in
Herewith one object of the warlike operations has been attained. The actions described in vv. 119-126 must have taken place in a relatively limited territory SE. of the modern Monaragala. As the sequel shows, Parakkama's generals had obviously not yet advanced as far as Guttasālā (Buttala) (cf. v. 154, 156).
It is remarkable that the MSS. have the form Mandin. Likewise 75. 152, 185. It is however beyond doubt that the same general is meant as the one mentioned in 74. 144, 75.150 as Mariju.
Copa NGTon identifies this with the modern Hapatgamuva. It lies about 8 nailes NW. of Badulla in the Wiyaluva Korale, on the right bank of the Mahavelliganga at the spot where it flows from west to east. This throws light on the whole episode. Since Stikarabhat has erossed the Mahavelliganga, it may be said that he has escaped to Rohana. His object was plainly to organise the rebellion in Malaya, in the rear and flank of Rakkha's troops. For that reason Parakkamabahu is forced to send a new division against him. Maiju suppresses the movement in Malaya, Stikarabhatu himself however, escapes, joins the rebels in position opposite Rakkha, and takes over the leadership here
in the sequel (see v. 153). Manju remains posted for the moment in
order to safeguard the flank of the main army.
I believe that v. 132 closes the Stikarabhatu episode for the moment, The sequel takes place as v. 136 shows, in front of Rakkha's army. A more exact localisation is impossible, since the individual places cannot be identified. The situation only becomes clear again in v. 154.
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84 Parakkamabāhu I 74. 134
open revolt). With the firm resolve, even at the sacrifice of their life, not to give up the two relics of the Tooth and of the Alms-bowl, they assembled with hostile intent, mastered by insolence, at the village called Bhattasupa. Thereupon the commander-in-chief Rakkha, as also the Adhikarin Kitti and the Adhikarin Bhuta and many other officers gave terrible battle to the hostile army, and skilled in war as they were, let not two escape by the same way. They took, in loyal devotion to the King, the Tooth Relic and the Bowl Relic with them, instituted a great sacrificial festival and withdrew unthreatened from any quarter. Now the whole hostile army, well equipped, having taken up arms with fury, gathered together from every side at the place called Dematavala and fought a mighty, terrible and horror-rousing battle. By the (corpses of the) men slain in the terrible fight and (the mass of) the cast-off weapons the commander (Rakkha) and the other dignitaries, left (the foe) on every side not even room to place their feet, and after taking with them the splendid relics of the sacred Bowl and of the sacred Tooth, they reached the village named Sappanarukokila.
Carried off by an attack of dysentery, the commander Rakkha now went thither in accordance with his doing - all living forms are indeed transitory. The two adhikarins Maiju and Kitti by name without omitting any honour due to his Dematavala according to CoDRING ToN is now even the name for Okkampitiya which lies a few miles E. of Buttala. Popular tradition identifies the vihara of Okkampitiya with the monastery where Saddha
tissa found refuge after his defeat in battle by his brother Dutthagamani. See Mhvs. 24. 89 ff.
* Verse 140 a is hopelessly corrupt. According to the sonewhat highhanded emendation of S. and B., W. translates "(the whole army of the enemy) that was at Vápi'.
* Note that the line gahetcă pavare dăţhăpattadhătubhadantale is exactly the same as v. 126 a b. Nevertheless gahelva in the two places must be taken in a different sense. As in this passage a sloka of 6 padas appears in the same way as these appear elsewhere, the line may be a later addition. The intention was to stress that Rakkha took the relics along with him on all his expeditions. Cf. v. 138.
One expects that along with Kitti Bhuta would be mentioned

74, 157 Parakkamabâhu I 35
rank, carried out the ceremonies of the dead. Now that the wise commander was dead and the Ruler of men tarried afar off, they brought together with exceeding energy the whole army of the Sovereign who was endowed with terrible courage, and while these heroes allowed no possibility of any sort for any kind of panic and celebrated a great festival for the two sacred relics, they sent their report to the illustrious Ruler of men and tarried yet a few days on the spot. When the Sovereign Parakkama heard of these events he had erected on the spot where the commander had been burnt, a vast alms-hall with four entrances, and in order to honour (the dead) by sacrifice he sent the (following) order: "Collect for those bhikkhus coming from the four regions of the heavens and for the other bhikkhus a plentiful gift of alms." (Thus) he (commanded), the best among the grateful, the first among those who have attained knowledge. The two experienced commanders joyfully carried out the order in fitting manner and remained on the spot.
The rebels thought, since the commander-in-chief was dead and they (themselves) had gained a leader in Sukarabhatu, they would meanwhile try for victory, and all gathered together in the district of Guttasala. When the vast, foecrushing army of King Parakkama heard that, it advanced with its leaders, fighting at various places a severe action, from all sides against the district of Guttasala. Thereupon all
here. Cf. the association in v. 119, 186. Manju is still in position (v. 166f) in the N.W., in Malaya. He had thus merely to be summoned to the funeral rites. -
P. petakiccani. According to the Brahmanical view as it is here and often expressed in ceremonial, the deceased before he is admitted to the world of the manes, becomes a preta a "roaming soul". The ekoddistasraddha is offered to the preta. HillrbRANDT, Ritualliteraturp. 90.
* I am now of opinion that direct speech begins first at 150 c. The gerund käretvā is, as seems clear from 149 c d, to be subordinated to the finite verb pesesi. -
Now the modern Buttala. See note to 51. 109. The scene of the contests and the further course of the operations is now again perfectly clear.
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36 Parakkamabâhu I 74, 58
the rebels gave up this village and withdrew through fear to the village (and) district of Mahagama'. When the Sovereign Parakkama heard of these events he of matchless bravery sent a messenger with the order: "That ye fight as chance wills it, while dragging the relics about from village to village pleaseth me not. Send ye both relics at once to me." When the commanders of the army received this massage they with the intention of sending the sacred relics, the Tooth and the Bowl to Pulatthinagara, entrusted an officer with their care, started from the village called Hintalavanagama, and after they had as before fought a terrible battle with the approaching hostile army at Khiragama and had put it to flight on all sides, they entered Khiragama, fought here also a severe action and cut down many. Then they marched farther from that place, fighting at Tanagaluka, and Sukhagirigama, at Katadoravada and Ambagalla', as well as at Tandulapatta likewise a furious action, and after bringing hither with great pomp both relics, the Tooth and the Bowl, they sent them to the Adhikarin Manju. This (officer) had at the village called Sakhapatta and at Lokagalla cut down many soldiers and brought all the dwellers in (the district of) Dhanumandala
Now Magama, the old capital of Rohana (see note to 45. 42) in the agricultural district of Tissamaharama.
Khiragama is the place where according to 79. 71 (cf. note to the passage) a cetiya was erected to Queen Ratanavali who was cremated there. CopRINgroN as he informs me by letter (20th Dec. 1927), has discovered this stūpa in Badalikumbura mear Alupota in the Kandukara Korale, about halfway between Buttala and Medagama. It is situated not far from the old high road. It is not impossible that we have to do in v. 162 f, with movements of retreat in a northerly direction from Buttala, since Bhuta and Kitti were trying to get into touch with Mafiju. For Hintailavanagama see also note to 75.7.
Perhaps the same as the Kantakadvaravata mentioned 74.85. Thus CoDRING ToN.
W. separates the compound Katadoravadambagallake into Katadorarā Dambagallake which I consider impossible.
According to CodRINGTON the same as Sapatagamuva; certainly right. The latter form is nearer to the Sinhalese.
The mention of Lokagalla, now Loggala (see note to 74.79) shows

74, 179 Parakkamabűhu I 37
into his power. He was stationed there, went forth to meet 167 the relics of the Tooth and the Bowl, celebrated for them sacrificial festivals day and night, entrusted the Kammanatha 168 Anjana with the care of the relics and sent the two relics to the Great King. Thereupon he set forth, marched to the vil- 169 lage called Bokusala and held counsel, being versed in counsel, with all the dignitaries: "Our foes know their own country. 170 When we come near them they disperse on every side, penetrate then (again) into the territory that we have brought 171 into our power, in order to conquer it, and vex the people. . But would our master, the world conqueror, prize as much as 172 a blade of grass, a kingdom even if it were utterly subdued, but by disregard of his commands, he who knows the course of war? Therefore will we honour the command of 173 our illustrious monarch and in order that the foe may not be able to return to the territory' already subdued by us, post 174 there at different places a strong force with officers, and when thus our enemies have their roots cut off by us, we will set 175 forth to lay our heads at the foot lotus of our master.' Thus he resolved who was wise among those who understand decisions. Hereupon all the dignitaries who agreed with his 176 words, set forth with the vast army, ready for battle, and 177 marched to the village of Walivasaragama in a district where many roads meet. After they had arrived there and deprived many foes of their life, they set forth thence and built a 178 fortification at the place called Balapasana. Having posted there the Lankapura Kitti and another large army consisting 179
that Maiju was still in position near the place where he had come into contact with Sukarabhatu (74. 131 and note). From 70. 17 it is clear that Dhanumandala was a district in Malaya, approximately corresponding to the present Wiyaluva division.
1 The gen. vasikatassa thámassa stands instead of the loc. governed by pavisanti. Cf. Cūlav. ed. I, Introd. p. XVI.
* W. translates "Kitti and Lankapura". He takes the last-named apparently for the general of this name (76.83) often mentioned in the sequel to whom apparently 70. 218 also refers. According to the last passage this Lankapura was the son of the Lahkadhinatha Kitti.

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38 Parakkamabāhu I 74. 80
of the four members, all the dignitaries and leaders set forth at the head of the main army with large forces to subdue from one strip of country to the other the numerous rebels in the district called Dighavapi".
Meanwhile the Ruler of the kingdom, King Parakkamabahu, tarried in beauteous Pulatthinagara where there was no war trouble. Endowed with the gifts of faith and insight and with the effects of many meritorious works, he the first among those versed in art, spent the day in pleasant pastimes. But now when he learned that the relics were gradually drawing nearer, he spake, his heart full of the greatest satisfaction and joy: "In truth a great gain for me! Blessed is my life, the finest fruit of my labours for the peace of the realm is mine now that I may behold and reverence these two relics of the Monarch of sages.' With these and the like exclamations he the virtuous one, went forth well bathed, beautifully clad, well anointed and beautifully adorned at the head of the festively arrayed princes and dignitaries, like to the moon in autumn when it is surrounded by the stars, the distance of a yojana to meet (the relics). At the first glimpse he who was honoured by the pious, honoured them with all kinds of ornaments, with the most varied kinds of precious stones and pearls, with costly jewels, with all kinds of incense, with lamps and sweet-smelling flowers and with many perfumes giving expression to his reverence, as if the Enlightened One were still in life. Unceasingly shedding tears of joy and with tiny hairs bristling as if the inward rapture had burst forth, beautifying his whole body, and with floods of the highest joy making drunk his soul, as if he possessed limbs which were overwhelmed by showers of the finest nectar, the stead
Mafiju's plan was plainly this, to suppress the revolts which were constantly breaking out in the rear of the army stationed at GuttasalaButtala, in the same way as he had until now covered the flank in Dhanumandala. Hence he now marched eastwards into the Dighavapi district. In Mhvs. 75. 3, 4 Balapasana is likewise associated with Dighavapi. Verses 176–180 form one sentence in which the subject sabbe 'macca (v. 176) is once more repeated by sabbe "maccå padhånå ca (v. 179)

74. 20 Parakkunabalu II 39
fast one, the superb one bore the splendid Tooth Relic on his head, like to the Moon-bearer' who bears the crescent moon upon his head. He showed all his companions the two relics while well versed in the sacred writings, he proclaimed their glory, and after he the all-wise had had a great sacrificial festival celebrated by them (his companions) the Ruler of men had the relics laid down on the spot. He who kept a watch over all his senses, set up a strong guard; he commanded that gifts of every kind should be offered, and then his heart filled with the joy of faith, he returned with his dignitaries and his
train to his abode like god Brahma to the Brahma palace.
Thereupon the King had erected in the middle of the town for the Tooth Relic a splendid temple of fine proportions, like to the hall of assembly, Sudhamma. From the King's Gate onward' he had the road for the distance of a yojana made perfectly level like the palm of the hand. Then he who had his joy in the welfare of all beings, had erected everywhere triumphal arches with coloured pictures on then that delighted the heart of the people, and beneath these outspread
Name of Siva who is represented with the crescent moon in the hair above his forehead.
P. tatth' eva, i. e. just at the spot where he had raised the Tooth
Relic to his head and showed it to his train. According to vv. 187, 199
194
195
196
197
198
199
201
it was about a yojana (that is about nine miles) from the southern
door of the town. Here the relics are kept provisionally until their
festive entry into the town.
* Skr. sabha sudharma, the hall of the god Indra. E. W. HoPKIns,
Epic Mythology, p. 58. It is difficult to say which building in Polonna
ruva is meant by this daithddhatugihara. According to 73. 124 f. Mahinda
one of the king's followers, had built such a temple. Later on (78. 41) the circular building in Jetavanarama is mentioned as the temple of the Tooth Relic. This one can however scarcely be meant in this passage, as it would be difficult to compare it with a sabha. Probably the relics were changed about from place to place and this is reflected in a certain vagueness of the tradition.
See 73. 160. As the relics were brought hither from the south we may assume that the King's Gate lay in this direction... The loc. 'd- jadvāramihi in place of the abl. with patthāya is explained by the influence of the metre. Likewise 75, 72.

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40 Parakkamabāhu I 74. 202
canopies' tied with garlands of all kinds of flowers in gailyhued succession. The pillars of the triumphal arches he decked singly with different stuffs and the upper part he provided with rows of umbrellas and whisks", with bunches of all kinds of flowers, with fluttering cloths and banners and other costly things fit as votive offerings. The two sides of the street he embellished with fruit-bearing trees, such as sanniras', banana, areka and coco palms and furnished them with vases filled with charming nosegays, with all kinds of banners and pennons, with lamps and incenses and the like, and adorned the road, capable of distinguishing the true from the false way, like the street Sudassana of the lord of the thirty gods'. Then after he who understood how to win good people for himself, had speedily furnished the gate court of the temple of the Tooth Relic like to (the town) Alaka, the Monarch had a priceless jewel hollowed out and filled with sweet-smelling powder. Here the Increaser of the realm placed the superb Tooth Relic, then laid the jewel in a casket of precious stones and this again he placed in a costly box of gold. But the Bowl Relic he placed in a costly golden mandapa that sparkled with the rays of various precious stones, that was wonderful and shimmering like the rainbow, that rested on four wheels, that was indeed lovely and like to a bundle of rays of the rising sun, on a beautifully arranged seat covered with costly carpets in a sweet-smelling layer of flowers. Then he capable of maintaining what has been won, made people of the clan of
P. vitanana 2 patánake, lit. "outspreadings of canopies." Vicitravarasantane precedes. The stretching out of the canopies is described by the three derivatives of the root tan (with vi, pa and san).
2 The whisk, camara, made of the tail of the yak, bos grunniens, belongs like the umbrella to the insignia of royal ty.
8 P. vitanehi. The word cannot mean "canopy' again ore. The instrumentals in v. 202 d and 203 are governed by sajetā.
Name of the King's cocopalm. P. tidasindassa. Indra or Sakra is meant. Tridaša is also in Skr. a general designation for the gods. Sudarsana is in epic poetry the name of Indra's palace (E. W. Hopkins, Epic Mythology, p. 55, 141). The same as Alakamanda (37. 106), town of the God Kuvera.

74. 224 Pasrakkamabāhu II 41
the Lambakannas with umbrellas, whisks and swords in their hands and other people of noble families place themselves round the mandapa for its protection. Round about the mandapa he placed splendidly attired dancing girls in many hundreds of (other) costly mandapas, each of these being accompanied by people bearing lutes, flutes, drums and the like in their hands and by bands of female musicians who were like to the heavenly musicians, to do honour with their dance,
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their song and their music (to the relics). With all kinds of 28
flowers, with incense and various perfumes he filled the town with fragrance and delighted the crowd of people. With the light of many thousands of lamps he transformed the heavenly regions and the intermediate regions into pure glory. With rows of umbrellas and whisks, with rows of coloured banners and all kinds of pennons he veiled the whole firmament. With
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the trumpeting of elephants and the neighing of horses, with
the clatter of chariot wheels and the rattle of kettledrums; with the enrapturing tone of all the festive shell trumpets, with the roll of the great drums and the cries of victory of the bards; with the shouts of acclamation and loud clapping of hands and the jubilant cries (of the people) he filled the regions of the heavens with noise. The Monarch himself arrayed with all his ornaments, mounted his favourite, beautiful elephant' which was hung with coverings of gold, and sur
1 P. gandhabbī. The gandhabbā, skr. gandharcăh are semi-divine beings, the heavenly musicians. They are thought of as males, their feminine counterpart are the Apsaras. A feninine gandhabbi could only arise in the Pali stage after the more general meaning "musician (pure and simple)" had been formed for the masculine alongside of the original meaning.
P. vasayilvd from the denom. irdsay. Likewise in Mhvs. 5. 139 "His seat after being perfumed, used to be hung up". My translationi of that passage was wrong.
P. sadhukaraninddena. By the constantly repeated cry of sadhus the people are accustomed to give expression to their joy and enthusiasm during festive processions. Karento-mukhard disd, lit.: "made the heavena talkative”.
* P. pavarani naga . . . виђћати.
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rounded by many dignitaries, who rode their steeds", he went forth with great pomp from the splendid town, betook himself to the sacred Tooth Relic and to the glorious Bowl Relic, reverenced them in worthy fashion with hands folded on the brow, and while offering to them with his own hands sweet-smelling flowers he went on his way with both relics.
Now at an unusual time a great cloud gathered spreading herself forth'. With her hollow rumbling she increased the roll of the drums and with the bright bouquet of the rainbow she adorned the space of the heavens. She made lustrous lightning quiver on all sides, an instructress for the dance begun by the peacocks. Together with the dust raised by the hoof-beat of the horses she made the wreath of the sun's rays disappear and veiled the whole firmament in thick darkness. When the dignitaries saw all this they thought again and again: she will pour forth violent rain to disturb the high festival, and their hearts filled with sore trouble, they betook themselves to the all-wise Ruler and considered what was to be done. But the Great King who knew the excess of his own power and the unimaginable majesty of the great Sage, spake (thus): "Be ye not troubled; here a marvellous high festival is being celebrated that captivates the hearts of men and gods, and I have set forth with unapproachable courage, rich in merit, rich in wisdom, rich in glory, rich in fame. What god, what Māra and Brahmā would be able to hinder the magnificent festival taken in hand by me? Harbour therefore no fear when ye convey the two relics, but set forth on
P. valiandrillia. The word rahana means it is true, not merely riding animals but vehicles of every kind, also chariots.
P. anubhavena mahacca seeins to be a transposition of malacca ännulbhavena. D. I. 4932, M. II. 11814 we have mahacca rājānubhāvena. Buddhaghosa says (Sumv. I. 1481) mahāca rājānubhāvenāti, mahatā ca CtTCCCCCLLCCCCCS CCCCCCCCGG LG G LLLLS CLLLLLL LLL LLLLCS LLLCLCCLCCCLLCCCL L00S
o Verses 198 to 227 form one sentence. The principal verb is patipoiji. The preceding verbs are gerunds or present participles.
Lit.: A great untimely cloud came up, spreading itself out (v. 281 cd) increasing . . . decorating . . . etc. making the whole firmament veiled in a mass of darkness.

74. 248 Parakkamabāhu I 43
your way." With these words the discerning (prince) set forth. Then the great cloud while filling all the ponds and rivers outside the range of the festival with floods of rain, as she approached the great procession, moved along before it and rained just enough to lay the dust of the ground'. When all the inhabitants of the town who had gathered together and the virtuous sons of the Sage, many hundreds in number, saw this miracle they cried: "In truth of great majesty is this Ruler of men, the foe-subduer; in consequence of his high merit he has appeared in Lanka. Here is merit, here is wisdom, here is pious devotion to the Tathagata, here is fame and glory and exceeding great sublimity.' Proclaiming these and other words of highest wonderment they filled all regions of the heavens with loud songs of praise. While thus the Monarch accomplished such a series of wondrous things as had never been seen or heard of before, he celebrated the high festival in a manner befitting his majesty, and after the wise (prince) had had the two relics brought into the temple of the Tooth Relic, the hero who was a single light for the whole world, celebrated for seven nights long a festival of lamps.
Thus did the King Parakkamabahu before whom monarchs did obeisance, institute in pious fashion for the glorious relics a great festival that like none other called forth joy, rejoicing, wonder and admiration from all people who beheld it.
Here ends the seventy-fourth chapter, called "Account of the Festival of the Tooth Relic", in the Mahavamsa, compiled for the serene joy and emotion of the pious.
Illutedina purato sayan must be joined "placing itself at the head". The aec. clhard-paraga-mattum is governed by pasaman nayam (pres. part. of neti) lit.: bringing to rest, stilling.
* Notice here the expression bhatti = skr. bhakti i.e. love, surrender in faith. The blaktinarga as path to salvation comes in Hinduism as third after karmamarga, practice of the ritual, and after jiana marga philosophic knowledge. The use of bhatti in this passage shows plainly the influence of Hindu ideas on Buddhism. What Visnu is to Hinduism that Buddha is here – the object ofbhakti (see H. Jacob, Die Entwicklung der Gottesidee bei den Indern, p. 28). The word bhatti occurs again in the same sense in 85.38 and 121 and in 93. 9, 10 in Sivabhatti which is contrasted with the Buddhist faith.
('2... f.
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CHAPTER LXXV
THE CONQUEST OF ROHANA
1. Now all the dignitaries and leaders set forth with great 2 forces to occupy the district of Dighavapimandala'. After fighting a great battle at the place Savanaviyala and utterly 3 destroying the stronghold there with its twelve gates, and after fighting further at the place Gomayagama, at Chaggama 4 and at the stronghold Balapasaha' a severe action and shattering the hostile army, they halted at the stronghold named 5 Balapasana with army and train. Thereupon the dignitaries and leaders set out thence, fought a sharp combat in the 6 district of Malavatthuka, and while fighting at various places - at Wadhagamakapasapa, at the village called Mulutta, at 7 Senaguttagama, at Bolagama, at the place Wanaragama and at Gallambathikagama great battles in terrible succession, they marched from all sides against the village of Hintalavanagama.
The narrative starts immediately after 74, 180 and continues the description of the operations set on foot by Maiju. Cf. sabbe 'nacca padhånå ca nahåbalapurakkhatå (74. 179 cd) with sabbe amaccå ca padihānā ca mahabbalā (75. 1 ab).
Balapaisana is already mentioned in 74. 178. It must be assumed either that the place had in the meantime been abandoned by Kitti or that vv. 2, 3 are merely a repetition of 74. 176 ff. CopRING Ton identifies Chaggama with the modern Sakamam, situated near the east coast at Tirrukovil.
It is, I believe, impossible to determine the places named in vv. 5, 6. But evidently the troops march in broad alignment throught the district . of Dighavapi in a concentric direction - hence samantato - to Hintalavanagama. This must be looked for according to 74 162 near Khiragama, thus somewhat north of Buttala. In this region the troops of Kitti and Bhuta were probably standing. Thus there is evidently a plan for uniting the whole army and striking a decisive blow in the neighbourhood of Guttasala and Mahagana.

75. 18 Parakkamabāhu I 45
With the hostile army that stood here after it had erected on a space of three gavutas', a strong fortification with many
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entrenchments, they fought a great battle, slew numbers of 9.
soldiers and took up a position on the spot, spreading fear amongst the foe. But now the rebels all set off for Dighavapimandala with the intention of (re-) taking the (already) captured province. When the dignitaries in Hintalavanagama received exact tidings of this undertaking they sent off many
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soldiers. These covered in two nights a tract of ground of 12
twenty gavutas, fought a great battle, cut down the foe and so terrified them that they gave up trying to renew the contest. Then they returned victorious to their place'. Hereupon all the dignitaries near this village having fought with the foe - who after throwing up an entrenchment at the place named Adipadapunnagakhanda were standing in the district of Guttasala - a great battle and after likewise fighting at Corambagama, further at the village of Mulanagama and at Kuddalamandala a severe action, set forth from the place called Hintalagama. They fought an action at Kittirajavalukagama, further a terrible battle at the place called Ulada, at the village named Valuka and after fighting an action at Huyalagama, they halted, slaying many enemies.
Over six miles. See note on 73. 154.
Thus the revolt breaks out again in the rear and the flank of the army. The pacification of the Dighavapi district had not been successful.
More then 40 miles.
I. e. to the headquarters at Hintalagama.
One must not be misled by the accounts of the success of single actions. It is clearly the case here of guerilla warfare. In open fight the rebels offer little resistance. But when the revolt seems to have been suppressed at one place, it at once breaks out anew in another. The accounts of "great battles" (nahayuddha) and the "bitter or severe actions" (tumula rana) in which the hostile army is shattered and countless soldiers slain, are too much of a formula to lay claim in all their details to historical credence. Every encounter whether important or unimportant, is described very nearly in the same way. The capture tie lics was certainly an important moral success. But the main object he wale enterprise, as it is alleged in 74.40 ff. was not
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Now to make the town Mahanagahula which had been inhabited by former kings, a royal capital' by the Great King were sent forth the Daniladhikarin Rakkha and Rakkha the Chief of the chamberlains, and they having equipped a great army, set forth full of lust for battle. The Chief of the chamberlains Rakkha hereupon sent off the Kesadhatu by name Devaraja, who dwelt in Pancayojana, with a great army, and after destroying numbers of foes there, he being experienced in the art of war, smote the enemy who after throwing up many entrenchments at the village of Gimhatittha, in order to make it the royal capital, had taken up their stand there, so utterly that nought but the tidings of them remained. Then to allow the exhausted army to recover from the combats, the hero tarried a few days on the spot.
Thereupon the enemy gathered together and driven by their heavy grief, they took grave counsel (together) as follows: "The power of the Ruler of men Parakkama, which is like
achieved. Cf. below v. 149 ff. Parakkama's troops were unable to pass the Buttala line. The King realises that and develops an entirely new plan of campaign, an attack from the north-west, with Dakkhinadesa as base.
A curious expression meaning about the same as "to bring into his power". For the idea must be that Parakkama now risks a direct advance against the capital of Rohana. But perhaps we have to do with an old corruption of the text? Note that the pada tato kátum rájadhání is immediately repeated in 22 c.
The military expeditions of the two Rakkhas dealt with in detail by Codring Ton in his Notes on Ceylon Topography in the Twelfth Century, II, are quite intelligible as regards their plan and course. That of the Kaficukinayaka Rakkha is first spoken of. His task was to penetrate from Dakkhiladesa along the south-west and the south coast as far as Mahanagahula situated at the mouth of the Walaveganga (cf. note to 58.40). Before he begins the advance he secures his left flank by the expedition which starts from Paicayojana, now Pasdun. Korale, east of Kalutara (cf. note to 57.71). The hostilities then begin at Gimhatittha, now Gintota, a few miles west of Galle. Rakkha had apparently penetrated as far as this place from the frontier of Dakkhinadesa as which we may regard the Kaluganga, without encountering resistance The rebels who were about to fortify Gimhatittha as a re-ience Sugala were evidently completely surprised.

75。38” Parakkamabāhu I , , 47
to the fire at the destruction of the world, is hard to subdue even by the kings in the whole of Jambudipa. Even the Lord of men Gajabahu and the Ruler Manabharana, these two lionlike kings, skilled in war, who prepared a great army and spent much money, though they fought day and night in divers ways, when they heard the sound of his drum of triumph were scattered afar. They became as glowworms at the rising of the sun, and since tortured by fear, they were not even able to stay in their own country, they seeing no other way
of escape, sought refuge with (the god of the dead) King Yama.
Save the wilderness, there is for us no other protection. In every way our land is furnished with mountain wildernesses and the like. Therefore let us at all inaccessible places throw up many entrenchments, make all the well-known highways impassable, lay down many robbers' paths, and when then our land has been made impassable let us gather ourselves together and open battle.' Herewith the rebels being all of one accord, mached to the mouth of the Galu river' full of the lust of battle. When the Chief of the chamberlains heard thereof, he marched thither, fought a great battle with them and put them to flight. The army which had been shattered in the battle joined from all sides with the foe who had his position at Mahavalukagama. The Chief of the chamberlains Rakkha gave his army time to breathe; then he marched farther in order to fight the foe at Mahavalukagama. He shattered all the enemy and made the battlefield (bloody)
as the world of the Nagas' when afflicted by the Garulas.
W. is probably right in identifying the Galunadi with the Ginganga at whose mouth at Gintotal the troops of Rakkha had according to v. 24 halted. Galu can scarcely have anything to do with the name of the town of Galle. It is a question, whether we should not keep to the MSS. reading of galuraiju mukhadvaram.
Now Welligama halfway between Galle and Dondra. It appears that the main body of the hostile army had its position at this place. When its vanguard had been beaten by Rakkha, near the mouth of the Galu river the whole army concentrated at Welligama.
*P. garula is the skr. garuda. This in the singular is in the first place the name of a mythical griffin-like hird which is regarded as Wisnu's
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He drove them thence as a panther many gazelles and the victory gained, halted there himself with large forces. Then the Chief of the chamberlains who was himself versed in the consideration of advantage and disadvantage, while he sojourned in Valukagama, reflected thus: "These foes perish of a truth in great numbers, like moths who know not the danger of the fire and are burnt therein. But when they have perished the land will become like to a wilderness. And they know not the great-heartedness of our King. From now onwards we must grant the foes who surrender, freedom from punishment and give them protection'. Hereupon he sent to some of the inhabitants of the province the message: "All those who would preserve their lives, let them come to me.' Now when the merchants who dwelt in the port of Walukagama' to whom their life and their money were dear, heard that, they came in great numbers and (with them) other of the inhabitants from all sides to the Chief of the chamberlains Rakkha and presented themselves to him, tortured with fear. Hereupon he sent his soldiers forth and made them several times fight an action with the foe at different places such as Devanagara and at Kammaragama, at Mahapanalagama and at the village
of Manakapitthi, at the ford called Nilavala and at the village
named Kadalipatta. He remained victor at all these places and received graciously all who came to him. Now all the
steed. At the Pali stage the vord in the plural serves as designation of a whole group of such birds. They are the leadly enemies of the serpent spirits called Nagas. See note to 41.80.
It is interesting to learn that Welligama was at that time (12th c.) a not unimportant trading-centre, thanks probably to the spacious aad sheltered bay on which it lies.
The progress of the Kaieukinayaka along the coast is easy to follow. Devanagara is the modern Devundara (Dondra) at the southern point of the island. Kammaragama the village Kamburugamuva halfway between Welligama and haatara which last we recognise in Nilavalatittha, since it lies near the mouth of the Nilvalaganga. The name Matara means 'great ford'. The remaining names can no longer be identified. What is striking is the sequence of the narrative, since Devanagara could only be occupied after the capture of Kammaragana and Nilavalatittha.

75. 6. Parakkamabāhu, f 49
rebels made the resolve: "We shall not permit the all too 51 mighty army of the foe after crossing the river at the place Mahakhetta, to fight (with us)". They set forth and themselves full of fury, reached the bank of the river. When the 52 Chief of the chamberlains heard of this event he sent forth his army to march thither to fight with the foe. Thereupon 53 the best soldiers of the two parties fought a severe action in the middle of the river. Now raged between the two armies 54 a terrible battle like to that of the gods with the Danavas' who rose from the ocean. While now the great warriors 55 stood in battle with the hostile army, they reflected thus: "An indecisive battle with these people is the same as a defeat. 56 If not to speak of our Lord, the Chief of the chamberlains hears such tidings, that means a great humiliation. Let us. 57 therefore break in pieces the foe like small sugar canes, fling 58 them into the water of the river and make them food for the fish and the turtle, otherwise it is we who shall still their hunger.' They fought an exceeding terrible battle like the 59 monkeys who leapt over the ocean in the combat between Rama and Ravana. They caused the swift river to flow with 60 flesh and blood and set forth with strong forces to take Dighali. The warriors marched thither and rooted out the host of their 61 foes as elephants a banana grove into which they have broken.
The Dana was are demon-like creatures, asuras, enemies of the Devas. This passage refers to the fight described in the Mahabharata 1. 5. 19, in which the gods after getting hold of the amrta conquer the demons who then withdraw below the ground and into the sea. Cf. HoPKINs, Epic Mythology, p 48; H. Jacob, Mahabharata, p. 5.
* Refers to the battle described in the Ramayana, WI. 24.
It is not easy to establish the locality of these battles. It is clear that Mahakhetta (v.50) and Dighali must be situated close together. CodRING Ton looks for them (cf. note to 72.63) on the Nilvalaganga north of Matara. But since Rakkha has already taken Devanagara, he must stand on the left bank of this river. We must thus assume that the rebels were trying to turn Rakkha's left flank and that he was therefore forced to give up the advance eastwards and to make a change of front northwards. The identification of Dighali with Dikvella is : difficult to maintain, since the river is absent upon and at which tbę fights described must have taken place. سی تشبیه صاست . به های •

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There shattered, the enemy gathered together again at the place called Suvannamalaya and began the conbat anew. Then the Chief of the chamberlains also sent thither numbers of soldiers. There hailed down an uninterrupted rain of arrows and after ascertaining through spies a passage leading through the forest, they penetrated the path pointed out by them, slew many soldiers who had sought shelter in the various entrenchments and cleansed Suvanamalaya also from the briers (of the rebels). Hereupon the Chief of the chamberlains who was himself on the way to Malavaratthali, sent to the soldiers who had marched to Suvannamalaya the (following) message: "I am on the march to the village of Malavaratthali; set ye forth also on the way thither.' When the people heard that, they did so, and he took them all with him and betook himself to Malavaratthali.
The war-skilled Damiadhikarin Rakkha by name, betook himself at the head of a strong force to Douivagga. When
CoDRINGroN says: "Suvannamalaya is Ranmalé kan da situated northwest of Kirama, or the range which includes this hill and divides West Giruva Pattu from Matara district". Kirama lies NNE. from Matara about 20 miles distant.
* It is clear from the passage that the march to Suvannamalaya was only the lateral expedition of a division detached from the main army. I do not believe therefore that Malavaratthall should be looked for as in the line of march after Suvannamalaya. It lay rather on that followed by the Kaficukinayaka in his advance. As this was directed towards Mahanagahula, thus in the direction of the lower course of the Walaveganga (see note to 58. 39), I should look for Malavaratthali farther south, somewhere between Wiraketiya and Tangalla.
We may assume that the narrative here goes back somewhat in time and that the advance of the second Rakkha in Donivagga took place simultaneously with that of the first Rakkha in Gimhatittha or very soon after. Parakkamabahu's plan of campaign was evidently to advance from two sides against Mahanagahula, the capital of Rohana, from the west and the north-west. Donivagga is the depression at PelmadullaOpanake, about twelve miles east of Ratnapura. The name is preserved in that of the small river Denavaka which flows through the depression. As there is considerable rice cultivation in this region it is particularly suited for the gathering of an army.

75, 78 Parakkamabāhu II 5.
the numerous rebels heard tidings thereof, they gave true tidings of the situation to the Lankapura Rakkha who was in the town called Mahanagahula and sent an urgent message to come hither immediately. They thought: the road leading from Donivagga to Navayojana is very difficult, therefore let us hinder the (direct) passage into our province from there at the difficult places, and with great fury they set about beginning hostilities. The war-skilled Damiadhikarin Rakkha wished now before the beginning of the war on the part of the enemy, to strike a decisive blow and in his lust for fighting, sent off many soldiers and the Kesadhātu Loka and the Sankhanayaka Natha by name and other officers. These fought a great battle and won a great victory. The shattered foe flung into confusion by great terrors, gathered again at the place Guralathakalaficha. Now the Damiadhikarin Rakkha again sent forth his great army to take away this place also.
The passage offers difficulties. What is now called Navadun Korale (= Navayojana; cf. note to 72. E0) is mainly the region of Pelmadulla. Formerly however, Navayojana, as CopRING-Ton points out, seems to have been of greater extent. I am inclined to think that it embraced in mediaeval-times the whole region east and south-east of Pasdun Korale, i.e. Kukul Korale, Hinidum Pattu, Moravak Korale. It was in this territory that the combats described in 72. 60-64 took place. Kalagiribhanda also mentioned there is probably only a part of Navayojana. The purport of our passage seems to me to be this: the rebels have no fear of being threatened from the west, from Navayojana, as in that case Rakkha
would first have to cross the Rakvana mountains. He will, they thought,
avoid this difficult line of march, but is more likely to advance along the direct road (rathapavesana). This would be more or less the road leading now from Madampe south-eastward to Ambalantota at the mouth of the Walaveganga. It was here at the places fit for resistance that the rebels believed the defence should be organised. We shall see in the sequel that Rakkha later on nevertheless risked the march over the mountains. P. mukhabhaiga, see note to 63. 30.
The name Gural at thakala iich a suggests the Atakalan Korale. With this is designated the name of the district in which Madampe lies. It is quite intelligible that Rakkha wishes to gain a footing here, in order to secure for himself access to the road leading to Mahanagahula. The Col. Ed. reads Garulathakalaicha as against the MSS. It is a risky thing however, to change names just in order to get a particular meaning.
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The brave warriors arose, broke through many entrenchments, even broke through the main fortifications which were provided with numerous gates and reached the place which the foe was occupying. They took whom they could alive, sent many other foes straight into the jaws of death, put to flight the others who found no further support, and cleansed this place also from the briers (of the foe). Then they returned (to Rakkha), and he showed them befitting favours.
Now in order to protect the enemy whom the king's majesty had turned to ashes, by the application of kindness, even as a cloud (shelters) the forest set on fire by the glow of the summer sun, the prudent Damiadhikarin returned to Donivagga'. He appointed to every district that he had captured, the appropriate people, took those who had submitted to his dominion under his dominion and purged this district also. The enemy who after throwing up entrenchments, had taken up their position at Pugadandakaavata', renewed the fight with strong forces. The Damiadhikarin, well skilled in the game of war, thereupon sent thither also many soldiers with their officers. The brave warriors went forth and with the rain of arrows which they let rain", with the rattle of the drums and the clash of swords they were like to the flashing march of a storm cloud that appears out
The fact that Rakkha returns to Donivagga and that now like his namesake, (75. 41 ff.) he seeks to win over the rebels by kindness shows that he has not achieved his object. The breach planned along the main road to Mahanagahula has not succeeded, the advance has been checked at a certain place.
I should expect case yante rather than vase honte (cf. 77. 10 and note).
Probably lonivagga. It is to be assumed that the revolt broke out also in Rakkha's rear.
The place cannot be identified with certainty. If what is meant is the place Dandava lying between Kahavatta and Opanake, the rebels had advanced very near to Rakkha's base. Later on Pugadandavata be- . comes Rakkha's headquarters (cf. 75. 148).
P. vassita is instr, sg. for rassiteta; in the same way vivaitand stands in d for viratta mena.

75.99 Parakkamabāhu I 53
of season. Through delight in their own heroism chasing away the weariness of combat, they celebrated the goddess of heroes with their drums of victory. When they thereupon heard that numbers of the foe had built a stronghold at the place called Tambagama and had taken their stand there, the heroes of tried valour were minded to show that nothing but heroic action pleased them, marched by night thither and invaded (the place), through the sound of their war drums challenging the foe to fight. But when the rebels heard the clatter of the drums they thought a thunderbolt had fallen on their heads and in the greatest panic some fled while others perished. But those (victors) burned down the fortification so that nought but ashes remained and returned with strong forces to Pugadandavata”. The Damiadhikarin Rakkha called back his own troops and sent forth to subdue the enemy who lurked here and there in their district, the four-membered army with its officers. This army cut down at Bodhiavata, at Bhinnalavanagama and at Atarandamahabodhikkhandha numbers of the enemy, fought also a night action and returned thence.
Now the Damiadhikarin marched at the head of strong forces to the place called Sukaralibheripasaua'. Without
1 P. trirarasa-assādā. Again an allusion to the Indian rasa doctrine. See note to 72.94.
* Again it is the case of a direct attack on Mahanagahula, but which again did not lead to a break through. Tambagama is without doubt the village of Tambagomuva lying about 8 miles ESE. of Madampe near the road leading to Ambalantota from which it is separated by the Rakvanaganga. The village gives its name to the district Tambagam Pattuva. (Census Ceylon, 1921, II, p. 490.)
The Col. Ed. reads here Hintalavanagdimake. In the writing this form is hardly distinguishable from the form which I have adopted. In any case this Hintailavanagama could have nothing to do with the place of that name mentioned 74. 162; 75. 7, 11, 17, which was situated at Khiragama not far from Buttala.
in this name are combined two neighbouring places, Stikarali and Bheripâsaqa. The first is the present Uru b okka, the second Beralapan a tara. We owe these identifications to CoroRINGTox. I had them also from the principal of the Dharmasalava in Ratnapura, URAPola RATANAJOT, with whom I discussed the passages of the Mhvs. in ques
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disregarding in any way the orders of the Ruler of men (Parakkamabahu) he restored the people who without being hostile, had hidden themselves here and there, to their district as before. And after he had placed the proper officials in the district (thus) won, he set forth at the head of a fearsome, strong army and reached the village named Simatalatthali. Now the many rebels lurking in various places, summoned hither the army of the inhabitants of the country. Thus in possession of large forces, they then also summoned the Lankapura Rakkha whom they had themselves made commanderin-chief and who at the head of many hundreds of warriors filled the world with the sound of his drums and kettledrums,
tion. The two places are only about two miles distant from one another in the Moravak Korale south of Pelmadulla-Madampe, on the other side of the Rakvana mountain range. I believe Rakkha's tactics were somewhat like this: The general has realised that a break through along the highway (now Madampe-Tambagomuva-Ambalantota) is impossible. He tries it now with an outflanking manoeuvre. With this object he crosses the mountain range to the south of Rakwana in order to attack the enemy from Moravak Korale (= Navayojana) that is just from the side where the rebels thought themselves safeguarded by the difficulty of the ground (see note to v. 73). The passage was without doubt the Bulu to ta pass which forms a natural saddle between the Galkanda and the Kurulukanda. It seems to me not improbable that it was already used in mediaeval times. After the crossing of the Bulutotal pass Rakkha had however another parallel chain to traverse. It may be assummed that for this he made use of the deepest depression at Butkanda over which in the future the road will run which is to meet the Bulototal road from the south (Deniyaya). It is here that the footpath now runs which joins Rakvana with Deniyaya. CodRungton's comparison of the Mahabodhikkhanda mentioned in v. 97, with Butkanda has now greater significance. It must be assumed that the expedition described in v. 96-97 had the character of a reconnaissance.
RATANAJor told me of a village Hintalgo da in Moravak Korale but I cannot find the name either in the list of place names in the Census (vol. III.) or on the map.
* Evidently as sentries on the look-out. Verses 102 and 103 show what surprise and terror the appearance of Rakkha in Moravak Korale caused among the rebels. First the militia are called out to help and then the commander-in-chief himself who according to v. 70, was at that time in Mahanagahula.

75, 16 Parakkannabãihu I 55
and so advanced to Nadibhandagama. When the Damiadhi- 105 karin heard of this undertaking, the prudent one summoned his soldiers and held with them the following speech: "Here 106 shall ye now show your devotion to your Lord (the king) and I shall be witness to your heroism. Think not: this is 107 bad ground, the foe are very dauntless, but believe without doubting in the winning of the victory on the battlefield 108 through the majesty of our Lord and Master. But go first and occupy the right place for the battle.' Thereupon these 109 set forth with great determination and occupied full of daring, a position near Mahasenagama in order to fight. Now the 110 warriors on both sides flung themselves on to the battlefield. With the sparks born of their arms as they beat against each other, starring the whole firmament as it were by day, and 111 with the outpouring of their rain of arrows filling all regions of the heavens, they began the battle, letting their battle-cry sound forth. But the Damiadhikarin, the mighty one, won 112 the head of the Lankapura Rakkha together with his heroism. Then did the rebels melt away irretrievably as the tide of 113 the waters of the ocean when it has passed its shores. The 114 battlefield there was full of crows, vultures and the like, but the Damiladhikarin who had won the victory by combat held 115 high festival and surrounded by the divisions of his army, he the highly-famed took possession of the town of Mahanagāhula“.
Now the Chief of the chamberlains Rakkha marched forth 116 from Malavaratthall' and betook himself in haste to the town
* CopRING ToN has recognised this in the present 0 ba da (Sinh. ỡ, 0ya is always rendered by nadi). As Obada lies below Urubokka, about nine miles distant as the crow flies, on the river of that name in West Giruva, it proves that Rakkha in his advance followed the valley of the Urubokka-oya, `’’ · · -
We may assume that the place where the decisive battle took place was not far from Obada.
The rebels dispersed as the surf of the sea disperses on the shore, In this section the MSS. give the name as Mahanagakula, otherwise -hula or -sula.
See above v. 68.

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117 Mahanagahula. He sought out the Damiladhikarin and the latter discerning and aware of the favorable as of the un118 favorable occasion, took counsel with him as follows: "In accordance with the commands of our Lord we have taken the town of Mahanagahula, yet still there are many foes left 119 alive. These robbed of all resources, have withdrawn to Khandavagga. But that our soldiers just after they have 120 gained the victory, should march in haste thither pleaseth me not. Where our Lord sets his foot there is our refuge.' For 121 that reason they remained on the spot, and while they let the people who without being enemies had hidden themselves here and there, come to them and appointed each to his own district again, they spent the time even there in the town of 122 Mahanagahula. But the many rebels who had betaken themselves to Khandavagga, stirred up the inhabitants of the 123 district with the wish to renew the war. They gathered themselves all together at the place called Khandavagga. The 124 Daniladhikarin thought that now was the right time for the contest, he advanced from the town of Mahanagahula and began 125 a fearful battle in Bakagalla-Uddhavapi. The skilful (general) beat them all and then returned. Several of the enemy came 126 hereupon to Samghabhedakagama; but the general Siikarabhatudeva took his soldiers and came thirsting for the fight to
The word ettha here is curious, especially in conjunction with titt th' cra in 121 c. The final words of Rakkha's speech are also obscure. Possibly we have to do with a corruption of the text. I believe that the words tasun dā, ettila nisīliya belonged originally to the oratio recta and that after that something with which the speech ended and which made the foregoing sentence more intelligible has been lost.
* CoDRINGroN successfully identifies Bakagalla with the present K og - gala (sinh. kokai "crane' is rendered by p. baka which has the same meaning) which is situated only 5 miles North of Ambalantota, that is about the same distance NE. of the ancient Mahanaigahula. This proves the fact that even the capture of the capital does not discourage the rebels. They withdraw just so far as to place the Welaveganga between themselves and the enemy and renew hostilities. The actions which follow (vv. 125-10) are only so many attempts on Mahinagahula. Though in single skirmishes Parakkama's troops are victorious, no lasting success is achieved.

75。量40 Parakkamabāhu I 57
Mahagama. Now the Damiadhikarin himself called his soldiers 127 together and sent them first to Sanghabhedakagama. The 128 brave heroes betook themselves now to the battlefield and after they had in the fire of the majesty of the illustrious Ruler of men destroyed numbers of the foe, they returned to the 129 town of Mahanagahula and held there in fitting manner high festival. But in order also to get the general (Sukarabhattu) 130 into his power, the Damiadhikarin sent of the Lankapura Deva and many other soldiers to fight against him. They 131 betook themselves to the battlefield and with arrows sent unceasingly covering the whole heaven and raising their thunder-182 ing battle-cry they dashed forward to the battlefield, slew the general and shattered the foe. Then these brave warriors 183 too came to Mahagama with the sound of their victorious drums making joyful the Damiladhikarin. Thereupon an elder 134 brother of the Lankapura Rakkha who had seized the leadership of the army, gathered together the many foes whom 135 death had spared and marched for a combat such a rebels fight', to the town of Mahanagahula. The Damiadhikarin 136 now also sent soldiers thither, they shattered him after slaying many of the enemy. The shattered soldiers came to a 137 place called Kuravakagalla. The Damiladhikarin Rakkha marched from the town Mahanagahula, shattered them all and re- 138 turned. Now there came together from all sides to Mahagama the Lokagalla Wikkama by name and many other foes in order 139 to fight with the Mulapotthakin Mana. But in this fight 140
For Sukarabhatudeva see 74. 127 ff. Where Samghabhedagama lies is uncertain. Mahagama is doubtless Magama in the territory of Tissamaharama.
P. gaijanta. The comparison which it is impossible for us to render sufficiently exactly, is borrowed from the storm. The mass of the arrows are the cloud darkening the heavens, the battle-cry is the thunder.
* One expects here Mahanagahula instead of Mahagama and on the other hand in v. 135 instead of Mahanagahula, rather Mahagama. Have we not to do here with a mistake of the compiler's?
4 P. corayuddhaya, corresponding more or less to our guerilla warfare. o Cf. above note to v. 133.

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along with the life of the foe the Mulapotthakin Mana by name speedily won the victory.
Now the Damiadhikarin took counsel with the dignitaries: “When we see the destruction of the foe in every single fight and the panic of those fleeing hither and thither, then we think the enemy has lost the courage for renewing the war and yet one does not perceive that they are wholly rooted out. Let us give up the middle of the province and when here and there hidden (rebels) have come into the middle of the province, defeat them.' With that the prudent one, the highly-famed returned to Pugadandavata. But the rebels who had not seen through his plan, streamed together from everywhere out of the wilderness into the middle of the province. When the Damiadhikarin received true tidings of these events, he started thence at the head of his men, fought with the numbers of foes at the village of Bodhiavataka, as well as with the foe everywhere else - at the place called Sukaralibheripasana and at the stronghold called Madhutthala - great battles and robbed them of their life. Then he penetrated to the tiddle of the province, sent his army also thither in various directions and rooted them out all and sundry. Hereupon he received a message which came to him from the leaders stand
In consideration of the sequel I should assume that cajit cana is subordinate to the principal verb hanissama rather than to the part. nilinesu. Rakkha's plan is clear and proves successful. By ratthamaijhot is meant the agricultural country on the right bank of the Walaveganga with Mahanagahula. That is it is true, in his power, but the rebels have withdrawn into the inaccessible wilderness surrounding it on all sides. In order now to entice them into the open country where he hopes to defeat them decisively, he ostensibly abandons the captured territory and withdraws to his original base near Donivagga. For it is here we must look vor Pugadandavata (cf. above v. 86, 95). This explains also why in the following combats with the rebels wo are in fact taken in by Rakkha's manoeuvre, the former names Bodhiavata (v. 97) and Sukaralibheripasana (v. 98) recur. The Madhutthala named along with them must also be situated near Sukarai - Urubokka. All these places are situated on the border of the rathanaijha into which he finally penetrates to annihilate the enemy.

75. 158 Parakkamabāhu II 59
ing in Huyalagāma and marched to Kumbugāmao. Thereupon the general stationed in Huyalagama by name Mafiju, and the two generals called Kitti and Bhuta came surrounded by numbers of heroic officers, to the same place, holding high festival of joy. The general by name Maiju, hereupon, showing honour to the Damiadhikarin Rakkha, spake the following words: "So long as the many foes which have broken away from your country and are hidden in the various inaccessible places have not got a footing, let us slay them all, while the enemy who has sought refuge in the wilderness of Athasahassaka and the Queen Sugala we will take captive. But if the many foes who sojourn in the wilderness are hard for you to overcome, we shall send of soldiers." The Damiadhikarin agreed with these words. He advanced in haste with his army into the region of the Wananadī“ and som came mear to the foe who in order to reach the mountain wilderness, had speedily betaken themselves to Malavaratthali. When they heard that Rakkha was on the march, they withdrew, tor
We have seen above in v. 19 that the generals Maiju, Kitti and Bhtita after vain attempts to reach Mahagama by Guttasala, halt at Huyalagama. Now they try to get into touch with Rakkha. As Huyalagāma cannot have lain far from Buttala, we may look for Kumbugama somewhere on the road leading along the southern base of the mountains. * Cf. note to 74. 129.
· Atthasahassaka (cf. note to 61.24) is the territory east of the Walaveganga. Thus Maiju and his generals undertake the operations in eastern Rohapa, Rakkha those in the western part of the province.
There is scarcely a doubt that with Wananadi is meant the Wala veganga. The ger. pavessa must be s pavissa. A causative form is impossible since the object belonging to it is wanting. Saha senayd agrees only with a pavisati. But perhaps we might render vananadi-passain pavessa by: "he advanced along the W." That would make excellent sense. The rebels have evidently occupied Mahanagahula after Rakkha's withdrawal. In order now to cut them off from communication with eastern Rohana, Rakkha marches from Kumbugama down the Wananadi. His plan succeeds. The rebels turn westward by way of Malavaratthall (see note to v. 66) to the mountains of Dvadasar sahassaka, the present district of Giruva (note to 61.22).
* That is in further pursuit of them.
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tured by fear, into the great forest and sought refuge on the 159 Mahapabbata. The Damiadhikarin surrounded the mountain, fought a great battle with them and utterly destroyed them. 160 Then after occupying Dvadasasahassaka thus set free from the briers (of the rebels), he considered what should be done with 161 the many foes taken alive and had many hundreds of the 162 enemy impaled in villages and market-towns. Likewise round about the village of Mahanagahula the mighty one had num163 bers of the foe impaled, several too hanged on the gallows and burnt to ashes and after taking up his abode in the vil164 lage of Mahānāgahula, he had under a favorable constellation the drums of government of the illustrious Ruler of men 165 beaten in villages and market-towns. After sending a messenger announcing these events to the Ruler of men and receiving 166 from the Great King a mark of honour, he took up his abode, the discerning, the highly-famed (general), in that same Dvadasasahassaka, pondering over the needful measures. 167 All the chief dignitaries in Kumbugama reflected (thus): 168 "From the time that we set forth to war in Rohana the soldiers sent forth by us have here and there in great battles 169 covered the earth with the bones of the foe, and even all the brave warriors who dwell in Jambudipa would not be able to 170 withstand these soldiers. Why then should we henceforward think to carry on war with the foe hidden here and there 171 through fear? Queen Sugala is the cause of these people 172 becoming rebels and has led them into the wilderness. Therefore we must get the Queen alive into our power." With such resolve the discerning (generals) marched from Kumbugama 173 and came to Haritakivata. After they had there in various places posted good soldiers, known as courageous people, in 174 the necessary numbers, they advanced thence fully armed to Kauhavata and when at the place called Vanagama, they
The narrative now deals with the operations in eastern Rohana which we may imagine as taking place simultaneously with the events related in vv. 156-166.
Owing to the presence of the obj. te the part. pres. pavisanti must be taken in a causative sense (see Colavs. ed. I, Introduction p. XIV).

75。184 Parakkamabāhu II 6
caught sight of the hostile army with whom was the Queen, they fought there a great (and) fearful battle. With the sound of their drums of victory cleaving open, as it were, the earth, they seized the Queen and all her treasures of many a kind'. Having appointed for the guarding of the treasure the necessary chamberlains, they brought the war game begun there to an end and after covering the earth with the hands and feet and heads of the foe and taking those alive to whom this had to happen, they made the province of Rohaua everywhere free from the briers (of the rebels).
Now by some kind of wile, taking with them a few soldiers, the three Phalakalas who were near the end of their life, and the two Lankapuras by name Taddhigama and Pabbata, had escaped out of the hand of the foe and were in flight tortured by fear. But the two brothers, the generals and the Lankapura known by the name of Kadakkuda, as well as many other officers with their soldiers, having reached Uddhanadvaragama', shattered them in a great battle and then reached Nigrodhamaragalla. Hereupon the great dignitaries with their officers pursued the enemy, sent the head of the Phalakala to the highest dignitaries, captured the Lankapura
The place where the capture of Sugala took place is not yet determined. The nane Valga ma or Valaga ma to which the P. Vanagana would correspond, occurs frequently in Ceylon. A Walagama is situated in the Bintenna Pattu. It is however very doubtful if this can be the one meant.
* The enemies from whom Phalakala and the others had escaped were of course the troops of Parakkamabāhu.
“ For the dve blataro danфanatlid see note to 70. 279. They are mentioned here for the last time.
See note to 61. 16. Uddhaniudviiragana was the capital of eastern Rolaņa (Atthasahassak).
Verses 179-182 form one sentence. The subjects are in v. 181. The principal verb is upcityanan to which the gerunds samdiganted, pabhindliteana are subordinate. The accusatives in v. 180 are governed by pabhimditvana as objects. As attribute they have the pres. part. palayante to which mucchitra and gaheteana are again subordinate.
That is Maiju together with Bhita and Kitti who had not personally taken part in the pursuit of the Phalakalas.
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Pabbata by name, alive and destroyed the foe so utterly that nought but the tidings of them remained.
Thereupon the clever Adhikarin Mafiju made the following proposal: "From the time when we began to conquer this Rohana we have never - apart from the boundless terrorinspiring destruction of our enemies in battle through the majesty of our Lord - treated the foe with sternness so as to teach the people what evil results treason to the king brings about. Therefore those deserving of harshness let us treat harshly and let us be ever kind to those who deserve kindness, and in this way in accord with the commands of our Lord and Master, win them over to ourselves." All agreed with zeal to his proposal. They caused many foes to whom severity was due, to be brought before them, and at villages and markettowns they had numbers of stakes set up on which they impaled many hundreds of the enemy. Many other foes they had hanged on the gallows and burnt and showed forth in every way the majesty - hard to subdue, scarcely to be surpassed, arousing astonishment - of the Ruler of men Parakkamabahu. Then while they showed due grace to those who were accessible to kindness and were worthy of being treated with kindness, they brought peace to the province, as clouds in the rainy season to a forest burnt by fire.
When the Ruler of men Parakkama heard tidings of these events he sent an exceeding gracious message of the following content: "In the first place send hither all the dignitaries taken alive and the Queen Sugala. The burden of the whole administration there is to be given over to the Adhikarin Bhuta. Then along with the whole of the four-membered army sent forth from here, preceded by the numerous bhikkhu community dwelling there, after leaving the necessary garrison in the various districts, under a constellation regarded as fa
I prefer to join the two padas karingist as far as sapattake with v. 184 instead of with v. 185. Sabba an is to be taken in an adverbial sense as emphasising salbatha.
* See note to 74. 129.
I take the ger. hit rance in this sense in this passage.

75. 204 Paraktkamabāh I 63
vorable, the whole of the dignitaries shall assemble and present themselves before me.'
The dignitaries all carried out his orders without omitting 199 anything. They marched from Rohana and reached at the 200 head of their large army, Pulatithinagara. Accompanied by the dwellers in Pulathinagara, who played music, shouted with joy, clapped their hands in applause, waved cloths a 201 thousandfold again and again and let their cries of victory resound - they drew near to the superb royal palace and cleans- 202 ed their heads with the blossom dust of the foot-lotus of the 208 illustrious King of kings enthroned (there) in splendour.
Thus had this Ruler of men, pursuing the path of politi- 204 cal wisdom and of virtue, with exceeding terrible majesty', more powerful than a forest conflagration, of keen understanding, together with his heroes made Rohana free from the briers of the foe.
Here ends the seventy-fifth chapter, called «The Conquest of Rohanax, in the Mahavamsa, compiled for the serene joy and emotion of the pious.
The word that I here translate by "majesty' is the P. tejo. As this has the original meaning of "glow", the comparison with the forest conflagration has also a linguistic connection. The compound must be separated thus: dava-dahana-uggatara-atibhima-tejo.

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Chapter LXXVI
ACCOUNT OF THE CAPTURE OF THE TOWN OF RAJINA
1.
2
10
While now the Monarch gifted with insight, day and night strove unweariedly for the furtherance of the laity and of the Order, there banded together in the eighth year of the reign of the illustrious Ruler of men all thę inhabitants of the province of Rohaņa and stirred up by an all too foolhardy villain, they revolted anew, to cruel destruction foredoomed. When King Parakkamabahu heard of these events he sent once more a great army with dignitaries thither; and as he fought at all the villages and market-towns named aforetime ever renewed battles and made the enemy as fuel for the fire of his own majesty, he shortly freed the whole province of Rohana from the briers (of the rebels).
In the sixteenth year of this King of kings, in the province immediately bordering on Mahatittha several people dwelling in that province, who were near the end of their life, stirred up a revolt and began the war which seemed to them the better (lot)". Thither also the (prince) gifted with discernment, sent a four-membered army and destroyed the foe so that they became as dust.
Between the countries of Lanka and Ramaifia there had never been a dissension since they were inhabited by people
I incline to take tenapi papakan mena as referring to a person, papakamma thus to be taken like the skr. papakarman (cf. BR. s. v. as a bahuvrihi compound.
See note to 48.81. The fate to which they are doomed tempts them to the foolish revolt. * Better (vara) than subjection to Parakkamabāhu's donuinion.
That is Pegu in Iower Burma.

ገ6. 21 Par akkamabahu I 65
who held the true faith. The rulers of the island of Lanka
11
and the monarchs of Ramafia were both in like manner true
disciples of the Sugata'. Hence all former monarchs in both countries in deeply-rooted trust, filled with friendly feeling were wont to send each other many costly gifts and in this way for a long time to maintain intercourse without dissension. Also with King Parakkamabahu the Monarch of Ramania kept up friendly relations even as former rulers who had for a long time held firmly to him. But once. upon a time the deluded one hearkened to the words of slanderers, of certain messengers who came back from our land, and deprived the envoys of the Sovereign of Laikā vho came into his own country, of the maintenance formerly granted. Furthermore he issued the order that elephants which had (hitherto) been sold by many (traders) to foreign countries were no longer to be sold. Further with evil intent he made the restriction that elephants which had formerly been sold there for a hundred or a thousand silver nikkhalas' must (henceforth) be sold for two or three thousand. He also did away with the age-old custom of presenting an elephant to every vessel in which gifts were conveyed. When he caught sight of a letter
P. paramasogatai. Cf. skir. saugata from sugata, a frequent name of the Buddha which designates him as the guide on the path of salvation. R. O. FRANKE in his translation of the Dīghanikāya renders sugata by "he who completes the path".
Dalhasan rulhatissanbhai and sahitd are attributes of bhiipaldi, and the instr. cittena hitd (this last for hitena) belongs to sahitd.
We see thus that Burma in the Middle Ages traded in elephants with foreign countries.
* An unknown coin. The word is without doubt connected with the P. nikkha or nekkha = skr. niska which likewise denotes a weight and a coin.
W.W. 18, 19 seem to be in contradiction to v. 17. I think however that in v. 17 the emphasis is to be placed on nekattha nekehi. It is the free trade in elephants that according to v. 17 the king makes an end of, putting in its place a royal monopoly. This is immediately followed by an enormous rise in prices.
Evidently from foreign sovereigns, in the first place the king of Laika with whom according to v. 13 such exchange of gifts had fre
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written on gold, addressed to himself, he under the pretext that they were envoys sent to Kamboja', or saying something of that kind, had the envoys of the Sovereign of Lanka after taking from them all their goods and chattels, thrown into a fortress in the Malaya country. And although he learned exactly how his own envoy Tapassin by name, had had every distinction conferred on him by the Ruler of Lanka, he nevertheless bereft of all political wisdom, took everything away from the envoys of the Monarch of Lanka: their money, their elephants and their vessels, had blocks of wood fastened to their feet to their greatest torture, and employed them in the work of sprinkling water in the prisons. When once upon a time a prince of Jambudipa Kassapa by name, sent costly gifts along with a letter on gold, he forbade his people to land and in an insulting manner made them take the letter back to their town. One day he had the Sihala envoys summoned to him and declared to them: "Henceforth no vessel from the Sihala country shall be sent to my kingdom. Give us now in writing the declaration that if (messengers) from there are again sent to us, in case we should slay the envoys who have come here, no blame of any kind will attach to us. If ye give not the declaration ye shall not have permission to return, home." After he had made them sign this, so that in the event of a transgression they should not return again to their country', he took the paper from their hand. The teacher
quently taken place. The King of Ramaitia does not put an end to the intercourse but, alters it in a way which shows unfriendliness.
Name of Western Siam.
Malaya denotes as in Ceylon and in Southern India (see 76. 195) the mountainous regions of the country.
In the original direct discourse: "if... are sent here . . . in case ye slay . . . no blame will attach to you".
The passage is doubtful. I believe that sa-ratha-andigamaya is meant to express the intended result. The prince wishes by means of the signature to have the possibility of ridding himself of all undesirable people from Lanka. W's translation fails because it assumes agama instead of a nagana.

76。45 Parakkaunlabāhu I 67
Wagissara and the scholar Dhammakitti he sent off in a leaky vessel into the open sea. Once upon a time he took from the hands of the messengers the gifts and goods which the Ruler of Lanka had sent in order to buy elephants, with the promise that he would give them fourteen elephants and silver money, but he told merely lies and gave them nothing.
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34.
Further they seized by force a princess whom the Ruler of 35
Lanka had sent to Kamboja land.
When King Parakkamabahu heard of these many insults committed by that (prinče), he thought with the greatest indignation: "Where in the whole of Jambudipa is there a king who would be capable of treating my envoys in such a manner?" He summoned his ministers and spake: "Either the capture or the slaying of the king of Arimaddana must be effected." Hereupon there spake a distinguished official of the public accounts, the Damiladhikarin by name Adicca, with clasped hands - he wished himself to undertake the enterprise - to the King thus: "It is not necessary to entrust' the chief dignitaries with this task. If I do not stray a single step from the path of thy order it will be for me, if I undertake the task - even should I be quite alone - in very truth not difficult to carry out in successful fashion the commands of my lord whose commands are hardly to be transgressed.' When the King heard that he was content. He placed under him the troop leaders who were to be sent and commanded him to depart speedily. Then the highly-famed one gave the order without delay to make ready ships of various kinds, many hundreds in number. Now all the country round about the
These were evidently the envoys from which the written declaration had been wrung. They reached home in spite of the leaky ship, otherwise their death would without doubt have been mentioned. They escaped it as by a miracle.
* In the original again the or. recta: “We shall give you &c.” The goods are therefore paid partly in cash partly with elephants
For this capital of Burma see M. Bode, Sasanavamsa, Dissertation,
p. 20 and passim.
P. yojetcdlan stands for yojetu(n) aliana.
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coast was one great workshop fully occupied with the building of the ships taken in hand. When within five months he had had all the ships well built, he assembled them in haste at the port of Pallavavanka. Then endowed with vast royal power, he had provisions supplied for a whole year such as rice and the like and abundant weapons of war, such as armour and the like; further gokannaka arrows of iron with sharp points, many hundred thousand in number for defence against elephants, also different kinds of medicines, preserved in cow horns for the healing of venomous wounds caused by poisoned arrows, as well as all kinds of remedies for curing the poison of infected water in the many swampy stretches of country; also iron pincers for extracting arrow-heads which are difficult to move when they have pierced deeply and the shaft has broken, lastly also skilful physicians and serving women - everything in complete fashion. After he versed as none other in the right measures, had made a strong force - numbering many hundreds of thousands - embark, the Ruler sent all the ships off on one day loaded with all kinds of arms and filled with capable soldiers. Now when this assemblage of ships all at the same time sailed forth in the midst of the ocean it looked like a swimming island. Subdued by adverse winds some of these ships went down, some drifted on to foreign shores. Numbers of trusty warriors who had embarked in one of the vessels landed on the Crows' island'. They fought a battle there, captured several of the inhabitants
1 P. mahārājiddhisa nyuto in v. 52 d.
* P. patipādes in v. 52 c.
Gokaract in Skr. also means a particular type of arrow. The elephants (voirard) against which they are to serve as defence (carapa) are of course the war elephants of the enemy. The MSS. are more favorable to the form of the word golkataka which might easily be a synonym for доkaraka.
4 Anina n is associated as adverb with patipadesi and refers to everything that has gone before.
o So I understand the P. saman.
P. Kakadipa, Perhaps the name of one of the Andaman Islands?

76.68 Parakkamabāhu I 69
of the island alive, brought them then to the King of Lanka and presented them to him. Warriors of great fighting strength who sailed on five vessels landed on the territory of Ramanna in the port called Kusumi. These doughty soldiers with the Nagaragiri Kitti at the head, equipped with armour and weapons, slew from their landing-place the troops belonging to the Ra
mania country, many thousands of them in terrible combat and
while they, like to rutting elephants, hewed down around many coco palms and other trees and set fire to the villages, they laid waste a great part of the kingdom. But the ship on which the Damiladhikarin Adicca commanded, landed in the territory (of Ramania) at the port of Papphalama, and while at once the people with the Damiadhikarin at the head, fought a gruesome, fearful, foe-destroying battle and captured alive many people living in the country, they plunged the Ramanfia kingdom into sore confusion. Thereupon the Sihalas with terrible courage, fearful with their swords, burst into the town of Ukkama and slew the Monarch of the Ramanas. When they had
subdued the Ramanas and brought their country into their
power, the great heroes' mounted a splendid white elephant. They rode round the town free from all fear turning the right side towards it and thereupon made known by beat of drum the supremacy of the Sovereign of Lanka.
Evidently the Kusima(titt ha) frequently mentioned in the Sãsanavansa.
Probably Adicca and Kitti are meant.
* The Burmese chronicles have nothing to say about such a catastrophe having overtaken their country. The description in the Mahavamsa is without doubt very much exaggerated. The fact of a successful campaign against Ramafia is, however, confirmed by the important inscription of De varía gala in the Kegalla district, Galboda Korale, Meda Pattuva, whose significance H. C. P. BELL was the first to recognise ((Report on the Kégalla District, ASC. 1892, p. 73 ff). According to this inscription - one of Parakkamabāhu I. - the war against Aramara was determined on in the 12th year of the King's reign. The reigning king of Aramana at that time is called Bhuvana ditta. The inscription also mentions the town of Kusumi (cf. v. 59) and tells finally of the granting of land to Kit-Nuvaragiri (= Rittinagaragiri v. 60) evidently
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Then overwhelmed by fear the people in the Ramania land, seeing no other protection, gathered together and held counsel. With the instructions: "Year by year must we from now onwards send elephants to any amount as tribute from
our property - in order that the Monarch of Lanka may not
lay on us intolerable (burdens), ye must influence him and thereby at all times full of pity, have mercy on us all' - they sent in haste their messengers with letters in their hand to the bhikkhu community dwelling in the island of Lanka. Through the friendly words of the community living in the three fraternities, the Ruler of Lanka was moved to kindness, and while the Ramapas sent him yearly numbers of elephants, they made anew with the Lanka Ruler who kept his treaties faithfully, a pact of friendship.
Now the Pandu king by name Parakkama, in the town of Madhura, when his capital was besieged by the war-loving, hostile king named Kulasekhara who had come thither with an army, had found in the territory of Jambudipa no king with whom he might have taken refuge. He sent messengers to the Monarch of Lanka with the message: "O Thou with whom I may take refuge, thy two feet shall be for me who
as reward for his services. The Damiladhikarin Adicca is not mentioned. He appears to have died soon after the campaign, as he does not occur again in the Cillavamsa.
1 Thus I translate the phrase anusãsanin tad.
The sense of the passage in on the whole clear. The Ramanas try through the medium of the Church to obtain favorable terms of peace from Parakkamabahu. The details offer difficulties. Line 71 a b is hopelessly corrupt. Since the MSS. all agree, the corruption must be traced to the archetype. The emendation tried by S. and B. is hardly successful. Three words acchiddan, anhdikan, . . . idisam seem certain. Werses 71 c to 72 d if translated literally would be rendered by: "we all must be taken pity on (dayitabba) by you, reverent masters (bhadantehi), in that ye J persuade (vadantehi tassa anus disamin) the King that he does not have dome (to us) (kā reti) vhat is heavy to be borne.'
For the South Indian people called Pandu and their capital of Madhura (now Madura in the south of the province of Madras), see 50. 12 and note. W. A. ShITH, Early Hist. of India, p. 336.

76. 88 Parakkaтabäћи I 71
am a moth in the fire of the majesty of my foe, a cage of diamond'. When the sovereign of Lanka heard their speech, he spake thus: "If the distress of him who has placed him- 80 self under my protection be not removed, how would my name of Parakkamabahu be fitting? He who trusts in me is hard 81 to vanquish by a foe, be he who he may. From what foe among the brutes is the hare in peril who has fled to the moon? General Lankapura, slay Kulasekhara, establish the Paodu 82 king in his realm and then return." The general by name 83 Lankapura, a very courageous man, versed in the means of war, a forest fire for the wide(-spreading) wilderness of the 84 foe, received with the words "Be it so!" the King's command like a wreath upon his head and accompanied by many warskilled officers, he marched at the head of an army invincible 85 in battle and came to Mahatittha.
King Kulasekhara had (in the meantime) slain the Pandu 86 king with his wife and children and captured the town Madhura by name. Lankapura received from the Great king who had 87 heard of these events, anew the order to conquer the kingdom and make it over to a scion of the house of Parakkama'. He set forth for the port Taladilla' by name on the opposite coast. He embarked his great army on many hundreds of 88
The name means "arm of courage, possesed of courageous arms'. Parakkamabahu's campaign against Southern India is confirmed by Cola inscriptions (Inscr. of Arpakkam near Kafici) according to which the result for the Sihala troops was not so brilliant as the Mhvs. would have us believe. After initial successes they were forced to retire. Cf. for further details W. A. SMITH, Early History of India, p. 340; H. W. CodRING Ton, Short History of Ceylon, p. 62, 74. To the name Kulasekhara corresponds Kulottuhga in Indian inscriptions (EI. VII, p. 170 ff).
The Hindu thinks he sees the picture of a hare in the disk of the full moon, just as we speak of a "man in the moon". The moon is therefore called in P. sasin = skir. Sasin, from sasa = sa3a "hare".
Instead of the names Lankapura and Parakkama the original has promouns.
The MSS. have all Taladilla or Talagadilla, in v. 92 only the first form. The Col. Ed. reads Talabbilla with the variant Talavvilla, I do not know with what authority.

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ships, started off and sailed a day and a night on the back of the ocean. When he caught sight of the coast, since a hostile army was standing there, he made all his troops put on their armour on board. As the ships had to lie in deep water and because with a landing just at this spot, the armour of the whole army would have been wet through, he made the troops get into hundreds of boats of small size. Then when the rain of arrows from the Damias standing on the coast, came flying, he had shields fashioned of leather set up in front of the people (as protection) against the arrows and so landed in the Pandu kingdom at the port called Taladilla. After putting to flight the Damias at the port and capturing the harbour, he took up a position there and fought with vast forces four battles. When the five officers, Vadavalattirukka-nāļāļvāra*, Kuņqļayamutta-rāyara, Villava- rāyara“, Ancukotta-madavara and Narasihadeva by name, advanced to fight, he fought also with these, slew many Damias, took away their horses, put to flight the great army and occupied Ramissara. He fought with them while he was posted there,
P. agaidhe sani nivattanabhavato. The meaning is this. The coast was so flat that the ships could not lie close to the shore. They had to turn (say-ni-Vatt) at some distance in deep water (agadle) and embark the troops in boats (see the following note).
P. ekadoninded. Doti must be taken here in the sense of a particular measure of volume, otherwise eka would be unintelligible. Skr. droppi means "boat" as also a measure of volume.
According to O. SchRADER (private letter 22 XII 23) noidalectra is derived from the popular Davidian nadu "land, district' and a "man' (Canarcse alu "soldier"). A Nadavara would thus be the leader of the troops of a particular district.
Ilaiyara is a title which according to O. ScHRADER, corresponds to skr. rdtjämth. Canarese n'ayaru. -
Of the five officers four are also mentioned several times later on; (Kunaya mutta, 76. 177; Villava 76. 163 f.; Aicukotta 76. 98, 191, 239, 247, 300; Narasihadeva, 76. 174). Only the first mentioned does not occur again. It is significant that. A fic u kotta occurs as a place name in 76. 235, the Nadavara probably taking his name from the locality. See also note to v. 180.
Skr. Ratnescara, situated on a sandy island which joins the Indian mainland with Adam's Bridge, with a famous temple often described but belonging to a later period (15th to 16th cent).

76. 106 Parakkamabāhu II 73
five combats and after fighting nine battles' he fought in the tenth against the six officers Silamegha, Naratungabrahmamahārāja, Ilańkiya-rāyara, Añcukoțița-rāyara, Phaudhiya-rāyara by name and him called Panasiyaraja', as well as the five officers named above who had advanced with great forces. He bore away the victory, seized many horses', slew the Damilas and penetrated from Ramissara a distance of four gavutas' to Kundukala which lies between the two seas. The many Damias who had fled through fear, took refuge in the forest; he captured several of them and had them impaled there. Some of these, at the command of the Ruler of Lanka who thought to have all the cetiyas formerly destroyed by the Damias rebuilt by them, he had brought to Lanka and the work of restoration begun on the Ratanavaluka-cetiya. The Sovereign of Lanka had the thupa which had been destroyed by the Damias restored, and in order at the close to celebrate the festival of the crowning ornament", he betook himself with his ministers and the court to Anuradhapura and assembled
That is besides the five combats the four mentioned in v. 93. The verb governing the accusative in vv. 99-100 is yuddhan katva in v. 100 c which is treated as in 38. 36, as a transitive verb.
o In the Col. Ed. the names Naratuiigabrahmamaharajahayo in 98 and Panasiyarajachayo are changed contrary to all the MSS. into Naratuigabrahmuha rayarachayo and Parasiyarayaravhayo. Apparently the editors wanted to avoid the wrong close of the verse rajavhayo, but in v. 95 we have just as wrong a devachayo which is not corrected in Col. Ed. Mentioned again later are Sī la megha (ra) 76. 238, 299; 77. 90 and I lańki ya 76. 191 f. For Añc u koț ța see above.
4 The organization of the Damia army evidently differed materially from that of the Sihalas in the greater number of its eavalry. In all accounts of victories gained (see already above v. 96) horses are always mentioned as the principal booty.
* That is about 8 miles. Kundukala was situated on the tongue of land jutting out from the continent to the island of Raunesvara.
Name of the Mahathtipa in Anuradhapura corresponding to what is now known as the Ruvanvdili. It is used here for the first time. The allied designation Hemavalukacetiya occurs already in 51.82.
P. thinpikamaha. By thipika is understood the pointed cone resting on the cube-like structure which forms the apex or finial of the thtipa.
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107 the great bhikkhu community on the island of Lanka. He provided the community with the four articles of use and when the fourteenth day had arrived he had made known in 108 the town by beat of drum: "The town shall be decorated; and provided with perfumes, flowers and other offerings shall the people come to the place of the Mahathupa.' After he had then on the day of the full moon performed in right 109 manner all the old customs, he himself came as the shadows grew longer, from the royal palace. In divine beauty he was adorned with costly ornaments, with crown, necklace', bracelets. 110 and the like, (all) richly set with jewels. In front of him went the ladies of the court many hundreds in number, with the 111 grace of heavenly nymphs, their bodies decorated, and there followed him numbers of distinguished officers with richly 112 decorated garments and resplendent in bright clothing. With the mass of the elephants and horses gleaming with their golden harness, doing reverence to the cetiya with a gift of 113 lamps distributed over their bodies, and with the burden of the mass of human beings he pressed as it were, the earth together. With umbrellas, whisks and banners he veiled in 114 a sense the countenance of the firmament. With the sound of the manifold instruments of music he cleft asunder, the mountain ravines, with the splendour of his majesty he comple115 tely bewitched the eyes of the laity and with the beams of
1 That is the full-moon day.
This is the final sentence, taken up from v. 116 a b. In 116 d we have the finite verb atthdist of the whole sentence beginning with v. 107 which I have split up into its component parts, translating the participles and gerunds by principal verbs.
P. mala means like skr. mala also necklace, neck-chain.
In v. 110 and Ill purakkhato and anvito are in opposition.
W. seems not to have taken account of the feminine form pikjentihi. It proves that the part, must be referred to hatthiassaghatahi. It is thus the elephants and the horses not "worshippers" who wore the lamps. These were probably fastened to the bodies of the animals (sabbaigadipa). by means of ribbons or by a framework.
Of "tears of joy" there is nothing in the text; harapaharan is a duplication of intensity.

76. 126 Parakkannabăhu I 75
the golden utensils, chests, banners, vessels, fans, jars and the like he steeped the place in radiant glory'. Thus on he came 116 and took his place with the splendour of the King of the gods in the court of the cetiya. Many hundreds of bhikkhus who 117 had come hither, surrounded the cetiya, closing it round, as », it were, with a railing of coral. The King then had the 118 golden point placed on the thupa and showed the world therewith the beauty of the Kelasa mountain with the sun on its summit. On this day too there reigned in the town also dur- 119 ing the night great brightness with the lamp festival of the King and because of the point placed upon the thupa. When 120 thus the Monarch Parakkamabahu had celebrated the great festival of the sacred thupa, he betook himself again to Pulatthinagara.
But the general (Lankapura) had a strong camp called 121 Parakkamapura built at Kundukala, and as he wished to make it last long, he erected three high walls of stone, two thou- 122 sand, four hundred cubits long and twelve gate towers, and a 123 building with a hall square and three trenches in such a way that the waters flowed from ocean to ocean. While he tarried 124 in this stronghold he subdued officers like Kaficakudiyaraja' by name, Colaganga and others. Since in this way the power 125 of the Sihalas waxed from day to day, King Kulasekhara sent again Sundarapanduraja" and Panduraja by name and 126
P. piñjarang karang “making ruddy, light-coloured”. P. paralavedikaya. Here vedika has again clearly the meaning of railing. Cf. note to 73.88. The coral colour is supplied by the reddish yellow colour of the monks' robes.
As ratana means the same as hatha (see 37. 172) that is roughly about 1/2 ft. thus the wall was 8600 ft. in extent.
See note to 78. 23. Here there were evidently as W. supposes, barracks for the soldiers.
The fortifications were spread right across the whole of the peninsula and thus safeguarded it and the camp from the mainland. Tatha belongs of course to kdretva parikhatayan and yatha (gacchanti) refers to tatha.
We have to read here and in v. 180 So Kaica.kudiya; so refers each time to Iafikapura. Cf. note to 76, 170,
"Is mentioned again 76. 174.

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many other officers with troops to drive them thence. Lankapura fought with them three combats, put them to flight and took the village called Carukkatta. And he set out from there and fought with these same officers as well as with the Damia Alavandapperumala a great battle, carried away the victory and captured the villages by name Koluvura and Maruthupa. In the district Kancakudiya and in the district named Koluru the general subdued the soldiers called Maravara'. In the district of Vīraganga the mighty (general) plundered many villages and market towns such as Kunappunallura and others, and after subduing the powerful officer called Malava-rayara and thousands of Damias, he took up his abode there. Thereupon he returned and betook himself to Parakkamapura to satisfy his troops by the distribution of food and pay. On the march thither he gave battle to Alavanda who had his position at the village called Wadali and slew him.
Since now the powerful king Kulasekhara - who possessed the courage of a lion, whose great army was war-tried, who well understood the expedients of war - although he had sent forth his great dignitaries with big army and train had not been able to win the victory, he himself set forth to fight. Malava-cakkavattin, Malava-rayara by name, Parittikkundiyara and Tondamanaraya by name; Tuvaradhipati
1 ls mentioned again 76. 134, 145, 223, 232.
This is probably the caste or rather tribe of the Maravar living in the district of Madura (See Imperial Gazetteer of India, s. v. Madura), where with the Wellāllar and the Kallar (= Kallara in 76. 246) they are characteristic. They seem to be descended from the aborigines and were known in early times as fearless soldiers.
Cf. below in v. 137 Malava-cakkavattin and Malava-rayara. The first name again in 76. 235, 265, 274, 284; 77. 27, the second 76. 210, 267 f. Mālava ie the name of a tribe. See Epigraphia Indica VII, Appendix, nr. 10, 64, 409.
A veiled allusion to certain difficulties with which Lankapura was faced during his advance. Note too that the place Wadali named in v. 184 is later on again occupied by him (see v. 169) and that only after severe fighting.
For Malava see note to 7G. 182. Parittikkundiyara is again mention

76.147 Parakkamabãihu II 77
veļāra, Vīrapperaya-rāyara, Seikuņdiya-rāyara and Nigaļadharayara by name, Karummalata-riyara and Nakula-rayara, Punkouda-nadalvara and Karamba-rayara by name, Kundiyuru and Athalayuru-nadavara by name, Kangayara, the two Wiragangas, Muva-rayara, Alatturu-nadavara, the three Mannaya-rāyaras, Kaļavaņļiya-nāļāļvāra and Keraļasīhamutara --- these and other officers, as well as those named above he took with him, further the remaining troops in the province of the Pandu King Parakkama, the whole forces of his mother's brothers in the two Kongu districts and the whole of his own forces in the kingdom of Tiripaveli. Also Niccavinodavanavarayara, Patti-rayara, Tankuttara-rayara and Tompiya-rayara by name, Alavandapperumala, him called Colakonara as well as Tangipperumala and Alakhiya-rayara by name, him called Mānāblharaņamahārāja, Avandiya-rāyara, Muņayadha-rāyara by name and the Damia Wittara: also these officers with vast army and train he took with him and marched near to Pa
ed in 76. 221. As regards the other names mentioned in 137-141, Tondamanaraya occurs again in 76. 315, 77. lff, Tuvaradhipati again in 76. 315, 77. 67; Vīrapperaya again in 76 316, 77. (6 f., Seihkuņɖiya 76. 221, 77. 7, 35; Nigaladha again 77. 16 ff. ; Karummalatta again 76. 216; Puihkogola again 76.240, 273ff, 77.57,92; Athalayuru again 76. 260. 77.27; Kañgayara again 76. 260, 316, 77. 15; Vïragañga again 76. 131, 179 ff. ; Muva again 76. 216; Alattüru again 76. 184, 214 ff., 305; Mannaya again 77. 7, 35 (cf. note to 76.220); Kalawandiya again 76.267, 816, 77. 10 f; lKerallasīhamuttara again 77. 7. Nakula, Karamba and Kaņiyūru do not occur again.
The Col. Ed. has contrary to the MSS. tha'andurat.
* Now Tinn e vel li, the dlistrict filling out the extreme south-east corner of the Indian peninsula. The correct form of the name is Tirunelveli. See Imp. Gazetteer of India. s. v.; W.'s note to the passage. The two Koigu districts are according to 76. 288, Tehkoigu and Wallakoingu.
Of the officers named here Niccavinodavarava occurs again in 77.76. For Alayandappertimala see note to 76. 128; a Colakonara is mentioned again 76. 163, 181, 188, 77. 77, 86. Tāingipperūmāla 76. 190; Muņayadha 77. 40. The other names are only mentioned here
Again the Col. Ed. changes the name, contrary to the MSS. into Mundiya." 4
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rakkamapura. "Only when I shall have cut off the heads of the Sihalas shall this time my sacrifice to the gods in holy Ramissara take place!" Letting such lion-like cry sound forth, he occupied a strong encampment at the village of Erukatta and Idagalissara. Now in order to destroy the strong encampment of Parakkamapura, Kulasekhara sent forth a great army from the land side and another embarked in numbers of ships from the ocean. When thus the mighty force coming from dife ferent sides began the fight it was as if two seas overflowed their shores. Laikapura made his great army put on their armour, advanced from his strong encampment and began the battle with the others. But... the army of the Damias suffered fighting in the battle (heavy loss by) sword blows and arrow shots. It weakened, turned tail and withdrew to its own stronghold. In this way it fought in the offensive three and fifty actions. But when King Kulasekhara saw this disaster in every combat, he himself set forth and sent out his troops to fight. Lankapura had all the gates opened and placing his army like a great mountain in front, of him, he came forth. He slew in combat numbers of Damias, took away their horses, gained the victory and pressed forward in pursuit as far as Kurumbandanakali. While he was beginning here to build a strong encampment, Kulasekhara gathered together his great army which had been shattered in the fight, took also his picked troops whom he cherished as his life, marched hither himself and opened fight awaking terror among the foe. With thousands of fish, namely the (glittering) swords, with hundreds of waves, namely the horses, with the mass of the waters, namely the infantry, with the lines of surf namely the umbrellas, with the flowing of the streams', namely the arrows,
Of course we must read Damille ’neke.
Loe. abs. It must be supplemented by tena. "When by him (Lahkapura) was begun the building of a strong encampment."
P. scirabhitan anahasenaan. By sdira is meant the duramen (heartwood) of a tree.
The white umbrellas are the badges of the officers.
P. dpaganipatena. What is meant are the streams flowing into

76. 172 Parakkamabāhu I 79
with the clamorous din, namely the drums, the whole blittlefield was terror-striking like the ocean. When thus the great battle was fought, the Sihalas endowed with great courage, stilled the twitching in their arms. They slew Villava-rayara by name and Colakonara and the mighty officer, Yadhavarayara, many hundreds of soldiers and officers of the king; also they wounded the horse on which King Kulasekhara was riding. Kulasekhara with his army turned to flee in order there with to give the Sihalas, as it were, occasion for yet more furious sword strokes. When in fight he fled, he not only surrendered his courage but also his throne, his umbrella, his ornaments and all else. Lankapura marched to the fortress called Erukkavura where his enemy King Kulasekhara had resided, burned it down and then after erecting a new stronghold, Lankapura tarried there some time. Then he set forth and marched to Wadali'. Thence he advanced farther and hereupon took Deviyapattana by force. Then he betook himself to Siriyâvala and after completely vanquishing in bitter combat the well-armed Khuddakaficakunda-rayara commanding the stronghold named Koluvukkotta, he put to flight in battle numbers of dignitaries of King Kulasekhara, captured also this strong place and burned down seven and twenty large villages in (the district) Dantika. Hereupon he fought with
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71.
172
the ocean. The comparison of the combat to the raging sea is described
exactly in accordance with the rules of Indian poetics.
They had abundant opportunity of satisfying their thirst for fighting. The first two names occur already in 76.. 94, 145, but are also
mentioned again later on (Villava 76. 173, 185; a Colakonara 76. 173, 181
and 188, 77.77 and 86, also a Yadhava 76. 173, 177). Cf. mote to 76. 180. ,
Yädava is a South Indian clan name. See EI. vII. Appendix, nr. 381, 332, 334 etc.
All the MSS. have here lankavida which should be adopted on principle in the text. W. supposes it might be a corruption of kalavidia. Not impossible.
See above note to v. 133.
The same as Cullakaicakunda "the small Kancakunda" in 76. 185 ff. 217 ff. The name is most closely connected with that of the district Kaica.kudiya 76. 130, this again with the proper name Kahcakudiyaraja, 76. 124.

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the Lamia Padiyandara dwelling in Koluvukkotta who was of terrible courage, with both Colakonaras, with the officer Yadhava-rayara and with Willava-rayara, with the Damia Kalinga-rayara with Sundarapadu-rayara, with Narasihadevara and with Padiya-rayara as well as with the (officers) in the village of the brahmanas, shattered them and slew many Damias. He took (as booty) many horses and armed with troop and train, took up a position at the place named Kundayamkotta. He brought into his power the three Danila officers, Kundayanutta-rayara, Kadiliya-rayara and Yadhavarayara and took up a position at that place, well understanding right places. Further the great hero brought into his power Pandiya-rayara in the fortress of Wikkamacolappera and the three, Pandimandala-nadavara, Viraganga-rayara and Kangakondapperayara, who were in Kamanakkotta and advanced to Maruthukotta with the object of fighting a decisive battle'.
Only occurs here. For Colakonara see note to 76. 144, for Yadhava notc to 76. 163, for Villava ibidem; for Sundarapaņļu note to 76. 126. Kāliňga is mentioned again 76. 214 ff., 77. 40.
Werses 170-180 form one sentence. The principal verb is paydis (180 c), subordinate to it are the gerunds in 170-172 and the gerunds and pres. part. in 175-6 as well as those in 178 and 180 a. The nominatives in 172c-174 d, in 177 a-c and in 178 c-179 c are independent of the construction of the sentence and are summed up with iti (icc-etchi 175 a, iti sāmante tayo 177 c d, icc-ete tayo 179 d). Note how in the account of the contests in Southern India the names of the Damia officers repeat themselves. Only once in this passage are Kadiliya, Paņɖiyamaņdala and Paņoliyāņdāra mentioned, as well as Kaingakondapperayara, with which Kaigakondakalappa 77.75 may be eompared. Pandiya-rayara is mentioned twice in this passage but not otherwise, Yadhava here in v. 173 and 177, before in v. 163. In v. 163 a Colakonaira, a Willava and a Yadhava are mentioned as having fallen. Possibly these may often be place names as above in the case of Aficukotta (see v. 235) rather than names of persons, Villava-rayara meaning for instance, the raiyara of Willava (see note to 77.9). Kundayamutta and Narasihadeva occur already in 76.. 94-95, Viragahga already in 76. 131, 140 and and later repeatedly (76. 18. ff.). Sundarapandu 76. 126. It is expressly stated that there are two Colakonaras (76.173). It is the same below with Tondriya (181). The same with Aatturu-nadavara (184, 214) and with Wiraganga (140). In v. 141 three Mannayarayaras are mentioned.

76. 195 Parakkanabāhu I 8
There he gave the Colakonara, the other Tondriya, the othcer Suttandara, the Damia Wiragangara, Kuttandara and others a severe combat. He robbed Tondriya of his life, took his horses
away from him, slew many Damias and occupied besides the
fortress known by the name of Kangakondana. Then he set from there, took up a position at the place named Paniva, fought there with the two Alatturu-nadalvaras, with Pandriyarayara, Villava-rayara and Cullakancakunda-rayara" a great battle, shattered them and captured Panivakkotta. Then he turned and betook himself to Kangakondana' where he had stood formerly. Hereupon he marched to Valakkotta to fight there, fought there against Kandadevamalava-rayara, against the two Viragangaras and the Damila Coiakonara a great battle, shattered them all and slew numbers of Damias, seized from them many horses and captured with this fortress (Valakkotta) also (the fortress) Netturu. He himself took up a position there, brought Kuttāņdā(ra) o, Vīragaṁga and Tāṁgipperūmāla and the Damilas dependent in him, many undreds in number, as well as Ilankiya and Aficukotta-rayara under his influence, gave them earrings and other ornaments. But on Ilankiya
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rāyara he conferred the well-known and coveted title of Rā
javesibhujanga-Silamegha.
Meanwhile Lankapura learned that the very youngest son of 193
the Pandu King Parakkama, Prince Virapandu by name, at the
murder of his unhappy royal father - who had fallen with wife and child into the power of the enemy - by some wile or other
See above v. 170 and note.
W. translates paccavutto wrongly by "he proceeded to . . ." Its meaning is far rather "he returned to . . ." Cf. skr. pratt-a-cart. Evidently the attack on Paniva had not the wished-for success.
The text here is very corrupt, but the name Walakkotta is assured
W. suggests, though doubtfully, Nellore. That is quite impossible Nellore lies north of Madras. The scene of the combats described lay between Ramisseram and Madhurai. Cf. v. 197.
5. Cf. above v. 182.
6 The gerund dativă in 192 b shows that the sentence here is not finished. The principal verb is pesesi in 196 a. For the title Rajavesibhujaiga see note to 73.91 c d (p. 10, n. 8).
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had been saved from the hands of the foe and now, since through fear he dared not come near, was sojourning in the province of Malaya. He (Lankapura) sent a messenger to him: "I have here in war again and again completely vanquished Kulasekhara together with his dignitaries and am now standing, after capturing a part of the realm, not far from Madhura at a distance of two or three gavutas. But my Master who had in view the protection of thy royal father, has since the murder of this Ruler by his foes, at the tidings of this, given me the following charge: "he has placed himself under my protection, if now he has been slain by the hostile king, ye shall now slay the latter and make over the realm of the Pandu King Parakkama to a scion of his house, if such there be'. Therefore come without fear in haste hither, and take over the dominion in thy father's kingdom.' Thus ran the friendly message in accord with the truth. When the Prince heard of this matter in the right manner, he betook himself to him without delay. Hereupon Lankapura sent a letter to Lanka to the Great king with the news that the prince had arrived destitute. When the Great king had attentively heard this report, he sent joyfully many golden and silver vessels worthy to eat from, as well as many gold and silver lamp-stands and exquisite garments from his own stock, worthy to clothe himself with, earrings and chains and bangles set with jewels and the like as a gladdening gift. And the Prince accepted the whole of the heart-ravishing gift reverently making obeisance in the direction in which the King was.
Hereupon Lankapura fought with great might against Kandadevamalava-rayara in Mundikkara, drove him from this place and brought the Damias into his power in the two
As in Ceylon and Pegu (76. 22) also in Southern India name for the mountainous country. Cf. the name of the Malayalis who live in the districts of Arcot and Salem, that is in the mountains west of Pondicherry.
About four to six miles. See note to 73. 154.
3 The words ti vatvā. saccam vaco muidus in v. 201 d refer to dūātas pesesi in v. 96, comprehending the contents of the message.

76. 221 Parakkamabāhu I : 83
districts Kilamangala and Melamangala while he tarried there. Then by restoring Mundikkara to Malava-rayara - whose heart was overwhelmed with fear and who bereft of all defiance, had placed himself under his protection - he placed him in his (old) position and appointed him chief of the two districts of Mangala. When then Lankapura, while tarrying in Anivalakota, had appointed the colonel Gokannananda who was in Mundannanamkotta as chief, he set forth from there and surprised Netturu. He fought with the officers quartered in Manaviramadhura, with the two Alatturu-nadavaras, with Kalinga-rayara' and Kalikala-rayara a great battle. The mighty one slew many Damias, as well as Kalikala-rayara and brought Madhura into his possession. He brought hereupon many Damias, as well as Muvaraya and Karumbulattarayara" into his power, marched then with his troops to the castle of Aatturu-nadavara, fought hard to subdue, with Kalinga-rayara and Cullakaficakunda-rayara a great battle, drove them with terrible courage from this place, and after he had then burnt down many well-known villages, the great hero betook himself again to Netturu. Now there came
from the south hither Cullakancakunda-rayara, the two
Alattiru-nadavaras, Mannaya-rayara", further Parittikundiyara
Upper and Lower Mangala (W).
* The loc. Anivalakkotte (cf. below note to v. 235) belongs equally to vasan and to (ndyakan) katva. The supplementing of the word nayakata is to be inferred from gokatandidanayakan and nayakan vidhaya in v. 2ll. W. has quite a different rendering but hardly a correct one "and made him (the Malava-rayara) chief of Gokananadu in Mundanankoņda.”
8 Mentioned already in v. 189, a proof that the fighting went on.
with alternate vicissitudes round about Madhura.
For this name see 76. 174. Cf. for these names 76. 140 and 189. Werses 208-219 form one sentence. They show how rapidly one event followed another. Nettiiru formed, as is shown also by verses 285-7, 294, 303ff, henceforth a main centre for Lañkäpura's operations. Perhaps the same as the Mannaya-rayara mentioned in 76. 141, 77.7 and 35. For the other names in 221-223 see note to 76. 170 (Cullak); n. to 76. 180, 184 (Al-n), 76. 137 (Par. and Señk).
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and Senkundi-rayara and many other war-skilled Damias, officers from the immediate retinue of King Kulasekhara: Kalinga-rayara,Tennavanappalla-rayara and Alavandapperumala, all people hard to vanquish who after equipping their army, came to the place Patapata by name, their heart full of fury and firmly determined this time to conquer the foe. When Lankapura heard of the matter he, the expert, sent officers thither with a big army and train. They marched thither, invested the fortress from all sides, burned down a score of large villages near the stronghold and after making their report, sent a messenger to Lankapura to ask if they were to take the fortress or not. At such tidings Laikapura once more sent forth a great army and gave the charge to capture the fortress. When now they received the command sent to them, they began all of them to open a fearful fight. There raged between the two armies a battle - hardly bearable, awful, exasperating - like to the raging of the storm at the destruction of the world. Damias thousands in number they deprived of life, besides that the Tennavanappalla-rayara from the immediate retinue of the King. When Alavandapperumala after receiving a wound, took flight, they slew the horse he had mounted and seized this and many other steeds, and while they brought joyous laughter to the lotus countenance of the goddess of fortune of heroes, the Sihalas shattered with a lion's courage the army of the Damilas. After Lankapura had taken possession of Patapata he later on brought the troops standing there over to his side.
Lankapura betook himself thereupon to Anivalakkikotta and subdued Milava-cakkavattin in Aficukotta. After he had in like manner captured Tondi and Pasa, he advanced to Kurundankundiya to clear the region lying northwards of the
1 Kaliihga above 76. 173 note; Alavandapperiumala 76. 128, 282, Tennavan appalla falls in battle according to v. 231.
Probably the same as above in v. 212, Anivalakkotta. The place . is repeatedly mentioned below v. 276 ff. Cf. note to v. 288.
The two places must have lain very near together since their
names 77.81 are formed into the compound Ton dipasa.

76. 248 Parakkannabāhu I 85
enemy. After he had there subdued Valutthi-rayara, he bestowed on him as a gift of favour, a golden bracelet and the like. Then he marched thence and betook himself to Tirivekambama". Here he subdued Silāmeghara, Kanasiyarayara and Ancukotta-nadalvara and showed them all marks of favour as before (to Walutthi). Thereupon the great hero whose word was to be trusted', sent a message to Puhkonda-nadavara' in order to bring him under his influence. But when the latter without showing himself, went to Semponmari, Lankapura betook himself thither in order to capture Semponnari. To capture this fortress a Cola army had once upon a time marched hither and could not take it in spite of a four days' fight. This inaccessible stronghold the Sihalas with their lion-like courage, captured without allowing more time than half a day to pass. After they had broken through two outerwalls and four gate-towers, they penetrated like singly marching elephants into the interior of the fortress, slew there the Damias, many thousands in number, and conquered thus in a moment the stronghold Semponmari. Thereupon (came) the troop of the Kallaras, the Maravaras", as also the Golihalas and the Kuntavaras, the army of Wallakkuttara and the troop of Ucena, as also the mighty army in the district of Aficukotta: these exceeding brave, hot
1 Is also mentioned in v. 266 and 276 in close connection with Kurundaṁkuņdiya or Anivalakki.
Kanasiya is only mentioned here. For the two others see above notes to v. 95 and 99.
3 P. saccasandho. This is specially stressed. Evidently Lankapura had guaranteed Puhkonda's safety. Pushkonda nevertheless does not risk presenting himself to Laikapura, as he distrusts his promises.
See note to 76. 137. Duggan must be supplemented by the verb gahesup from v. 245 c. W. "one by one like unto so many elephants.' I think however, that we must take paccekahatthino in the same sense as 72.248 ("solitary elephants, rogue elephants"). Cf. the note.
Cf. above note to 76. 130. The troops mentioned in v. 246-7 are those belonging to particular tribes or those drawn from the men of certain districts who are capable of bearing arms.
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headed forces of the Damias, numbering some fifty to sixty thousand, surrounded thereupon the fortress occupied by the Sihalas and opened at once a most embittered fight. Then the Lankapura Deva and the Lankagiri Sora opened the gate by the southern tower, accompanied by their troops (and) with a courage scarcely to be surpassed, robbed Damias thousands of them, of their life, shattered with lion-like courage the unruly Damia army come from that direction hitherward, as lions a herd of elephants. From the southern door there broke forth at this moment the general Gokanna and the Kesadhātu Loka by name, slew many soldiers of the enemy on the battlefield and shattered to the last man the hostile forces which remained over from the slaughter. From the northern tower-gate came the mighty Kesadhatu Kitti and the officer named Jagadvijaya for which scarce any man was a match. The heroes shattered in no time the Damia army after robbing many Damia warriors of their life. Thus the Sihalas destroyed at once in a moment the whole forces of the Damilas, put them to flight, captured many steeds and found themselves - the victory gained, famous by reason of many deeds of heroism - again together in the fortress farfamed under the name of Semponmari. Thereupon he subdued the Kuntavaras, the soldiery of the Kallaras, the army of the Golihalas and the troop of the Maravaras, the army of Wallakkuttara and the following of Ucena, the Athalayurunadavara and Kangayara and their shattered army, the dwellers in Talayurunadu, the army in Kalahayimadu and the dwellers of Athalayunnadu and those of Kakannadu: all these Damila forces all that lay (in a line) from the village of Cellaru up to the frontier of the Cola region he brought into his power and bestowed on them favours as before. He accepted the gifts which were brought him by the Wessas and
Already mentioned in 75. 130. Cf. further 76. 810 f. * I anticipate here the finite verb vasan anesi occurring in v. 268b.
For these two names see note to 76. 137. The names of districts (ndidu) in v. 261,262 do not occur otherwise.

76. 278 Parakkamabāhu II 87
the Yavanas and distinguished these people also by countless
marks of favour. To Malava-cakkavattin who placed himself 265
under his protection he restored Semponmari and appointed him to his (former) post. Then he set forth from there
and came again to Tirivekambama and starting hence he
reached Kurundankundi.
Now Kalavandi-nadalvara had in battle with great forces wrested Mundikkara' from Malava-rayara. Then seeing no other aid, Malava-rayara approached Lankapura: "be thou my protection'. Lankapura at once summoned his best officers, the two Kesadhatus, known to the people as Kitti and Loka, and the general Golkaņņa and charged them as their commander, to open hostilities and restore Mundikkara to Malava-rayara. These betook themselves to the spot, began a combat hard to withstand, drove the foe from Mundikkara, slew many Damias and after they had placed Malava-rayara once more in his former position, they returned thence to Lankapura.
Another officer, Punkonda-nadalvara' by name, betook himself to the place called Siriyavala, fought while there a great battle with Malava-cakkavattin, put him to flight and took the village known by the name of Jayankondana and immediately after that Semponmari itself. When the hero Lankapura, best of steadfast men, heard of this event, he set forth himself at once from the fortress Anivalakki and advanced, in order to take Semponmari, to Tirivekambama. When Punkonda-nadalvara learned of this event, he left Semponmari and betook himself from there to Siriyavala. Thereupon the hero
P. vessa = skr. vaisya is the name of the third caste. Yavana does not necessarily mean the Greeks (Ionians) but all westerns living in India, more especially those of Arabian origin. See E. R. Ayaton, Ceylon Notes and Queries, I, 1913, p. VIII.
See, note to 76. 238. 3 Cf. i. 210-211. For Kalavandi note to 76. 137.
See above note to 76. 137. The continued recurrence of place names previously mentioned (cf. 76. 170; 76. 241, 258; 76. 212, 235; 76. 288, 266) shows again that all these contests were waged within a fairly circumscribed area.
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Lankapura marched to Semponmari and when now Punkondanadavara came thither with the intent to surrender, but without presenting himself, betook himself again to the place Siriyavala, Lankapura also marched to the village of Siriyavala and began from all sides an embittered combat. Now Punkondanadalvara sent the following message: "I will submit to thee, if safety is vouchsafed me, since I am mastered by great fear; if not, I dare not come.” At the tidings of this Laṁkāpura who was himself free from fear, sent a return message with the purport that he should come. At the message of the hero Lankapura whose word was to be relied on, the former free of all dread, betook himself to him. Thereupon Lankapura bestowed on him many favours, summoned also Malava-cakkavattin to him, reconciled the two and after he had placed them both in their former positions, the great hero betook himself to Netturu. The two villages which had been laid waste, Rajasihamahala and Valugama by name he rebuilt and after he had dammed up two tanks in Siriyavala and two tanks also in Perumpalaya, he had the tilling of the fields taken in hand.
The Ruler Kulasekhara took the troops in Tirinaveli, as well as the troops of the two brothers of his mother in Tenkongu and Wadakongu', and versed in the various expedients of statecraft, such as the distribution of honours and the like, he made deserters of many Damias who had already been subdued and began now, equipped with forces to march forth to battle. When the prudent Lankapura heard trustworthy tidings of this he destroyed the traitorous Damias root and branch, true to the command of his Lord whose task it was to subdue the miscreants.
Thereupon there came sent by the Great king to cover his rear, the hero Jagadvijaya by name whose courage exceeded that of the whole world, accompanied by many foot
1 See 76. 143 with the note. 2 Cf。77。43。
As he is already mentioned in v. 255 in the struggle for Semponmari, it may be assumed that Lankapura had sent him to Lanka for reinforcements.

76. 809 Parakkamabāhu II 89
soldiers and steeds to Anivalakki after crossing the ocean. The far-famed Lankapura likewise left Netturu and betook himself to Anivalakki. He sought out the newly-arrived (Jagadvijaya), embraced him and having conversed with him in heartfelt and friendly manner, the foe-crusher returned to Netturu. Setting forth from there, he came, having knowledge of the right places, to the place known by the name of Mundrannaddhana and took up far-famed for his courage, his position there. At the place called Kilakotta and at the place by name Mangalama he fought with the Damias, slew many soldiers, took such foes as one was obliged to seize, alive and captured many horses which had been left on the battlefield. Then he set forth from there, came to Orittiyurutombama and endowed with a surplus of invincible courage, he fought with Pushkonda-nadavara, Silameghara and Aficukotta-nadalvara a great (and) terrible battle. After cutting down many Damillas he betook himself to Siriyavala, burned down the twostoreyed palace of Punkonda-nadavara who had not submitted to him and marched from the place Tirikkanappera farther. The general Jagadvijaya now advanced from Anivalakki to Netturu, set forth from there and shattered, himself unapproachable', the fortresses called Madhurammanavira, Pāttanallūru and Soraņdakkoțița. Returned to Nețțūru he tarried there and brought the two Alattiru-nadavaras and Cullakaficakunda-rayara' to submission. When once the hero with great forces came to Pattanaluru, he sent to Lankapura the following message: "Thou must come with greatest haste to the river called Wayiga; I must needs see thee, there is something to report.' When the hero Lankapura received these tidings, he set off with all speed thence and began the march with large forces. The hostile army which was standing at
1. Cf. below note to 77. 38.
* The three named here belonged to those chieftains who having submitted to Lahkapura (v. 280 f, v. 238) had since deserted (v. 289).
Pun on dugge-duggamo, the latter referring to the subject. The skr. durgama is an epithet of Siva.
4 See above v. 220 and note.
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the place called Tirippaluru, saddled its numerous horses, came hither and halfway began to fight a terrible combat with the Lankapura Deva and the other heroes who were present in the battle. Thereupon the heroes dispersed the great army even as the beams of the sun spreading forth (disperse) the mass of the darkness. Thus did Lankapura whose bravery was as the fire of the last day, capture in a moment Tirippaluru and took up his abode there. The officer by name Jagadvijaya, versed in good counsel, shattered the great army of Damias dwelling in Pannattankotta, capable of starting a battle on the battlefield, brought the fortress into his power and halted there.
King Kulasekhara in his exceeding fury took Tuvaradhipativelara, as well as Toudamanara, Virapperayara and Nigaya-rayara, Kalavandiya-nadavara and the other Kangayara, made his many soldiers ready for battle and betook himself, his loins girt for battle, to Rajina. The great general of terrible courage charged his terrible army to give battle to Lankapura. The hero Lankapura thereupon, expert in affairs, explained the affair to Jagadvijaya: "In order together with me to put to flight the Monarch Kulasekhara, thou must so as to attack from the one side, make thy troops ready for battle and come hither with all haste.' After he had sent him a message of such purport and had at the same time equipped his own strong army, he set forth from there and fought a great battle with the Damias. They were vanquished, withdrew at once to Rajina, closed the tower-gates with the small and the great gates and the Damias now with their Monarch kept to the centre of the town. Thereupon the heroes at the head, the general Gokanna, the Kesadhātu named Loka and the Laňkāpura Deva, who had arrived at the west gate, began to tear down the walls and to blow up the tower-gates. The Laikāpura Deva and the general Gokanna after shattering walls and tower-gates, pene
Nigaya is mentioned again in the sequel (77. 69). As regards the other names see note to 76. 137.

78.33 Parakkamabāhu II 91
trated within. But the haughty Kesadhātu, the mighty Loka 327 by name, thought: by the way the others went I go not; he slew numbers of heroic warriors, brought down many steeds, 828 blew up the southern gate and at once penetrated within. Thereupon Kulasekhara fled, his heart overwhelmed with fear, 829 no longer even master of the clothes he wore, by the postern of the eastern tower-gate which he had had opened, and 880 by a lucky chance he escaped out of the hands of his foes. These all cut down numbers of soldiers of the Damias, took 881 away many horses and much treasure of many a kind, and 882 shaking their garments, dancing around, clapping their hands and rejoicing, they celebrated the festival of victory. There- 888 upon Laikapura and the general Jagadvijaya entered Rajina along with the other heroes.
Thus thrives ever more and more the state of those who 884 have done good, who are endowed with a keen understanding, who understand statecraft and moral discipline, whose riches are their terrible majesty, whose manliness fails, not, even as the moon in the light half of the month (waxes) from day to day.
Here ends the seventy-sixth chapter, called (Account of the Capture of the Town of Rajina, in the Mahavamsa, compiled for the serene joy and emotion of the pious.
1. The loc, gopure stands for the gen. gopurassa; păcinadvārā gopure means the same as pdicinagopuradicard.
C2-9

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CHAPTER LXXVII
THE CONQUEST OF THE PANDU KINGDOM
The Monarch Kulasekhara who had fled thence through fear found again a firm footing in Tondamana's mountain fortress. The forces of Wiranukkara and other (soldiers) from Kakkola, the forces of Madhuraddhamakkara'. came to Rajina, related the whole story of King Kulasekhara and persuaded Lankapura to betake himself at once to Madhura. Thereupon Lankapura and the general Jagadvijaya equipped with great luck, set forth for the town of Madhura, gave over to the Prince Virapandu the dwelling of his royal father, which was his birthplace, and took up their abode in the town. They had summoned to them the three Wirapperayaras: him called Sirivallabha, Raja Narayana, and him called Parakkamapandu, (further) the officer Maunaya-rayara and Senkundi-rayara, the other Virapperayara Keralasihamuttara and bestowed on them ornaments and the like. To Colagangara who had submitted, they made over the supreme direction of the district Parittikkundi' formerly administered by him, and restored him to his former position. Kalavandiya-nadavara' came indeed with the intention of submitting, but when he had entered Madhura,
1 CF, above 76. 137.
Evidently local troops which had voluntarily submitted to the victor.
Wirapperayara is clearly a title here. Cf. 76. 138 and 316. Of the other names Mannaya is mentioned 76. 141, 77.35, Senkundi 76. 138 (q.v.) and Keralasihamuttara 76. 141.
Colagahga (ra) is mentioned 76. 124. The place name Parittikkunqiu is met with in Parittikkundiyatra. 76. 137 and 221.
5 See 76. 14.
6 P. vase hessang as or. recta. - Cf. a similar phrase 75. 85.

77. 24 Parakkamabâhu I - 93.
he thought: I fear to let myself be seen, and returned without presenting himself, to his place. Thereupon Lankapura marched into his district to take it. The unrivalled one, equipped with great power and courage, offered him battle, defeated him and captured Alagvanagiri. Kalavandiya-nadalvara and another named Suradeva submitted and besought the general for (the restoration of his district; as his request Lankapura handed over to him the district. Then the far-famed betook himself to the district of Kurumba-rayara and after he had also subdued Kurumba-rayara and likewise brought Kangayara in Niyama into his power, the hero betook himself later to the place called Tiripputtiiru in order to make subject to himself also Nigaladha-rayara.
Nigaladha-rayara gathered together his own army, took with him also the Cola officers, Akalanka-nadalvara and Kaficamba-rayara, Malayappa-rayara and Kiccarattarayara as well as their numerous troops and the many horses in their possession, marched thence and began a combat hard to withstand. But the army of the Sihalas transformed the hostile host together with steeds and infantry - stretching three gavutas wide from Tiripputturu to Ponaamaravati, along the highway between the two places - into a single mass of flesh. After it had shattered these vast forces it came to Ponaamaravati, burned down the three-storeyed palace built there, and after setting fire to many other houses and wellfilled granaries of rice, the hero (Lankapura) in order to rob the inhabitants of their fear, had the drums beaten, took the people who were settled in the district under his own dominion and returned to Madhura".
Of the names mentioned in vv. 18-16 those of Stiradeva and Kurumba do not otherwise occur. For Kaļavaņɖiya see 76. 141, for Kahgayara see 76. 140, for Nigaladha 76. 138.
Akalanka, Mayalappa and Kiccarattarayara are mentioned again later (77. 55 f)
The front extended thus over a distance of something like six miles (cf. 73. 154 and note).
The subject changes in this sentence. In the principal sentence
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Now the Monarch (Parakkamabahu) whose commands stand firm, sent the order to hold the festival of the coronation for Prince Wirapandu. When Lankapura heard of this command of the King's which could not be gainsaid, he set about making the preparations for the consecration. He then charged the Lambakaņņas Mālava-cakkavattin, Mālava-rāyara - and Athala" ytiru-nadalvara to carry out the duties of the Lambakaunas, had then as one whose commands are scarcely to be evaded, the drums beaten in the kingdom and gathered together all the officers in the Pandu realm at the head of their own troops and adorned with all their ornaments. Then in a temple of the deities to the north of the palace of former kings, adorned with the drums of victory captured aforetime, the highly-famed one carried out the consecration of the Prince and made him in accord with tradition, walk round the town, his right side turned towards it.
Meanwhile the Ruler Kulasekhara who had fled to the mountain fortress of Tondamana, had brought Tondamana round to his side. He took his army as well as his own troops, and together with Anujivisamiddha, a man of terrible courage, he set forth from that hill fortress and reached the important stronghold called Margalama into which he entered. With Mannaya-rayara and Senkundiya-rayara who had submitted to the Sihalas' he fought a great battle; he captured their fortress and took up a position there. When Lankapura heard of the matter and how it had happened, he thought: "Only when I shall have driven the hostile Ruler from this
(v. 24) viro is the subject and āgañchi the finite verb. The gerunds occurring in vv. 21-23 have as subject send Sihaladhina. They are thus again treated as absolute locatives. Cūlavs. ed. I. Introd., p. XVI.
We learn two things from this passage: that a Lambakanna clan existed also in Southern India and that the members of this clan performed particular functions at the festival of the king's consecration. For the three names see notes to 76. 132 and 137.
Thus according to 77.7. It must be assumed that the Tondamana named in v. 82 who figures in 76. 315 as one of Kulasekhara's followers, had submitted to the Sihalas, but under Kulasekhara's influence had again deserted them.

77.52 Parakkaumabāhu I 95
place and cleansed this district so rich in mountain and forest strongholds shall I return." He left the town of Madhura, put up a stronghold near Mangalamkotta and took up his position there. With mighty forces they fought a great battle with the three brothers of the wife of Tondamana: Kallakkavelara, Munayadha-rayara and Kalinga-rayara, captured the fortress, slew many Damias and after later on taking Sivaliputturu also the highly-famed ones took up a position there. Thereupon the hostile Monarch Kulasekhara gathered together the troops standing in Tirinaveli, sent also to the two brothers of his mother a message and took the troops in Tenkongu and Vadakongu' and after the great general had brought this whole army together, he gave the order to halt at the fortress called Santaneri. Now Lankapura and the general Jagadvijaya immediately set forth on the way to take this stronghold. To bar the way to the enemy Kulasekhara versed in the right expedients, had the great tank pierced. When the hero Lankapura heard tidings of this he said: "When one goes forth to fight a decisive battle with the foe the sight of a pierced tank on the way is not good.' So the mighty one immediately had it dammed up again. Thereupon he advanced with great forces and courage against yonder strong fortress, fought a bitter fight, broke quickly into it, slew him called Kallakkavelara and many other Damilas and captured numbers of horses of the Damias. Then they pressed forward into the two villages belonging to Tondamana, called Tirimalakke and Kattala, burned down the village called Tirimalakke so that nought
Of course the same as the fortress Mangalama mentioned in v. 34, and which also occurs in 76. 297.
For the two last names cf. 76.146 and 76. 174 f. The first occurs again 77. 50.
Instead of the sing. (Laikapuro v. 86 c) the new sentence (from v. 39 a b) has the plur. What is meant are Lankapura and his generals. Sivaliputtiiru is the present Srivil lipatur (cf. also W.) in the Tinner velli District not far from the borders of Travancore.
See 76. 143 and 288 and notes.
See 76. 288.
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but its name remained, because it was there that the Pandu king Parakkama had been murdered. Then he set forth from there and after reaching the village Colakulantaka the highlyfamed one tarried there for some time. King Kulasekhara now took the two brothers of his mother, also the troops of the twain and their many horses, further Akalanka-nadavara, and Pallava-rayara, Malayappa-rayara, Kandamba-rayara and Kiccarattarayara who was endowed with great power and courage, and with all these Cola officers and their numerous army as also with Kalavandiya-nadavara and his troops and with Punkonda-nadavara at the head of his army, the mighty one came himself to the place called Palahkotta and ordered his great army to Pandunadukottana and the place called Uriyeri', this time firmly determined on the vanquishing of the foe. Thereupon Lankapura and the general Jagadvijaya went forth from the village of Colakulantaka to battle. They so planned it that the hostile army which had occupied the two great fortresses, were disinclined for giving battle in the open field, had then a great entrenchment made at the village of Uriyeri above the tank and took up a position there during the night. But the hostile army which had occupied the two fortresses, dispersed and went thither where the Ruler Ku
W.'s happy suggestion of etha hato is certainly correct. I may remark that all the MSS. have ethi gato; ethagato as read by the Col. Ed. occurs nowhere.
There is a change again in number, this time from the plur. (pavitihā) in v. 51 c to the sing. (nisīdittha) in 53 c.
3 For Akalahka see 77. 17, for Malayappa 77. 18, for Kaļavaņɖiya 76. 141 and Punkorda 76. 139. All these names occur again later. The same with Pallava and Kandamba whn have so far not been mentioned.
4 The locatives Paņdunādukottāne and Uriyerivhaye thāne are directly dependent on niyojesi. The skr. miyojayati is also used with the locative of that to which anyone is determined or commanded. In 72. 207 we have the same as in this passage Kydnagdine miyojetva. Cf. further 77. 82. It is therefore quite unnecessary to change thane into thatung as is done by the Col. Ed. - Palamkotta (see also W.) is the present Palam-kotta in the Tinnevelli District.
That is Pandunadukottana and Uriyeri.

77.8 Parakkamabāhu I 97
lasekhara was standing. Now Lankapura and the general Jagadvijaya well discriminating between favorable and unfavorable places, marched to Palankotta. The heroes fought
a terrible battle with the hostile sovereign, slew many warriors
captured many steeds, put the Monarch. Kulasekhara at once to flight and took Palankotta. Then they set forth from there, came into the domain of him called Tuvaradhipativelara and received the horses and elephants supplied by him. But when they heard: the Monarch Kulasekhara has come to Madhura, they in order to drive him from this place, hereupon marched to Adharatteri, subdued there Nigaya-rayara and showed him many marks of favour. Now when they again set forth from this place the Ruler Kulasekhara smitten with fear, betook himself to the Cola country. Hereupon Lankapura charged the dignitary by name Jagadvijaya, to take up a position at the place called Pattanalluru. He himself went at the head of his troops to Tirikkanappera. But King Kulasekhara had meanwhile by various entreaties won over the Cola King to his side and at the command of this king he took the army and the many horses of him called Pallava-rayara, also him called Inandapada together with Tondamana, the rayara called Rajarajakalappa, further Kangakondakalappa-rayara, as well as the Nakaranibilupa-rayara, the hero Niccavinodavanavarāyara, Narasīhapadmara and Sekīrapadma-rāyara, Rājindabrahmamaharaja and Madhava-rayara . . . as also Colakonara Janabrahmamaharaja and Colatirikka-rayara - these troop leaders in Uccashkuttha he took with him, with these he took also Niyaraya and Kappificimpektila, further Madhava-rayara and Kanduvetti, further Kongamangala-nadalvara, Akalanka-nadalvara and Kandamba-rayara, as also Kilamangala-nadalvara, Visalamutta-rayara and their many horses and sent them to
The context shows that Tuvaradhipativelara (for whom see 76. 138, 315) had submitted voluntarily.
o The fact that Kulasekhara can dare to attack Madhurā which was formerly (see v. 38) in Lankapura's hands, shows that so far he had suffered no overwhelming defeat. He even succeeds in enlisting the Colas in his cause.
Of the numerous names mentioned here six occur earlier: Pallava
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Tondi and Pasa. When Lankapura heard of the matter he was minded to so destroy them that only their name should remain. The hero ordered the general Jagadvijaya by name to Madhura, he himself then set forth from Tirikkanappera and marched to the town of Killenilaya situated on the borders of Madhura. . Now the mighty Cola army opened the great combat. For a distance of four gavutas he filled the road with corpses, he also slew many soldiers who had flung themselves into the sea and dyed the water of the ocean ruddy with the blood of the foe. He took (as booty) many horses and captured many Damias alive - Rajindabrahmamaharaja and Nandipadmara', Narasihapadmara and Colakonara - and again with great forces, burned to the ground Wadamauamekkundi, Manamekkundi and Mancakkundi. Then having laid waste by fire a strip of the Cola country seven gavutas in extent and thus quelled the Colas, he returned thence, and when he came to the village called Welankundi under the dominion of Nigaladha-rayara", he sent to him the message to appear before him. But as Nigaladha-rayara was at that time under the sovereignty of King Kulasekhara he took the Monarch Kulasekhara, as well as Silameghara, and Akalanka-nadavara and Kaņdamba-rāyara, Malayappa - rāyara and Visālamuta
77.55, Toņdamāna 76. 137, Niccavinodavāņava 76. 144, Coļakonāra 76. 145, Akalanka 77. 17, Kandamba 77.55. Cf. the accompanying notes. The name Madhava-rayara is twice mentioned. Three occur later: Narasihar padmara 77.86, Rajindabrahma 77.86, and Visalamutta 77.91. Cf. with Kaihgakoņdakalappa, Kaihgakoņdapperayara 76. 180 note; with Kīļamangala-nadavara, the name of the district Kiamangala in 76. 209; and with Kanduvetti the name of Narasiha's capital Kanduvethi iη 47 7.
1 P. Toņdipāsain. Cf. note to 76. 236.
About 8 miles.
The description is extraordinary. From what has gone before the battle must have taken place in the neighbourhood of Madhuri, therefore nbt near the sea. Na
Nandipadmara is not mentioned in the list given in v. 73 ff.
About 14 miles.
For Nigaladha cf. 76. 188, 77. 16 f.

77. OS Parakkamabãihu II 99
rayara, Kalavandi-nadavara and the troops of Tirimaveli, and 92 Punkonda-nadavara, and with mighty forces he came to Ponaamaravati to fight a decisive battle. When Lankapura 98 received tidings of these events he set forth with great forces from Velaikundi to vanquish the hostile ruler. The hostile 94 army which advancing from five sides, began the battle he shattered in a moment with fearsome courage, slew Danilas 95 thousands in number, took (as booty) many horses and put the Ruler Kulasekhara to flight. Nigaladha-rayara thereupon sent 96 in his terror the message: "Thou shalt have the whole of my treasures and my many horses, and shalt pardon my of 97 fence, but thou must by no means prepare my destruction.' When Lankapura heard that he sent a return message: "Thy .98 treasures and thy horses are of no use to me, fear not and 99 come in person and present thyself'. When he heard that, he came to seek out Lankapura. When the latter saw him 100 he showed him favour, assigned him the province and gave him abundant money with which to rebuild his palace which had been burned down. Then the far-famed one started forth, 101 came to Niyama and freed the whole province from the briers (of the enemy). He introduced into the country everywhere 102 for trade kahāpanas which were stamped with the name of the Ruler Parakkama. To Prince Wirapandu he made over 108
According to 77. 20 ff, Lahkapura had already fought with Nigaladha for Ponaamaravati. In the list enumerated in v. 78ff. the following of Nigaadha's allies are not mentioned: Silameghara (cf. note to 76.. 99), Malayappa (77. 18, 55), Kalavandi (76. 141) and Punkonda (76. 139). For Tiriaveli see 76. 143. - Wv. 84-92 form in the original one sentence. The subject however, changes. The subject belonging to all the gerunds in 84-89 (up to pahinitvdina) is Laikapuro, from v. 90 onwards it is so (Nigaladha-rayaro). We must therefore again assume that the preceding gerunds are treated as locative absolutes (Cūlavs. ed. I. Introd., p. XVI) S. and B. try to overcome the difficulty by emendation, they change pahinitvdina (v. 89 c) into pahinittha.
W. refers diganna to the subject (Laikapuro) bhinavikkano but it is really subordinate to pavattita in pavattitamahahavan Battusenapi. The text is corrupt. I have tried to help matters by a conjectural rendering (windsartag) which seems to me not quite so far-fetched as the emendations of the Col. Ed.

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the government and sent with speed to Sihala the many horses, men and elephants captured from the Cola country and from the Pandu land. །
Now King Parakkamabahu that lion among royal princes, founded in memory of the conquest of the Pandu country the splendid village Panduvijaya by name, which prospered through all time. But to the Brahmans he whose joy was in giving, gave an alms.
Parakkamabahu, the first in the race of rulers of the earth, whose mind was endowed with discrimination between what was statesmanlike and what was unstatesmanlike, who was an abode of every virtue, gifted with the gracious beauty of. the god of love ruled a long time alone over the oceanbounded earth.
Here ends the seventy-seventh chapter, called “The Conquest of the Pandu Kingdom', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
The narrative ends abruptly. One is faced by a series of questions which remain unanswered. What becomes of Kulasekhara. What of the great coalition of South Indian princes Colas and Pandus described in v. 72 of whom at the most only a few individuals were conquered? l)oes Wirapandu succeed in maintaining his power? Since Kulasekhara did not fall in battle he will scarcely have left his rival in peace. What is Lankapura's after fate? It is curious that his return to Ceylon is never mentioned and that there is no word of the distinctions bestowed on him by Parakkamabahu. It is pretty clear that the chronicler has concealed the failure which overt ook the expedition after its initial success. The ideal figure of Parakkama which he has in mind, must not be dimmed by association with any misfortune. South Indian inscriptions relate that Lankapura was defeated and that his head with those of his officers was nailed to the gates of Madhura. In the 4th year of Kulottunga Cola III (1181-2) Virapandu was driven out and the Sinhalese troops finally defeated. H. W. CopRING-Ton, HC., p. 62. See also note to 76.80. YA

Parakkamabahu I 101
CHAPTER LXXVIII
THE BUILDING OF WIHARAS
Now after the sovereign of Lanka, Parakkamabahu who 1 had received consecration as king, who was experienced in statecraft, had thus made peaceful the land of Lanka, he 2 cherished, full of zeal, the wish to further the advancement of the Order of the Master for which he had striven when attaining the royal dignity, since it was a most excellent merit. Since he perceived that the few loyal bhikkhus - apart 8 from the maintenance of wives and children and so forth by the community in the villages belonging to the community, in 4 which they saw their sole duty, beyond which there was none - did not wish to have ceremonies in common, nor even to see one another, he desired even before the purification of 5
The sentence is difficult. I think the meaning is this that the attitude of the few loyal bhikkhus (sustle keci bhikkhavo) who would not hear of intercourse and of common action with the others, shows the evil conditions existing in the Samgha. The dussila bhikkhavo were in the majority, the sustla were isolated. As regards the construction of the sentence, I believe that puttadard diposanana is governed by thapettd (4 a) and ekakannaddin dassana pi by n'aikaikhante. By sanghagdima are meant the villages in which the men were active as dramikdi. Wives and children of the airdnika were supported by the monastery and this was the only duty from which the susila bhikkhavo did not absolve themselves and the one which brought them into contact with the others. W's version according to which the priests had only thought of the feeding of their (former) wives and children I consider impossible. The text reads: sanghassa puttadarddiposana. But one cannot say that the Samgha has children and wives. Only the individual bhikkhu has these. Thus the gen. sanghassa does not belong to puttadairadi but to posanam. Note too the didi. This refers to sick

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the Order, for the purpose of furthering the Order of the Victor, to achieve unity among the bhikkhus of the three fraternities. Even as the Ruler of men Dhammasoka (with) Moggaliputtatissa, so he entrusted the Grand thera Mahakassapa by name, with the task - an experienced man who knew the Tipitaka and was exceedingly well versed in the Vinaya, a light of the race of theras, conciliatory, long since consecrated. He made the thera Nanapala in Anuradhapura together with his pupils and the bhikkhus in the province of Sapara come to Pulatithinagara, further together with the thera Moggallana, the thera Nagindapalliya and all the other bhikkhus in the province of the Yuvaraja', as well as those belonging to the three fraternities in Rohana after he had placed at their head the distinguished thera Nanda who dwelt
people and those incapable of work who must of course also be looked after im the sanghagama of the monastery.
P. dido is used as a preposition and governs the following accusative. An account of the church reforms of Parakkamabahu is found already in 73. 12-22. That this should be followed by a second detailed account is probably due to the fact that the compiler of the Cilavamsa had two different sources both of which he employed for his narrative. in a similar way the building activities of the king are dealt with twice over (in 73. 23 ff. and 78. 28 ff.). As regards the reform of the Order I have already referred in the note to 73. 22 to the Galvihara inscription of Parakkama and to certain similarities in form between it and the account of the Calavs. A further similarity occurs in the second narrative (78. 2ff). The name of the Grand thera Mahakas sapa is mentioned as spokesman in the negotiations in which capacity he is also mentioned in the inseription. Then too in both sources a parallel is drawn between King Dhammasoka and the head of the Third Council, Moggallana (Mhvs. 5. 228 ff) on the one hand, and Parakkamabahu and Mahakassapa on the other. According to the inscription, Mahakassapa. was an inmate of the Udumbaragiri-vihara, that is Dimbulagala, now Gunner's Quoin Hill on the right bank of the Mahavelliganga about 5 miles SSE. of Mahagan tota near Polonnaruva. Cf. WICKREMAs.INGHE, EZ. II. 184 f.; the same, Catal. of Sinhalese Mss. in the Brit. Museum, p. XV. t
Apparently the present province of Sabaragamuva. 4 That is in Dakkhinadesa. The bhikkhus mentioned in vv. 8-10 are not named in the inscription.

78.21 Parakkamabahu I , 103
in the Selantara monastery. Hereupon the Ruler sent a summons
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about) the mutual concord.
Since the shamelessness had passed all bounds and the schism had lasted a long time, many bhikkhus would hear nothing of conciliation. Many began departing to foreign lands, others left the Order, some wished for a sitting in the secret court of justice. Hereupon one approached the great (and) exceedingly difficult task: conciliation seemed as difficult as the hurling of the Sineru mountain. But the Ruler, impartial, firm in his resolves and just, encouraged the bhikkhus and with great pains persuaded them to agree. He had the single points in dispute as they arose settled by the bhikkhus among whom Mahakassapa was the oldest. He was himself present as protector of the court together with those lions among teachers who knew the three Pitakas, and while according to precept he led those bhikkhus capable of being cured to purification, he established harmony among the bhikkhus of the Mahavihara. But the undisciplined he excluded from the Order, and that they might not by striving after gain do harm to the Order, he assigned them lucrative positions. After he had thus with great pains purified the Mahavihara, he set about bringing the bhikkhus of the Abhayagiri - who since the time of Abhaya had formed a separate group - as well as
I have kept as much as possible to the reading of the MSS. and believe that linavinicchayamadala denotes a secret judicial process in contrast to the official dhammakamma of the Order (see note to 89. 57). For the meaning "hidden, concealed' for lina cf. Mhvs. 75. 158 where however, it is combined with a loc, as well as linavuttika, 47.3, "leading a solitary, hidden life'. The Col Ed. reads icchum eke nisaijan pi na vinicchayamadale and W. translates accordingly: "and many wished not even to sit (with their brethren) in the hall of judgement".
Cf. note to 54. 43. One may compare sinerukkhipanan with sakkharakhipana "the hurling of stones' (as an accomplishment, sippa, JaCo. I. 41830).
Wattagamani Abhaya. The story of the separation of the monks
of the Abhayagiri-vihara from those of the Mahavihara is related in Mhvs. 88, 95 f.
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the inmates of the Jetavana - who had separated themselves from the days of the Ruler of men Mahasena', (they) who gave out as Buddha's word the Wetulla-Pitaka and the like which were no words of Buddha and who had turned away from religious duties - into concord with the inmates of the Mahavihara who were rich in all virtues, even as glass stones with jewels. But as they lacked inward virtue as moral
dicipline and the like, they came even through the influence
of the Great community and of the King to no joyful acceptance of the Buddha teaching. And while the just King together with people versed in the right method held the trial, he found not a single member of the Order that had kept himself unspoiled'. He caused many ascetics to be received as samaneras, the undisciplined he dismissed and gave them lucrative positions. While thus within a short time achieving purification and unity, he with great pains established again the community as it had been in Buddha's time.
Every year he brought the Great community to the river bank', made them take up their abode in a garden there while he with his dignitaries paid them respect. Then after firmly anchoring ships in the stream he had a charming maņɖapa of beautiful proportions erected on them. Then when he had given to the bhikkhus costly robes and all kinds of articles of use, the wise Prince made them hold the ceremony of admission into the Order.
I See Mh vs. 37. 32 ff.
2 For the heretical Vetullavada to which the Dhammarucika monks living in the Abhayagiri monastery adhered, see Mhvs. 36, 41, 110 ff. and 37. Il ff. ; Nik. s., p. 12. A. M. HocART, Mem. ASC. I, 1924, p. 15 ff.
P. pakatata, lit. "with the original self (being, character)". In Win. I. 2801 the word means "in the original condition, restored, cured"; In JaCo. I. 236 it has a similar meaning to that in our passage as attribute of bhikkhu along with silava vipassandya yuttapayutto.
On the bank of the Mahavelliganga. Even to-day the monks in Ceylon in order to be quite undisturbed, are fond of performing their rites in a pavilion built on piles in a sheet of water about a stone's throw from the bank.

78.40. Parakkamabāh II 105
Now for the bhikkhus increased in this manner to many hundreds the King was desirous of building in goodly fashion large viharas, suitable for dwelling in. He (therefore) founded the great monastery by name Jetavana, making as it were visible to the eye the beauty of the Jetavana (in Savatthi). For the theras dwelling there in the sacred district, firmly persevering in discipline, he built eight costly pasadas, three storeys high. For the thera named Sariputta who persevered firmly in discipline, he erected a vast (and) glorious pasada with rooms, terraces and chambers. Also nine incomparable, three-storeyed image houses (he built) furnished with all appurtenances* and diversely adorned with images. For the seventy-five parivenas (he built) as many long pasadas with charming figures (painted), two storeys high; (further) one hundred and seventy-eight small pasadas, thirty-four gate-towers and two houses for books; huts, grottoes, halls and many sleeping-houses with ornaments of flowers and creepers and
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with figures of gods, Brahmas and the like. Creating out of 8
brick and stucco an elixir for the eyes (he built) the Tivanka house for the Tivanka image, shimmering with rows of figures
1 What is meant here is without doubt the group of monastic buildings within the city to the north of the citadel, on the so-called Quadrangle. Cf. above all H. C. P. BELL, Rep. ASC. 1903 (= LXV, 1908), p. 6 ff., as well as A. M. HocART, Mem. ASC. lI, 1986, p. 4 ff.
The monastery was like its namesake in Anuradhapura, called after the celebrated park in Sawatthi which Anathapindika presented to the Buddha and the Order. See OLDENBERG, Buddha, p. 166; H. KERN, Manual of Indian Buddhism, p. 28.
3 For patiyatta as substantive in the meaning of "equipment, articles of clothing or of general use", cf. Mhvs. 29. 22. The alteration by the Col. Ed. into sattatimatte I cannot approve of. The numeral adj. is nava in navappatisammate - as is proved by all the MSS. - which Sand B likewise felt obliged to alter. The Col. Ed. treats the text too arbitrarily. I believe that patiyatta here means all the ornaments and garments belonging to a Buddha image with which it is decked out on festive occasions. Cf. note to 38. 64 (towards the end) and to 38. 56. 4 The beauty of the building acted on the eyes like an elixir (rasdyana). In my edition I have joined the sentence to the preceding. But I think now that it belongs to the following one.
It is difficult to say what is meant by titaika in t-ghara and
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of lions, kinnaras', geese and the like, with many diversely perforated balustrades and with railings. (Further he built) a beautiful round temple wholly of stone for the Tooth Relic", adorned with glorious pillars, staircases and outer walls and so forth. (Further the built) three sermon halls, a cetiya, eight long cloisters and a refectory of (great) length and breadth, eighty-five fire-houses covered with bricks and one hundred and seventy-eight privies.
t-patind. Mr. PARANAviTANE, the epigraphist of the ASC. (letter of 25-4-28) assumes that the term means the same as tribhaiga. This is the name given in Indian Iconography to a statue with "three bends", that is in the posture in which Wisnu or the Nagas are often represented. He refers to Selalihinisandesa 68, where there is a mention of Tivahka images in the Kelani vihara and believes that this passage in the Mhvs. refers to these very statues in Kelaniya. It cannot be a Buddha image which is meant in this case. It seems to me certain that the tivaikaghara of our passage refers to a building in Pulatthinagara and in the Jetavana-vihāra. But cf. note to 85. 66. The most likely seems to be the Heta-dāg 6, an image house on the Quadrangle with three Buddha figures (cf. HocART, l. l., p. 5) or that building known as the Thtiparama also situated there. The first seems however, to be a work of Nissahka-Malla (80. 19 and note), while the other belongs to the time before Parakkamabahu. The expression tivahka remains however in both cases inexplicable.
Mythical beings represented with human bodies and heads of horses. I may remark that W. joins v. 40 to the following as description of the däthädhätиghara.
P. jālakavāta, lit. net-enclosure. Without doubt the Wata-da-gé situated on the Quadrangle opposite the Heta-da-gs. BELL, l. l., p. 21 ff. and Rep. ASC. 1904, p. 5 ff. HocART, l. l., p. 4. It is a circular building consisting of two concentric terraces. On the upper terrace was a cetiya in which the relic was preserved. In an inscription on the outer stairs Nissanka Malla boasts that he has had the building made. It is however evidently a case of restoration. The outer staircase is indeed of later origin.
* I take bhit "outer wall" to mean the railings leading round the terraces.
There is no stupa in the domain of the Jetavana. One must assume therefore that the terraced tower Sat-mahal-pasada on the Quadrangle was built as a cetiya. It could not serve as a dwelling, for it is as massive as a dagoba with nothing but a tunnel-like circular passage in the basement.

78. 53 Parakkanlabāhu I 107
After he had thus by cleansing the Order, cleansed the inward impurity of the bhikkhus, in order to cleanse the
44
outward impurity, that one might be able to bathe in
great heat he had eight bath-houses of stone erected, named Wațamahānakoțițha, Guhānahānakoțițha, o Padumanahānakoțțha, Bhaddanahanakottha and so forth, adorned with pillars, staircases and railings. There also the Great king had many walls built. Thus there were in Jetavana in all five hundred and twenty buildings. With the distribution of abundant
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articles of use, he made the community take up its abode there.
Further the Prince had built there the Alabana-parivena which had all the distinguishing marks (belonging to such a building), being not too far away and the like, and which was universally acknowledged as beautiful. There he built for the thera a splendid pasada with rooms and terraces, with a choice of various apartments, embellished by turrets, three storeys high. Further forty long pasadas and as many privies, eight small pasadas and six gate-towers, thirty-four fire-houses and two larger outer walls, the Subhadda-cetiya and the Rupavati-cetiya; besides that a charming image house of five storeys for which - as it was adorned with ornaments of flowers and creepers and with figures of gods and Brahmas and embellished with buildings, with turrets, grottoes, apartments
The "round bathing-house", "cave-", "lotus-b-h." and the "bathinghouse of happiness". The temple on the Quadrangle popularly known as the Thū pārām a is not mentioned among the buildings of the Jetavana, probably because it already belonged to the time before Parakkamabãhu. HoCART, l. l., p. ỗ.
H. W. CodRING-Ton is certainly right when he says that the description in the Mhvs. proceeds from south to north. In chap. 78 the secular buildings in the citadel and its immediate neighbourhood are mentioned. In chap. 78 follow the monastic foundations joining it on the north. The Alahana-parivena is therefore probably the group of buildings lying outside of the city which is now popularly but wrongly called the Jetavanarama.
To the group of buildings which we assume formed the Alahanaparivena there belonged in fact several stipas. The largest of these is popularly known as the Kiri-vehera. More to south lies the Rankot Dagoba. This has, however, nothing to do with the Alahana-parivena,
C2-1)
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and halls - the name of Lankatilaka was befitting. In this (temple) he had erected a standing image which was an elixir for the eyes, which had the size of the living Buddha', which (likewise) was called Lankatilaka. (He) also (built) the twelve-storeyed Uposatha-house which bore the name of Baddhasimapasada, which was furnished with numbers of turrets, with buildings containing apartments and halls and with cells as dwelling-places'. To determine the boundary
but is identical with the Ratanavali-cetiya built or completed by Nissanka. Malla (80. 20). The Mhvs. expressly states that this King adorned it with a suvanatthilipikd, "with a golden pointed cone' The name Ran kot means "golden point".
The buildings form the immediate surroundings of the temple enriching its beauty.
The name still sticks to the image house of the Alahana group. It is proved besides by an inscription on the building itself in which Parakkamabahu is named as its builder. See H. C. P. Bell, Rep. ASC. 1910-11 (= X. 1914), p. 80 f. Lately an exact description of the plan of the building has been given by A. M. HocART, Mem. ASC. II, 1926, p. 11 ff. This plan agrees on the whole with that of the Thtiparama (see above note to v. 45). As regards the name of the temple, tilaka means "a patch of coloured stuffs worn on the forehead as ornament. . . . or as emblem of a sect" (BR.); at the end of a compound it means "ornament of something", here therefore "ornament of the Island of Lahka'. - The construction of the sentence is as follows: yattha in v. 53 a. stands for the loc. yamhi (patin digehe) and to this then belong the locatives orpini and sobhite in v. 52.
See above note to v. 39. According to BELL's calculation (l. l., p. 36) the statue in the Lankatilaka temple when intact, measured 41 ft. in height (roughly 12.5 m.).
It is generally supposed that the remains of this building are to be found in the so-called "priory' situated in the domain of Alahanaparivena and remarkable for its quantity of small and narrow cells (pañjarageha “cage"!). Cf. H. C. P. BLL, Rep. ASC. 1911-12 (= III. 1915), p. 81 ff.
8 P. bandhấpetum tahim sĩmam. By sĩ mã is meant the boundary line enclosing the monastic buildings within which alone ecclesiastical acts could legally be performed. The regulations for establishing such a sīmā are to be found in the Winaya, Mahāvagga 2. 6 ff. (= II. 106 ff.). Cf. with our passage Mhvs. 15, 188-194, where it is related of King

78。64 Parakkamabāhu 09
there the King betook himself, adorned with all his ornaments, with the dignitaries and the ladies of the court, with a vast army and with his train in the splendour of the King of the gods, to the great vihara. At the invitation of the Great community of whom Mahakassapa was the oldest, the Monarch - with the tune of songs of praise, with the sound of musical instruments and the noise of the shouts of greeting filling the four regions of the heavens, surrounded by many people bearing golden and other jars and baskets and many banners and umbrellas - took with great solemnity the golden plough before which was harnessed the elephant of state and went forth ploughing the furrow'. To remove all scruples regarding landmarks formerly drawn at this spot, the bhikkhu community took up a position at different points, after previously by a solemn act, bound to bring full success, removing in due order the ancient landmarks' and made known to the King the landmarks along the furrow (which he ploughed). The King drew three partial boundaries and a main boundary. The boundary stones set up in the eight regions of the
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heavens, east and so forth, were distant (measured) with a
staff five cubits in length' from the Lankatilaka temple forty
Devanappiyatissa how he draws in person the sima of the Mahavihara, just as Parakkamabahu that of the Alahana-parivena. The two desciptions have a considerable resemblance to each other even in the wording (cf. 78. 56-7 with 15. 189; 78. 58 with App. B, v. 6 of my edition of the old Mahavamsa). This may be due either to the stereotyped character of all these descriptions or to Dhammakitti's conscious borrowing from the older work.
1 Cf. mahāchaņanhi patente ... kaganto bhūmipo agā vith mahatā
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chagapiKjdiya kasanto bhümaipo däga in Mhvs. App. B. (to 15. 191), v. 7c d.
This comparison shows that mahdicharamhi not mahdijanianthi, is the right reading.
It was strictly forbidden to encroach on an existing boundary by a new sind. The old boundary had first to be removed by a kammaraca (v. 62 d), that is a solemn act of the community. Cf. note to 87. 56.
3 I think that the two lines of v. 62 should be reversed. 4 P. pañcahatthaya yatthiya. For hatha see note to 87.172. The standard of measurement had thus a length of (5 >< 18 in.) roughly

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four, forty-nine, thirty-eight, thirty-six, thirty-five, fifty-seven, forty-five, sixty-six staves respectively. The boundary stone set up in the southern region of the heavens was distant from the Gopala rock fifty-eight staves, and the boundary stone that was set up in the northern region of the heavens, was fifty staves from the Vijadhara cave'. These stones served for the marking of the main boundary. At the Baddhasimapasada there was a fixed boundary of thirty-five staves in length and breadth. At the sacred space called Khandasima" the boundary was fixed at fifteen staves in length and six staves in breadth, and at the pasada of the thera the fixed boundary was eighteen cubits in length and twenty cubits in breadth". This vihara the King dedicated to the bhikkhus along with the (necessary) articles of use.
In the same way the Ruler of men had the foundations
7 ft. (= 2.55 m.). The distances were thus successively 380, 867, 285, 270, 262, 427, 837, 495 ft. Cf. for this A. M. HooART, Mem. ASC. II. 1926, p. 5-7. By "main boundary" (mahdistind) is meant that enclosing the whole of the buildings belonging to the Alahana-parivena. Inside this there were according to 67 c to 69, three smaller sections which were marked off by "sub-boundaries" or "part-boundaries" (khardasima). This distinction corresponds to the description of the fixing of the boundary of the Mahavihara Mhvs. 15. 193 which speaks of nimittani "boundary marks' pure and simple and simantaranimittaini "inner boundary marks".
1 This is probably the rock lying between the Baddhasimapasada and the Rankot stupa. According to the popular idea the chasm served as an abode for those bhikkhus who wished to give themselves up to meditation.
Therefore 435 ft.
8 That is 875 ft. from what is now called the Gal-vehera. Cf. below note to v. 73.
Therefore, 262 ft. X 262 ft.
Just as the main building took its name from the fixing of the main boundary (baddhdi sind) so one of the sub-sections from that of the sub- or part-boundary.
6 Therefore 112 ft. X 45 ft.
Thus with the cubit (hattha) calculated at 18 in. only about 27 ft. >< about 30 ft.

78.76 Parakkamabahu II 111
laid of the Pacchimarama. Here in the parivenas, which were twenty-two in number (there were) just as many twostoreyed long pasadas and twenty fire-houses, forty-one two-storeyed small pasadas as well as thirty-five privies and two cloisters; one sermon hall and ten gate-buildings. He dedicated this vihara along with the (necessary) articles of use also to the bhikkhus.
Likewise the Ruler of men had the Uttararama built. By
breaking down the rock not far from the Great thupa he
bringing into play every kind of skilled work, had three grottoes made by expert craftsmen, namely the Vijadhara grotto, the cave with the image in sitting posture and the grotto with the recumbent image.
The Ruler also had the Mahathupa erected which bore the name of the Damilathupa because it had been built by
1 The "West Monastery". HocART (Mem. ASC. II, p. 6) supposes this building to be the unexcavated ruins adjoining the remains of the Ashana-parivena on the west.
There can be no doubt that what is meant is the so-called Galvehera. The front of a rock rising about 30 ft. above the surrounding region is polished. It stretches from S.W. to NE. gradually sloping away on either side. The rock is about 16 chains (roughly 320 m.) distant from the Great Thtipa situated farther north. Hewn out of the rock wall just about its centre, is a grotto, 26 ft. wide, 12 ft. 9 in. deep and 9 ft. 9 in. in height. The massive rock above the cave is still some 12 to 13 ft. thick. This rock ceiling is supported on two pillars on the front side of the cave. In the background of the cave there is an image of the Buddha sitting on a throne. This cave is the Vijadharaguhd of our passage. To the left of it from the spectator's point of view, there is the figure of a sitting Buddha 15 ft. high, hewn out of the solid rock. To the right, also hewn out of the solid rock, there is a colossal figure of a recumbent Buddha about 49 ft. long, at its head the upright figure of Ananda grieving over his dying master. It is probable that both the statues of the sitting and of: the recumbent Buddha were originally contained in a grotto or niche made of rock and brickwork. These were the nisinnapatindlena and the nipannapatihaguhd. These figures now stand uncovered in the open air. For the 'whole matter cf. H. C. P. BELL, Rep. ASC. 1907 (= W. 1911), p.7 ff.
The "Great stupa" evidently borrowed its name from the Mahis. thtipa (Ruvanveli Dagoba) in Anuradhapura. In its present state it is
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Damias who had been brought hither after the conquest of the Pandu kingdom. It had a circumference of one thousand three hundred cubits and was the largest of all thupas, like to a second Kelasa', and (built) without the miraculous power of arahants and without the miraculous power of the gods, alone by kingly miraculous power.
Also he had built in the suburb called Rajavesibhujanga the Isipatana-vihara which was a delight for the ascetics. There (there was) one relic shrine and three three-storeyed image houses with costly images and resplendent with brightly coloured painting, further two-storeyed pasada whose ornaments called forth delight, two long pasadas and four gatebuildings, eight small pasadas, a sermon house, a cloister as well as eight fire-houses and six privies, a fine bathing-house. wholly of stone, a boundary wall and a garden which belonged to the bhikkhu community.
Furthermore in the suburb of Sihapura the Ruler (gifted) with a lion's courage had the Kusinara-vihara erected. There (there was) a relic shrine, three image houses of three storeys, six long pasadas, a sermon hall, a cloister, sixteen small pasadas, three gate-buildings, eleven privies and six fire-houses. . In the suburb called Vijita King Parakkamabahu also
a great heap of ruins overgrown with jungle, looking like a natural hill over which run the paths of the wild elephant. The name of Damiathilpa has been preserved to the present day in the name De mala mahas eya which is however, erroneously given to another building (see note to v. 87).
P. ratana = hatha = roughly 8 inches (according to FLEET, JRAS. 1912, p. 287). The circumference was therefore roughly 1950 ft. The circumference of the Mahathtipa in Anuradhapura is 929 ft. (PARKER, Ancient Ceylon, p. 286, 806), that of the Abhayagiri 1115 ft. -
See note to 68, 41.
8 For the three sub rbs and their monasteries cf. the earlier account in 78. 151-5. It does not quite agree with ours. If we follow it, the monasteries would be distributed thus: Rajavesibhujanga: Veļu vana-Rājakulantaka (= Sīhapura): Isipatana-Vijita: Kusinārā, so far as importance can be attached to the order in which they are
gan Wen.

78.97 Parakkamabāhu I 113
built the Weluvana-vihara'. Therein (there were) three threestoreyed image houses with beautiful images, gleaming with brightly coloured paintings, a thupa and a cloister, a twostoreyed pasada, four gate-buildings, four long pasadas and eight small pasadas, one refectory and one sermon hall, further seven fire-houses and twelve privies. Gavuta on gavuta (along the road) the Ruler of men had viharas erected, furnished with charming image temples, with gate-buildings, outer walls and sermon halls. For such bhikkhus as loved solitude and had taken upon them the whole of the duties of the ascetic, he had the Kapila-vihara built as a good abode. There (there was) a costly two-storeyed pasada, four long cloisters and four long two-storeyed pasadas, further a dwellinghouse of brick with diverse coloured painting and adorned with turrets, built in honour of the sage Kapila, four small pasadas and three privies. Also these viharas he dedicated along with the (necessary) articles of use to the bhikkhus.
Now in order to rebuild the viharas in Anuradhapura formerly destroyed by the Damias and which many kings had not restored because it was so difficult, he sent an official and completed the three thupas aforetime destroyed by the Damias, the Ratanavaluka-thupa one hundred and twenty
Some distance to the north of the Great thipa there lies an image.
temple similar in plan to the Thtiparama and the Lahkatilaka, famous for the fresco paintings on its inner walls. I was told there that the priests frequently called this temple the Veluvana. If one could trust this tradition we should have a clue to the position of the Vijita suburb. See however, A. M. HocART's objections, Mem. ASC. II. 1926, p. 6. He calls the structure "the Northern Temple'. The popular name of the building is Demalamahaseya which however originally must have belonged to the Mahathtipa or Damilathtipa. I am also inclined to regard the Potgul-vihara situated to the south of the city, as one of the suburb monasteries of Pulatithinagara. According to an inscription discovered there (WICKREMAs.INGHE, EZ. II. 238 ff) it was originally built by Parakkamabahu, and it would be curious if such an important structure were not to be mentioned at all in the Mhvs. Cf. on the subject H. C. P. BRLI, Rep. ASC. 1906 = XX. 1910, p. 14 ff. i
o Cf. for this 73. 154 f. and mote. 8 Lit.: Gavuta-viharas.
= Mahathtipa. Cf. note to 76. 104. There are four thipas mention
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cubits high, the Jetavana-thupa one hundred and forty cubits high, the Abhayagiri-thupa one hundred and sixty cubits high, as well as the great Maricavatti-thupa eighty cubits high. These were (all) overgrown with great trees, bears and panthers dwelt there and the ground of the jungle scarce offered a foothold by reason of the heaps of bricks and earth. After having the forest hewn down and (the thupas) built in the proper fashion, and faced with stucco, he also cleared the courtyard of the cetiya.
The Lohapasada destroyed by the Colas - which measured in every direction one hundred cubits, one hundred in length and breadth and as much in height, which was adorned with many hundreds of apartments, with fine turrets and with rows of cells and which had several storeys, whose embellishment called forth admiration - the Ruler of men restored by raising again its thousand and six hundred pillars'. Sixty large pasadas (like) the one named Sepannipuppha, as also the destroyed pasada called Mahindasena he had renewed, also boundary walls and numbers of parivenas, and after erecting a house for alms he celebrated a great festival for the offering of alms. In the ancient parivenas, the Thuparama and others, he saw to the restoration of whatever was decayed or had
ed in the text, not three, and it looks as if the Maricavatti had been added later.
Taking the four stipas in the order of their size (cf. above note to v. 77) we have for the Abhayagiri 240 ft., for the Jetavana 210 ft., for the Mahathtipa 180 ft. and for the Maricavatti 120 ft. According to
SITHER, Architectural Remains of Anuradhapura, p. 52, 47, 27 in his
time the height of the three first thupas lying in ruins was: 1) Abhayagiri (wrongly called Jetavana by Sm.) 245 ft., 2) Jetavana (by Sm. Abhayagiri) 232 ft., 3) Ruvanveli (== Mahathupa) 198 ft. The Maricavatti-thupa measured then (p. 20) over 80 ft. It is now restored.
= 150 ft. The surface area of the Lohapasada is in reality rather more than 281 X 232 ft. as is proved by the pillars still standing in the basement. P. M. Bua Rows, The Buried Cities of Ceylon, p. 29.
So I understand hathasatarukan in contrast to uccato tattakan. P. sihapaijara "lion's cage". The cells of the Baddhasima-pasada are also called paijara in v. 55.
* That is in fact the number of the foundation pillars still standing.

78, 109 Parakkamabāhu I 115
fallen in. On the Cetiyagiri he had sixty-four thupas rebuilt 108 and had restored on the old buildings whatever was decayed or had fallien in.
What sensible man when he has thus realised that the 109 pure-minded, even if they live in the greatest happiness, find their supremest bliss in meritorious works - would grow weary in the works of virtue which procure every happiness in the world?
Here ends the seventy-eighth chapter, called «The Building of Viharas2, in the Mahāvamsa, compiled for the serene joy and emotion of the pious.
| The Mihintale mountain. See note to 88.76.

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Chapter LXXIX
THE LAYING OUT OF GARDENS AND THE LIKE
As the King wished to make all articles (of food) needed by the townspeople easily attainable, he laid out gardens at different places. He who was the delight of his subjects, laid out the garden called Nandana which was adorned with hundreds of trees bearing fruit and blossom. The King planted coco palms, mango and bread-fruit trees, areka and Palmyra palms and other trees, a hundred thousand of each kind and laid out in this way with great pains a large garden destined for the community, which because the name was appropriate, was known generally as the Lakkhuyyana. For the bathing of the bhikkhus in the hot season he had two charming ponds made there beneath hollow rocks. The Monarch also laid out the Dipuyyana resplendent in beauty which was to be glorified by his own continual presence during the day; further the Mahameghavanuyyana, the Cittalatavana, the garden called Missaka and that called Rajanarayana; the garden called Lankatilaka and the garden called Tilokanandana, that called Wanarakara and that called Nayanussava; the garden Manohara by name and the Nimmitapura, the Janghabhara and the Punnavaddhana by name; the garden of the name of Samsaraphala and that called Pharusaka, that called Salipota and that called Somanatha; the Thanakonkana and the Uttarakuru by name, that called Bharukaccha and that called Pulacceri; the gardens called Kilakara, Pandavavana and Ramissara, as well as the Samisamtosuyyana, the Cintamanuyyana and the Pacuruyyāna.
1. See above 78. 96 ff. 113 ff.

79.26 Parakkamabāhu I 117
In Rajaratha the King had ninety-nine new thupas built in many villages and market towns. On seventy-three relic shrines the Ruler had what was decayed or fallen, in repaired and the coating renewed. He restored six thousand one hundred decayed image houses and built three hundred new image houses. He had four hundred and seventy-six divers kinds of images made and ninety-one Bodhi Trees planted. For the community hailing from the four regions of the heavens he had built as an abode for them when coming and going two hundred and thirty dwellings. He erected fifty-six sermon halls, nine cloisters, as well as one hundred and fortyfour gate-buildings; one hundred and ninety-two chapels with altars for flowers, sixty-seven outer walls and thirteen temples for the gods. For the bhikkhus coming from foreign lands he had twelve parks (laid out) and two hundred and thirty rest-houses built. Further the Ruler saw to the restoration of twenty-nine sermon halls, thirty-one grottoes and five parks; likewise of fifty-one rest-houses and of seventy-nine decayed temples to the gods.
To put away the sufferings of famine from living creatures that most excellent of men had many tanks and canals made in divers places. By damming up the Karaganga by a great barrier between the hills and bringing its mighty flood of waters hither by means of a vast canal called the Akasaganga', the Ruler created that king of reservoirs continually filled with water and known by the name of Parakkamasamudda
P. devalaya, thus sanctuaries for Hindu deities. Numerous temples to Visnu and Siva were discovered in Polonnaruva.
P. digantukasald "house (or hut) for strangers". So I understand mahatid girisetuna. W's translation "stone wall' I consider inadmissible, since "giri" is always "mountain" never "stone". 4. Skr. Akasagaiga, name of the Ganges river which is conceived as flowing in space until it descends to earth.
* The Parak kama sa mudd a mentioned here is different from the reservoir of the same name named in 68.40. This as we saw (note to the passage) is situated in Dakkhinadesa and was formerly known as Pandavapi the corresponding name for which is now Pandaveva. The Parakkamasamudda of 79, 26, which belongs to the river system of the
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in which there was an island resplendent with a superb royal palace and which was like to a second Ocean. He also built the great tank Parakkamatalaka with a sluice of a hundred cubits, and which was made fast by stone construction. Further the Ruler of men built the Mahindatalaka' and the Ekahavapi
Karaganga, is described in more detail in v. 40 ff. A canal starting from it waters the Mahamegha park. In 79.7 this park is named immediately after the Dipuyyana in Pulatthinagara among the parks laid out by Parakkamabahu I. A sluice of the reservoir was situated according to v. 45 near the Candi gate. This name appears in 78. 161 among the gates of Pulatthinagara. One must therefore look for the Parakkamasamudda of 79. 26 at Polonnaruva and it is evidently identical with the Topaveva. This was formerly far more extensive than now and was connected with the Dumbutuluveva situated farther south. See on the whole subject A.M. HocART CJSc. GI, p. 161. In 79.57 a Parakkamasagara is mentioned. As it was also connected with the Karaganga, its name is probably merely a variant of Parakkamasamudda. But in v. 28 c Parakkamasagara is mentioned along with the Parakkamasamudda and next to a Parakkamatalaka. It is therefore possible that there were more than two reservoirs called after the King.
That padli means the sluice or the outflow from the tank is clear from v. 42, 43. The midtika, the water canals (called dila now in S.nh.) start from the padli. In Skr. praddi or pradlt means according to BR. a "drainage canal". The term pagali is explained by the construction of the sluices of the old tanks in Ceylon, as described by PARKER (Ancient Ceylon, p. 373 ff). They consist of a walled culvert of about 2-4 ft. in breadth which runs across tie whole dam. and is only slightly raised above the base of the dam. To this culvert there leads on the slightly sloping inner side of the dam a square shaft also walled in. This is called in Sinhalese biso-kotava. The shaft serves for regulating the wooden apparatus (p. avarama "lock', see v. 69 with note) by the raising and dropping of which the culvert is wholly or partially closed or opened and thus the outflow of the water regulated or completely shut off. The shaft with the lock thus divides the culvert into an inflow and an outflow channel.
Therefore about 150 ft. The number can only apply to the length of the culvert.
P. dugga. I believe that here we must take the adjective in the meaning of "sure, fast" which has developed out of the meaning "difficult of access". In the same way the substantive dugga (originally "a place difficult of access") has become "a strong place", then a "fortress'. * A Mahind atata was already mentioned in 42.29 as a work of

79. 37 Parakkamabāhu I 119
tank, as well as the Parakkamasagara whose flood-escape was walled up; also small tanks at different places a thousand four hundred and seventy-one (in number). At three hundred tanks the Monarch had as many stone sluices built. Ancient tanks which had burst he again dammed up in great number: the great tank Manihira, the Mahadaragallaka, the tank called Suvannatissa and that called Duratissa, the Kalavapi tank and the one Brahmanaggama by name, the tanks called Nalikeramahāthamba, Rahera, Giritalāka and Kumbhīlasobbha; the Kanavapi, Padivapi and the tank called Kati, the Pattapasanavapi and the tank called Mahauna; the tanks with the names Mahānāmamatthaka, Waddhana, Mahādatta and Kāņagāma; the tanks Vīra, Valāhassa and Suramāna and the tanks called Pasanagama and Kalavalli; the tank by name Kahalli and that called Afgagama, the Hillapatakakhanda and the Madagu.
Aggabodhi I. If the Mahindatalaka is identical with this, it can only have been a restoration.
P. kotthabaddhaniijhara. By nijihara (originally "waterfall") are meant the flood escapes or "waste-weirs" (PARKER l. l. p. 374) serving for the overflow of the water when the reservoir is too full. The weir of the Parakkamasāgara is walled in (ko!țhabaddha). Note that in Skr. kosthaka may also mean an encircling wall, and on the other hand that the corresponding Sinhalese word kotura (see above v. 27 note) is also used in connection with waterworks. In Mhvs. 68. 16 Kotthabaddha is the name of a causeway on the Jajara-nadi.
Of the tanks enumerated here six (Valahassa, Mahadairagalla, Mahadatta, Kumbhilasobbha, Pattapasana and Kana) are mentioned in 60.50 as having been restored by Vijayabahu I. Cf. note to the passage. The Manihira is the work of Mahasena (Mhvs. 37. 47), likewise the Suvaņņatissa (WIcKREMAsINGHE, EZ. III. 28, called Rantis a in the Medirigiriya inscr.) and the Mahadaragalla (37. 47); the Duratissa, one of Saddhātissa (Mh vs. 33. 9); the Giritațāka, one of Aggabodhi II. (42. 67; cf. note to 70. 312). Rahera is frequently mentioned now as locality, now as mountain apparently situated not far from Anuradhapura, (Mhvs. 21. 5; 41. 44; 44.7), also as an irrigation canal (41.81). Kanagama was a place in Rohana (45. 43) and Hillapattakakhanda is in 72.41 the name of a ford of the Mahaveliganga. The remaining names occur only in this passage. Of these Padivapi (v. 84) might be identical with the Padaviya tank in the north-east corner of the North Central Province, 40 miles from Anurādhapura. Cf. WrcKREMAsrNGHE, EZ. II. 202.
29 30 31
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35
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120 Parakkamabäihu I 79. 38
These decayed tanks the Ruler had restored to their original state and in the same way four hundred and sixty-seven small tanks which had been destroyed. In many tanks the King well aware of the right moment, had breaches (a total of) one thousand three hundred and ninety-five (in number) dammed up so that they were firm again. The King also had a canal constructed, called Gambhira (the deep), which started at the flood-escape called Makara of the Parakkamasamudda. (He also constructed) the great canal by name Hemavati which branched off from the same (tank) in the direction of the Mahameghavana; in the same way the canal known by the name of Nilavahini which started from the sluice called Malatipuppha of the same (tank) and the canal Salalavati by name which branched off from the Kilakaruyyana sluice; further the great canal called Wettavati which took its start from the sluice known by the name of Vettavati; the canal Tungabhadda coming from the Dakkhina sluice and the canal Mangalagasiga which branched off from the sluice called Mangala, as well as the canal called Campa from the sluice near the Candi gate. (He built) also the Sarasvati (canal) which branched off from the Toyavapi and led to Punpavaddhanavapi and the Wenumati (canal) from its western side; further the (canal) Yamuna which branched off from the Punnavaddhana tank to the west and the Sarabhu (canal) which ran northwards; also the canal called Candabhaga which flowed through the centre of the Lakkhuyyana, and the Nammada (canal) which branched off in the domain of the Jetavana-vihara; further the canal named Neranjara which flowed from that tank in a northerly direction, and the Bhagirathi, which started from the Anotatta tank; as also the (canal) called Avataganga which branched off from there to the south and the Tambapauni (canal) which flowed from the Ambala tank towards the north; the Aciravati (canal) which ran westwards from the Mahavalukaganga, fitted for many a long year to prevent famine, and the Gomati (canal) which branching off from there flowed eastwards, and the Malapaharani (canal) running northwards; also the canals

79.6 Parakkamabãihu , 121
flowing eastwards from the Aciravati: the Sataruddha, Nibbinda, Dhavala and Sida; further the Kalindi canal which flowed in a southerly direction from the southern overflow of the vast Manihira tank; as also the canal called Kaveri which flowed from the Giritalaka tank to the Kadduravaddhamana tank, and the Somavati canal running from the Kadduravaddhamana tank to the Arimaddavijayaggama (tank). The Monarch also constructed the Godavari canal which branched off from the Karaganga and flowed to the Parakkamasagara.' (Lastly) the Prince had the ruined canal called Jayaganga restored. It branched off from the Kalavapi and flowed to Anuradhapura. Five hundred and thirty-four small canals he had constructed and three thousand three hundred which had been destroyed he restored to what they had been before. In the province of the Yuvaraja (Dakkhiladesa) the discerning Sovereign had numerous works of various kinds constructed at numbers of places. On the site of the house where he was
The names mentioned in vv. 40-57 show how strong was the tendency to call new buildings and the like after ancient and васred places. Mahameghavana and Jetavana are of course called respectively after the park and the monastery in Anuradhapura. Hemavati is the skr. Haimavat, a name of the Ganges. Sarasvati and Yamuna are well known rivers in Northern India. Wetravati is a tributary of the Yamuna, now called Betwa. Kalindi (v. 54) is a frequent name for the Yamunā (see BR. s. v.). Nammadā, is the skr. Narmadā, now the Nerbudda whose valley bounds the Windhya mountains in the south. Tuingabhadra is the name of a river in the Dekkan, likewise Kaver, Godavari and quite in the south in Tinnevelli, the Tamraparni. The Bhagirathi (v. 49) is the name of one of the sources of the Ganges, and the Gomati is a left tributary of the same stream. The Aciravati is so named after a river which flows past Savatthi = skr. Sravasti, now the Rapti. The Nerafijara is called after the river at the sacred place where Buddha received Enlightenment (OLDENBERG, Buddha, p. 129). Campa (v. 45) is the name of an old Indian town in Anga near the present Bhagalpur in Bengal. Candrabhaga, Avartaka, Wenumati are Indian river names (BR. s. v.). Nibbinda (v. 58) corresponds perhaps to the Nirvindhya named in Meghaduta 28. Anotatta (v. 49) which was situated in the country of the mythical Uttarakurus was made sacred according to Win. I. 28 by a visit of the Buddha.
Now Yodi Ela.
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122 Parakkamabāhu I 79.62
born in Punkhagama' he erected the Sutighara-cetiya one hundred and twenty cubits high. He had twenty-two relic shrines erected, thirty-seven Bodhi Trees (planted), one hundred image houses, fifteen caves, twenty-one dwellings for the community in the four regions of the heavens and eightyseven rest-houses for strangers. He put up chapels with altars for flowers, twenty-nine in number, seven sermon halls as well as five outer walls and forty-three images of divers kinds. He restored twenty-four ruined image houses. The Mahagallaka tank and the Talaggallaka tank, the Rajini weir', the weir called Telapakka, the weir on the Jajara' and the Vilattakhanda (weir) the Monarch made fast for the flourishing of the harvest in the land. Three hundred and fifty-eight damaged places in tanks and the stone sluices on thirteen tanks as well as one hundred and sixty locks and small tanks which were damaged, thirty-seven in number - these the Monarch had repaired.
Also in the province of Rohana the King who had delight in meritorious works, had divers buildings erected in villages and market towns. On the site of his mother's pyre in Khiragama the Monarch (erected) the Ratanavali-cetiya, one hundred and twenty cubits" in height. Further (he founded) sixteen
See note to 61. 26. The height of the tope was roughly 180 ft. * Cf. Mhvs. 68. 34 and 43.
P. nihara. See note to v. 28. What is here called niiihara is probably the same as vari(sam) paita Mhvs. 48. 148; 68.35, 37.
Probably an allusion to the great irrigation works described in Mhvs. 68. 16 ff. which needed repair. In the case of a river niiharu means the dam (setu) built in it through which a part of the water is conducted into a lateral canal. If the river has a large volume of water, it flows over the dam and forms a "fall" like the flood-escape in a tank. P. divarate. I believe this is meant for the shafts and the apparatus for regulating the outflow of the water at the sluices (see note 1 to v. 27).
See note to 74. 163. "That is 180 ft. The size (diyama) probably refers to the height. According to H. W. Copa ING-Ton (letter of 1-4-28), the measurement of the tope of Badalkumbura gave a circumference of 926 ft. which would in fact give a height of about 180 ft.

79.86 Parakanabāks I 123
relic shrines, seven Bodhi Trees and also vast Bodhi temples and seventy Bodhi Tree terraces and two-storeyed image houses forty-three in number, two sermon halls and seventyfive images, thirty-seven dwellings for the community from the four regions of the heavens, forty-seven outer walls and twenty gate-buildings; also fifty-nine rest-houses for guests, four parks and three statues of the Metteyya. After the Sovereign had then built five dancing-halls, he had everything here and there which was broken down and decayed restored. Thirty-seven thupas, twenty-two Bodhi Tree terraces, two
hundred and seventy-four large image houses, one relic temple, 7
seven temples for images in recumbent posture, forty caves and four brick houses; four long pasadas, and six three-storeyed pasadas, twenty-nine sermon halls and three cloisters, one hundred and twenty-six dwelling-houses, one hundred and twenty-eight houses for books and four rest-houses for guests, twenty-four temples to the gods, one hundred and three tower-gates, one hundred and twenty-six outer walls these all the Sovereign had restored. The Ruler also made fast two hundred and sixteen leaking tanks belonging to the community, like the great Uruvela tank and the Pandukolamba tank and others, further eighteen decayed sluice locks and two hundred and five ruined small tanks. On ten tanks he repaired the stone sluices and here and there he had forty-four canals dug. By constructing in this way beautiful viharas, gardens, tanks and the like he adorned with these numerous (works) the whole of Lanka.
Thus Parakkamabahu, the Ruler of rhen, by whom were performed divers and numerous kinds of meritorious works, who continually found the highest satisfaction in the teaching
P. bodhikotthake. Here also kotthaka (see above note to v. 28) is used in the sense of walling up. It is a usual custom to surround the sacred trees with a terrace, even if it consist merely of stones heaped together.
* This verse ends the first continuation of the Mahavamsa ascribed to Dhammakitti. See my edition of the Clavarphsa I. Introd. p. III.
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of the Master, who was endowed with extraordinary energy and discernment, carried on the government for thirty-three
years".
Here ends the seventy-ninth chapter, called The Laying
out of Gardens and the Like X, in the Mahavamsa, compiled for the serene joy and emotion of the pious.
The same number of years in Pljav. and Rajaratn. Rajav. 82 years.

Vijayabāhu II 25
CHAPTER LXXX
THE SIXTEEN KINGS
Thereupon the sister's son of this Great king, the wise poet sovereign King Wijayabahu', became monarch in Lanka. When he had received consecration as king the prudent one in his great mercy released from their misery those dwellers in Lanka whom his uncle, the Sovereign Parakkama, had thrown into prison and tortured with stripes or with fetters. By restoring at different places to various people their village or their field he increased the joyfulness of them all. As
* In Polonnaruva, there is an înscription of Wijayabāhu II. which supplements the account of our chronicle (WıcKREM AsINGIHE EZ. II. 179 ff.). In it he also describes himself as sister's son of Parakkamabahu. We know three sisters of this king, but I doubt if any of these three was the mother of Vijayabahu II. WIcKREMAs.INGHE thinks she was Bhaddavati, the wife of Gajabahu, who would in fact be the most likely. But in 70.833 (cf below note to v. 31) we have the distinct statement that Gajabahu had no son. This is not easy to get over. I am inclined to think that there was a fourth unnamed sister of Parakkamabahu's married to a Kaliiga prince. Then it would be intelligible (cf. below, note to v. 18) that Wijayabâhu, the son of this prince and of a sister of Parakkamabahu, should in his turn, appoint a Kalinga prince as his successor, and that the latter should describe him as head of the clan. The inscription relates further that Wijayabahu was in Simhapura, the capital of Kalinga, when Parakkama summoned him to Lanka. Para
kkama's relations with the Kalinga dynasty are intelligible. He had
himself Kalinga blood in his veins through his grandmother Tilokasundari who um Vijayabāhu I. fetched from this dynasty to secure the continuance of his house (Mhvs. 59. 29 f). .
Wv. 3 and 4 show Parakkamabahu in a curious light. According to this account, he was a severe if not cruel ruler, who made his subjects slave that he might gratify his love of splendour. Vijayabahu II. grants an amnesty at his accession.
s

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126 Vijayabāhu II, Mahinda VI 80. 6
Alaka for (the god) Kubera and Amaravati for Sakka, so was
Pulatithinagara for him the royal city. He himself composed
in the Magadha tongue a most excellent letter, sent it to the monarch living in Arimaddana', concluded with this beloved (prince) a friendly treaty as aforetime his great grandfather Vijayabahu, and (being) highly famed, to increase the joy of the bhikkhus in the land of Lanka and Arimaddana, he made the Order of the Buddha lustrous. As the Ruler departed not from any precept of the political teaching of Manu, he rejoiced the people through the four heart-winning qualities. Endowed with kindness, purity and other virtues, he found his highest satisfaction in the triad of the jewels, Buddha and the like. Of most excellent character he, ever joyous in spirit, provided the bhikkhus with the four articles of use. Manifesting great exertion, he like a wise Bodhisatta, everywhere in every way interested himself in all beings. Shunning the four wrongful paths he in his great insight, practised in the exercise of justice, towards good and evil favour and severity. Thus this Monarch respected by the laity and the Order, performing many meritorious works, carried on the government. for one year'.
Now after a traitor, Mahinda by name, of the Kuliiga
clan, who had won as his spouse a cowherd's daughter, Di
The capital of Ramaia (Lower Burma, Pegu). Cf. Mhvs. 76. 38. We see from this passage that the Magadha tongue, that is Pali, was the medium of international intercourse, in the same way as Latin in the Middle Ages.
Vijayabâhu I. is called not quite correctly, the grandfather (pitamaha) of Vijayabahu II. For his relations with Ramaia see Mhvs. 60. 5 ff.
3 See mote to 37. 108.
The same length of reign in the Pitjav. in which the King's name is given as Panlitavijayabahu. He has the same name in the Nik.-s. and Rajaratn.
W. translates "Mahinda of Kalinga" and gives a wrong colouring to the affair. The MSS. have Kuligo and also the Col. Ed. The clan name of the Kuliiga occurs already in Mhvs. 19. 2. Pitjav. calls the usurper Kilinkesda Mihindadipano (kesda is kesadihdita). Rajaratn. and

80, 20 Mahinda VI, Kittinissanka 127
pani by name, had treacherously slain the Monarch, (he) the deluded one without gaining the consent of the generals, of the warriors, of the indignant inhabitants of the country and of the whole of the dignitaries, carried on in most evil fashion the government in Lanka for five days.
After his murder the Uparaja of King Vijayabahu, born in Kalinga, Kittinissanka by name, became king. After he had received royal consecration he had built in superb Pulatthinagara a beautiful temple of stone for the Tooth Relic. He had the lofty Ratanavali-cetiya made firm and embellished the splendid
Nik.-s. Kilinkesda Mihindu, and Rajav. merely Kilinkesda. Pijav. and Rajav. like the Mhvs. give him a reign of just five days.
1 King Nissa ňka Malla has left many and ample inscriptions. Ed. MtjLLER has edited 15 of them in the AIC (nr. 143 ff.) WickarMAsINGHE 18 in all, EZ. (I. l 21 ff., II. 70, 84, 91, 96, 98, 123, 125, 128, 130, 134, 137, 143, 146, 148, 158, 157, 165 ff). Their contents are very similar. With regard to his descent we learn (for ex, in the famous Galpota inscription in Polonnaruva, EZ. II. 98 ff.) that he was born in the Kaliňga country in the town of Simhapura as som of the King Jaya gopa and the Queen Pārvatī. The Great king of Laňkā the Chief of the clan (kula-fetus) - without doubt Wijayabahu II. is meanthad summoned him thither to take over the government. He had been at first prince and viceroy and had then ascended the throne in virtue of the law of succession. This right is frequently stressed in the inscriptions and justified by his descent from Wijaya, the first king of
سلم
16
1.
18
19
2C
Lanka. Without doubt this right was much disputed and it looks as if
the bombastic style of Nissanka Malla's inscriptions had the object of increasing the prestige of the new Kalihga dynasty in Ceylon.
In the inscriptions (for ex. Galpota-I., C, line 1) and the Heta-da-ge portico inscr., 1.19; EZ. II. 89 and 113) Nissanka Malla claims to have built the dalada-geya, which was named after him, as well as the vatageya. This last is evidently the so-called Wata-da-ge on the Quadrangle which was, however, in reality, a work of Parakkamabahu I. and probably only restored by Nissanka Malla. See note to 78. 41. What the daluda-geya was and where it was situated is not certain. One is inclined to think first of the Heta-da-ge situated opposite the Wata-da-gé. That is according to the inscriptions on the building itself, apparently a work of Nissanka Malla. But in spite of its traditional title, it was probably not a didge, a "relic shrine" but an "image house". Cf. the note to 78. 39. As dai-ge the Sat-mah al-pasad a might merit consideration, unless this is a work of Parakkamabahu I. (note to 78. 42).

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128 Kittimissahka 80.2
structure with a golden point. After building the vihara adorned with a hundred pasadas which bore his name, he made it over to the bhikkhu community and supported it. The Jambukola-vihara resplendent with walls and pillars shimmering in gold and silver, where the floor was of red lead and the bricks of the roof were of gold, the wise (Monarch) had rebuilt and placed therein seventy-three golden statues of the Master. With the four-membered army the Ruler full of pious devotion, went forth to the Samantakuta and performed there his devotions, and everywhere on the island of Tambapanni he had flower gardens and fruit gardens and numbers of houses for the community laid down. While in this way
The tope is therefore called even to-day, the Rankot. Dagoba "Golden point dagoba". It has nothing, however, to do with the Mahathupa in Polonnaruva with which it is associated in the index to my edition. The Rankot lies to the south of the Alahana-parivena. The height is given in the Galpota inscription C, line 2 as 80 cubits (= 120 ft.). The Rankot-Dāgoba Gal-āsana inscr. (EZ. II. 134 ff.), belongs to the time at which that Dagoba was built. The expression bandhapet "has made fast or firm' is, as a rule, employed of the restoration of old buildings.
Not yet identified. The famous cave temples of Dambul are situated about 47 miles north of Kandy on the road to Anuradhapura. There is an inscription on the rock wall there of Nissanka Malla (WIckREMAsing He, EZ. I. 121 ff.) in which at the end, he boasts of having constructed or embellished these caves and of having given them the naume of Suvarrhagiriguchd. The 73 statues set up by the king are also mentioned in the Pritidanakamaņdapa inscr. line 30 (EZ. II. 173).
* The inscriptions mention repeatedly the journeys of the King to the sacred places of the Island. Adam's Peak (Samantakũta = Sinh, Samanala) is expressly mentioned in the inscription on the vestibule wall of the Heța-dā-gē (l. 3 EZ. II. 94).
The ancient name for Ceylon, originally of that part in particular where Wijaya landed. See Mh vs. 6. 47, 7. 38 f, 41.
In the inscriptions the King also boasts repeatedly of successful campaigns against the Colas, Pandyas and other peoples in Southern Índia. It is almost impossible to disentangle the historical facts from the exaggerations. In the kingdom itself he claims to have increased the prosperity of the people by lightening taxation, by the laying out of gardens and tanks and by a generous giving of alms. He claims also to have reformed the Church. The mention of the fixing of the

80.8 Virabāhu I, Viikkamabāhu ÎII, Codaganga, Lillåvati 129
day by day the Ruler accumulated many a merit, he carried on the government for nine years in most excellent fashion. His son, the King known by the name of Virabahu, hereupon ruled for one night and then fell into the power of death.
Thereupon the younger brother of that same king Kittimissanka, King Wikkamabahu, enjoyed the royal dignity for three months. He was slain by the Ruler Cod againga, a sister's son of King Nissanka, who carried on the government for nine months. Thereupon the powerful general Kitti had the eyes of this king put out, deposed him and had the government carried on for three years without mishap" by Lilavati, the first mahesi of the sovereign Parakkamabahu.
gavuta and of the setting up of milestones is interesting (Inscr. of the vestibule wall of the Heța-dā-gē, line 12; EZ. Il. 94). Mr. H. W. CoDRINGToN has actually discovered a number of such gavuta stones with inscriptions (letter of -4-28). They stand along the ancient high road (MahagamaKataragama-Buttala-Medagama-Bibile-(Mahiyangaņa).
27
28
29
30
31.
The same number in Pitjav. and Rajav. These and the Rajaratn.
ascribe the same merit to Nissaika Malla as the Mhvs. The Sinhalese chronicles distinguish like the inscriptions, between the temple of the Tooth Relic and the circular building. The number of the statues set
up in the Dambul-vihāra is given in the Puja v. as 72, in the Rajaratn.
as 63.
* In the Galipota inscr. B, line 1-2 (EZ. II. 111) he is called the son of Nissanka Malla. Pijav. also mentions that his reign only lasted one night.
3 Mentioned in the inser, of the vestibule wall of the Heta-dage line 13-14 as dipa "prince'. Pujav. and Rajav. give him the same length of reign as the Mhvs.
The same in Pitjav. In Rajav. Codaganga is mentioned as the general who carried on the government for three years for Lilavati. Kitti is therefore not mentioned at all here.
Pjiv. like the Mhvs., Rajaratn. and Nik.-s. enumerates only the names Wīrabāhu, Wikkamabāhu, Codagaňga, Līlāvatī without other details. Lilavati was the daughter of Sirivallabha and Sugala. Coda ganga (in the form of Colaganga), and Wikkamabahu (Vikkantabahu) are named as princes (rajaputta) who lived at the court of Gajabahu (70.238), but were not his sons (cf. 70.333).

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130 Sahasanalla, Kalyägavat 80.82
Thereupon King Sahasamalla of the race of Okkaka, a lion in courage, carried on the government for two years'. Then having deposed this Monarch, the general Ayasmanta', a man of almost unsurpassable courage, a supporter of his royal family, prudently had the government carried on with wise policy for six months by Kalyanavati, the first mahesi of Kittinissanka. This Queen Kalyanavati, who was devoted to the Order of the Master, had a vihara called after her, built in the village Pannasalaka by name, for love of the village, and assigned it villages, fields, articles of use, slaves, gardens and so forth. With her consent, the general Ayasmanta, who administered the government in all Lanka, who came of the Khandhavara family, sent the Adhikarin Deva to charming Walliggama, had a vihara erected there and assigned to the Great community. He built the parivena known by his name of Sarajakulavaddhana and caring for its support, he assigned
Pitjav. the same. In Rajav. there is only mention of a king of the Okkaka family (without the name) who reigned 9 years. There is an inscription of Sahasamalla in Polonnaruva with the exact date of his coming to the throne in the Buddha era (Wickr EMAs.INGHR, EZ. II. 219 ff), according to which Fleet has calculated the event as occurring on Wednesday, the 23rd of August, 1200 A. D. (FLRET, JRAS. 1909, p. 827, 331). This is the first absolutely certain date in the history of Ceylon. See E. HULTzscH, JRAS. 1913, p. 518; WıcKREMAsıNGHE, EZ. II. 123, note 4; I. 220; H. W. CodRING-Ton, HC., p. 67.75.
Pitjav. and Rajav, call him Elalu Abo Senevirat. This is the same general who appears in inscriptions as Lak Wijaya singu Senevi Ābōnāvan Tāvu runā van (EZ.I. 112, line 15; 226,l. 19). WicKREMAsING
EZ. Il. 191 shows that probably Äyasmanta is the same as the Kitti
mentioned in v. 30 who calls himself in an inscription Lag Wijayasingu Kit Seniviyan and describes himself as the minister of Lilavatī (E. MÜLLEB, AlC. Nr. 157).
Kalyan avati is mentioned in inscriptions of Nissanka Malla (for ex. E2. II. 94, line 13 and 111, l. 2) under the form Kalydia. A short inscription of hers is also preserved in Bopitiya (EZ. II. 190 ff.) in which she calls herself Kalyanavati. Pujav. and Rajiv. give her a reign of 6 years. 4 See 90. 96.
That means "furtherer of his royal family". See v. 88. I am now inclined to believe that there and here we should read with W. 8ardjakula paddhana (= sparaj') not sa r”.

80. 50 Dhannāsoka, Anīkaiga, Līlāpat, Lokis sara 13
it villages and fields surrounded by parks and the like and which could scarcely be visited by a bad harvest, together with articles of use and slaves male and female. Having scrupulously separated the four castes who had become impure through mixture, he bent on doing good, had a text book compiled which had law as its subject.
Thereupon there reigned for one year a royal prince Dhammasoka by name, who on coming to the throne was aged three months. The Mahadipada Anikanga came at the head of a great army from the Cola kingdon, slew the ruler in Pulatthinagara, Prince Dhammasoka, together with the general Ayasmanta and reigned seventeen days. But the general, Vikkantacamunakka, the villain, slew the Monarch Anikanga and had the government carried on for a year by the first consort of King Parakkamabāhu, Lilavati by name, who had already reigned before.
Now came King Lokissara by name, who had been wounded in the shoulder by a spear, with a great Damia army from the opposite shore, brought the whole of Lanka under his sway and reigned, dwelling in Pulatthinagara, nine months'. Hereupon the general Parakkama, the best among men of decision, endowed with great power and courage, belonging to the family of the Kalanagaras, consecrated the Mahesi Lilavati who came of the dynasty of the Sun and Moon, in the royal dignity, she who afterward shone in royal
Pijav. the same. In Rajav. it is expressly stated that it was Ayasmanta who raised the prince to the throne. The prince's age at his ascent of the throne is given as 5 months, the length of Ayasmanta's regency as 6 years.
The same number in Pujav. and Rajav.
In Pujav. and Rajav. the general is called Manakka Senevi. The length of the regency is given as one year.
Pujav. and Rajav. 5 months.
Lilavati thus enjoyed the royal dignity nominally at least three times (v. 30 f., 45 f., 49 f.). For inscriptions of this queen see EZ. II. 176 ff., II. 193 ff, 238 ff. The last named was found at Potgul-vehera in Polonnaruva and says that the queen had this building restored. It was one of the foundations of Parakkamabahu I. For the general Parakkama see Dathavamsa v. 4.
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splendour. When then a space of about seven months' had passed for the Mahest, there landed with a great Pandu army from the Pandu kingdom the glorious Pandu King Parakkama, deposed the Queen and her general Parakkama and after he had cleared Lanka from the briers (of revolt), he ruled the realm in superb Pulathinagara for three years, without transgressing the political precepts of Manu. But since in consequence of the enormously accumulated, various evil deeds of the dwellers in Lanka, the devatas who were everywhere entrusted with the protection of Lanka, failed to carry out this protection, there landed a man who held to a false creed, whose heart rejoiced in bad statesmanship, who was a forest fire for the burning down of bushes in the forest of the good, - that is of generosity and the like - who was a sun whose action closed the rows of night lotus flowers - that is the good doctrine - and a moon for destroying the grace of the groups of the day lotuses - that is of peace - (a man) by name Magha, an unjust king sprung from the Kalinga line, in whom reflection was fooled by his great delusion, landed as leader of four and twenty thousand warriors from the Kalinga
country and conquered the island of Lanka. The great scorching fire - King Magha - commanded his countless flames of fire - his warriors - to harass the great forest - the
kingdom of Lanka. While thus his great warriors oppressed the people, boasting cruelly everywhere: "We are Kerala warriors', they tore from the people their garments, their ornaments and the like, corrupted the good morals of the family which had been observed for ages, cut off hands and feet and the like (of the people), destroyed many houses and tied up cows, oxen and other (cattle) which they made their own property. After they had put fetters on the wealthy and rich people and had tortured them and taken away all
The same in Pujav.; Rajav. 4 months.
The same in Pitjav. and Rajav.
In verses 56-60 the compiler gives specimens of his intimacy with the rules of Indian poetics - alankara. The comparisons belong to the species ripaka. Cf. Dandin, Kävyadaréa 2. 66 f.

80. 78 Māga 133
their possessions, they made poor people of them. They wrecked the image houses, destroyed many cetiyas, ravaged the viharas and maltreated the lay brethren. They flogged the children, tormented the five (groups of the) comrades of the Order, made the people carry burdens and forced them to do heavy labour. Many books known and famous they tore from their cord and strewed them hither and thither. The beautiful, vast, proud cetiyas like the Ratanavali(-cetiya) and others which embodied as it were, the glory of former pious kings, they destroyed by overthrowing them and allowing alas many of the bodily relics, their souls as it were, to disappear. Thus the Damia warriors in imitation of the warriors of Mara, destroyed in the evil of their nature, the laity and the Order. Hereupon they completely invested Pulatthinagara and captured Parakkama, that man of great might and valour. They put out the Monarch's eyes and plundered all his treasures, pearls, jewels and so forth. Then the leaders of the soldiers with Manabharana at the head consecrated the Kalinga Magha to the glorious royal dignity of Lanka.
Now after the Ruler Magha had in this manner taken
possession of the kingdom and attained the royal dignity, he
dwelt in Pulatithinagara. The Monarch forced the people to adopt a false faith and he brought great confusion into the four sharply divided castes'. Villages and fields, houses and gardens, slaves, cattle, buffaloes and whatever else belonged to the Sihalas he had delivered up to the Keralas. The viharas, the parivenas and many sanctuaries he made over to one or other of his warriors as dwelling. The treasures which belonged to
P. saladhanmike, that is the bhikkhus and bhikkhunis, the novices, 8dmaterd, of male and female sex, and the young girls who were being prepared for the profession of nuns (sikkhamand).
* Here for the first time the now customary name (Sinh. Ruvantrảli) is used for the Mahathupa in Anuradhapura.
Lit. "their life" (jivitan).
W. 41 ab must be compared with 75 cd. The "false faith" was Hinduism.
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the Buddha and were the property of the holy Order he seized and thus committed a number of sins in order to go to hell. In this fashion committing deeds of violence, the Ruler Magha held sway in Lanka for twenty-one years.
Thus in Lanka this and that ruler out of great lust for power, have slain this and that lord of men, but have themselves in consequence of these deeds, attained to no good old age, and even when they had achieved the kingly dignity, they could not alas enjoy it for long. Hence the wise man should refrain from the destruction of living beings and renounce wanton lust for power.
Here ends the eightieth chapter, called «The Sixteen Kings), in the Mahavamsa, compiled for the serene joy and emotion of the pious.
The same in Pitjav. According to Rajav. 19 years. The description of Magha's reign in both chronicles agrees entirely with that of the Mhvs. Rajaratn. and Nik.-s, continue their enumeration of the names (cf. note to 80.3). In the first : Samagalla (read Sahasamalla), Kalyanavatī, Dharināšoka, Nekainga, Ānilīlāvatī, Lokešvara, Līlāvatī, Paņdita Parakramabahu ; in the second: Sahasamalla, Kalyanavati, Dharmasoka, Aniyangana Lilavati, Lokesvara, Lilavati, Parakramapāndi. Then there follows in Rajaratn. the account of the tyrannical reign of the Kalinga Megha. Nik.-s. has the form Magha.

Interrедтит, 135
CHAPTER, LXXX
THE REIGN OF ONE KING
During this alien rule' several virtuous people had founded 1. on divers of the most inaccessible mountains a charming town (or) a village” and dwelling here and there protected the laity 2 and the Order so that they were in peace. On the summit of the Subha mountain hard to ascend by the foe, the Senapati 8 Subha had founded a town, as Vessavana the town Alakamanda, and dwelling here and fending off the Kerala devils, he protected 4 the (surrounding) country and the Order. On the summit of the Govindamala' hard to reach by the rebels, the Adipada 5 ruler Bhuvanekabahu by name, whose courage was known to the world, had founded a town and by dwelling there, he 6 protected the province of Rohana, the community of the bhikkhus and the Order.
1 P. rajantara (cf. 87. 46) formed like desantara. The translation "interregnum' is also permissible, since no lawful kings reigned.
P. nagaram goinam. When in the sequel the buildings on the rocks are designated as nagaran the reason is probably that larger settlements arose at the foot of the rock fortresses and under the protection of these. The word nagara is associated with the idea of a permanent stronghold.
8 Subhapabbata, now Yaipahu (= galapacu = P. yasapabbata), an' isolated rock like Sigiri, not far from Maho. Cf. H. C. P. BELL, ASC 1910-11 = X. 1914, p. 52 ff. ; 1911-12, p. 60 ff.; F. H. MoDDER, JRAS. C. B. XIII, nr. 44, 1893, p. 97 ff.
This form of the name is hardly right. The Col. Ed. has altered it into Govindacala. I should rather propose Govindasela, since its name: to-day is Govindahela. The Govindahela is known by the name of. "Westminster Abbey". This imposing rock rises 20 miles west of Tirukkovil, south of the village of Bovala in the Mahavedirata Korale (Census, 1921, lI, p. 460). Cf. F. LEwIs, JRAS. C. B. 1908, nr. 61, p. 167 ff.;
1914, nr. 67, p. 279 ff.
When bhikkhusanagha and sasana are named together here, the first means the persons, the second the thing, that is the doctrine and the free practice of it in the Order.

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In the same way again the general called Sankha founded in the district Manimekhala by name, on the lofty mountain Gangadoni a superb town and while dwelling there, gave as little heed to the infamous army of the Ruler Magha, though it was but two yojanas away, as to a blade of grass and protected without fear that district and the Order.
Now at that time there was a king known by the name of Vijayabahu, belonging to the line of King Samghabodhi", a man of splendid courage who after he had through fear of the foe withdrawn to divers inaccessible forests and had long dwelt there, attained the dignity of a king of the Vanni. The mighty one brought all the dignitaries of the Sihalas under his influence, marched forth with a Sihala army and destroyed the whole of the four-membered forces of the foe which were armed for battle, as a mighty tiame of fire (destroys) the darkness. All the Damia warriors who dwelt as they pleased in the single villages and houses he drove forth. After he had freed superb Mayaratha' from the briers (of the foe), the Ruler built on the lofty summit of the Jambuddoni mountain a splendid town with fine walls and gate-towers, resided there in happiness and carried on the government as capable monarch.
! Sirisamghabodhi I. See Mhvs. 36.73ff.
Here the tribe of the Wanni is mentioned for the first time. The name does not occur in the older Mahavamsa nor in the Cilavamsa of . Dhammakitti. The Wannis live to-day, but a few hundred in number, in small villages on the northern frontier of the North-Central Province. They go in for agriculture and preferably for hunting. Their origin is unknown. The surrounding inhabitants call them Veddas as a rule, and the Census of 1921 evidently includes them among these. They themselves repudiate all connection with the Weddas on whom they look down with contempt. Cf. H. PARKER, The Wanniyas, The Taprobanian, Feb. 1887, p. 15 f.; and Ancient Ceylon, p. 86 ff. I. tejakkhandha, synonym for aggikkhandha. It is noteworthy that in this second continuation of the Calavamsa the names Dak k hiņa desa and Rāja raț țha vanish and are replaced by Mayaratha and Patittharatha. Cf. note to 81. 46. .
Now Dambadeniya, about 18 miles south-west of Kurunegala. Cf. F. H. MoDDER, JRAS. C. B., XV, nr. 48, 1897, p. 28 ff.

8, 26 Vijayabāhu III 137
And further: during these disturbed times all the Grand theras with Wacissare, at the head, had carried away from Pulatithinagara the Almsbowl Relic and the Tooth Relic of the Master, had gone forth, had betaken themselves to Mayaratha and there on the mountain Kotthumala in a safe region had buried both the relics carefully in the earth and so preserved them. Now some of these Grand theras with Wacissara at the head, who sought that protection for Lanka on which depended the continuance of the Order, had crossed the vast ocean, despite its raging waves, had betaken themselves to the lands of the Pandus, Colas and other (peoples). Now Vijayabahu sending forth his great dignitaries, summoned all these theras who were a mine of mercy back from there. When the Grand theras arrived he greeted them with reverence and asked them: "Where are the two relics, the Tooth and the Almsbowl preserved"? At their answer, "In such and such a place', the Monarch's whole body was filled with a fivefold joy. Led by the crowd of the Grand theras, the Ruler set
forth with his army for the Kotthumala mountain. After he
had performed a great sacrificial festival" round about the mountain, he beheld there gazing with his whole soul, the
Pojav, Rajav, and Rajaratn. agree with the Cilavarpsia as regards the rescue of the two relics from Palathinagara and the bringing of them to Mayaratha. The chronicles call the mountain Kotmalaya. The thera Wacissara is not mentioned. In our passage khematihdinanthi in v. 19b must be understood as appositional addition to padesa mihi.
* Ye karuņākarā cannot refer to Wijayabāhu, but only to te mahāthere.
Lit, "one whose whole body was filled with . . ." The five kinds of joy are according to CarLDEas (P. D. s. v. piti) khuddakä p. "slight joy", khagika p. "momentary joy', akkamtikd p, "joy that comes like
a sudden shock", wbbegap, "transporting joy" (that will make you leap
into the air) and pharatap, "all-pervading joy".
The King marches round the mountain with his attendants as a
pilgrim walks round a holy place and has sacrificial ceremonies per
formed at the four cardinal points,
P. cakkhumano. W's translation "with great delight" is too weak.
We have here a formation like higsanano Dh. 390 (DhCo. IV. 148 -
kodhanano) "whose intention was the eye, that is gazing".
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two relics of the Tooth and of the Almsbowl. With a heart as full of joy as if he had found a jewel like the wheel and the rest or a great treasure, or as if he had attained Nirvana, the Sovereign took unto himself the two relics and blessed like Mandhatar, he bore them with great celebrations from village to village, from town to town and brought them to the beautiful city of Jambuddoni where the pious people began a great and splendid festival. Now while the wise King day by day celebrated a great sacrificial ceremony for the relics, he thought thus: "In order that if in future time another interregnum occurs, no evil from alien enemies shall befall these relics of the Sage, I will carefully provide for them a still more inaccessible place, fast and sure." Thus pondering he had the Billasela' (mountain) made fast on every side with walls, gatetowers and the like, that save by the gods in the air, it could not be trodden by any human foes. And on the summit of the rock he built a superb temple for the Tooth Relic, ravishing as a divine palace descended from the world of the gods. Around this he laid out a park for the community with divers pasadas and mandapas, delightful for taking an airing when passing the day or when passing the night therein, provided with lakes and bathing-ponds. In this relic temple the wise (monarch) had the two relics, Tooth and Bowl, carefully placed with great solemnity. After making over the park for the community to the faithful theras who were charged with
P. cakkidiratanam. This refers to the seven jewels which belong to the cakkavattin or world ruler (cf. CHILDERs, s. v. ratana); the first of these is cakka the wheel, as symbol of world dominion.
See 37. 58 and note. o Should we not read puna instead of panas in 81 b, or is panas used with the same meaning?
4 Now Belligala (so Pejav., Rajav. and Rajaratn.). This is the name of a hamlet in the Otara Pattuva of the Kegalla District and of a Korale in the same district. The Belligala Korale is mentioned in the Kadaim-pota (H. C. P. BELL, Report on the Kégalla District, p. 2) as well as in the Siri Laka-kadayuru (BH. NEvILL, The Taprobanian, June 1888, p. 55, 60). The rock of Belligala on which the relics were hidden resembles in isolation and steepneas that of Yapahn (cf. BeLL, l.l., p. 25ff).

8. 50 Vijayabāhu III 139
the care of the relics, he decreed a regular offering of alms. Also he commanded that a sacrificial ceremony of surpassing
39
kind should be performed for the relics day by day in, most .
perfect fashion.
Now in his faith the Sovereign set about rendering helpful service to the Order of the perfectly. Enlightened One. If one asks how (this was done), the account runs thus: Deeply grieved in his heart that on the island of Lanka so many books that dealt with the true doctrine had been destroyed by the alien foe, the Ruler called together laymen endowed with a good memory and with knowledge, pious, well instructed, free from indolence and skilled in quick and fair writing, and along with these, many other writers of books and made all these write down in careful fashion the eighty-four thousand divisions of the doctrine and made over to them in accordance with the number of the divisions the like number of gold kahapanas'. He also performed a sacrificial festival for the doctrine and thus heaped up a fulness of merit. The theras and the middle-aged and young (bhikkhus) and also the samaneras in Tisihala who had taken on themselves the burden of a life of discipline, all these protectors of the teaching of the Master he gathered together and made harmony where there had been discord.
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And then the Monarch pondered thus: "The ceremony of 48
admission to the Order is the foundation of the prosperity of the Order. How would it be if I had it performed now in the right way?" And joyful at heart, he endowed the whole vast reunited community richly with the eight articles of necessity and made them hold for seven days the ceremony of admission to the Order which was preceded by offerings and honours
This account is extremely significant for the history of the tradition of the sacred texts in Ceylon. It is found also in Pitjav, Rajav. and Rajaratn.
This expression which refers to the threefold division of the Island into Patittharatha, Mayaratha and Rohana and which frequently recurs, is used here for the first time. Cf. note to 81. 15.
... P. ирават рада.
4 See note to 60. 7.
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instituted by himself. After the Ruler had laid out the park known to the world by his name of Vijayasundara and destined for the community, he made it over to them. In his charitableness the Ruler thought: "Bhikkhus and samaueras who study the Tipitaka in faith and lead in every way the pious life that springs from it, must never be troubled about their livelihood. They shall come to the gate of my house and receive whatever articles of use they are in need of." And he invited them full of reverence, and gave to the many bhikkhus who came to the portals of his palace excellent and costly offerings, well versed in giving. Then the King ordered further for all ascetics who had reached the rank of thera or grand thera, regular maintenance. Thus in doing good to the Order the Monarch naturally honoured thereby the triad of the jewels - Buddha and the others.
In Wattalagama the King had built for the bhikkhus in a perfect manner the vihara called after his own name Wijayabahu. In the vihara Kalyani by name, the Ruler had the vast and splendid cetiya which had been destroyed by the
60 Damila soldiers, made fast again and a golden finial put upon it,
This monastery is also mentioned in Pojav. and Rajaratn, as a foundation of Vijayabahu. In Mhvs. 85.90 it is called Sirivijayasundara. It was situated in Jambuddoni.
In the Rajaratn, which is particularly concerned with Wijayabahu the following strophe is quoted in praise of the generosity of the King.
Cātuddisāyātajinatrajānamqn āpānabhūtam gharam āsi tassa yadicehitappaccayalabhahetu devaddumo vãsi malhãnubhãvo. "For those sons of the Wictor who came from the four regions of the heavens his house became the refuge, because there they received all articles of use as they wished. Like a heavenly tree was the sublime one". The "heavenly tree" is of course, the "wishing tree" (skr. kalpadruma).
The building of the Wijayabahu - vihara is also related in Pejav., Rajav, and Rajaratn. The village of Wattala lies on the right bank of the Kelaniganga, a little above its mouth. Thus it is not far from the Kelani-vihara whose restoration is also mentioned in the Sinhalese chronicles.

81.77 Vijayubåhu III 141
as well as a gate-tower on its eastern side. There too he restored whatever was decayed in the image houses, the encircling wall and the like and on all other (buildings). The King also gave the order that all pasadas, image-houses, viharas, parivenas, and likewise cetiyas, mandapas, outer walls, gate-towers and the like which were in Mayarattha, should be put into the condition in which they were formerly, and that new buildings should be erected.
Now as the King wished to accomplish himself still more for the furtherance of the laity and of the Order, he reflected thus: “At a time when I had already reached a great age and youth had vanished, I gained the good fortune of the royal dignity and have until now enjoyed it. Now after the destruction of all the evil foes who still remain over after the conquest and thereby to protect my people and after renewing the structures of the destroyed and decayed viharas to bring about the furtherance of my people - for that I have now but a short time." With such considerations the discerning Monarch together with those people versed in the lore of signs, tested the (bodily) signs of both of his own sons Parakkamabahu and Bhuvanekabahu and attained this knowledge: "The signs on Parakkamababu are such that he will in accordance therewith accomplish through the majesty of his power the destruction of the enemy and will unite all Lanka under one umbrella, so that none shall be above him; and that he will further the spotless Order of the Omniscient one; will spread his fame over the chief and the intermediate regions of the heavens; will receive from the most divers countries gifts as princesses for his women's apartments and the like, and will be for long a world ruler on the Island." When he realised this, with eyes filled with tears of joy, he made him sit on his knee and kissed him on the head. Then he gazed again and again full of love on the younger prince, who stood near, gave them twain much excelleht advice, made them by training practised in all arts, accomplishments and the like. Then the Ruler entrusted of the twain his elder son to the assembled community at whose
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gharakkhita. And again he entrusted the same (thera) with the two relics, the Tooth and the Almsbowl of the Sage, as also with the whole Great community and also with the people dwelling in Lanka and ruled this himself in perfect fashion *.
After the Sovereign had in this manner sowed the royal seed in the wide field of Laika, he entered heaven after a reign of four years.
Even as this Ruler of men, Vijayabahu, protected the entire world of the laity and the Order of the Victor, so should all future rulers of Lanka protect both, bestowing on them
security.
Here ends the eighty-first chapter, called The Reign of One Kings, in the Mahavamsa, compiled for the serene joy and emotion of the pious.
1. The meaning is that the King made Samgharakkhita Head of the Church and entrusted him with the education of the heir to the throne. As head pf the Order Samgharakkhita had to look after the spiritual welfare of the people over whom the King exercised secular dominion.
According to Rajav, the King had reigned 24 years. But according to v. 65 he only came to the throne at an advanced age.

Parakkamabāhu II 143
CHAPTER LXXXII
THE EXHIBITION OF THE MIRACLE OF THE TOOTH RELIC
After the death of his father King Parakkamabahu united the whole of the people who were in Tisihala, adorned the fair town and as if he were the peer of the King of the gods, he first of all had the ceremony of the royal consecration performed. On account of his learning he himself received the famous name of Kalikāla-sāhicca-sabbaññupaņɖita". On his younger brother Bhuvanekabahu he conferred the dignity of yuvaraja and made over to him a part of the kingdom. With the thought: I will make the maiden Lanka my own, to no other (shall she belong), he turned his proud spirit to the destruction of the alien foe. He thought: in the first place I will perform a sacrificial festival for the Tooth Relic of the Sage, then will I go forth to war against the Damilas, and with great pomp and ceremony he brought the Tooth Relic from the Billa mountain to the splendid town of Jambuddoni. “I have the desire at every moment when I think of it to worship the Tooth Relic with devotion at the three periods of the day' - so thought the Ruler and had built near his palace a fair and costly temple for the Tooth Relic. In the midst of this the King had a splendid throne set up and decked with a costly covering. Out of a large precious
That is "the scholar who is entirely familiar with the literature of the Kali Age". The expression sahicca "art of poetry, literary work" = skr. sahitya, was until now absent from the dictionaries. The Kali Age (kalikala, kaliyuya) is the last of the four ages, the one in which we are living.
Thus too Pitjav. According to Rajav, the king had brought the relic from Jambuddoņi to Samiddhipura.
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stone the Ruler had a casket fashioned for the Tooth Relic and again as receptacle for this a large, superb, costly jewelcase of bright, valuable precious stones. Then for five thousand gold nikkhas he had as receptacle for this case a second splendid chest fashioned, and then again for twenty-five thousand silver nikkhas a third chest. Now when the King starting with the relic temple, had adorned the town, and had devoutly celebrated a great sacrificial ceremony for the Tooth Relic, he took the Tooth in the lotus of his hand and spake in the midst of the Great community the following solemn declaration: "Our sublime Buddha, god of the gods, the Sage, strong in miraculous power visited this island of Lanka three times, and that most supreme of men went away, having sojourned here and there and having made of sixteen prominent places spots hallowed by his use. Therefore it is that Lanka is not under the power of kings of a false faith, but under the power of kings of the true faith it flourishes in the right manner. Aforetime also on this island the Ruler of men by name Asela, son of the Ruler Mutasiva, wise in statecraft, conquered the Damias Sena and Guttaka who carried on horse-dealing'
P. nikkha or nekkha = ved niska, is a weight with which the precious metals are weighed. According to Abhp. 480, 888 it seems to be equal to 5 suvannas. This would agree with the Indian reckoning which makes one miska (= 1 pala = 4 or 5 suvarnas) equal to 56.875 gr. The figures in our passage are certainly a fantastic exaggeration.
* A frequent rūpaka. Cf. Daņɖin 66 (note to 80. 60) pāņipadna. 38 P. saccakriyan akā. See note to 51. 56. 4 P. paribhogika. This is in the first place a term for relics which are reverenced as articles of use belonging to a saint, such as the almsbowl of the Buddha. In contrast to these are the bodily (saririka) relics, as for instance the Tooth Relic. Here places are called paribhogika because the Buddha by use (paribhogena), by sojourning there had hallowed them. The legend of Buddha's three visits to Taika is related in Mhvs. 1. The 16 places where according to tradition he sojourned on
these occasions, are given by W. in his translation p. 277, note. The
most important are Mahiyangana, Kelaniya, Adam's Peak, the sites of the various topes in Anuradhapura, Tissamahārama etc.
* P. assanávikaputte dve. W. translates “sons of the horse merchant" which is also possible. But putta may better be taken as a mere paraphrase as in kamināraputta etc. Cf. on the whole Mhvs. 21. 10 ff.

82.82 Prakkamabāhu II 145
by sea, and held sway while sheltering the Order of the Victor. Then the famous Great king Dutthagamani Abhaya
22
vanquished Elara of the Cola country and protected the
laity and the Order. Again the Monarch Vattagāmaņī vanquished in combat five very cruel Damia princes and protected the laity and the Order. Then the Ruler of men, Dhatusena, subdued six Damia kings with their countless great warriors, and sheltered the laity and the Order. Again the great Wijayabahu put to flight in battle the Coliyas and the Damias and protected the laity and the Order. Now I too have the wish to vanquish the insolent Damias who have destroyed viharas and other buildings and also the Order of the Master and still have their abode in Patittharatha, the twain, King Magha and Jayabahu', and to further the laity and the Order. That is a true word and yet more I say: the highly virtuous, far-famed monarchs with the Kosala king at the head, heard from the mouth of the Master while he
lived, the preaching of the doctrine and saw many a miracle.
and their wishes were (thereby) fulfilled. Rulers mighty in miraculous power like Dhammasoka and the others who were born when the fully Enlightened One no longer lived, beheld divers miracles like the figure of the perfectly Enlighkened One produced (in miraculous manner) and the like, and made each his life thereby rich in fruit. But when the Guide of the worlds, having fulfilled the task of a Buddha, in the region of the Mallas, outstretched on the couch of great
See note to 81. 15. The Sinhalese form of the name is Pihitirata.
It is clear that the reign of Wijayabahu III. and the beginning of his son's reign fall within the 21 years assigned to Magha in 80. 79. The usurper Jayabahu has so far not been mentioned, both names are in the Pujav. however.
3 What is meant are miracles such as that described in Mhvs. 31. 96ff. As Dutthagamani is about to replace the relics in the Mahathtipa the casket in which they are contained, rises in the air, opens of itself and the relics assume the form of the Buddha and perform the miracle which was performed by the Master under Ganda's mango tree in Sāvatthī. For the so-called yamakappãțiihāriya see DhCo. III. p,206f、
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Nirvana, came, as regards miracles, to the five great resolves, then assuredly the Exalted One came also to lesser resolves. From that day to this all the relics which exist, those of the body, as those associated with articles of use, perform through the power of the Master miracles here in this our world. When therefore the Guide of sages, coming to this and that resolve, saw (in spirit) in the five thousand years' duration of his Order, the future monarchs who take upon themselves the burden of faith and of moral discipline, then I think not that the Exalted One will not with the eye of omniscience have seen me also among them. But if I have been seen by the Incomparable One, if even I have been added to the number of these great men and rulers of antiquity - loyal to the faith in every respect - if I after destroying the alien foe in terrible war, may accomplish the furtherance of the laity and the Order, then may the Tooth Relic now perhaps make manifest to me a fair miracle.' After these words he became lost in contemplation.
At this moment the Tooth Relic rose from the lotus of his hand, like to the crescent moon, in the air, assumed the glorious form of the Prince of the wise, diffused clusters of rays of light sixfold in hue, illumined the whole town, manifested thus a glorious miracle, enraptured the Ruler of men, returned from the air and settled again on his hand. With the shouts of applause and the songs of praise of the great crowd of people and above all of the Great community who rejoiced at the sight of the superb miracle of the relic, the whole town was at this time every where full of intense excitement. "This day I have gained life, this day my life has become of worth; this day hurrah my life has become perfectly fruitful. Having by the power of my merit beheld to-day such a miracle and having also seen the blessing
For the mahadhitthdnapai caka see Mhvs. 17. 46 ff. In vv. 51-52 the miracle mentioned in the preceding note is foretold here. The lesser resolves refer to other miracles not included in the five great resolves, such as that expected now by the king.
P. tddind "of him who is so as he is and no other'.

82. 33 Pa akkamabâhu II 147
of merit richly earned by the people', I now have been enrolled among those earlier rulers of men, famed for the fulness of
48
their virtues in this Order of the Sage." With these words 49
the Great king, great in insight and miraculous power, gave forth a lion's roar in the midst of the vast assembly.
After the Ruler with the whole of his sixty-four 50
ornaments, such as the diadem, the bracelet and so forth
had made an offering to the Tooth Relic, he laid it carefully 51
in the jewel-casket and after placing this lustrous (casket)
in the golden chest he again placed this carefully in the fair 5
and costly chest fashioned of silver.
9.
ܵ
The Tooth Relic thus preserved in the best way in three 53
chests one within the other, he then placed in his relic temple. For seven days long he celebrated with the (offering of the) seven kinds of precious articles', with great wreaths and perfumes and with all kinds of food solid and liquid a great sacrificial festival.
Here ends the eighty-second chapter, called «The Exhibition of the Miracle of the Tooth Relics, in the Mahavamsa, compiled for the serene joy and emotion of the pious.
The blessing consists in the sight of the miracle taking place before the eyes of all and of the effects which proceed from it. The MSS. have sambhatan? puhiasanpadan and so has my edition. The Col. Ed. alters it to blata padd, but bhatan padan is acc. case and depends, like patihariyan on disva. By the power of his merit the King has seen the miracle and he has also seen the blessing of the people's merit which shows itself therein that they were found worthy of the same vision as the king.
Cf. for this E. W. PRRERA, Ceylon Notes and Queries, III. April 1914, p. XXXVI ff., where the enumeration of the regalia in the Sinhalese Thilipavamsa is discussed.
P. ratanehisattahi. The seven ratandini are: suvanna (gold), rajata (silver), mutta (pearls), mai (precious stones like sapphire and ruby), velttriya (a semi-precious stone (?) like cat's eye), vajira (diamond), paract (coral). See CHILDERs, s. v.
V

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CHAPTER LXXXIII
THE STORY OF THE SUBJUGATION OF THE HOSTILE KINGS
Since all the inhabitants of Lanka had seen the effect of the merits of the King, they lived from that time onward filled with still greater reverence towards him, in fear, in joy and in love, never were they capable of transgressing his commands. All the sovereigns of the divers countries sent the King gifts, since their hearts were inclined to admiration of his majesty.
People whose heads were to be cut off he punished only in stern fashion with dungeon and fetters and then set them free again. But for such people as deserved prison the Ruler to whom pity was the highest, ordained some lighter punishment or other, and reprimanded them. But on people who should have been banished from the country the Ruler who might be likened to Manu, laid but a fine of a thousand (kahapanas). But on all those who deserved a fine, he looked with indignation and with all sorts of words of rebuke he made of them honest men.
Then all these people, the forces of the foe in Lanka who abiding in forest strongholds and elsewhere, had become unconquerable by his father, the hero vanquisher of foes, the King set about subjugating by the power of his majesty and
Karagarabandhanamattato cannot be joined to parinocayi. In this case puna would be quite unintelligible. It belongs far rather to nigganhitvana.
* I think that niggaham ka 'vd as well as niggarahitvana in v. 4 must mean a punishment and not a mere admonition. This is expressed by owadi in v. 5 c. But the punishment was always less severe than the guilty person had deserved. The same also in v. G and 7. In niggaha

83, 18 Parakkamabăhu II 49
by the might of his loving spirit. The Sihala kings in the land of the Wanni who were equipped with army and train, he brought completely under his influence, sitting merely on his lion's throne. All the Sihalas with their lion-like courage who dwelt in Tisihala, these all the Ruler of men assembled around him and made them content. Then he dared to overthrow the great Damila warriors who building great fortresses, had
settled here and there in the country. Of all the Sihalas who on the field were as lions against rutting elephants - the enemy - he sent some hither, others thither. The great
Sihala warriors wherever they came, harassed the Damila warriors as the Garuas the Nagas'.
At that time the Damia kings, Maghinda and Jayabahu had set up fortifications in the town of Pulatthi(nagara), famous for its wealth, in the village of Kotthasara, in Gangatalaka", in the village of Kakalaya, in the Padi district and in Kurundi, in Manamatta, in Mahatittha and in the harbour of Mannara, at the landing-place of Pulacceri and in Valikagama, in the vast Gona district and in the Gonusu district, at Madhupadapatittha and at Sukaratittha : at these
traca (v. 7c) niggaha it is true, means "rebuke'. That is after all the mildest punishment.
Thus by force or by kindness. As regards the construction of the sentence, paripanthina balann should probably be taken as in apposition to sabbe vanaduggådinissite.
Without recourse to force, merely by his prestige as sovereign. For the Wanni cf. note to 8l. 11.
See note to 8. 46. See note to 75. 38. 5. Сf, 82. 27. Situated not far from Pulatthinagara. See note to 61. 43. Now Kantalai, see note to 70. 286. "Crow's Home". The name does not otherwise occur. The two names appear again in 88.64 next to each other. In the Siri Laka-kadayuru (The Taprobanian 1888, p. 55) they are noted among the districts of the Pihiti-rata (Patitiha-rat tha).
10 Now Mantai and Mannar. See notes to 48.81 and 61. 39.
Of the six last localities only Madhupadapatittha is mentioned once more. It may be assumed that like the foregoing places, they were all situated in Norther a Ceylon.
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and other places, and committing all kinds of violent deeds, had stayed there a long time. Their forty and four thousand soldiers, Damilas and Keralas, who hard pressed by the speararmed Sihala warriors, were unable to resist, came terrorstricken to Pulatthinagara and held counsel thus as to their future conduct: "King Parakkamabahu is of high majesty and has miraculous power. Who in the world is strong enough to neglect his commands? Even the monarchs of foreign lands have now come under his influence, also all the Sihalas. Even some of us Damias are his followers. What is the use of words about others? But what, what shall we people do? Now we have all become dim like glow-worms at the rising of the radiant sun. Therefore in the future it is impossible for us to take up our abode on the Sihala island, we will go to another country.' They took all their elephants and horses, as well as their pearls and costly precious stones, the royal diadems and all the beauties of the harem, all ornaments, cloths, mantles, baskets and every kind of valuable with them in their fear and began to leave the town. But owing to the action of the King's merit they mistook the regions of the heavens. They thought it was the eastern gate and marched out through the western gate” and came to Kalavapi where the army of the Sihalas had set up an entrenched camp. With all their goods they had alas! also to sacrifice their life by each giving his to the Sihala warriors, thus carrying out themselves what the King had only thought. And all the Sihalas taking from them their accumulated treasures, became froin this time onward rich people, as in ancient times all the dwellers
Wv. 15-2 l form one sentence. The construction is as follows: The 40000 soldiers of the two Damia kings who after erecting fortifications in such and such places, had been settled there for a long time, came and held counsel.
The mistake of the Damias is, of course, nothing but a fiction of the compiler. The intention of the mercenaries was to reach the western coast with their booty and there cross to India. At Kālavāpi the Sihalas intercepted them. Pijav. gives the same account of the occurence as the Cilavs.; Rajav, a different one.
P. sanpanna of pregnant significance in allusion to the sampadana following in v. 3.

83. 43 Parakkamabāhu II 151
in Mithila who gained the wealth which the kings a hundred in number, had through fear flung away. After thus accomplishing by his power the crushing of the alien foe, he set himself to bring about the prosperity of all Lanka.
When the eleventh year of the reign of this King had arrived, a king of the Javakas known by the name of Candabhanu landed with a terrible Javaka army under the treacherous pretext that they also were followers of the Buddha. All these wicked Javaka soldiers who invaded every landingplace and who with their poisoned arrows, like to terrible snakes, without ceasing harassed the people whomever they caught sight of, laid waste, raging in their fury, all Lanka. Just as flashes of lightning with floods of water (visit) a place destroyed by lightning with flames of fire, so Lanka which had been harassed by Magha and others was ravaged anew by the Javakas. Then the King sent forth his sister's son, the heroic Prince Virabahu, with soldiers to fight the Javakas. The fearful Rahu, namely Virabahu, with his terrible appearance completely destroyed (the moonlight, namely) Candabhanu in the fields of heaven, namely in the battle. He placed his
1. Cf. W., note to this passage. The story alluded to here is related in the Ummaggajataka (FAUSBöll, Jat. WI. 389 ff.). Through the cleverness of the Bodhisatta, the inhabitants of Mithila capture the possessions of 10 kings against whom they had been fighting. Cf. Jat. WI. 409: tato patthaya ca kira Mithilavdisino sahi'ahid jata. To get the proper construction in our passage the words yathó pura must be joined to the following and not to the preceding as is done by W., for which an iva or yathā in v. 34 would be indispensable.
P. sogata, followers of the Sugata, the guide to the path of salvation. The Pijav. also mentions Candrabhanu as the leader of the Javakas. According to Rajav. his soldiers were Daimilas.
The jāalās arī and the ārāsainā are contrasted. Both are devastating thunderstorms. In the one case it is the kindling fashes of lightning that cause the destruction, in the other the floods of rain causing inundations. W's translation "fury of a flood of water' and "fire and lightning" seems to me weak, as it takes asani at first in its derived and the second time in its original signification.
A picture suggested by the name of Candabhanu ("Moonshine"). Rahu is the demon who causes the eclipses. We have again to do with
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heroic Sihala soldiers here and there and began to open fight with the Javaka warriors. The good Sihala warriors, sure in aim, the archers, shattered in pieces with their sharply pointed arrows, in the battle the countless number of arrows whizzing against them with their poisoned tips which were shot swiftly one after the other by the Javaka soldiers from a machine". Going forth to the combat like Rama, Prince Wirabahu slew numbers of Jāvakas, as Rāma (slew) the Rakkhasas. The Weramba wind', namely Wirabahu, possessed of great vehemence, shattered again and again the forest wilderness, namely the Javaka foes. After thus putting to flight the Javakas in combat, he freed the whole region of Lanka from the foe. Hereupon he betook himself to Devanagara, worshipped there the lotus-hued god and celeb1ated for him a divine sacrifice. He had erected there a privena that was intended for the Order: it received the name of Nandana, since it was the delight of the people. Thereupon he turned and came to the town Janbuddoni, he sought out Parakkamabahu, and he was overjoyed.
compounds of the ripaka order (skr. Virabdhu' era Rahul). See notes to 80.60, 82. 16. According to the Rajav. however, it was not the sister's son but the younger brother of the King, who vanquished Candrabhanu. P. yant an utte (bane). Something apparently like the ancient catapult. Mlavs. 72. 251 mentions huge stones being hurled from such machines. estnut is the name given to strong winds which blow in great heights (cf. 'TS. F. D. s. v.). The corresponding word in Skr. is cairanabha. A synonym foi rera mbarāta is kāla cáta.
3 That is 'the blue-coloured”. Name of Visiu. Cf. 85.85 ft. Deva na gara (or-pura) is the present Don dra, Sinh. Dev undara. The place has been already mentioned in 60.59 and 75.47, but here for the first time we have a notice of the shrine of Wisnu celebrated in the Middle Ages. According to tradition it was built in 790 A. D. It was lundered and destroyed by the 'ortuguese in 1588 A. D. See P. E. PER is, Ceylon and the Portuguese, (-- i. 2) p. 109 f. it is significant that Wirabahu offered his sacrifice of victory in a Hindu sanctuary. At the same time however, he builds a parive a for the Buddhist Order, thus putting his attitude towards their larity beyond doubt. Even to-day a bindu (le'alaya and a Buddhist vihāra stund side by side in Dondru,
That is "joy, delight, ecstasy"

83. 52 Parakkamabāhu II 153
Now after he had thus carried on divers great wars and after he had scattered the terrible crowd of all his foes, the great and mighty Sovereign Parakkamabahu attained the fame of victory.
Here ends the eighty-third chapter, called «The Story of the Subjugation of the Hostile Kings», in the Mahavamsa, compiled for the serene joy and emotion of the pious.
South Indian inscriptions give an essentially different picture of the reign of Parakkamabahu II. from our chronicle. According to these, Ceylon was invaded by the Pandyas about the middle of the 13th century. They say that of the kings of Ceylon one was killed and another forced to pay tribute. This shows that Parakkama, never united the whole island under his dominion. H. W. CodRINGTox, HC. p. 77, 87.
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154 Parakkamabâhu II
CHAPTER LXXXIV
THE SERVICES RENDERED TO THE ORDER
Thereupon the Ruler, versed in the ordinances of Manu, caused to be determined to what families the villages, fields, houses and so forth long since seized by the alien foe, belonged by heredity, and had them returned to their aforetime owners as before. Then he caused to be determined which villages, parks and the like were the property of the Buddha and the Doctrine, which (were) the assigned maintenance villages (for ordinary needs), which the villages belonging to the Chapters, which the villages which were personal possessions, which (were) the villages of the eight sanctuaries and the villages of the parivenas and had them given back. Further he appointed the five groups of menials and the ten groups of menials belonging to the royal household and determined their rank. While the Ruler made all the inhabitants of Lanka wealthy and possessors of fortune, he took care that the whole country had abundant food. All the corrupt groups (of bhikkhus) who since the Interregnum lived only for their own desires, following forbidden occupations, with senses ever unbridled, he sought out rigourously, dismissed them (from the Order) and thus purified the Order of the perfectly Enlightened One. Then the King sent many gifts to the Cola country and caused to be brought over to Tambapanui many respected Cola bhikkhus
P. catthdiyatanaga make. It is difficult to say what is meant by this. For the explanation we must look above all to v. 17 f.
See Mhvs. 6.7. 58 and note. Professions which are not fitting for the samana are enumerated in Dīgha-Nik. I. 1. 10 (= II. p. 5). Cf. R. O. FRANKE, Dīgha Transl. p. 7, n. 2,
The same account in Pljav.

84。18 Purakkamabāhu II 55
who had moral discipline and were versed in the three Pitakas and so established harmony between the two Orders.
Then when the Ruler learned that among the many, high principled bhikkhus dwelling permanently in Tambaratha there was a Grand thera Dhammakitti' by name, radiant in the glory of moral discipline, and that once when this thera was on his mendicant round, a lotus flower had blossomed on his path, he was filled with admiration and sent a religious gift, incense, sandal-wood, food and the like which had been in contact with the Tooth Relic and likewise a choice and princely gift' to Tambaratha. He made the Grand thera come to the island of Lanka, rejoiced again and again, as if he had beheld the Perfect One, celebrated for him a great sacrificial festival and provided him who was a (worthy) vessel for offerings and honours, in careful manner with an offering of the four necessaries. Now in order to provide for the protection of the Order furthered by him, the Great king built round about his capital for the eight Grand theras who dwelt in the eight sanctuaries" and for the discerning theras dwelling in villages or in the wilderness of the forest,
These are the Hinayana and the Mahayana. The first school had its principal seat in the Mahavihara, the second according to Mhvs. 78. 21 ff, in the Abhayagiri and Jetavana viharas. Cf. also W., note to the passage. See now S. PARANAviTANs, Mahayanism in Ceylon, C. J. Sc. G. II. 1, p . 85 ff.
Probably a province in Southern India. Pojav. has instead Tambalingum. It would appear from the Rajav. that Candrabhanu came from Tambalingum. So also H. W. CodRING-Ton, B.C., p. 77.
The name of Dham makitti recurs several times. According to WICKREMASINGHE, Catalogue of Sinhalese MSS. in the Brit. Mus. p. 21 b, 35 b, the Dhammakitti of this passage was the compiler of the first continuation of the Mahāvampsa.
W's translation "and other royal gifts" is incorrect. Here dham mapdbhata and rajapabhata are contrasted with one another.
Not as W. has it: "as if he had seen an Araha". Pijav. has budun rahatan duturi se.
Piasakkarabhajanan belongs to tag in 16 d. For the figurative :meaning of obhājana, cf. note to Mihvs. 44. 70.
" See above note to v. 4. C2-13
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many communal monasteries, suitable for dwelling in, extensive embellished with divers pasadas, provided with various mandapas, furnished with divers bathing-ponds, adorned with cloisters which were places of sojourn by day and by night, surrounded by a series of flower parks and tree parks and granted them to them. Further he celebrated with all articles of equipment a great sacrificial festival. Thereupon the King gathered together the Great community of the (bhikkhus) dwelling in villages and in the wilderness of the forest and chose out all those who strove continually for the keeping pure of moral discipline, those who took upon themselves pious duties and were tried in the leading of their life in the strictest way, who were endowed with the virtues of renunciation and so forth and were steadfast in the precepts for the conscientious. He built for them on the heights of the Putabhatta rock a forest dwelling, assigned it. to them and supported them therewith. As they made of the strictest conduct a reality, he made Lanka through them in his days as it were, an abode of arahants. With the reflection that theras who were acquainted with the sacred texts were rare in the Island, he had all books brought from Jambudipa, had many bhikkhus instructed in the sacred texts, as also in all sciences, such as philosophy, grammar and the like and thus made of them cultivated people. In this manner furthering conduct and learning, the wise (prince) honoured with such a religious sacrifice the Guide to the path of salvation (Buddha). The Ruler caused his younger royal brother, Bhuvanekabahu by name, to be instructed, so that he was versed in the three Pitakas. He made him carry out the precepts for the theras and hold lectures of instruction thereon. But to the many bhikkhus who hearkened he granted in the midst of the Great community their appointment as theras, and presenting them with all articles of equipment, he celebrated an offering for the theras. Seeking for an occasion fraught with blessing, in order to
P. lakhappatin atti, cf. v. 25. The compound is missing in the PTS. P. D.
* In Pūjāv. Paļāb atgal.

84.4盘 Parakkamabāhu II 157
reach by the noble eight-fold path the saving shore from the ocean of re-births, he had built in the third and sixth, then again in the eleventh, twelfth and seventeenth, as also in the twenty-first, twenty-seventh and thirtieth years of his reign thus eight times, a vast hall (resting) on sixty pillars. Round about it he erected a great and splendid mandapa. This again he had adorned with divers coloured stuffs and made numerous groups of bhikkhus abide there by turn for the purpose of rest. Day by day full of zeal, he did them honour with a great festival of gifts in his name and granted to many samaneras admission to the Order. Then following on this, he conferred on bhikkhus the highest rank, namely the dignity of a thera, Grand thera and the like, and accumulating many important wares' of great value and many beautiful articles of equipment even to the measure of a king of elephants, the Ruler first presented to those who had attained the rank of a Grand thera, articles of equipment worthy of a king and then allotted to all the ascetics who were theras and to those who had been dismissed from the dependance on a teacher, and to the others in their order, the eight articles of equipment.
The section v. 32 to 41 is absent in the Pijav. The atthagikainagga consists of the eight members: sammadit thi"right insight", sammasankappa "right thought", sannavdicd "right speech", salmmakam manta "right doing," sain madjica "right gaining of livelihood", sannavdiyama "right endeavour', sammasati"right deliberation", sammasamadhi"right spiritual concentration."
The same 89. 49.
* W. renders ayatanadika as title along with thera and mahather a "incumbent of temple". But this seems to be contradicted by v. 40 nahcatherdyatanathain a "rank of a Grand thera." Ayatana must therefore be combined with thera and nahdithera in v. 38.
P. garubhada also 85. 105.
P. nissaya. By this is understood the relation between an older bhikkhu, the upajjhaya and a younger, the antevasin. The first has to instruct the second in all details of the monastic life and the younger must take the older as his model. He who has finished his course of instruction is nissayanutta.
See note to 60. 71.
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Thus the King, the best of men, celebrated every seven days the great and superb festival of the eight bestowals, and later celebrating several times over the festival of admission into the Order, he made the Order of the Victor prosperous.
Thus the King by granting it in this way manifold support, caused as the moon the ocean, the good Order of the Tathagata - the king of the true doctrine - to grow in perfect fashion.
Here ends the eighty-fourth chapter, called The Services Rendered to the Order», in the Mahavamsa, compiled for the serene joy and emotion of the pious.
The expression atthopasanpatti must refer to the offering of the attha parikkhard (v. 4). Upasanpatti is not the same as upasanpada "admission to the Order'. It is to this festival which took place later (paccha) that v. 43 alludes. In 89. 50 upasanpatti is also used in connection with the distribution of articles of use to the bhikkhus, while the celebration of the upasanpadd takes place later (v. 63).
P. sudhakara, skr, the same, lit. "mine of nectar". Cf. for this verse E. W. PerERA, The Sinhalese and Spring Tides, in Ceylon Notes and Queries I, Oct. 1913. p. XVI.

Parakkamabâhu II 159
CHAPTER LXXXV
THE PERFORMANCE OF ALL KINDS OF PIOUS WORKS
Hereupon the Ruler of men built in the splendid, incomparable, glorious town, by name Sirivaddhana, his birthplace, a vihara exceeding rich and vast. It was furnished with pasadas and mandapas and with high walls and gate-towers, adorned with bodhi trees, with cetiyas, with groves and image houses, bright with all kinds of paintings and embellished
3
over and over with ornaments. Then he had the stretch of 4
road from the town of Jambuddoni to the town of Sirivaddhana levelled in the length of half a yojana and the breadth of an usabha', so that it was fair as the surface of a drum, and
It is now generally recognized that this Siriv addhana has
nothing to do with Kan dy - (cf. CoPLESTọN, The Identification of the
Sirivaddhanapura of Mahåwansa, Chap. LXXXV., JRAS. C. B. XII, Nr. 43, 1892, p. 206 ff.). It was situated according to v. 4 only half a yojana
from Jambuddoni-Dambadeniya. All my MSS. have in v. 4 addhayojana,
not atthayojana which must be assumed, if we adopt W's translation: "about eight yojanas'. If the yojana of the Mhvs. is the usual Indian yojana, then the distance between the two towns is about 42 miles. Pitjav., if the printed text can be relied on, has afayodanak.
P. visalavibhavam ("possessing great riches') mahdiviharan. There is just a doubt whether we have to take the subst, as appellative or with W. as a proper name. I adopt the former and that with reference to the Pojav. where we have rajamahaveherak "one great King's Monastery". Thus we must of course read in v. 56 not Mahdi' but mahdi'.
3 P. ndinakamnavicitta; cf. cittakanma "varied painting". * In the line dighavitha ato addhayajanisabhamatthake the addha gojana refers evidently to digha and usabha to vitthaira. The first is the length, the second the breadth of the road. An usabha is equal to 20 yatthi = 140 ratana or hattha, (roughly = 18 inches), thus 210 ft. = 64 metres. The Pujav. gives a very detailed description of the festival of the transference of the relics to the new monastery.

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caused it to be strewn throughout its length with fine white sand and adorned on both sides with many flags and pennons strung high by which the sun's rays were warded off, with rows of banana stems and with numbers of filled jars which contained decorations of flowers and were fair with their bright painting. On the whole of this free tract he had erected at a distance of every five cubits a royal arch and at a distance of every ten cubits an arch of stuff as well as at a distance of every hundred cubits a large pasada covered with variegated painting, with a high point, three-storeyed and furnished with an image of the perfectly Enlightened One'. Then he decorated the vihara round about the walled-in district of the monastery with many and vast arches which were fair by reason of their variety and gleamed with the grace of the arch of the King of the gods', - further with white umbrellas which resembled the picture of the full moon, - with banners five-fold in hue and of divers form, which were fair as heavenly dancers who dance in the court of the atmosphere - with rows of mandapas set with jewels that sparkled everywhere, which possessed the beauty of a series of many palaces descended from the world of the gods - with rows of figures of Brahma, that danced in lines holding white umbrellas and were beautiful because they were worked by a mechanism', - with divers-hued mechanical figures of the gods which moved to and fro with
1 Thus at distances of 7, 15 and 150 ft. Torama means the arch spanning the street on festive occasions. As to pattatorama we must think of the framework of bamboo stalks as being covered with coloured stuffs. We are not told what the rajatorana looked like.
* From tato (end of v. 3) to v. 10 one sentence. Pred. and subj. are at the end. The King erected l) rajatoranam, 2) pattatoranam, 3) mahapasadam on the levelled surface (sani kata tale) between J. and S. To the loc. tale belong the attributes in 5 cd and in 7 d (alankate); to this last belong the instrs. in v. 6 and 7. In v. 8 the loc. samikatatale is rendered collective by etasmin vipulokase.
* I. anticipate obj. and pred. in 19 d.
The rainbow is considered Indra's weapon. Stress is once more laid on the variegated colouring of the toramas.
Lit. "beautiful by the contrivance of a machine".

85.30 Parakkamabāhu II 61
hands folded before the brows, - with rows of mechanical figures of horses which ran hither and thither and possessed the grace of rows of raging waves of the sea, - with elephants wearing the ornaments of elephants, which were (likewise) mechanical figures feigning to be clouds descended to the earth: - with all these and other votive offerings which called forth ecstasy in people he embellished the vihara. Then again he made the whole of the inhabitants in Lanka take up their position in a circle round the vihāra, filling the space of a gavuta and giving forth shouts of praise, and glorified the virtues of the perfectly Enlightened One. To these (he added) the bhikkhus and the samaneras as also the lay brethren and the lay sisters, bearing flowers destined as offerings for the festival
of the Buddha and (lastly) all the other men and women who
were acquainted with the merits of the three (sacred) objects, with votive offerings in their hands, adorned with all their ornaments. Thereupon the Monarch himself decked out in all his ornaments, accompanied by his four-membered army, urged by his faith, placed the two relics, the Tooth and the Bowl, on
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a costly chariot, adorned with every kind of chariot ornament.
Then one by one he had displayed before him divers votive offerings, such as flags of gold and flags of silver, golden vessels and silver vessels, fly-whisks of gold and fly-whisks of silver, chests of gold as also silver chests, golden fans and charming silver fans, golden bowls with lotus flowers' and bowls of silver with lotus flowers, filled jars which were fashioned of gold and such as were fashioned of silver and so on; and afterwards holding a great sacrificial festival with
1 See note to 73. 164,
See note to 37.214.
P. purato pantiso (v. 29), that is in single groups or divisions before he himself started.
4 P. pokkharai, i.e. "lotus-pond". We must imagine the basins in which the flowers were borne as being oblong in form like small bathing-ponds.
5 In the putakalasd which are either carried or set up on festive occasions one sees now specially often the yellow-gold blossoms of the areea palm.
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these divers (offerings) ever and again to the sound of the five musical instruments, he by degrees brought (the relics) on this decked out road to the town of Sirivaddhana. After carefully laying them down in the midst of the vihara in a spacious mandapa on a covered Buddha seat, he set about making the various people' celebrate a sacrificial festival. In
the morning all people who had a true-thirst for meritorious
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works, adorned with their ornaments, venerated the Tooth Relic and the Bowl Relic in religious devotion", with divers kinds of flowers, such as jasmin, campaka blossoms, the blossoms of the ironwood tree' and the like, distinguished by their colour and perfume, and which were mingled with flowers of gold. They venerated them with heaps of aromatic rice which gleamed like a collection of the long since amassed fame of the Great king. They venerated them with divers kinds of fruits, such as bananas, bread-fruit, mangoes and so forth, which were quite ripe, fragrant, lovely in colour, perfectly sweet. Then afterwards when the King himself had venerated the two most holy relics with all kinds of votive offerings, he likewise, true to the good custom, provided the bhikkhu community carefully with food and drink, with dishes solid and tender, with drinks that one sips and with those one drinks". Thereupon the Ruler, joyful in heart, distributed to many hundreds of bhikkhus the eight articles of equipment
P. tehi tehi (possibly pastiao also) belongs to the following kairdpento mahapијане.
The five instruments are enumerated in Abhp. 189 ff. They are atata, vitata and ditatavitata, drums stretched "on the one side", "on the two sides" and "wholly with leather", susira, "flute, pipe", and ghana “cymbal".
* The various groups of people enumerated in v. 21-28. 4 P. puiñasogda. The word sozeqa “drunkard' used here in a figurative sense, as also in dhammaso data, Jat. W. 482 (PTS. P. D. s. v.).
P. bhattiyd, see note to 74. 243. ' P. jati, jasminum grandiflorum, campaka, michelia champacat ndiga, mesua ferrea.
Khaijabhoijehi is the more detailed explanation of anna and teyyapeyyehi that of pdina in the compound annapdneh.

85.47 Parakkanabãihu II 163
in great abundance. After that throughout the three watches of the night he had the whole space round about the vihara
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lit up with many hundreds of thousands of lamps burning
fragrant oil, with lovely festoons of numberless, tiny, camphor lamps (so that it was) like to the starry firmament. The Monarch instituted a sacrificial for the Buddha. The festival was ravishing by reason of the many exquisite dances and songs of the dancers who on splendid stages' erected here and there, performed while assuming different characters, divers dances and sang various songs. The noise of the festival was increased by the sound of the five musical instruments" which produced the illusion of the roar of the great ocean of his meritorious works' that was so strong that it surpassed" the booming of the sea, while the drums shamed the thunder-claps of Pajunna. The feast resounded with the pious voices of the preachers of the good doctrine who placing themselves on the preachers' seats carefully spread at divers spots by the faithful, laid hold of the beautiful fans' and preached the good doctrine that went straight to the heart of
1 Subj, pred. and obj. mahipálo buddha pijan pavattayi stand at the close of the whole sentence in v. 51 cd. The preceding verses contain attributes to the object buddhapija, namely manoharan (v. 42-3), vivaddihitaryo (v. 44-5), ghositanya (v. 46-7), nagditan (w. 48-9), pasatthago (ν, ό0-51).
* P. rangamaạậala = sinh. rajigamadala.
What is meant are the different parts they play. The dances are always mimic in character.
The term "noise" must be supplemented from the foregoing. In the text itself there is only vivaddhitan directly related to pijan.
See above note to v. 80-3.
Wery doubtful, I take bhana to mean "error, illusion", which is
also the meaning of the skr. bhrana. W's translation cannot be reconciled with the text.
Skr. dirtkaroti can also mean "leaves behind it, surpasses". Skr. Parjanya the God of rain and of the storm. Cf. Jit. I.331" f: D. N. III. 260**; Mh vs. 21. 31.
During solemn ceremonies the priest holds a fan in his right hand and great importance is attached to its being held in a dignified way.
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their hearers. It was made beautiful by the jubilant cries of the four retinues (of the Buddha) who ever giving grateful expression to their joy, went hither and thither praising un
oeasingly with cries of applause the merits of the three (sacred)
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objects with the words: O Buddha O Doctrine! O Order! Its praise was proclaimed by the elders (of the clan) of the Balibhojakas' arrayed in all their ornaments, who taking their stand at the divers regions of the heavens after the custom of a Nandin procured without ceasing the blessing of the Buddha. With the thought: even in the highest heaven the Prince of the gods celebrates such a festival for the Buddha, the Ruler had that same ceremony manifested here (on earth), and as former kings also, rulers of Sihala, had in their miraculous power held even such a sacrificial festival for the Enlightened One, so he showed it likewise at the present time to the dwellers in Sihala. And so with the words addressed as it were to all men: of such kind is the fruit on the wishingcreeper' of the paramitas' of the omniscient (Buddha), he celebrated seven days long even such a great sacrificial festival for the three (sacred) objects. Then in making the great
1 P. sådhukāra. Cf. note to 74. 223.
These are the bhikkhus and bhikkhunis, lay brethren and lay sisters.
See note to 38.13.
4 P. buddhasantin karontehi. The expression santinn kar (skr. śānti) shows that the task of the people was to fend of all influences emanating from evil spirits which might disturb the course of the festival. Nandividhipurassara is in keeping with this, for in the Indian drama the ndindin has in the prologue to deliver the introductory prayer (ndindi) which is fraught with blessing. Cf. Sren Konow, Das Indische Drama, p. 24. We can understand too why the elders of the Bali bhojaka clan were entrusted with this office. The name signifies these animals, birds in particular, such as the crows that live on the bali, the daily sacrifice offered to the spirits. Such spirits are embodied in these birds and the sacrifice satisfies and conciliates them so that they do no harm.
Also in Skr, kalpalatd along with kalpavrkga etc. of the tree of Paradise on which grows everything that gives joy and delight to mankind.
See note to 87. 180.

85. 68 Parakkamabāhu II 65
vihara the property of the community and in giving it over to the Order, he filled himself with merit and fame. Thereupon the King erected a parivena that was called by his name Parakkamabahu, adorned with lofty pasadas, granted the vihara the divers objects of use suited to it, as well as several rich maintenance villages, and celebrated a great sacrificial feast.
The King made his yuvaraja erect in the Billasela-vihara the parivena called Bhuvanekabahu after him, embellished with pasadas, mandapas and the like and then celebrated in the town called Sirivaddhana in the manner described, with all votive offerings with care seven days long a great sacrificial festival for the three (sacred) objects. But also in the splendid town of Hatthigiripura' the King made the same (yuvaraja) erect a vast vihara, and after having built in his name a superb parivena, called Mahamahindabahu, he celebrated a great feast of sacrifice and gathered thereby merit. He restored the decayed five-storeyed pasada built long before in the splendid town of Kalyani by King Yatthalatissa', and in repairing what was destroyed by having it coated with stucco, he made it again as it had been originally. There too he restored in similar fashion the temple of the recumbent statue of the King of sages and the temple of the Tivanka image. There too the Ruler had the spacious, four-square courtyard of the great cetiya laid with great stone slabs, making of it a perfectly
1 See note to 85. 2.
Namely the vihara in which the Parakkamabahu - parivena was erected. Parivea and vihdra are thus not used synonymously as W. thinks.
That is his younger brother Bhuvanekabahu, see 82. 4.
I. e. "Elephant mountain town", now Kurunegala.
He was the son of Mahanaga who was the brother of Devanampiyatissa and founder of the dynasty of Rohaqa, whence arose in the fourth generation Dutthagamani. (Mhvs. 22.2 ff., 10 f). For Kalyānī see note to 6l. 85.
Cf. note to 78. 89. The images named here are the same as those mentioned in the Selalihinisandesa 68, to which PARAN AvırANE has already called attention. According to the Ss. there were two of these.
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level surface, and then he erected in front of the (cetiya) a large mandepa. Further the Ruler with great and religious devotion held several times in that vihara a sacrificial feast for the Bodhi tree, the cetiya and the Enlightened One, with votive offerings of flowers, lamps and food - magnificent, abundant, spreading joy among the people, and acquired thereby merit. Thereupon the King granted to the vihara for the purpose of holding a daily sacrificial festival of lamps, a large, fair, delightful garden of cocopalms which he had had laid out in his own name in the immediate neighbourhood of the vihara. Then the two-storeyed, circular relic temple in the vihara called Hatthavanagalla, erected by the monarch Gothabhaya, by name, on the spot where King Sirisamghabodhi gave his head as gift to the poor man - this temple the best of kings had repaired and provided with a golden point and made three storeys high. In the selfsame monastery he built on the spot where the corpse of his royal father had been laid down a superb cetiya. There too he had erected an octagonal image house and had a stone image of the Buddha set up in it. The glorious King heard that of that son of the Enlightened Oneo, the Thera Mahākassapa, who had received during the lifetime of the Enlightened One - the Guide to the path of salvation - the Master of the worlds - his most holy garment of rags as heritage and after his death had taken over the spiritual kingship and protected it - (that) of this Mahakassapa a single relic, a tooth, (existed and) in
Now Attavanagalla on the small river of the same name, about 18 or 20 miles north-east of Colombo.
Hatthavanagallaviharavarpsa 9.7 (p. 82 of the edition by Alwis). Here the building is described as bhavanang vattulan.
Mhvs. 86.91 f. should be compared with this. The history of Sirisamghabodhi's end is told in greater detail in the Hatthavanagallaviharavamsa 8 (p. 25 f.of the ed) and embellished with many miraculous tales.
Namely on the pyre. The corpses of the kings were disposed of by burning. a/
Buddha's disciples are described as his spiritual sons. o Cf. for this Sampyutta 16. 11. 28 f. (II. 221), and the remarks to my translation of the S. N. II, p. 270 and 284.

85. 92 Parakkamabāhu II 167
course of time had come to Tambapanni and was now preserved in the vihara of Bhimatittha in the province of Pancayojana. Thereupon the King in whom there sprang up religious devotion, love and highest veneration towards that Thera, betook himself, surrounded by his four-membered army to the great monastery and after he had beheld there the splendid (relic), he celebrated full of joy with an immeasurable quantity of beautiful kinds of fragrant flowers and likewise with lamps and incense and heaps of rice, with great care for three days a sacrificial festival for the Tooth Relic. Then when the Monarch learned that in the sacred town of Devanagara which was a mine of meritorious works, the shrine long since erected to the lotushued god - the King of the gods, had now fallen into decay, he betook himself to the superb town and in rebuilding the dwelling of the King of the gods like to the heavenly mansion of the King of the gods, he made of it an abode of all riches. Then the best of men nad the town filled with all splendours even as the beauteous city of the gods'. Hereupon he determined to celebrate every year in the town an Asahi festival' for the god.
Now the Great king betook himself to the splendid town of Jambuddoni. Here he had built round the Sirivijayasundaravihara erected by his royal father, a high wall and gatetowers and then had the three-storeyed relic temple restored".
1 Now Bento ta on the coast between Colombo and Galle. For Pañcayojana see mote to 57. 71.
* That is towards Mahakassapa. W. erroneously associates there with "the elder who had the charge thereof'.
The word devarajalaya is twice used here. The temple of the King of the gods (Visnu) in Devanagara is made as beautiful as the palace of the King of the gods (in this case Indra) in heaven.
4 P. devanagaram viya in allusion to its namesake, the town of Wisnu's shrine.
P. disalla, -lht is the name of the month June-July. The day of the full moon of this month was one of high festival even before the time of Buddha (Jat. I. 50). Buddha was born on that day.
Cf. above 81.51 where the monastery is called Wijayasundarirama. " Cf. with this 82.9 ff.
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There he placed the Tooth Relic of the Great Sage on a raised throne of great value and celebrated in the order described above, for seven days a great sacrificial feast for the three (sacred) objects which procure every conceivable blessing. With the wish to have daily before his eyes a figure of the Guide. to the path of salvation, as rejoicing to the heart as the figure of the living Master, the Lord of men had portrayed by numbers of specially skilled painters on a great tablet a splendid Buddha figure, showing the Exalted One as he took when alife an airing in a large jewelled cloister set with divers precious stones. Hereupon the King of high renown gathered together the whole Order of the bhikkhus dwelling on the island of Lanka as well as a multitude of people and celebrated in the town of Sirivaddhana in the manner described earlier, for seven days a great festival for the Buddha.
Now when the Great king heard that unimaginable blessing attaches to a kathina' offering, he thought, joyful of heart in faith: "In honour of the eighty greatly glorious disciples' of him who is alone the bridge over the shoreless terrible ocean of the circle of rebirths, who alone is the banner of the Sakya clan, whose dignity is venerated by the people of the whole world, the Wise, the King of the wise, the Master, the preserver of the world, the seer, who is master (of his senses), the kinsman of the world, the kinsman of
P. mahdcittapate. ... lekhapes. Probably the picture was painted on a piece of stuff. In the Ptjav. where the picture is also described, the expression petikada is used, according to Clough, "piece of cloth on which an image of Buddha is painted". Mhvs. 27. 18 f, relates that the picture after which the Lohapasada was built, was designed on a pata.
* Lit, a Buddha figure like the Exalted One walking . . . taking an airing in a cloister. The ca in 95 c is disturbing. Perhaps one should read va (= eta).
See note to 44, 48. Parakkamabahu's kathina offering is also related in Pejav. and Rajav.
4 See note to 87. 176.
5 Round the banner (ketu) the clan gathers; the word is therefore used figuratively for "leader, chief, the highest". Cf. skr. manuvarnsaketu, Raghuvamsa 2.88. The Buddha represents the acme of the Sakya clan.
6 P. lokabandhi. So called on account of his world-embracing love.

85.15 Parakkamabůh II 169
the sun - (in honour of his eighty disciples) I will give a great and splendid kathina offering of eighty (robes)." The wise (prince) then called together the whole of the men and women dwelling on the island of Lanka and made them all carry out in the shortest time the whole of the work (for the making) of (these) garments beginning with the preparation of the cotton. And on one day he gave away together with all thi useful and important wares, the eighty kathina robes. But after he had prepared all this and versed in offering, had distributed it among all the theras dwelling in Tambapanni", he held for the eighty great disciples, for each one of them, on the same day, eighty great sacrificial feasts. In this way he often bestowed many kathinas on the Great community and increased thereby his great merit.
And the King thought several times with longing joyful through faith: "I will dedicate to the Enlightened One the royal dignity of Lanka." He adorned in fitting manner his royal palace like the palace of the Lord of the gods and the town like the city of the gods. Then he placed the Tooth Relic of the Great Sage (Buddha) on a costly lion's seat which he had fashioned in the royal abode, and with divers flywhisks and umbrellas, with divers jewelled crowns, with divers ornaments and robes, with divers heaps of jewels, with divers elephants and steeds, with divers infantry. and chariots, with divers beatings of drums and divers sounds of shell trumpets, with divers flags and pennons, with divers rows of banana trees, with divers bowls of milk, with divers trees in blossom, with divers splendidly fragrant wreaths, with divers superb
P. bhanubandhu. Because like the sun he illumines the whole world, at the same time also because (cf. W., note), the princely house of the Sakya is said to belong to the dynasty of the sun. The synonym didiccabandhi is a frequent name of the Buddha. Buddhaghosa explains it in Suttanipāta 915 by ãdiccassa gottabandhu (HELMER. SırTK, Paramatthajotikā, p. 562).
See 84.89 and note,
See note to 80. 25.
4 P. khiratataka. Lit. "ponds of milk". The explanation is similar to that of so apokkharai in 85. 28. See the note.
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palanquins, with divers kinds of excellent rice, with divers splendid kinds of cake, with divers superb lamps, frankincense and perfumes - with all these and other votive offerings worthy of a king, he celebrated with care, after assembling the Great community of the bhikkhus dwelling on the island of Lanka for seven days a great sacrificial feast.
The best of kings also betook himself with his fourmembered forces to the Samantakuta, this forehead jewel of the rock mountains. There he venerated the foot-print - to be venerated by gods and other beings - of the highest God of gods", the King of truth, the Master. Round about the monarch of the mountains he granted to the extent of ten gavutas' the land rich in various precious stones and thickly peopled with men and women, in religious devotion to the sacred foot-print and sacrificed to it again with ornaments of jewels.
Thus did the discerning King who had faith in the Buddha, amass a great quantity of meritorious works as bridge for the crossing of the ocean of the circle of rebirths, or as ladder with which to reach the highest heaven.
Here ends the eighty-fifth chapter, called The Performance of all Kinds of Pious Works, in the Mahavamsa, compile for the serene joy and emotion of the pious.
The pilgrimage to Adam's Peak is mentioned in the Pujav.
2 The title devatideva for the Buddha which already occurs in Mhvs. 1. 57, points again to a later stage of development. Cf. note to ნ0. 6ნ.
3 That is about 20 miles.

Parakkamabāhu II 17
CHAPTER LXXXVI
INCITEMENT TO THE PERFORMANCE OF ALL, KINDS OF PIOUS WORKS
Thereupon the King thought: "Since I now wield the royal dominion over all Lanka, it is indeed for me a heavy burden to make pilgrimages hither and thither and to venerate according to one's desire the hallowed places, to perform daily meritorious works and to care for the welfare of the world. But which of my dignitaries has the capacity to accumulate a blessing of merit which would be equal to my aspiration and to care (likewise) for the welfare of the world? Now there is my dignitary Devappatiraja by name, a true believer in the Buddha, the Doctrine and the Community. When he striving after the dignity of a Guide to the path of salvation, made the firm resolve', straightway there sprang from the three eyes of a coconut planted by him three shoots. Once when he beheld a poor man he to whom mercy was the highest, gave him all his possessions together with children and wives and uttered the wish: I will be a Buddha. Therefore when he shall have heard my wish he will fulfil it." So thinking, he had him summoned and spake to him thus: "By swamp, mountain and wilderness as though created by the powerful,
P. bhdra. The idea is this: the meritorious tasks, which I have taken upon myself are too much for me alone. I must look round for helpers who will work with and for me with the same ideas and objects. Namely, that the miracle described in 5 cd and 6 ab should be manifested as sign of the fulfilment of his wish to become one day a Buddha. Cf. 50. 65, 85. 119 and notes.
* P. vasavattiin. As epithet of Māra, also in Thūpavannsa 65*, with
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unvelcome Māra, the road leading to the Sumana mountain is at many places obstructed, (made) inaccessible and causes difficulties to the people of the eighteen provinces who make a pilgrimage thither in order to accumulate blessing by venerating the footprint of the Sage. Do thou therefore make it accessible. Further: I have heard that in the vihara called Hatthavanagalla, at the spot where a Grand thera gifted with miraculous powers, making through the majesty of his merit earth and air to resound with thunder, attained the dignity of an arahant, a five-storeyed pasada with a roofing of golden bricks erected by King Upatissa, has in the course of time fallen into decay, so that now nought but the pillars remain. Do thou also restore this in my name. And just as King Nissanka laid out a garden of fruit-trees in the Bhimatitthavihara', do thou also plant in the same manner in my name a large garden full of cocopalms and other trees". With these words he entrusted him with each single meritorious undertakingo.
Devappatiraja agreed with "aye" and betook himself in the first place to Gangasiripura. There he had fashioned a magnificent image of Sumanadeva' furnished with all the fair bodily signs and decked it out with ornaments of gold and
20 jewels. But after that he wished to visit the Samantakuta".
He took the image of the god (Sumana) along with him in
reference to the paranimimitarasavattidevã who are Māra's retinue and are themselves described as Māras.
1 Name of Adam's Peak.
See 85. 73 and note.
We do not know which Upatissa is meant, for neither the first king of this name (37.179 f.) nor the second (4.6) has such a building ascribed to him.
See 85.81 and note. There is an account of the parks laid out by Kittinissanka in 80.25 (and in the Rajav.).
We must of course write targatanpuiakriyasu. According to Pujav. = Gampala, now Gampola situated about, 11 miles to the south of Kandy. Cf. 88.48, 90. 107.
" The local guardian spirit of Adam's Peak. See Mhvs. 1. 83.
= Sumanaktia. See note to 60. 64.

86. S1 Parakkamabāhu II 173
festive procession, set forth, betook himself first to the village Bodhitala and began from here to build bridges. Here at the mouth he made a large and magnificent bridge of thirty-five cubits, and over the Khajotanadi one of thirty cubits, likewise at Ullapanaggana one of thirty-six cubits, at Ambaggama one of thirty-four cubits in length. (The bridges were) very strong and good so that elephants, horses, cattle and buffaloes
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could pass over them. And above each single embankment of 25
the bridges he had fair houses built, adorned with lofty pillars and the like, had invitations sent to numbers of bhikkhus, gathered them together at different places, distributed among them abundant alms and celebrated a great sacrificial festival. He built rest-houses, finished the building of bridges, laid down at the remaining places frequent stepping-stones', had the wilderness cleared and (in this way) a great road built. Then he betook himself to the Samantakuta, showed veneration to the sacred footprint, set up in the courtyard of the cetiya of the sacred footprint the image of the god (Sumana) and erected a mandapa for the holy footprint. Round about it he had a wall built, and discerning as he was, had the mandapa fastened with strong chains to iron pillars in this wise to
1 P. ussavena saha. Pūjāv. has peraharin “with a procession”.
P. mukhadivaramhi. The mode of expression is not quite clear. W. translates: "and nigh unto the mouth of the Khajota river he built a bridge . . . and . . . across the same river". This is indeed difficult to reconcile with the original text. We have to think of these bridges as causeways between the rice fields (cf. Setubandha in v. 25). The numbers are, taken in order, roughly 52, 45, 54, 51 ft.
8 Devappatiraja proceeds from Gampola up the left bank of the Mahavelliganga. Ullapanaggama is the modern Ulapana (4 m from Gampola as the crow flies). Ambaggama is the present Ambagamuva. (6 m from Ulapana). The Khajota river is called in Pejav. Karamddirihoya (we have to read thus instead of -haya). Sinh. kawamăảirẻ means "glow-worm", like the P. khaiota. It is curious that the farther course of the road is not described. It probably led over to the valley of the Kadaligama river and then ascended this valley. See note to 60. 66 and below v. 41.
At marshy spots where no causeway could be built, to give firm foothold.
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secure it, and then again he sacrificed for three days to the sacred footprint with lamps and the like. He, himself placed on his head a lamp with fragrant oil, and venerating again and again in the name of his Master the Great king and walking round the sacred footprint with his right side towards it, he spent the whole night. Hereupon he had this whole occurrence in its true sequence from the beginning written down on a lofty stone pillar and had this monument of the glory of the Great king of kings Parakkamabahu set up with rejoicing. Thereupon he informed the King of the whole occurrence by the mouth of a messenger and sent (the message) off, since his wishes had been completely carried out. After that Devappatiraja betook himself to the Hatthavanagalla-vihara and had erected there at great cost, in the manner commanded by the King, a three-storeyed pasada with a lofty point and gave it over to the Grand master', the wise Anomadassin by name. Then he celebrated according to the order of the Great king, an almsgiving and had a stone inscription put up.
Thereupon the High dignitary betook himself to the landing-place Bhimatittha and built at the mouth of the Kalanadi a bridge of eighty-six cubits. Then after building at Kadalisenagama' a bridge of a hundred staves and over the river of Salaggama one of forty staves' and over the
P. mahasamin. Cf. with this note to 53.23. Anomadassin was the Superior (abbot) of the monastery. .
* The Kalanadi is the present Kalug anga. The length of the bridge is about 129 ft., the mouth of the Kaluganga is however considerably wider than that.
3. If Kadalisenagama is the same as Kada ligama in 60. 66, the building of the bridge was a continuation of the road to Adam's Peak. The identity of the two is however very questionable. W. suggests Kehellenava in the Kalutara District, Rayigam Korale. Pujav, has Kelsenäva.
4 The calculation according to yatthi "rod, measuring rod" here is curious. According to 78.63 (cf. the note to the passage) a yatth equals 5 hatha. The two measurements in v. 41 would accordingly be 750 and 800 ft, respectively.

86. 54 Parakkamabäihu II 175.
Salapadapa swamp one of a hundred and fifty cubits and in
addition to these other bridges here and there at difficult places, and numerous parks and sermon halls, he celebrated once more a great festival of almsgiving.
And again the High dignitary of the King had laid out from the Bhimatittha-vihara as far as the landing-place (of the Kalanadi)* om. a. space a yojana broad, a great garden of cocopalms, called after Parakkamabahu, beautifully shady and rich in fruit. Then having all the work. in the different districts, such as the spinning of the cotton and so forth, undertaken and finished in a day, the highly-famed one presented the bhikkhu community with six and twenty kathina, robes and celebrated there with a great sacrificial festival. Giving in like manner, he wandering around here and there, presented the bhikkhu community once again with sixty-six kathina robes.
Then he had the whole of the vast forest called Mahalabujagaccha cleared by the roots, a fine village built there and in its neighbourhood a large grove of jack-trees' planted. Then he erected there in the name of the King an image house of three storeys, surrounded by bodhi tree, cetiya, park and encircling wall and celebrated a great sacrificial festival. Having thus performed in the name of his royal Master much meritorious work, he informed the King of everything on his return.
Now was the King filled with great affection for him. He made the village called Mahalabujagaccha and other villages built by him his hereditary property and granted them to
Roughly 225 ft. W. gives the number as "fifty". He has overlooked the sata in satahatthakan.
* Kālanaditittha, now Kal utara. Cf. 56. 12 and note. The distance between Bentota and Kalutara is 12 miles. The breadth of the plantation would be 9 miles, if the Indian yojana is meant.
* Pũjãv. Mahaảelgas nam cũ mahavanaya, Sinh. del is the name of the bread-fruit tree artocarpus incisa. — P. labuja.
4 Pũjãv. kosvanayak. Sinh. kos is artocarpus integrifolia. - P. panasa. P. rajaiianamalo stands here in the same sense as maharajassa indinato in v. 32 or mahdirajaniyogato in v. 39 or rajandimena in v. 51.
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him. Thereupon he betook himself with him to the temple of the Tooth Relic and spake thus in the midst of the community: "This my most excellent dignitary has at all times been true of heart to me and to the three (sacred) objects. Therefore because activity for the welfare of the Buddha and of the King was for him, the highest, is he dear to me and precious. Therefore will I with a gift dear to me make a sacrifice to the Tooth Relic". And he dedicated the excellent, dignitary with wife and children to the Tooth Relic of the Sage.
In such wise did the protector of the middle world from that times make that same most excellent Devappatiraja celebrate continually with many costly votive gifts, sacrificial festivals to the world-extolled Triad of the jewels.
Here ends the eighty-sixth chapter, called 'The Incitement to the Performance of all Kinds of Pious Works», in the Mahavamsa, compiled for the serene joy and emotion of the pious.

Pi rakkanabahu Ij 177
CHAPTER LXXXVII
THE HANDING OVER OF THE BURDEN OF DOMINION
Now once upon a time when through the influence of evil planets a great heat arose in Lanka by which everything was burnt up, when the corn withered and a famine was inevitable and the whole of the people dwelling in Lanka were filled with the greatest anxiety, the King gave orders for a splendid festival to be held for the three (sacred) objects, for the cetiyas and the bodhi trees and for the protectors Metteya and other miracle-working highest deities who were to be venerated by various offerings, and even to turn the whole of Lanka into one great festival. After antecedent sacrificial ceremonies, he gathered together the Great community of the bhikkhus, caused them recite the Paritta and bear the Tooth Relic of the Great sage round the town in fitting manner, the right side turned towards it, and made (in firm faith) the resolve: the heavens shall rain. Thereupon great clouds gathered on every side, flashing with lightning and again and again thundering, so that it was bliss for the ears of all people, and they began to rain, destroying the glowing heat, making
1 For devotideva used here of the future Buddhas at the head of whom stands Metteya, cf. note to 85. 119.
The construction is difficult. W. merely translates freely according to the sense. We must take the words karapetvda and mahassavan twice, first uttaman mahussavan k drapetvana (namely for the things and persons mentioned in 3 and 4) and then sabbaan Lahkam ekan mahu88acapa kārapetea na. For this last cf.. idioms like cadillo yeo” eko “pure murder and bloodshed”, M. II. 244*; ekobhāsă disā sabbā vidhāya, Mhvs. 74, 219, JāCo. V. 194* etc.
See note to 46. 5.

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joyful the people, driving away the famine, beautifying the country and reviving the corn.
"By the power of the Buddha do these rain-clouds pour forth such rain, making joyful our hearts. Who therefore among gods, brahmas and men is capable of understanding how great are these excellent qualities of the Buddha? But our King also is mighty and strong in miraculous power, a king like to him there has not been and there will not be.' With such words ever and again repeated, the dwellers in Lanka praised the excellence of the Monarch of sages and also the excellence of their King.
While in this wise the King protecting Order and laity in justice and filling with precious contents his own character, enjoyed for long the good fortune of the royal dignity, he on one occasion summoned to him along with his sister's son, Virabahu, his five capable sons - Wijayabahu, Bhuvanekabahu', Tibhuvanamalla, Parakkamabahu and Jayabahu - and began in this wise to give these six advice: "Dear ones, hearken to my words: there are here in the world these three (kinds) of sons: the low kind, those of like kind, those of higher kind'. Now those who know not how to enjoy at its true worth the wealth of their parents which has come to them as a family heritage, but destroy it, as monkeys a wreath of flowers, and now live without wealth - the pious ancients have called "sons of a low kind'. But those who enjoy such possessions as they have received them in like manner as their fathers, protecting them as a family heritage, these ye must know are the '(sons)
The removal of a drought by the exhibition of the Tooth Relic is
.also described in the Rajav ܫ
The two brothers Vijayabahu and Bhuvanekabahu are mentioned together in an inscription found in Yapahu. H. C. P. BELL, ASC. 1911-12 = S. P. III. 1915, p. 63.
Lit. "lower (similar, higher) born or become". Cf. skr. apajata
and an ujata. The three kinds are distinguished in the same way in
the Itivuttaka, p. 63, 64. For avajata cf. also Dhco. 178.
4 P. guidnurodhato. W's translation "by a virtuous life" is too weak
and too general. The idea is: they are not conscious of how valuable
is the heritage that has come to them, they squander it frivolously.

87.35 Parakkamabāhu II. 179
of like kind.' But yet another kind I name - those who besides the possessions taken over as family heritage, acquire thereto many other possessions and as prudent people, enjoy in happiness - these are known as the 'sons of higher kind'. From my father I have inherited alone (the province of) Mayaratha but have now again conquered the two other provinces and brought the three kingdoms completely under one umbrella. All the Damias who were for him invincible, I have vanquished and all the kings of the Wanni dwelling here and there in mountain and wilderness I have brought over to my side. Having spread my fame everywhere also in foreign lands, I have for long held sway in just fashion. I have brought hither king's daughters from Jambudipa with gifts and thereby made the nobles in the foreign land your kinsmen. The heroes of the Pandus and the Colas, the kings sprung from the dynasties of the Sun and Moon, have sent me diadems and ornaments. Also have I gathered together
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without ceasing a mass of jewels which can be enjoyed not
only by all of you here, but even in future time by seven generations of my descendants, even as the (god) Kubera (gathered together) his nine treasures, the shell and the rest. I have put down the evil-doers and protected the honest and brought unanimity to the Order of the Enlightened One. Therefore have I become for my royal father a higher born son, be ye also my sons, like me, higher born sons. As in days of old the sixty thousand sons of King Sagara' of the race of Okkaka, built as many towns, divided all land in
1 See notes to 81. 15 and 46.
See note to 81. 1.
The nine treasures of Kubera are, according to APTE (Skr. Eng. Dict. s. v. navanidhi; cf. also Amarakosha, ed. W. L. SHAsTRI PANSIKAR, v. 142): 1) mahdipadhna "great lotus flower', 2) padma "lotus flower', 3) śahkha “shell”, 4) makara “dolphin”, 5) kacchapa “tortoise", 6) mukunda “a particular precious stone”, 7) kunda 'jasmine”, 8) nila "sapphire', 9) kharna "dwarf". The names are also personified as names of genii who are guardians of the treasures in question. Cf. Hopkins, Epic Mythology, p. 148.
* For the legend of the Sāgaras, see Mahãbhãrata, III. 106 ff.
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Jambudipa into sixty thousand parts and held sway each for himself in harmony; - further as aforetime the ten brothers, the kings, divided Jambudipa into ten parts and ruled in wise fashion: so shall ye, my sons, divide this Lanka and supporting one another as is fitting, hold sway in able fashion, but never expose a weakness to the enemy." In this wise he admonished his own sons and his sister's son.
Hereupon he summoned the Great community in great numbers and the King asked them: "Which of these six princes, my sister's son and my own sons, is worthy of the royal crown?" When the Great community heard these words of the King, they expressed themselves thus: "O Great king thy princely sons and this thy sister's son are all capable men and well instructed; they are all practised in fighting, crushers of the alien foe and worthy of the royal crown as protectors of the laity and the Order. But thy eldest son Wijayabahu has from childhood believed with joy in the triad of the jewels. His heart was ever set on the care of infirm bhikkhus, he was trustworthy, grateful, gifted with the merits of faith and discernment. He was a support for such as had no support, ever abounding in pity for aged people and suffering creatures. Many kinsmen by marriage of the bhikkhu community who had become enslaved during the period of alien dominion and many other people he freed from their slavery by the gift to their masters of gold, precious stones and other valuables. Many thieves who had committed thefts even in the royal palace, turned to him when punishment
1 The reading of the MSS. yayanta ought not to be changed into scisanta. I assume that yayati has here a causative meaning "to make go, to further, to support".
Not "the chief priests and the people", as W. has it. Mahajanan is in apposition to mahāsanghap. The “people” have nothing to do with the question of the succession. In the sequel it is the priesthood alone who give the answer. Cf. also v. 71.
P. rajantara. See note to 81. 1. It is the time of the reign of Magha (and of Jayabahu, 82.27, 88.19) that is meant. W. has misunderstood the passage in translating "when he took the government into his hands'.

87. 6. Parakkamabāhu II 181
overtook them. They gave up their anguish and their fear and unharmed, without suffering the loss of a limb', their lives were spared. When O King he beheld the people who went forth to each village to collect the taxes due to the King, he gave his own money, freed thus from various dues all people in distress and protected them continuously, versed in the protection of subjects. Also many of the Sihala kings of the Wanni whom thou wast desirous of subduing, sought him out first and then only did they fearless pay their visit to thee. Ye must henceforth serve for ever with devotion Wijayabahu who will in the future protect the continuation of our race, { thus are the wives in the families of the dignitaries wont in all reverence to admonish their husbands. When fathers and mothers, fain to listen to the sweet infant voices of their two year and three year old children, ask them: Whom do ye serve? ( they say: We wish to serve Wijayabahu (, Children beaten in wrath by father and mother come to him and tell their woe. Then Vijayabahu makes the parents come to him, exhorts them in his pity to beat their children no longer and lets them have from his own storehouse the necessary food for their various children. . How canst thou O King, - even as a man who gifted with seeing eyes, looks at the heavens where the full moon stands and yet asks where is then the full moon? - knowing as thou dost that in Wijayabahu the merits dwell which constitute the ornament of the royal dignity, yet ask the Order? Learn then O Great king that he possesses the lucky signs to hold sway not only over Lankadipa but even over Jambudipa."
After the Ruler had heard of these and his many other merits from the mouth of the community, his eyes became moist with tears of joy thereat. Full of contentment he summoned to him his son Vijayabahu, made him sit on a seat
1 P. aligahāni. V.
Wrongly translated by W. It is not a case of people embezzling the taxes, but of the revenue officers who wished to collect them.
* P. sanabhatta. Cf. with this the term bhgti = skr. bhakti. to 74. 243.
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(like his own) near him, and then the Great king informed him of all that must still be carried out for the laity and the Order and which had not yet been done by himself. 'The Ratanavali-cetiya destroyed by alien foes, thou shalt rdstore and adorn it with a golden point. Pulatthinagara, that splendid ornament of all towns, which was the ancient royal city of the Sihala sovereigns, do thou restore as it was of yore, with high walls and gate-towers, with four gates well distributed, and surrounded by a deep trench; and do thou bring thither to the former relic temple, fair as a heavenly palace, the two relics of the Tooth and the Bowl. In this royal city of former kings I wish myself to celebrate the high festival of the royal consecration. But do thou bring the whole bhikkhu community in great number, dwelling in the three Sihala provinces, to Sahassatittha“, let them there after anțecedent sacrifice, celebrate in the Mahavalikaganga the festival of admission to the Order and thus make the Order of the Victor
prosperous.
After speaking thus and otherwise of all that was to be done for the laity and the Order, he gave over the burden of government into his hands.
And further the King entrusted him with the five remaining sons of the royal house, and the two sacred relics of the holy Sage, the Tooth and the Bowl, as also with the host of the ascetics, with the group of all the dignitaries and also the land of Lanka.
Here ends the eighty-seventh chapter, called «The Handing over of the Burden of Dominions, in the Mahavamsa, compiled for the serene joy and emotion of the pious.
1 See note to 80, 68.
P. sabbapuritilaka. The word tilaka ("badge of a sect") has here (as so often also skir. tilaka) a figurative meaning "ornament, adornment".
3 For bhikkhusainghann mahājanam cf. note to v. 39.
4 Now Das tota, a ford over the Mahavelliganga south of Polonnaruva. That the bhikkhus were fond of performing their ceremonies in a building erected in the water at some distance from the bank is well known. Dastota was at that time a spot considered especially sacred where such ceremonies were performed with great pomp, as is shown also in 89. 47f.

Vijayabāhu IV 83
CHAPTER LXXXVIII
THE REBUILDING OF PULATTHINAGARA
Fearless in heart, King Wijayabahu gave his consent and took over the burden of the government. Now he thought: "I will show my father so long as he is in life, that I am a son of the higher kind." And he probed ever further: “Who is there now fitted to be the element "friend' among the seven elements of government, as ruler, minister, friend and the like: trustworthy, a clever counsellor, a comrade in misfortune, who speaks the truth, who is good to me?' And he realised: "There is the Adipada Virabahu, the son of my father's sister, well-bred, adorned with virtues, skilled in all tasks. Since the time when we played (together) in the sand till to-day he has showed the highest confidence in me and in (all) good people. He cannot bear to stand anywhere if he does not see me, and I also cannot bear to take a seat without seeing him. He is at pains even as I, to further the laity and the Order, richly dowered with mental and bodily power. Therefore is he fitted for the element friend'. He summoned him to him and entrusted him with the position of a devoted friend.
The satta rajagdini are enumerated in Abhpd. 850. They are: sani "ruler, monarch", amacca "minister", sakhd "friend', koso "state treasure", duggan "fortress', vitam "land, kingdom" and balan "army". In the Kautaliya, they are enumerated at the beginning of Book 6 as the (sapta) prakirtayah: suanyamatyajianapadadurgakosadanda mitrai. Why, J. J. MEYER in his translation should have left out kosa (p. 397) I ဝှိ%; understand. Cf. ib. p. 399', as well as R. SHAMAsAsTRY, Kautiliya's Arthasastra, trsl, p. 819. In SuBaut's Abhidhanappa dipikastici a verse is quoted from Kamandaki in which the same terms are grouped together.
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Then he thought: "Now I must perform a meritorious work - splendid, sublime, rejoicing the heart. I was entrusted with the two relics, the Tooth and the Bowl. For these I must now build a new temple. On the other hand, the ancient relic temple erected by my royal forefathers, has fallen into decay. This I will restore." With this consideration, he had fetched from all parts many groups of artists experienced in every branch of art and many other workmen; and erecting new structures doubly as fair to look at as the former buildings, he completed the whole temple of the Tooth Relic, so that it was beauteous as a heavenly palace; placed there the two relics of the Enlightened One and ordered his own guard to institute day by day a great sacrificial festival richer than aforetime, for the relics. From this time onward the King succeeded in making the love of his royal father (for him) increase continuously, twofold and threefold.
Thought the Ruler: my royal father shall have no grief arising from the separation from his sons, and he made his two younger brothers, Parakkamabahu and Jayabahu, dwell continually near their father. Hereupon he summoned his younger brother Tilokamalla and placed under his command all the Sihala troops quartered in the space between the town of Jambuddoui and the southern sea and made him take up his abode in Mahāvatthalagama', to protect his royal father on the south. Then he reflected: "In the north, foes coming from the opposite coast are wont to land in Khuddavaligama. Who is so fitted to protect this side - perilous, since it is here that fighting is wont to begin - as my brother, the Prince
P. piturdjihi. W. translates "by the King, my father'. He evidently regards råjūhi as a plur. maiest. I believe however, that the term applies to Wijayabāhu III. and Parakkamabāhu II. What is meant is the relic temple in the Wijayasundara-vihara in Jambuddori which is said in 85.91-2 to have been built by Vijayabahu III. and renewed by Parakkamabāhu II.
Perhaps identical with Wattalagam a mentioned in 81.58. The difference in the writing may possibly be explained in this way that wattala is the pure Sinhalese form, while tatthala is adapted to the Pali.

88. 42 Vijayabāhu IV 185
Bhuvanekabahu P' The Ruler summoned him therefore, made over to him the great army that stood in the north and
commanded him to take up his abode in Sundarapabbata, in
order to protect his royal father from this quarter. But the King himself armed, marched with Wirabahu hither and thither, crushed all villains, made Lanka free from the briers (of the enemy) and after getting his father's permission, he set forth with the intention of restoring Pulatthinagara.
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borne on the great wave of his love for his son, set about accompanying his son, full of sympathy, travelling everywhere after him, although the son did not wish it. Then the son ever and again forced his father in reverent manner to return, he himself going on his way. Then his father issued the order: "All people who cherish love for my son let them accompany him." When they heard these words of his, then all the high dignitaries of the King and all the generals, all the great hero warriors and all the elephant drivers, all the riders and all the charioteers were filled with the greatest joy. "Now our Bodhisatta Wijayabahu sets forth to restore the royal city of Pulatithinagara. If he goes we shall go with him at once.' Thus they spake and started forth well equipped to accompany him. When a certain number of dignitaries, soldiers and others, out of laziness, were not minded to go, their wives said to them: "Ye, our lords, may come with us or not, at any rate we are going with the King who seeks the best, and we shall dwell with him in the newly restored, splendid town'. And they set forth there with on their way before them. Even children deserted their fathers, if they would not go with them and followed the King. When the King beheld the great crowd of people setting forth, each deserting his village, his house and his comfortable possessions, he persuaded them again and again in his great anxiety, and induced all those
The same as Subhapabbata or Subhagiri = Yapahu. * The influence again of the Mahayana. Cf. 50, 65, 85. 119, 86. 5. Also in Rajaratn, and Nik.-S. the King is called B6s at Wijayabahu.
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whom it was right to induce, to return. Then he betook himself with the four-membered army in the desired strength, to the great and loftily situated fortress of Watagiri. After building a splendid royal palace on the summit of this mountain, surrounded by an extraordinarily high wall, he stored there in case of need, the whole of the great treasure given over to him by his royal father. Thereupon he built on the same high rock a fine monastery for the community, invited the
7 Grand thera, the head of the Mahanettappasada-shrine, made
over to him the splendid monastery, celebrated a great sacrificial festival and established a regular offering.
Hereupon the King went forth to Sumanakuta, venerated the footprint of the Sage (Buddha) and betook himself thereafter to Gangasiripura. There in the ancient vihara that bore the name Nigamaggamapasada, he saw to the restoration of what was ruinous and decayed, established for the bhikkhus dwelling there a regular almsgiving and came thereafter to Sindhuravana. Here the King erected the vihara called Wanaggamapasada and after building there in the name of his royal father the parivena called Abhayaraja, he granted it the various articles of equipment, villages, fields and so forth. Then the Monarch betook himself to the splendid Hatthigiripura'. While here in the great vihara built by his princely uncle (Bhuvanekabahu), he gazed along with Prince Virabahu and his army again and again at the ever to be honoured spot where his corpse was laid (on the pyre), he felt anguish and gained there again and again the inner conception of imper
1 Wakirigalla in the Kegalla District. Cf. note to Mihvs. 58. 31.
A Mahanettapabbata is mentioned in Mhvs. 50.74.
8 Gampola. See 86. 18.
The parivena is not called after his father Parakkamabahu II. Here it is the case of a patti (see note to 42. 50). The merit is transferred to the dead king.
Kurunegala. See 85. 62 where mention is made of the building of the Wihara by Bhuvanekabahu, the younger brother of Parakkamabahu II.
( Cf. 88, 41 f.

88. 70 γίγαναύαήμ IV 187
manency. Hereupon he erected there a splendid, three-storeyed image-house and had made for it a great image of the Buddha. Then having had further a fine statue of his uncle fashioned, he set it up there adorned with all ornaments. The Ruler assigned (his foundation) fine maintenance villages fitted for their purpose, lying around the image-house, as well as numbers of people for service, and decreed for it (the foundation) the name Bhuvanekabahu-parivena, using for it the name of that (uncle). Then after he had settled the town (Hatthigiri) densely with men and women, he had it enclosed with wall, moat and so forth. Thereafter the brave King set forth and marched with the vast four-membered army to Subhagiripura.
At that time the Lord of men Candabhanu, formerly' beaten after hard fighting, having collected from the countries of the Pandus and Colas and elsewhere many Damia soldiers, representing a great force, landed with his Javaka army in Mahatittha. After the King had brought over to his side the Sihalas dwelling in Padi, Kurundi' and other districts, he marched to Subhagiri. He set up there an armed camp and sent forth messengers with the message: "I shall take Tisihala; I shall not leave it to thee. Yield up to me therefore together with the Tooth Relic of the Sage, the Bowl Relic and the royal dominion. If thou wilt not, then fight." Thereupon Vijayabahu summoned the Ruler Wirabahu, took counsel with him, had a strong force equipped for him and spake: "Hurrah, to-day both of us shall see the strength of our arms." Then the two set forth", surrounded the great army of Candabhanu on all sides and fought a great battle, terrible as a combat of Rama. Then were the hostile warriors subdued in battle and
P. aniccalakkhapa. This is a term drawn from the technique of jhána, meditative absorption. See HEILER, Die buddistische Versenkung, p. 18 ff.
* I. e. Yāpahu. 3 Cf. 83. 86 f.
See note to 83. 16. See note to 81. 46.
Wirabahu has here and in v. 90 the title of mahipati, just as Bhuvanekabahu in v. 79 has the title of rajan.
" Note the change of subject in the case of vatvana and nikkhamitvd.
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weaponless the soldiers of the foe wandered around, prayed and implored, tortured by fear, were benumbed, trembled, begged for mercy in the fight, whined and grieved full of terror. In their distress certain of the foe fled to the forest, others to the sea, others again to the mountains. After Vijayabahu had thus fought and slain many soldiers, he sent the Lord of men Candabhanu flying defenceless. But the loveliest women of his court and all the elephants and horses, the swords and many other weapons, the entire treasure, the trumpets of victory, the umbrella of victory, the drum of victory, the banner of victory - all these he sent to his father. Having in this way fought the fiery battle, conquered the province and won the victory, he united Lanka under the umbrella of his dominion.
Hereupon he had this town (Subhagiri) also surrounded by a high rampart and a trench and built there a superb royal palace. Having finished it, he established then in that town a regular almsgiving for the great bhikkhu community. Then he spake encouragingly to his younger brother King Bhuvanekabahu and made him take up his abode as before in Subhapabbata. Now the Ruler betook himself to Anuradhapura and there round about the Thuparama and all the other sacred places he had the mighty forest - that was like a stronghold created by Mara - felled and a wall erected which was as a bridge over the stream of his hopes. Then after the Ruler had had these sacred places embellished by new buildings, he celebrated a great sacrificial festival. But as he wished to complete the work of restoration on the Ratanavali-cetiya, begun but not finished by his royal father, he assembled with the greatest speed all people dwelling in the town from the places where individuals sojourned, ordered numbers of skilful workmen hither and having established for the community at whose head stood the chief Thera of the Senanatha-parivena a regular
1 Veribhatā tada in 71 d takes up again the tadā veriyodhā in v. 70 ab.
2 See 87.66.
This is the building erected by the general Kutthaka under Udaya II. and called in Mhvs, 51. 88, Sena senā pati-pariveņa.

88.97 Vijayabāhu IV 189
almsgiving, he appointed the Thera to look after the work of restoration. Thereupon the Monarchs of the Wanni who were living in Patittharatha, sought out the Ruler, bringing him many gifts. He (on his part) presented them with rocking chairs, white umbrellas, fly-whisks and other insignia for the great kings of the Vanni people. There with he made them all contented, charged them to protect the town (Anuradhapura) and betook himself from there to Pulatthinagara.
There the Monarch summoned to him the ruler Wirabahu: "We shall embellish this town, originally the royal city, and fill the universe with the camphor perfume of the exuberant abundance of our glory.' After these words he took counsel with him and spake thereupon: "In the town called Pulatithinagara there are now pasadas, image-houses, viharas, parivenas, cetiyas and relic temples, walls, gate-towers, houses of the addhayoga and of the hammiya kind', mandapas, sermon halls, temples to deities and other buildings. Some of these stand erect, covered
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with grass, trees and whatever else has grown upon them.
Others have collapsed without support as the whole of their pillars perished; others again alas! will fall, bending under the weight of walls cracked from top to foot, because other support is wanting. Some of these, through decay and old age are like greybeards, and unable to stand erect, they become more bowed from day to day. With many the joists are broken and their pinnacles destroyed, with others the roofs have decayed
Nitthaipeiti means here "to fix, to establish", the object danavattarp being governed by it.
* I leave the two terms addhayoga and hammiya (skr. harinya) untranslated. Both are names for particular types of dwelling-houses which we are unable to describe further.
P. chinnatulayath. I believe that tuliyatthi (lit. balance-beam) means the horizontal beams, while gopanasi (v. 98; cf. 87. 141) means the beams of the rooftree. The construction of the compound is: "many ire such in which . . . are broken off.
P. nathavifahkaka. The original meaning of vitatika which is omitted in the PTS. P. D. is according to Abhp. "dovecote".
P. vidhastavalabhi. This is an interesting voucher for valabhi which
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and the bricks are broken. In others by the breakage of the damaged rooftree the bricks of the roof have fallen and only walls and pillars remain. In others again the gates have fallen in and the hinging of the gate-posts destroyed; in others again the steps have become loosened and the railings have fallen in. Of many all that can be seen are parts still hanging together of the original foundation wall: of many not even the place where they once stood is now to be seen. Of what use are many words? This town which has lost all its glory we shall again make glorious. The Ruler must give his consent. Then later he may celebrate the royal consecration in the splendid city." With this charge he sent a messenger to his father.
When the King heard these tidings, his heart was full of joy, and as he himself had cherished the wish to restore the original royal town, he summoned the circle of the great dignitaries from every quarter, and issuing his commands to all the inhabitants of Lafka, he brought together the workers in iron, the turners, bamboo workers, blacksmiths, potters, goldsmiths, painters, porters, workmen, slaves, the candalas who understood work for hire, the bricklayers, workers in stucco, carpenters and the guilds of masons, and in addition to these all blacksmith's tools, such as bellows, hammers, tongs, sledge-hammers, anvils, as well as many sharp saws, axes, hatchets, (wedges) for splitting trees and for crushing stones, knives, chisels, shovels, mats, baskets and so forth. All these appliances he gave carefully to the people and also much money, such as
occurs in the canon (M. I. 175', 177), only in the compound valabhiratha which must be translated "covered-in carriage".
Thus I translate nibandhana. In Skr. it means figuratively at least a joint of words, a compound.
In the Samyutta Comm. (I. 193' of the Siamese ed.) weakule is explained by vilitakule.
P. kotisa. In skir. kofisa means "harrow" according to BR., but this cannot be the case here. Some kind of pointed instrument must be meant (cf. koții “point”).

88. 121 Vijayabāhu IV 191
pearls, precious stones and the like and sent it with the people to his royal son. Thereupon in the devastated land, long desolate, King Vijayabahu, happy at heart, had the water system - tanks, ponds, dykes, pools and the like - in which the embankments had given way, and which were deprived of their deep water, dammed up as before, filled with deep water, covered with divers lotus blossoms and stocked with all kinds of fish. Then he had many valuable fields which had always been ground on which grew every kind of corn, newly planted, had all kinds of crops grown here and there and made the whole fair land prosperous. And the Ruler restored superb Pulatthinagara as it had been aforetime, surrounded by a moat, deep as the sea, with a fine chain of walls like to the Cakkavala mountains, provided with divers viharas, surrounded by various monastic parks with divers bathing-ponds, filled with a variety of cetiyas, sprinkled with various addhayogas", adorned with divers pasadas, built over with a variety of hammiyas°, embellished with divers mandapas, provided
with all sorts of temples to deities, resplendent with every
kind of gate-towers, fair with the rows of divers houses, boasting a variety of streets, with four well-distributed gates, with fine squares and road-crossings.
In this fashion the King had the town of Pulatthinagara.
- comparable to the city of Indra' - restored, so that it surpassed Mithila, subdued Kaficipuri, laughed to scorn Savatthi, subdued Madhura, turned to shame Baranasi, reduced Vesali to nothing and made Campapuri tremble with her glory.
P. saha sendiya. Send means here the staff of workers raised by the King.
These are the mountains which are supposed to surround the earth which is conceived of as a disk. Cf. Skr. cakkabala, -vada, BR. s. v. 2; W. KIRFEL, Kosmographie der Inder, p. 186.
* For addhayoga and hammiya see above note to v. 93. 1 Amaravati, see 80.5. The town is described in the Mahabharata, III. 1714 f.
A series of the most famous Indian towns. 1) Mithila, capital of the Videhas, now northern Bihar; 2) Kaicipuri, in Southern India
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Here ends the eighty-eighth chapter, called «The Restoration of Pulatithinagara), in the Mahavamsa, compiled for the serene joy and emotion of the pious.
on the Coromandel Coast, one of the seven sacred towns of India. 3) Srava sti, capital of the Kosala country in present Nepal (T. W. Rhys DAvids, Buddhist India, p. 40); 4) Madhura, here probably the town Mathura on the Jumna, chief locality of the Surasena, mentioned AN. II. 57 (BR. s. v. madhura 8 c); 5) Bārāņa sī, now Benares; 6) Vaiśālī, in the Wideha country, in Buddhist times the chief locality of the Licchavi clan, like Savatthi often mentioned in the sacred Canon; 7) Campa, in the territory of the Angas, now Bhagalpur on the Ganges, Bihar. Note the sacred number seven. See also the two notes to 89. 4.

Vijayabäihu IV 193
Chapter LXXXIX
DESCRIPTION OF THE FESTIVAI, OF THE KING’S CONSECRATION AND OTHER FESTIVALS
The King spake: "This Pulatthinagara is now thus restored as before, dowered with all that belongs to a city. This town is now radiant with happiness, splendour and beauty. She has surpassed Jetuttara and will now surpass Sāgalā. After vanquishing Sumsumaragiri, what need hath she to care for Saketa? Ha! even Rajagaha she wishes to capture as it is. She has destroyed Samkassa and now scorns Indapatta. She dares to challenge Kapilavatthu. Therefore shall the King, the
1 P. samkhyam ussahate kattum. I think that samkhya here is = skr. samkhya and means "fight" (BR. s. v. 4). The Col. Ed. reads sakhya and W. translates: "seeketh friendship with K.' This I think is not so good, as ussahate has then no meaning. It looks as if the author here as also in 88. 121, by the accumulation of synonyms for the term "surpass", wishes to show his intimacy with the rules of alarpkara. Cf. the expressions in Dandin's Kavyadarsa 2.62 ff. with those used in this passage.
* The author returns here, repeating himself, to the idea already treated in the final strophe of chap. 88. He displays his geographical knowledge which he apparently borrows from the Abhidhanappadipika where in v. 200 and 201 all the towns named by him are enumerated: 1) Jettu tara, often mentioned in the Jātakas as the capital of the Sivi country (skr. Sibi). Cf. FAtisBöLL Jat, Index; 2) Sagala, abode of the King Milinda (Milp. ed. TRENcKNER, p. 1); 3) Sum su ma ragiri, according to M. I. 95, II. 91; S. III. 1, IV. 116; A. II. 61 etc. a town in the country of the Bhaggas (skr. Bharga); 4) Saketa, name of the town Ayodhya (now Oudh) in the Kosala country. M. I. 149 and often otherwise in the Nikāyas and the Jātaka book; 5) Rājaga ha, capital of Māgadha ; 6) Sam kassa (skr. Sākāśya), mentioned in the Jātakas, according to JaCo. IV. 265" thirty yojanas from Savatthi, was situated

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chief of kings, even as Sakka, the overlord of the gods, did in the city of Sakka, enter this city in all his majesty to celebrate the festival of the royal consecration.' There with he sent a messenger to his father. When the King heard from the mouth of the messenger the uninterrupted narrative, he rejoiced greatly and betook himself at the head of his army with all the mighty pomp worthy of a king, from the town of Jambuddoni to the chief capital (of the kingdom). And King Vijayabahu went the distance of a gavuta towards him and accompanied the Great king to the royal capital. For seven days he celebrated in the town the high festival of the royal consecration and carried it out in the (right) sequence to the end. But after he had made over the Northern province to Wirabahu and made him take up his abode in the prosperous royal city, he declared: I shall bring the relics of the Sage to this royal city, and betook himself with
his royal father to the town of Jambuddoni.
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Hereupon the King gathered together a great multitude of the inhabitants of Lanka and had the great highway from the town of Jambuddoni to splendid Pulatthinagara, five yojanas' wide made level and throughout, always at a distance of half a yojana, he had a costly rest-house built, gracefully (adorned) with festive banners, rows of bananas, triumphal arches and the like. Thereupon he placed the two relics of the great Seer, Tooth and Bowl, on a high chariot which was fair in its splendour as a heavenly chariot. With numerous
to the west of Kanyakubja (now Kanauj) between the Ganges and the Jumna (cf. Win. II. 299); 7) Indapatta (skr. Indraprastha), town in the Kuru territory on the site of the present Delhi; 8) Kapil a vatthu, capital of the Sakyas in the territory of the present Nepal, birthplace of Buddha.
1 See note to 88. 121.
About two miles. The expression is rattharge attaman, quite in the sense of Rajaratha or Patittharattha.
According to the context, this would be the whole distance from Jambuddoni to Pulatithinagara. But the distance is much greater, about 75 miles, as the crow flies (5 y. = 45 miles).

89. 27 Vijayabāhu IV 195
groups of the bhikkhu community who, paying homage, encircled on every side the incomparable, splendid, festive chariot, of the sacred relics, as if they were the hosts of the Brahmas
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who surround-the sacred chariot of Brahma, he set forth from
the superb city, great Jambuddoni. The sacrificial festival which he arranged was beautified by the people entrusted with the various duties who letting unceasingly their cries of Hail resound, went before or followed after and bore with them for the sacrificial festival umbrellas of gold and pearl, golden fly-whisks, inlaid with pearl, banners of gold and pearl, wreaths sét with gold and pearl, further golden and silver jars, fans of gold and silver, golden and silver vases, golden and silver shells, golden and silver bowls, golden and silver urns, golden and silver basins, golden and silver mirrors, golden and silver banana trees, tiny shells of gold and silver, golden and silver horses, golden and silver elephants, as well as countless silver and golden lamp-stands and the rest. The festival was surrounded by rows of elephants excellent by
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reason of the elephant ornaments by which they were o'er- .
spread, by rows of steeds worth seeing for the abundance of every kind of equine ornament, by the ranks of heroic warriors who with divers weapons in their hands and wearing warlike ornament, played their war games, by the ranks of princes,
1 Thus I translate samantā sevamānehi. This seva manehi is like the attribute to bhikkhusanghagaehi, also to brahmasamuhehi and governs the acc. rathan in 17a as well as in 17 d.
This is taken from v. 36 a mahdipijan pavattento. The following accusatives are attributes of mahapajan : nanoharam (v. 24 d), parisevitam (v. 27 d), înagditan (v. 28 d), parivăritan (v. 30 d), parighositam (v. 32 d), pasanusitann (v. 34 b), thomitam (v. 34 c) and parisevitam (v. 35 d).
F. tam-tam-dhard-niyuttehi (v. 24 c). The people meant are those who have particular functions to perform at a sacrificial festival.
'Taken from vv. 28-24, purato pacchato pi ca. . . . gacchantehi . . . manusselhi. Gaheted in v. 23 c by which the accusatives in v. 19 to 23 a b
are governed, is subordinate to gacchantehi. The people carry their
votive offerings with them in the procession.
Should not the reading here be -kumbhe pi rather than -kumbhehi ? Lit.: "by the outspreading (vitthára) of the elephant ornaments."
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nobles and councillors who wore festive clothing and flaunted manifold ornament. The glory (of the festival) was enhanced by the cries of people who thirsting for merit shouted O hail! O hail! O hail! The festival was surrounded by serried rows of lay sisters and lay brethren who led pure lives and who . in their zeal each for himself pressed forward bearing flowers and the like as offerings. Around it raged the uproar of sturdy palace servitors who were ever and again now here now there, well beaten in fun by other sturdy palace servitors as if they were people fighting out a mighty quarrel with one another. It was filled with the songs of praise of the bards. who sang festive songs, making thereto on the five instruments fine music which spread abroad and charmed the hearers, also with the songs of the minstrels who again and again let their praises resound. In devotion there surrounded it the dancers and the actors who performed dances and sang songs delightful to see and to hear. Thus performing by degrees in perfect order the high sacrifice, he was wont when in moving along the decorated road, he came to the previously erected rest-houses, to set up the relics in each of these, (he) performed each time a high festival, started again from each (rest-house), continued ever on his way and so brought by degrees the relics of the Prince of the wise to the royal capitalo.
Then after the King had turned the whole city into a single great place of festival - at a favorable moment when constellation, day and hour were auspicious, in the ancient, decorated relic temple, fair as the palace of the King of the gods - most splendid of all temples - he solemnly and in careful manner placed the two relics on a costly throne embellished by all manner of jewels. From that time onwards,
Lit.: "was praised by . . . and belauded by . . ."
P. savaniyataran, lit. '"very well worth hearing".
Wv. 16-38 form one sentence. The principal verb is dinayi (v. 38 d with the immediately preceding gerunds). The gerunds santhapetvd v. 16 c and nikkhamitva v. 18 c are subordinate to pavattento mahdipljan (along with the attributes belonging to it; cf. notes to vv. 18 and 2419).

89, 53 Vijayabāhu IV 197
day by day more, with the four kinds of perfume, with fine, fragrant incense, with divers kinds of blossoms of the punnaga, naga, puga and other trees, with countless camphor larhps of precious stones giving a brilliant light, with rows of candelabra on which burned fragrant oil, with dishes full of the finest rice prepared with sweet milk, with heaps of food composed of sweet-smelling rice like to the Kelasa mountain, with all hard and soft foods and with all that can be drunk or sipped and other (things) the wise Prince celebrated for another three months a world-rejoicing sacrificial festival for the relics, amid the clang of the shell trumpets' and thus brought (the festival) to a close.
Then spake the Ruler: "Let us perform in Sahassatittha a blameless festival for admission to the Order".' He first sent the Monarch Wirabahu thither. There he made him erect besides several thousand rooms of sojourn for the community, a lofty house of festival resting on sixty pillars" which gleamed with manifold ornament and possessed arches covered with cloth". Hereupon he had prepared the divers objects for the ceremony of admission to the Order and all the four articles of use. And then after the Wanni kings who in this and that province, in Patiharatha, in Rohana and so forth, had collected with great care, much rice with the divers ingredients such as fish, meat and the rest, (had gathered together) great loads of grain, sour and sweet milk, butter and so forth, also honey, treacle, thickened sugar juice, raw sugar, lump sugar and the like, as well as all things fitting for an offering to the Great
According to Abhp. 147, the catalijatigandha are 1) kuikuma “saffron”; 2) yaivanapuppha (?); 3) tagara = skr. tagara tabernaemontana coronaria and a fragrant powder prepared from the blossoms of the shrub; 4) turbakkha = akr. trugka "incense".
Rottleria tinctoria (kamala tree), mesua ferren (ironwood tree), areca catechu (areca palm).
* See note to 68. 41. Tine tertium comparationis is the white eolour.
Lit.: "together with the shell trumpet festival". See above note to 87.71. · P. sangharana. P. saffhitthanabhanahalaya as in 84.84. Kr P. patatoraga as in 85.9.
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community, King Vijayabahu betook himself thither. He issued the invitation: "Let us take in hand the arrangement of a festival for admission to the Order. Let all the Grand theras, all the middle-aged and the youthful who have trust in their hearts towards us, the lords among the ascetics not fail to come to Sahassatittha,' and (he) sent messengers everywhere (with the invitation). When all the individual groups of ascetics settled in Tambapanni heard this news, they rejoiced greatly and set forth on their way from every quarter, without allowing even the administrator of their provisions to remain behind, and in haste the heroes among the ascetics assembled by degrees well prepared in Sahassatittha. The King who again and again surveyed Sahassatittha surrounded as it was with ascetics felt a befitting joy, and in abundant measure the Ruler supplied the Great bhikkhu community as was seemly, with excellent food and drink. Then celebrating day hy day here in Sahassatittha a great sacrificial festival, he made those bhikkhus who were called thereto, perform the ceremony of admission for those who were desirous of entering the Order, and celebrated the ceremony of admission to the Order for half a month. Thereupon the King granted the rank of a Grand Master, the rank of a Chief Thera', the rank of a Grand Thera and the rank of a Parivena-Thera" to such (bhikkhus) who because they had brought about the prosperity of the Order, deserved to receive this or that rank.
Wv. 47-56 form one sentence which opens with three loc. abs. kardpite (49 a), snjijā litesu (50 cc) and ā nitesu (53 c).
P. digantva (with the acc. of the place) samnipatiansw is merely periphrastic.
* P. muhun, used in the same way as the double muhum muihium. The same in Jā. V. 32’ kņ maņa muhuņi pekkhasi hathalomo (mhu being explained by the commentary as punappuna).
* P. sulabha. Cf. skr. silabha, BR. s. w., 1 b. The joy corresponds to the great number of bhikkhus who have put in an appearance.
5 P. mahāsāmipada. Cf. note to 58. 28. 6 P. milia(thera)pada. Cf. 69.34 malanacca.
P. theraparivedidikan padam seems to mean "the rank where the word parivega precedes thera.”

89.71 Vijayabāhu IV 199
Then having bestowed on them the eight articles of use, fair, worthy of a king, to the value of a thousand (gold pieces),
and also to the other ascetics in succession, costly articles of 67
use, he sent many remaining articles of use to the bhikkhus settled in the Pandu and Cola countries. Then when all his wishes had received fulfilment, he guided by right knowledge, sent a messenger to his father and announced to him: "All meritorious works which I have performed I have performed in the name of my royal father."
Thus in granting admission to the Order to numerous ascetics at the great ford of the Valika river called Sahassa, in the correctly drawn boundary, known as the "throwing up of the waters'', he made lustrous the nine-fold doctrine' of the sublime Buddha.
After he had for a long time made over the burden of government to his own world-famed son, this most excellent
P. fianapwbbangaman katva, "placing right knowledge at the head." He was conscious that he was only his father's representative. W. uses the words in the oratio recta and translates: “What-soever merit hath been performed by me with a pure mind."
o P. parisodhita, lit. purified.
P. ukkbepasind, a term difficult to explain and occurring again 94. 17 and 97. 12. It has reference to the ceremony being performed in a building erected in a lake or in a river (see abbve note to 87.71). The boundary which must enclose the space set apart for ecclesiastical
functions must thus be drawn in the water. In fixing it water would
have to be "thrown up' (skr. ksip with tid), just as 'the earth is thrown up in fixing a boundary on land. W's note gives a correct definition: "a space in a sheet of water, duly defined, for purposes of ordination and other ecclesiastical functions' But this does not explain the etymology of the expression.
4 P. navaiigikan sasanan. The nine "members" (aigan) of the holy
scriptures are 1) sutta "discourse'; 2) geyya, the same with an admixture of verse; 3) teyydikaraza "exposition" without verse (chiefly the Abhidhamma); 4) gótha 'stanza'; 5) uidónia; 6) itivuttaka; 7) jataka, the well known three books belonging to the tipitaka; 8) abbhutadhamma "discourses relating to mysterious conditions"; 9) vedalla, title of some special suttas.
P. bhibhaira, lit. "burden of the earth'. Cf. skr. bhabhartr "prince, ruler".
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King Parakkamabahu who as described, performed through his son an abundance of meritorious works, entered heaven when he had attained his thirty-fifth year (of reign).
Here ends the eighty-ninth chapter, called Description of the Festival of the King's Consecration and Other Festivals), in the Mahavamsa, compiled for the serene joy and emotion of the pious.
evan evan even in this way.
According to Rajav. 82 years, Pujav. 38 years. The number given in the Mhvs. includes those years when Vijayabahu carried on the government. The latter is called Bos at Wijayabâhu by the Nik.-s. as well as by the Rajaratn.

Vijayabāhu, IV, Bhuvanekabāha I 201
CHAPTER XC
THE HISTORY OF THE EIGHT KINGS, OF VIJAYABAHU AND HIS SUCCESSORS
Now in the second year of King Vijayabahu who after Parakkamabahu's death, held sway over all Lanka, one of his
generals, Mitta by name, a faithless friend, won over as as
sociate a slave belonging to the immediate entourage of the King. Out of lust for dominion the recreant made him whom he had bribed by gifts, slay the Ruler at night. Now when the younger brother of the King, the King Bhuvanekabahu heard of this event, he left the town of Jambuddoui, mounted in his fear a covered litter' and sped on his way to the fortress of Subhacala'. But people who had received gifts from the hands of the evil general Mitta, and were therefore bound to him from the outset, nine wicked, brutal brothers from the clan of the Monasihas, pursued him and pitilessly pierced the Monarch's litter so fiercely with their pointed spears that everything -- seat, girths and the like" were in tatters.
Rajav. jumps from Vijayabahu IV., passing over his immediate successors, to the history of Alakesvara and the Chinese invasion. See note to 91. 14.
P. dummitta with reference to the general's name mitta "friend". 3 Rājaratn. calls him Lok eka bāhu Bh u van elk abāhu, Nik.-s. Mahäbhuvan aikabähu.
P. yana, used of every kind of conveyance. W's translation "litter" is undoubtedly right.
Subhacala is like its synonyms: Subhagiri, Subhapabbata, Sundarapabbata, the name for the present so-called Yapahu.
6 See note to 38. 13.
P. andolpattakadikang. The. seats of these litters were evidently suspended in girths to counterbalance the shaking. Hense the expression andoli "swing", while pataka means the girths.
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He (Bhuvanekabahu) sprang to the ground from the litter and betook himself in haste, unharmed, to the village of Kalagallaka. Here from a stall where elephants were tethered, he took a specially good elephant, mounted it and having again crossed the great Kolabhinna river then in flood, the King reached that selfsame Subhagiri.
Now the Senapati Mitta forced his way into the town of Jambuddoui, into the palace of the Great king, seated himself on the splendid lion-throne of the Great king, and showed himself, the recreant, to the whole army his person adorned with the royal ornaments. But now all the dignitaries who supported him, came together, one following the other. They thought: "We must under all circumstances win over by (means of) proper pay the whole army, that part belonging to our own country as well as the alien part.' They began in the first instance, to hand over their pay to the chivalrous Ariya warriors at the head of whom was Thakuraka. But these declared: "We have at all times been people who one felt must be won over. Now ye must under all circumstances, first of all by good pay win over the Sihala warriors and make them contented.' And none of them now accepted the pay. "Be it so", answered the others. They paid all the Sihalas their money and then called upon the Ariya to take their pay. But again they refused with the words: “Our pay shall be handed to us later; we shall not take it now.' So although all the ministers ever and again urgently pressed them' to accept their pay, the well-armed Ariya knights
Probably Kalug all agama in the Kudagalboda Korale, NNW, from Kurunegala.
* P. gajabandhaniyan is the loc. of -dhant (fem. of -dhana).
In contrast to the Sihalas, these must be South Indian mercenaries. The reader is referred to the tribe of the Ariya mentioned in 6l. 86 and 63. 15. This (not diriya) would be at any rate the correct form of the name according to the phonetic rules of Pali. See also below v. 44. 4 P. nibandham karoti "makes an urgent petition". Cf. WvCo. 260' devї ритарритат пübaпdhat karoti “the queen urged him again and again (to fulfil her wish)."
P. saijita. This is obviously meant to call attention to the

90, 39 Bћи раnekabahu. I .203
declared: "We shall say everything in the presence of the King." They betook themselves to the King's abode and when they saw the Senapati Mitta sitting on the lion throne, they stood for a time respectfully there. Then the warrior Thakuraka who was possessed of an undaunted heart, gave his comrades a sign, took his sharp sword and in a moment swiftly struck of the Senapati's head so that it fell to the ground. Now when hereupon a great hubbub arose in the town, all the Sihala soldiers who were a mighty force, banded themselves together and asked the Ariya soldiers with Thakuraka at their head: "Why have ye done this evil deed?' They replied: "It took place at the command of King Bhuvanekabahu who abides in Subhagiri." With the words: "Be it so", all the Ariya and Sihala warriors united and brought the King, their lord, Bhuvanekabahu from the town of Subha
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giri to the town of Jambuddoni and with reverence conse- ,
crated him King.
From that time onward the King made the whole double army obedient to his will by assigning them salaries and the like, drove back all the Damia foes, like Kalingarayara, Colagaigadeva and the rest who had landed from the opposite coast, as also the Wanni kings in Sihala, Kadalivata, Apana, Tipa, Himiyanaka and so on, and freed Lanka from the briers of the foe. He took up his abode for several years in the town of Jambuddoni, betook himself thereupon to the town of Subhagiri, had built here an extensive royal city, gleaming in the beauty, and abode there.
As he then won over all his subjects by a just policy, he was a just king and a believing adherent of the Doctrine. He bestowed on the skilful scribes of the sacred books abundant money and had the whole of the Tipitaka copied by them, had it preserved here and there in the viharas of Lanka, and thus the Lord of men caused the dissemination of the sacred texts. Several times, too, the Ruler caused the festival
threatening aspect of the situation. The Ariyas are fully armed throughout the negotiations.
P. palidhamma could also mean "the Doctrine in the Pali tongue".
C2-lf.
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204 Bhuwamekabdhu. I 90. 40
of admission to the Order - which is a festival for the world - to be so celebrated that it was radiant with the splendid offerings made, and thus he brought growth and prosperity to the Order of the Sage - the Order whose sublime greatness must be reverenced by the (inhabitants of the) three worlds. He celebrated daily a great sacrifice for the Tooth Relic and he provided the bhikkhu community with the four articles of equipment.
In this wise he wrought good, while dwelling in Subhagiri and after carrying on the government for 11 years, he entered
heaven.
Once when (here in Lanka) a famine arose', there landed, sent with an army by the five brothers, the kings who held sway in the Pandu realm, a Damia general known by the name of Ariyacakkavattin who though he was no Ariya was yet a great dignitary of great power. He laid waste the kingdom in every direction and entered the proud stronghold, the town of Subhagiri. The sacred Tooth Relic and all the costly treasures there he seized and returned with them to the Pandu kingdom. There he made over the Tooth Relic to King Kulasekhara' who was as the sun for the lotus blossom of the stem of the great kings of the Pandus.
There is a gap in the text here. Of v. 43a the MSS. have only chditasmin, five syllables are therefore wanting. The Col. Ed. supplements jayananasmin. I should prefer chditasmin idha joitasmin, because the similarity of the first and third words would make the slip of the writer of the archetype easily intelligible.
See above, note to v. 16.
According to 89. 41 Vijayabahu had deposited the Tooth and Bowl Relics in Pulatthinagara. Evidently his successor had brought them back to Subhagiri to the town built by him there, a theory supported by 90. 41. The Sinhalese kings liked to keep the palladium of the kingdon in their immediate neighbourhood. lt is remarkable how in the later parts of the Mhvs. the pattadhatu is relegated to the background - it is only just mentioned again in 90.72 - and how the whole religious and political interest centres in the dathadhatu.
Kulasekhara reigned 1268-1808 (H. W. CopRINgrox, H.C. p. 80). His general Ariya, Cakravartin is mentioned in a South Indian inscription (No. 110 in Annual Report of Epigraphy, Southern Circle, Madra Government, 1903 according to Copa GTor, l.c. p. 87).

90.59 Parakkamabāhu III, Bhuvanekabāhu II 205
Hereupon the son of the Bodhisatta Wijayabāhu 1 and grandson of the mighty King Parakkamabahu (II), Parakkamabahu by name, became king and raised aloft - as if to fend off like a cloud the heat from the people who dwelt in Lanka - the umbrella (of-dominion), the emblem of its proud kings - fair through the cool shade (it gave) and like to the disk of the full moon. And he reflected: "That Tooth Relic which was taken to the Pandu kingdom - that relic of the Prince of the wise, our highest protecting deity, worthy of veneration by our race, how shall I bring it back from there?' And as the Ruler saw no other means but friendly negotiation, he set forth in the company of several able warriors, betook himself to the Pandu kingdom and sought out the Ruler of the Pandus. By daily conversations he inclined him favourably, received from the hands of the King the Tooth Relic, returned to the Island of Lanka and placed the relic in superb Pulatthinagara in the former relic temple. Then the Ruler took up his abode in this city and began to carry on the government without transgressing the precepts laid down for kings'. The King performed daily a festival for the Tooth Relic and accumulated unweariedly a great abundance of meritorious works. He-provided the bhikkhu community with robes and the other articles of use and thus having furthered the laity and the Order, he fell under the power of death
The son of Bhuvanekabahu, the ruler of the town of Subhagirio, Bhuvan ek abāhu became king in Hatthigiri
See 88.85 and note. The Mhvs. tells us nothing of the fate of the younger brothers of Bhuvanekabahu I: Tilokamalla, Parakkamabahu and Jayabahu (88. 19-20). Evidently they died before Bhuvanekabãnhu. V
* P. rājantti. W's translation “laws of Manu” is too restricted.
* With reference to a fragmentary interpolation in three MSS. after the line 59 a b. see my edition as well as W's note on p. 816. The translation would run as follows: "With the constant thought: the son of Bhuvanekabahu, the ruler of the town of Subhagiri, the prince by name Bhuvanekabahu, cherishes the desire for (usurping) the royal dignity at a future time, the King Parakkamabahu ordered a barber with the help of the king's people to put out both his eyes although
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pura. The Lord of men wishing to acquire merit, rejoicing in generosity and other good deeds, instituted. permanently a regular alms of food for the bhikkhu community. Every year the King celebrated in a manner worthy of the highest kingly power, the festival of his coronation and in conjunction with that in the Jetthamula month, after an opulent sacrificial festival, he had the ceremony of admission to the Order performed. Thus he made the Order of the Victor shine brightly. After having performed these and many other meritorious works in manifold ways, the second Bhuvanekabahu also fell a victim to impermanence.
His still more eminent son, Parakkamabahu', wise and dowered with courage, was (thereupon king) in the superb city. With the love of faith in the three (sacred) objects, he assembled the bhikkhus and made them perform several times over the ceremony of admission to the Order. In the royal courtyard he erected in careful fashion a temple for the Tooth Relic, fair with its walls and pillars, painted with bright-hued pictures, provided with golden spires, with gate posts of gold, splendid, three storeys high. There he set up a canopy of coloured stuffs, strips of cloth and the like. This he decorated
he was his younger brother (cousin) . . . ." The last words are unintelligible because the sentence has been left unfinished.
The text here has like 99.77 the synonym Hatthiselapura (Kurunegala). The Nik.-s. calls the king Wat - himi - bhuva naika bāhu.
June-July. The Col. Ed. has dutiye and W. translated accordingly: "in the second year of his reign." CodRING Tox (C. A. L. R. X. 2, p. 91) emended this into dutiyo and this emendation is confirmed by all the MSS. known to me. CodRING-Ton, (HC. p. 82), points out quite rightly that according to the Dalada-sirita the King must have reigned at least 9 years. The wording of v. 61 points also to a longer reign. Rajaratn. gives the number of years reigned and the number of the coronation festivals as 24。
* Nik.-s. and Rājaratn. call him Paņdita parākram abāhu. For āsi in 64 d 91.9 with note should be compared. The ascent of the throne by Parakkamabāhu IV. took place according to the Daļadā-sirita in the Saka year 1247 = 13256 A. D. (CoDRINGTrox, l. c.).
* P. singa = skr. śrhga, BR. s. w. 1f. Cf. 90. 90.

90.79 Parakkamabāhu IV 207
with garlands of gold, silver and pearl which hung down on all sides and he attached to it a wall of silken curtains adorned there with. Here (in the tent) he spread a seat, radiant with coloured draperies, and decorated it on every side with rows of golden and silver vases and with rows of candelabra of silver, gold and precious stones. On this seat he then full of reverence, placed the casket with the Tooth Relic and the casket with the Bowl Relic. Hereupon he set about performing day by day a great sacrificial festival in worthy fashion for the relics of the Master - a festival glorious with flowers and perfumes and with lamps and incense, provided with all foods soft and solid and with all that one drinks or sips, beautified by the reverberating sound of the five musical instruments, fair through the dances and songs performed by the dancing girls and the actors, preparing delight for the world. With villages and fields, women slaves and men slaves, with elephants, cattle, buffaloes and other gifts he celebrated a sacrificial festival for the relics. With the reflection: "What the daily ceremonial was in the lifetime of the Enlightened One, the highest guide of the whole world, that of the Tooth Relic shall be from this day henceforth,' the King composed in the Sihala tongue a work expounding this, with the title "Ceremonial of the Tooth Relic" and in keeping with it he performed daily a daily ceremony for the relic'.
This is the description of a kind of tent. First its ceiling (up to 68 c) is described and then the side walls. The instrumentals in 68 di and 69 a b must belong to the gerund alankariya, but at the same time to sobhitain through the medium of olambamdinahi.
P. vijumbhandina, otherwise as a rule vijambh. Cf. skir. jrambh, jrmbhate. ለ
* P. dãthãdhātucãritta, rendering of the Sinh. daladãsirita. The work - it was mentioned above, note to 90.63 - still exists. See GEIGER, Literatur und Sprache der Singhalesen, p. 9.
* The passage is significant. It shows that in Ceylon just as in the temples of Egypt a daily ritual was observed wherein the relics (and the images, cf. the allusions in 88. 56, 53. 30) took the place of the living and present Buddha. See Arthur A. PERERA C. A. L. R. WI. 2, p. 67 f, and above Calavamsa I, p. 359, note 4. Cf. also below 97.88, 101. 4.
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208 Parakkamabāhu IV 90.80
To the office of royal teacher the King appointed a Grand thera from the Cola country, a self-controlled man, versed in various tongues and intimate with philosophic works. Ever and again he heard from him continuously all the Jatakas, learned them (by heart) and retained their contents. Then he rendered by degrees these five hundred and fifty beautiful Jatakas from the Pali tongue into the Sihala speech. He recited them in the midst of the Grand theras who were intimate with the three Pitakas, and after correcting them, he had them written down and distributed throughout Lanka. And these Jatakas he made over to a wise thera, Medhamkara by name, whom he had gained for the purpose, that they might be preserved in the succession of his disciples and thereby handed down still further. Then after having built for him a parivena with the King's own name, he assigned him the four villages of Puranagama, Sannirasela, Labujamandaka and Moravanka. In the vihara of Titthagama where the big, long pasada forty-five cubits in size erected by the great Vijayabahu', had fallen into decay, King Parakkamabahu himself built a beautiful, long pasada of thirty cubits in size, two storeys high, provided with lofty spires, glorious with
1 This translation of the Jatakas bears the Sinhalese title Pansiyapana jataka. See GEIGER, l.c. p. 6. Probably the king was not himself the author of the Jataka translation. But he may have started the work, and it was an act of courtesy on the part of the translators that they ascribed it to the king. Cf. WIckRExAsINGHR, Catalogue of Sinh. ' Manuscr. in the Br. Mus., p. 118 ff.; MALALAsEKERA, Pāli Literature of Ceylon, p. 127.
Without doubt this is the present Totagamuva, about a mile north of Hikkaduva not far from the coast in the Galle District. Sri-Rahula Thera, the author of the Salalihini-sandesa is called after it.
8 Vijayabahu IV. with the epithet of Bodhisatta, thence called "The great" here.
4 In the description of the architectural works of Parakkamabahu I in Pulatthinagara dighapasada and culapdisdida are constantly contrasted with each other (see 78. 36, 37, 50). We have evidently to do with particular architectural terms.
See above note to v. 66.

90, 102 Parakkamabāhu IV 209
bright-hued painting, find assigned it then to the venerable Grand thera Kayasatti who dwelt in the Vijayabahu-parivena'. He also granted him a village, called Salaggama, on the banks of the river forming the boundary (of the monastery), making it a possession of the parivena. In fair Titthagama he had a park laid down, provided with five thousand cocopalms. In Devapura he built a long temple consisting of two storeys, provided with four pairs of gates for the image of the recumbent lion'. To this temple he assigned the grove-encircled village Ganthimana by name which he proclaimed as the property of the Buddha. In the vihara of Walligama the Ruler erected a long pasada, consisting of two storeys, which after his own name, was called Parakkamabahu(-pasada), and granted it the (village) Saligiri by name as a large maintenance village belonging to the Great community. In fair Viddumagama, not far from the town of Rajagama he had a splendid vihara built, connected with the Sirighanananda-parivena, with a bodhi tree and an image-house and assigned it to his teacher, the Grand thera from the Cola country". Thereupon he founded in the charming district of Mayadhanu' a new town with fine walls and gate-towers. There he had a fair temple erected to the gods with lofty spires and two storeys, provided with walls and gate-towers, placed there a glorious statue of
Cf. 81. 58.
* All the MSS. have upa sinanaditiram. Simanadi might also be the name of the river. The emendation of the Col. Ed. into Gimhamadī (now Ginganga; cf. 75. 22, gimhatittha = Gintota) is certainly tempting, but I do not venture a departure from the uniform reading of the MSS.
* De va pura or De van agara = Devundara, Dondra. See 60.59.
I. e. the recumbent Buddha who is always compared to a lion at rest.
5 See 80. 38. *-
W. points to Elgiriya, a village in the Welligama Korale, 6 miles NNE, of Veligama and 10 miles NW. of Matara.
See above v. 80 f.
8 The territory whose centre was Sitavaka about 25 miles E. of Colombo.
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210 Parakkannabăihu IV 90. 108
the lotus-hued King of the gods (Visnu) and celebrated a great sacrificial festival.
After performing such and other good deeds for the laity and the Order and many meritorious works, he fell under the power of death.
Gifted with the power of meritorious works which he had performed formerly, he after attaining worthless wealth, renounced desire and did nought but good, finding above all pleasure in doing his best. Thinking of what is best for you and on universal impermanance, decide, O ye pious people, whose wealth is faith, for meritorious works' amongst which generosity and moral discipline have first place.
After his death Vannibhuvan ek abā h u was king and after his death came King Wijayabahu. But after the death of these kings the all-wise Bhuvanekabahu', the fourth, was ruler in Gangasiripura situated in the charming vicinity
1 The acc. attatthan must be governed by rato. This, it is true, is otherwise construed with the loc.
P. kalvd gahatha is a verbal combination witnessing to Sinhalese influence. The equivalent in Sinh. for which however, I have no example in the literature, would be kotagannava. Since gannavid gives a reflective sense to the verb to which it is attached, katvd gahatha means "do for yourselves what is for your advantage'.
With verse 102 or 10, the second part of the Cillavamsa which begins with chapter 80, comes to an end. The MSS. also indicate this. Cf. my ed. I. p. IV of the Introd., as well as the notes to the passage. If we assume that it closed originally with v. 102, which is indicated by two of the MSS., then there was added later a summarizing sloka and then a strophe in artificial metre. Exactly the same thing occurs at the close of the first part (79. 84). The addition was evidently intended to veil the break in the text and lead over to the new part.
(Wanni-)Bhuvanaikabahu, Vijayabahu and the fourth Bhuvanaikabâhu are also mentioned by the Nik.-s. and Rajaratn., as successors of Parakkamabāhu IV. The inscription of the Laikātilaka-vihāra belongs to Bhuvanekabāhu IV. (see B. GUNAsEKARA, JRAS., C. B. X, nr. 34, 1887, p. 83 ff.). He built this and the Gadaladeniya-vihara. See note to 9.80. The King's minister Senalahkadhikara who is named in the inscr., is also mentioned in Nik.s.
Gampola, see 86. 18.

90. 109 Bhuvanekabáht IV 21
of the Mahāvālukagaňgā — a religious man, a mine of fair virtues. He who gives heed to tradition, let him know that in the fourth year of his reign, one thousand, eight hundred and ninety-four years had elapsed since the Nirvana of the Sage'. When ye have understood how in antiquity the most excellent men when they had experienced the time hard to experience of a Buddha, did good unweariedly without ceasing, such as almsgiving and so forth, so ought ye in perfect fashion to perform all good (deeds).
Here ends the ninetieth Chapter, called «The History of the eight Kings, of Vijayabahu and his Successors X, in the Mahavamsa, compiled for the serene joy and emotion of the pious.
I. e. 1350 A. D. The same in Nik.s., but Rajaratn. has the figures 1896 = 1352 A. D. Both numbers are approximative. According to the Lahkatilaka inscription Bhuvanekabahu IV. ascended the throne already in 1266 of the Saka era, i. e. 1844-5 A.D. For the whole subject see H. W. CoDRINGroN, HC. p. 88. 88.
? Dullabbhaniyan atidulabha- is merely tautological, labbhaniya is furthermore a spurious form, made to suit the metre.
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212 Parakkamabãihu V, Viikkamabâhu IV
CHAPTER XC
HISTORY OF THE FOUR KINGS, OF PARAKKAMABAHU AND HIS SUCCESSORS
1. Now after the death of Bhuvanekabahu there were two kings, Parakkamabahu and the discerning Wikkamabahu. 2 There lived then at the time of Wikkamabahu in the fair town known by the name of Peraddoni, situated in the charming 3 neighbourhood of the Maha(valuka) ganga, an eminent prince, sprung from the Giri family, the discerning Alagakkonara 4 by name, adorned with majesty, faith and other virtues, full of the desire to further the laity and the Order, of great might. "The town of Kalyani shines with her palaces, bodhi trees, her superb cloisters and mandapas, with walls, halls, image temples and cetiyas, with her gorgeous shops, her 6 splendid gate-towers and arches.' Now to the South of this town Kalyani which is described in such words, which
1 According to the Hapugastenna inscr. (JRAS., C. B. xx II, nr. 65, p. 362, CodRINGroN, HC., p. 89) Parakkamabahu W. ascended the throne simultaneously with Bhuvanekabahu IV. in the year 13445. He reigned for a time (probably till 135617) with him and after that along with Viikkamabāhu lV. (II. according to C.).
For inscrs. of the time of Wikkamabahu IV. see BELL, Report on the Kégalla District, p. 78. According to the inscr. of Wigulavatta (not far from Gampola), the fourth year of the King's reign coincides with the end of the Saka year 1282 = 1360 A. D., his ascent of the throne fails therefore in 1866/7 A.D.
I. e. Peradeniya not far from Kandy on the Mahavelliganga. Our chronicle makes short work of the undoubtedly eminent personality of this man. There is a good deal more about the founder of Jayavaddhana in the Rijav., the Rajaratn. and the Nik.-s. What is above all important is that Al agak k on āra succeeded in breaking the power of the Jaffna king which was then at its height. Cf. also below note to v. 9. For the Kitsirimevan inscription of Kelani and the Alagakkonāra mentioned in it see C. A. IL R. I, p. 152; II, p. 149, 182.

91.9 Blh ucanuekabdilbu4 V 213
was visited by the great Sage, in a place where pious people dwelt, who were devoted to the Buddha and so forth, on the great lake not far from the spacious village of Darugama', he built the famous town of Jayavaddhanakotta', embellished with great trains of walls, with gateways, bastions and the like. While he dwelt in the town, the mighty one, craving for meritorious works, performed many good deeds, such as the furthering of the Order and the rest. In that town the fifth Bhuvanekabahu was (king), religious, venerating with constant reverence the Buddha and the other (sacred) objects.
The single words in this compound are placed with great freedom. Buddhadiyuttajanakappitasadhuthdine stands evidently for buddhddi-ynttasddhu-jana-kappita-fkaine. Buddhdidi stands for Buddha, Dhamma and Samgha. Yutta means in the first place "joined with something", then "hanging on, adhering to something"; kappita means "provided with something'.
The village is called so in the Rajaratn. Thus Darirugama in the Mhvs. stands instead of uru-Darugana.
Later simply called Cotta by the Portuguese. The town covered . what are now the eastern districts of Colombo.
As in 90. 64, disi, thus ahu must be supplemented by raja, or else ahid (as) has the more pregnants meaning "he lived, he reigned'. I do not believe that the Mihvs. considers Bhuvane kabah u to be the name under which Alagakkonara reigned. This opinion is found only in the Rajaratn., when it says: Alagakkön ran Nantriivaraydino Bhavanekabah-nam malāraja-ra Gaigasiripura rājyašrīya-ta pāmiņa devalova giyeya. "The great minister Alagakkon by name who had become king under the name of Bhuvanekabahu went, after enjoying in Gaigasiripura the good fortune of the royal dignity, to the world of the gods." But in the Mihvs. we should, in this case, expect an iti or ti ndimena after Bhavanekabhujo. The assumption that Alagakkonara and Bhuvanekabahu are one and the same has now been given up (cf. JRAS. C. B. XXIV, nr. 68, p. 103, note *) above all because in the Attanagalu-vihãravamsa it is said that the work was translated in the Saka year 1804 (s 1882/3) in the reign of Bhuvanekabahu, at the instigation of Alakesvara (or Alagakkonara). - The tradition followed by the Rajaratn. probably confuses Alagakkonara with his son Wira Alakesvara who (under the fame of Vijayabahu) is said to have reigned a number of years as king, though after Wirabahu's death. For further particulars see E.W. PERRERA, Alakéswara: his Life and Times, JRAS. C. B. xv III, Nr. 55 (1904), p. 281 ff.; H. W. CooRIIGITro, HC., p. 85, 89. Cf. below, note to v. 14.

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To the community he dispensed in abundant measure regular repasts and other alms and to achieve the furtherance of the Order, he gathered the bhikkhus together, ascertained those who lived immoral lives and had them cast forth from the Order, but he showed favour to the conscientious obtained for them the precedence and so made the Order of the Victor shine. For seven thousand pieces of silver he had a casket fashioned, preserved in it the Tooth Relic and sacrificed to it in lasting reverence. ;
When the time of this King - after he had held sway for twenty years - had expired, a man called Wirabahu attained the royal dignity, did likewise all (that was good) such as furthering the Order and fell under the power of the King of death.
1 The 20th year of the reign of Bhuvan ek abāhu V. falls in the year 1391 12 A. D., the beginning of the reign accordingly in 13728. It seems, however, that he reigned for some time, if only in name, together with Wirabahu. Cf. S. DE SILvA, Wijaya Bahu WI., JRAS. C. B. xx II, no. 65, p. 816 ff.; H. W. CodringtoN, HC. p. 89. In the inscription on the Alampundi plate (see W. WENKAYYA, El. III, p. 224 f.) King Wirupaksa of the Vijayanagara Dynasty, boasts that he had vanquished the kings of the Tundira, Cola and Pandya as well as the Simhala. The inscr. is dated in the Śaka year 1305 for 1807 = 1383||4.
The Mhvs. passes over here a very remarkable episode in the history of Ceylon the knowledge of which we owe above all to Chinese sources. (Cf. J. M. SENAvERATNE according to Sylvain LÉv, JRAS. C. B. xxv, nr. 68, p. 98ff; further xxvIII, nr. 78, p. 81 ff.) and to the Rājāv. From the different sources we gather that the son of the great Alagakkonara, Vira Alakesvara, under the name of Wijayabahu (VI.) seized the royal dignity in battle with his brother Virabahu. During his reign in Jayavaddhanakotta a Chinese expedition of the Emperor Yung-lo under the leadership of Tsheng-huo came to Ceylon. The Chinese came into conflict with the Sinhalese ruler who is called A-le-ko-na-r (Alagakkonara) and took the king away with them as prisoner. The Rajav, calls the leader of the Chinese Maha. Clin-Dosraja, the king taken prisoner by him, Wijaya bāhu. Here then instead of the family name, the adopted name is given. Now it seems to me that by confusing this Wijayabahu (VI) with W. IV. the above discussed gap in the Rājāv. is explained (note to 90. 1). The probability of a mistake is supported by the fact that the Rajav. speaks of four younger brothers of King W. who are said to

91. 19 Parakkannabãihu VI 215
Then at a later time, in the year one thousand nine hundred and fifty-three after the final Nirvana of the holy Enlightened One, came King Parakkamabahu', an abode of wisdom and manly virtue, a scion of the race of the Sun, in the charming town named Jayavaddhana - to the incomparable, sublime fortune of the royal dignity and with faith in the three (sacred) jewels, he set about the holding of a festival. For the tooth of the Prince of the wise the Ruler built a three-storeyed, splendid pasada which offered a superb sight. Then he fashioned a golden casket, fair, beautifully set with the nine precious stones, and another casket in the form of a shell, gleaming in manifold splendour and set with the most exquisite jewels and which held the first casket; and yet another golden casket into which he also put the second. Finally the King who strove after salvation in the present as
have been murdered. Now Wijayabahu IV. had in fact four brothers according to Mhvs. 87. 16-17. According to the Rajav. the capture took place A. B. 1958 = 1404 A. D. For the whole see CopRINGToN HC. p. 85 f, 89. If one accepts this Vijayabahu who is omitted in the Mhvs., as the sixth of the name in the list of the kings, then instead of Wijayabahu VI. (92.4) one must read Vijayabahu VII.
The Mhvs. has nothing to say about the events which preceded the reign of Parakkamabahu VI. Cf. for this H. W. CopRING Ton, HC., p. 85 f, 89. The date given in the Mhvs. for the beginning of the reign 1953 A. B. = 1409 A.D. is also found in the Saddharmalankaraya. In another passage however in this work the date is given as 1958 A. B. F 144 A. D. The same in the inscr. of Pepiliyana (see below, note to v. 24). lt may be assumed as probable that Parakkamabahu VI. came to the throne in 1412, remained three years in Rayigam (District Kalutara, Census of Ceylon 1921, II, p. 44) and removed in 1415 to Jayavaddhana where the coronation took place. The Mhvs. has hardly anything of historical value either to tell us about the reign of Parakkamabahu VI., except perhaps in v. 24, that his mother's name was Sunetta. It is a great pity that the compiler of the third part of the Cullavs. restricts himself almost entirely to stereotyped descriptions of festivals for the Tooth Relic. Our knowledge of modern events is gained from quite other sources. In the first place there is the Raja vali, also in the version given by Valen tyn (Oud- en Nieuw Oost-Indien, vol. V); further Do Couro and DE BARRos (see D. FERGuson, The History of Ceylon, from the Earliest Times to 1600 A.D. as related by de Barros and do Couto,
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in future existences, made a (fourth) large, incomparably magnificent casket which he covered with gold of the finest lustre, and in these four superb caskets he placed the tooth. Then calling to mind all the festivals in Lanka celebrated by kings who were filled with pure reverence for the sacred Order of the Enlightened One, he thought: "I too will in like manner venerate him unweariedly with all the produce of my kingdom.' With such reverential thoughts he celebrated in his faith sacrificial festivals in all manner of ways for the relics and the like. To the community he dispensed regular repasts, together with the eight articles of equipment, month by month, as well as every year sacrificial offerings and a gift of kathina robes for the bhikkhus in the three provinces and a great almsgiving in pious fashion and garments every year and thereby he, the highly famed, who longed for merit, laid up merit. In memory of his mother the meritorious (King) had erected in the Pappata grove in her name the Sunetraparivena' and a monastery for the community and granted it many villages and fields'. Then putting down in that selfsame place an abundant alms destined for the community, to be distributed for three days among the ascetics who had come
JRAS. C. B. xx, nr. 60 (1909), p. 1 f.). For the reign of Parakkamabahu VI. I refer the reader besides Copang Ton, l.c. p. 90 ff, 99 f, to E. W. PERERA, The Age of Srí Parákrama Báhu VI., JRAS. C. B. xxur, nr. 63 (1911), p. 6 ff. For inscriptions of this king see E. McLLER, AIC. no. 160; H. C. P. Bell, Report on the Kégalla District, p. 81 ff.
This is probably the meaning of bhavavibhava. Cf. below v. 36. * In these last paricchedas the language is treated with extraordinary arbitrariness. The construction of the compounds and the position of the words in them is often quite contrary to rule. The translation can therefore only give the general meaning of such passages.
3 The name is preserved in that of the Pepiliyana-vihara not far fron Colombo (Census, 1921, vol. II, p. 36). An inscription in this monastery is dated in the 39th year of the reign of Parakkamabahu WI. The date of his ascent of the throne is given as A. B. 1958 = 1514.
Sunetra or Sunetra devi, the wife of Wijayabahu (WI.) who is
supposed to be the father of Parakkamabahu VI., was a Kalinga princess.
5 Gaimakhette is governed by piljettd in 25 c. Thus in my edition the comma must be placed after pūjietvā, not after tapassinang.

91.36 Parakkamabāhu VI , 217
from the three provinces, he laid up in pious fashion an abundance of merit. He had the sacred three Pitakas together with the commentaries and the tikas copied and caused a summary of the teaching of the Buddha (to be made). He also granted villages and the like to the scribes, that they might copy day by day the books of the true doctrine. Whatever had fallen into decay on the Mahiyangaua-cetiya and other cetiyas everywhere he had renewed and the plaster coating repaired. In the same way he had all the stucco work and so forth carried out on the Gandaladoni monastery and on the Lankatilaka' and others. While celebrating a great feast and a great sacrificial festival he repeatedly had the ceremony of admission to the Order performed. Thus the wise Lord of men having taken on himself the burden of government and wrought good for fifty and two years, bestowed on the bhikkhu community, serving it in faith, twenty-six thousand one hundred and forty times the three garments and other articles of equipment and three thousand four hundred and thirty-two kathina robes. Piously devoted to the three (sacred) objects he who greatly venerated the Order of the Victor, dispensed immeasurable wealth and in this wise did all kinds of good. -
Dowered with faith, discernment and charitableness, a superb jewel of virtue, he recognizing the worthlessness of acquired riches, performed in such wise, continually, unweariedly meritorious works. When ye have understood that, ye as those who know and are striving after salvation in this existence and in future existences', should also continually and in the
1 take buddhassa sasanasangahan aka to mean this and refer the reader to titles of books like Abhidhammatthasangaha, Paccayasangaha, Saddhammasamgaha etc. W. gives a totally different rendering. He takes sangaha in the sense of "kindliness, protection, favour" and translates: "encouraged the religion of Buddha'. It seems to me, moreover, that in vv. 27 and 28 special stress is laid on the literary activity of the King. Of course he only suggested the work.
Both viharas, Gadaladeniya and Lankatilaka are situated not far from Kandy.
Rajav. and Rajaratn. have the same.
See above note to v. 19.
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right way do a quantity of meritorious works which bestow you many a happiness.
Here ends the ninety-first chapter, called « History of the Four Kings, of Parakkamabahu and his Successors X, in the Mahavamsa, compiled for the serene joy and emotion of the pious.
1 For katva garhatha cf. 90, 104 with the note.

Jayabahu to Vijayabahu VI 219
CHAPTER XCII
HISTORY OF THE SEVEN KINGS, OF JAYABAHU AND HIS SUCCESSORS
After his death, his grandson Jayabahu became king; then Bhuvanekabahu, after he had murdered him (Jayabahu). After obtaining the royal consecration, he lived seven years. After his death Parakkamabahu known on account of his learning by the name of Pandita, was king in that fair town, and hereafter Vīra parakkam abāhu. On his death Vijaya
The kings in vv. 1-5 are numbers 108 (169) to 118 (1.75) of my list. Parakkamabāhu VIII. had two sons : Wijayabāhu VI. (VII.) and (Dharma)pakkamabāhu IX. Both seem to have been made co-regents by their father in the year 1509. But Parakkamabāhu IX., although he lived at least till 1528, was apparently of no great influence. He is not at all mentioned in our chronicle. - The Rajav, makes WiraParakkamabahu, not Jayabahu, the successor of Parakkamabahu WI. The same name appears again however later as that of Pandita-Parakkamabahu's successor. The Rajaratn. inserts a king Wirabahu before Jayabahu to whom a reign of 12 years is ascribed. The list of the kings (= Mhvs. 92. 1-5) in the Sinhalese chronicles is as follows:
Rājāv. Vīra-Parakkamabābu Rajaratn. Virabahu (12 yrs.)
(1468-14728) Jayabāhu Bhuvanekabahu (VI) (7 yrs.) Bhuvanekabahn
(1472/3-1480) . Pandita-Parakkamabahu (VII) Paņoļita-Parakkama
14801-1484 bāhu Wīra-Parakkamabāhu (VIII) (20yrs.) Wikrama-Parakkama
1484-1518 bahu Dharma-Parakkamabahu (22 yrs.)
1509-528 Vijayabahu (VI) 1509-52. Buvanekabāhu (WII) Bhuvanekabahu
1521一1551
C2-17
М
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bahu was king whose adornment was his virtue, and after his death Bhuvanekabahu was king. And after these kings, each according to his faith and his power, had achieved the furtherance of the laity and the Order, they went thither in accordance with their deeds.
Now Wiravikkama a mighty man, sprung from the line of Sirisarpghabodhi, became king in the year two thousand and eighty-four after the final Nirvana of the Enlightened One. Dwelling in the town of Serkhandasela-Sirivaddhana', beautified by the course of the Mahavalukaganga, he gladdened his subjects by the four heart-winning qualities and undertook in his faith meritorious works. The fair relic of the Prince of the wise he brought to a piece of land charmingly situated not far from his royal palace. Then he built a cetiya and
The years of the reigns are given according to CodeINgton (HC., p. 93 ff.) In scriptions : Bhuvanekabãihu VI.: inscr. of Dedigama, BELL, Report of Kégalla Dist., p. 83ff.; Vijayabahu VI, ibid. p. 85 ff. (on the Kelani inscr. and Dharma-Parakkamabahu, ibid. p. 86); Bhuvanekabahu VII., JRAS. C. B. XXIII, no. 65, p. 267 ff. See further below, note to 95. 5. The history and chronology of Ceylon at the end of the Middle Ages suffer particularly from the fact that the island was not under one dominion but was split up into several kingdoms. Thus kings who were contemporaries are represented as succeeding one another. The kings in the above list reigned in Kotte (Dharma-Parakkamabahu perhaps in Kelani). Then in addition to these there are the dynasties of Stavaka and Kandy. Wiravikkama (v. 6) is according to Wickamasing HE (EZ. III. p. 44) probably identical with Kumāra Baņdāra, the son of Vijaya Bandara who reigned in Kandy at the time of Wijayabahu VI. (WII.) and Bhuvanekabahu VII.
1 Mvs. 36, 78 f.
= 1540 A. D. Rajaratn. has 2085A. B. = 1541 A. D.
I. e. Kandy. The account evidently goes back here to the rise of the kingdom of Kandy, the high country (uda-rata) that did its utmost to preserve its independence as against the kings in Kotte and Sitavaka until it fell under the power of Rajasiha in 1580. It is regrettable that the compiler has no interest in political questions, but considers only the relations of the kings to the Order. To judge by the number of figures contained in his narrative, it looks as if he had consulted a puiapotthaka (cf. Mhvs. 32.25 f) i. e. a book in which the
meritorious works of the king are inscribed.

92, 18 Vīravikkana 221
near to it a two-storeyed house for the Uposatha ceremony, as well as round about the town eighty-six dwellings for the
11
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made the bhikkhus take up their abode here and there, granted them maintenance and heard preached the true doctrine of the Victor. After celebrating a magnificent sacrificial festival, he hearkened in faith to fifty-five sermons of the doctrine the preaching whereof lasted the whole night. On thirty thousand leaves he had (sacred) books written down and to the Tipitaka he made an offering of sixty thousand (gold pieces). He had one hundred and eighty images made of the Enlightened One and one hundred and thirty caskets for the placing therein of relics and so laid up a store of meritorious works. He left his town, wandered on foot for a day a distance of seven gavutas' and venerated Mahiyangana by celebrating with divers fragrant flowers, with lamps, frankincense and the like, a great festival. The Ruler of men betook himself also in one day to the Sumanakuta and sacrificed there by pouring one hundred jars of oil into a lamp fifteen cubits in girth and five cubits high. Since his desire was fixed on the highest path, he had the impassable road put in
* P. doibhimakan uposathamalakang is curious. Malaka is otherwise only an enclosed open space, a courtyard, serving for the holding of certain ceremonies. Duibhinaka as attribute of malaka is unsuitable. In other instances moreover, we have only uposathagga, uposathagdra, uposathaghara, showing that a house is meant. If this were not the case in our verse we might have here a structure of the type of a "double platform', E. R. AYRTox, Memoirs, ASC. I. p. 18 ff.; A. M. HocART, ibid., p. 57 ff.; the same in CoDRINGToN, HC. p. 186.
Lit. with the power of his own feet.
I. e. about 14 miles. Mahiyangana, now Alut-nuvara, is 24 miles distant from Kandy as the crow flies. The King's pilgrimage is of course to the Mahiyahgana-thtipa.
Adam's Peak cannot be reached in one day from Kandy.
The meaning of the passage is clear, but the language incorrect. The circumference of the bowl into which the oil was poured, would be about 22 ft. the height about 7 ft.
I.e. on the road leading to the highest perfection, to salvation, the path of good works.
" Of course the road up to Adam's Peak.
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order and provided, for the convenience of the (pilgrims) going to and fro, with seven hundred and eighty stone steps. After the Ruler had in this and other ways performed many meritorious works, he thought to hold the ceremony of admission to the Order. The wise (Prince) had many dwellings put up on the bank of the river. Thither he brought the bhikkhus dwelling in the three provinces and instituted a great festival. Then after specially inviting from among those bhikkhus a body of thirty-five bhikkhus with the Grand thera Dhammakitti at the head, he made them celebrate a great festival and grant admission to the Order to three hundred and fiftyfive able sons of good family whom he had himself chosen out. The King heard that in the town of Pataliputta (in days of yore), the Ruler of men Mahasena had fed daily a community of one thousand bhikkhus, but unsatisfied even with this magnificent effort, he had thought of giving alms by the cultivation of a piece of land. He had surrendered the bliss of the royal dignity, betaken himself to the northern town of Madhura", there laboured and with the grain produced, had in faith made an offering of alms. When he heard this the wise (Prince) who had joy in a pure gift of alms, cultivated a rice field with his own bodily powers and instituted with the grain produced, in blameless fashion, an offering of alms. With faith in the three (sacred) objects he presented
Capital of the Maurya dynasty, now Patna in the province of Bihar on the Ganges.
P. catthusuddhian kartvdina, lit. "after he had carried out the cleansing of a piece of ground." Field cultivation is considered the purest and noblest work. An offering of that which has been acquired by such work, an offering of field products is therefore characterized as ѕиddhadäта (v. 26).
* The town M a dh urā or Mathura on the Yamunā (Jumna), to distinguish it from the South Indian Madhura (51.33 etc.) is called the "Northern Madhura'.
4 Wv. 28-26 are one sentence; dinnadanan in v. 26 is a object directly governed by sutvana. The preceding verses with Mahdiseno as subject are however, so constructed as if it were danan addisiti sutvdina.
The author fails in the construction.

92, 31 Viravikkama 228
an offering of two thousand one hundred and eighty-two garments. Spending five hundred and eighty-seven thousand pieces of money, the King had meritorious works performed therewith. Sixty and two elephants and horses and four hundred and fifty head of cattle and buffaloes did the Ruler of men offer in sacrifice. Striving thus and in many other ways after good, he performed many meritorious works and made himself a pathway to heaven.
Thus he performed in faith, steadfast, rejoicing in the welfare of others, after discerning the worthlessness of acquired corporeal existence and other (possessions), in pious manner many meritorious works which bring many a happiness. If ye then have discerned this, as people who have great fear of the terrible evil of the cycle of rebirths, then must ye, remembering what is of true worth, relinquish all desire for corporeal existence and the like (possessions) and strive unweariedly after meritorious works.
Here ends the ninety-second chapter, called «History of the Seven Kings, of Jayabahu and his Successors», in the Mahavamsa, compiled for the serene joy and emotion of the pious.
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224 Māyādhanu, Rājasiha I
CHAPTER XCIII
HISTORY OF THE TWO KINGS, OF MAYADHANU AND OF HIS SUCCESSOR
At his death there resided in the province bordering on the sea-coast, in the fair and renowned Jayavaddhanakotta (and elsewhere) here and there kings sprung from the race of the Sun. Amongst these there was one, the illustrious Ruler of men, Mayadhanu' by name. His son was the mighty Rajasiha by name. He went forth, fought here and there
It is characteristic of the attitude of the author of this part of the Clavamsa and of his indifference to the significant events happening in the plains, that the Portuguese are not yet mentioned. They landed in 1505 or 1506 (cf. D. FERGuson, The Discovery of Ceylon by the Portuguese in 1506, JRAS. C. B. XIX, No. 59 (1907), p. 284 f.) and had their chief seat in Colombo, in the fort which they had built there. It is just as characteristic that a nuan of the importance of Mayadhanu (Mayadunne) is dismissed with the mention of his name. He was the youngest brother of Bhuvanekabahu WII., and at the divisien of the kingdom in A. D. 1521, had received the region between the coast land and the mountains with Sitavaka as capital. Sitavaka is the present Avisavella about 26 miles east of Colombo, situated on a left tributary of the Kelaniganga. In a series of severe and fluctuating struggles with his brother and his successor, as well as with the Portuguese, for the supreme dominion in Ceylon, Mayadunne maintained himself successfully till his death in 1581. Dharmapala (1550-1597) the feeble successor of Bhuvanekabahu VII. who was completely dependent on the Portuguese, adopting Christianity (about 1557) in order to maintain himself with their help - is not even mentioned in the Mahavamsa. As a historical source our chronicle is now hardly of any value at all. Of native sources there is only the Rajavali left and it has many defects. Our main information now comes from the Portuguese accounts, above all João RIBEIRO, Fatalidade historica, Lissabon 1886 (translated into English by P. E. PERIs under the title "The Historic Tragedy of Ceilio", Colombo

98.9 Rấjastha I 225
and won the victory. The victor, the great fool, even slew his own father and brought the royal dignity into his power, the deluded one. In the town of Sitavaka the King known by the name of Rajasiha, for a time did good, devoted in faith to the Order. But one day the King, after he had brought a gift of alms, asked the Grand theras full of anxiety: "How can I undo the crime of my father's murder?' Then the wise theras expounded him the doctrine", but could not win over the wicked mind of this fool. They spake: “To undo the committed crime is impossible'. Full of fury like some terrible poisonous snake which has been struck by a stick, he asked the adherents of Siva'. The answer they gave him that it
1925, 3rd ed.) and Fano DR QUERoz, Conquista temporal e spiritual de Ceylao, Colombo, Government Press, 1916. These sources have been utilized by P. E. PIERIs. Taking up the work begun by D. FERGuson (cf. above, as well as note to 91. 15), PERIs published in the JRAS. XXII, No. 65, p. 267 f, first the important article "The Date of Bhuvanekabahu WII.", the result of which was a complete transformation of the chronology of Ceylon in the 16th century. Then there appeared "Ceylon, the Portuguese Era" in 2 vols. Colombo, 1913-14 and "Ceylon and the Portuguese 1505-1658', Ceylon, 1920. (Cf. with this S. G. PEREIRA, the “Conquista de Ceylão' by Fernão de Queyroz, S. J. in C.A.I. R. II, p. 158 ff.; 268 ff. ; H. W. CodRINGroN, HC., p. 94 ff). Then for a part of the 16th century there are the lately published Portuguese archives: “Ceylon in the time of King Bhuvanekabahu and Franz Xavers 1539-1552', published and annotated by G. Schurh AMMER and E. A. WoRRETsch, 2 vols. Leipzig, 1928. Again “Ceylon and Portugal', pt. I, Kings and Christians 1539-1552, from the original documents at Lisbon, by P. E. PIERIs and M. A. H. FitzER. Schu RHAMMER's Introduction to the first volume of the work mentioned above, gives a complete bibliography, a sketch of the history of the Island 1539-1552 from the Portuguese documents and a detailed analysis of the narratives hitherto existing.
Whether Rajasiha who was a magnificent general and had distinguished himself at the age of 11 by his bravery, was really his father's murderer, may be doubted. Cf. note below to v. 9.
* I now prefer to read tassa dham man instead of tass' adham man. The motives alleged here for Rajasiha's eonversion to Hinduism scarcely accord with the facts. The real reason for it was that the Buddhist priesthood who had always been favoured by him and his father Mayadunne, actually joined a conspiracy got up against him by

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was possible, he received like ambrosia, smeared his body with ashes and adopted the religion of Siva. He annihilated the Order of the Victor, slew the community of the bhikkhus, burned the sacred books, destroyed the monasteries and thus barred his way to heaven. Become a (dead) tree-trunk in the cycle of rebirths, he adopted a false faith. He placed miscreant ascetics of false faith on the Sumanakuta to take for themselves all the profit accruing therefrom. In this way the impious fool as he did not know what he should accept and accepted what he should not have accepted, brought great evil upon himself.
At that time through fear of the King, bhikkhus left the Order; those among them who were swayed by fear of the cycle of rebirths, went hither and tither.
Harming the welfare of the whole laity and of the stainless Order of the Buddha, he carried on the government only in virtue of merit formerly acquired. Dowered with sovereign might, the criminal brought the whole island of Lanka into his power and carried on the government.
Thus this monarch, equipped with royal might, manifested his sovereign power; but after heaping up every kind of crime, he fell under the dominion of Mara. When one thus perceives the misfortune that meets one who through sinful and falsebelief has become the victim of delusion, one should in fear, free from all inclination to carelessness, bring about much blessing.
Here ends the ninety-third chapter, called «History of the Two Kings, of Mayadhanu and of his Successor X, in the Mahavarpsa, compiled for the serene joy and emotion of the pious.
the Portuguese. To justify their treacherous conduct, these clerics may also have invented the murder of Rajasiha. Cf. PIERIs 2, p. 94. See also W. F. GunAward HANA, Raja Sinha I., Parricide and Centenarian, JRAS. C. B. xv III, Nr. 56 (1905), p. 882 ff.
The year of his death is given by the Rajav. as 1514 of the Saka era = 16923 A. D. How great was the admiration of the people for this "last great king of the Sinhalese race" is shown by the fact that even to-day he receives divine honours under the name of Ganegoda Deviyo. PIERIs 2., p. 114.

Vimaladha2nama84riya, I 227
CHAPTER XCIV
HISTORY OF KING VIMALADHAMMASURIYA
In the days of this King a scion of the Sun Dynasty in Gangasiripura had betaken himself to the harbour of Kolamba. As he did not receive permission to remain there, he went to the province of Gova. After he had dwelt here a long time, he slew a mighty and famous chieftain by name Gajabahu'. After the victory he received distinctions of many kinds, and because in his prudence he understood the favorable moment, returned to Lanka. The mighty one brought the troops of the five districts of the highland country over to his side and after the death of (Rajasiha) the slayer of his father, when the year two thousand, one hundred and thirty-five from the nirvana of the Master' had arrived, he (the prince), full of faith, mighty by reason of his merit, became king under the name of Vimaladhammasuriya, highly famed, in the town of Sirivaddhana.
! Konappu, later Vimaladhammasuriya was a son of Vira sundara who belonged to the royal house. Wirasundara was partisan of Rajasiha, but was slain by him for having conspired against him. His son fled to Colombo (Kolambatittla) to the puppet king Dhammapala, Later he was banished to Goa (Govaraitha) where he succeeded in gaining the confidence of the Portuguese. PERTs 2, p. 92 f, 112; CopangTon, HC., p. 10ნ.
It was the case of a duel with a pugnacious officer. The episode is related also in the Rajav. (p. 92 of B. Guy AskARA's translation). Komappu's success may have drawn the attention of the Portuguese to him.
Rajasiha is called pitulghata here not on account of the murder of his father Mayadhanu, but on account of that of Wirasundara.
A. B. 2185 = 1591 A. D. The date is right.
1.
2
8
4.

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228 Vimaladhampna8uriya I 94.7
He surrounded the whole of the vast city with a massive wall on the heights of which he had placed at intervals eighteen tower structures. Then to ward off the foe, he posted sentries, freed the whole kingdom of Lanka from all oppression and after he had raised a princess of equal birth to the rank of first mahesi and had received his consecration as King, this famous (prince) who in his faith desired meritorious works, set about furthering the laity and the Order. The Ruler of men reflected where the tooth of the Enlightened One could be, and when he heard it was in the Labujagama-vihara, he rejoiced greatly. He had the Tooth Relic which had been brought to Labujagama in the province of Saparagamu fetched (thence) and in order to venerate it day by day in his own fair town and to dedicate a ritual to it, the wise (prince) had a two-storeyed, superb relic temple erected on an exquisitely beautiful piece of ground in the neighbourhood of the royal palace. Here he placed the tooth and in lasting devotion brought offerings to it.
As there were no bhikkhus in the island of Lanka on whom the ceremony of admission to the Order had been performed, the King sent officials to the country of Rakkhanga, invited Nandicakka and other bhikkhus, had them brought to the island of Lanka, made them take up their abode in the noble city of Sirivaddhana and cared for them in reverent manner. Then in the Mahavalukaganga, at the landing-place called Gauthamba. within a boundary drawn in the water, he had
I. e. Delga muva, not far from Kuruvita, north of Ratnapura. The relic was preserved before that in Kotte. Cf. 91. 17 ff. Why it was taken from there to the monastery in Delgamuva is not known. Probably the idea was to save it from the Portuguese.
Now Sabaragamuva. The province which stretches in front of . the south-western slopes of the central mountains, bounded on the West by the West province and on the South by the South province.
The cause of this decay of the Buddhist Church was in all probability due to the hostile attitude of Rajasiha towards it. Rakkhahga is the name of a district in Lower Burma, now Arakan. Cf. for this PERs 2, p. 141.
P. udakukkhepasimdiyan. For this term see note to 89.70.

94.23 Vinuladhammausuriya I 229
a fine building erected and thither in the year two thousand, one hundred and forty after the nirvana of the Victor, he led the bhikkhus, had the ceremony of admission to the Order performed in this Great bhikkhu community on many of the sons of good family and thus protected the Order of the Enlightened One. And he also made many sons of good birth submit themselves to the ceremony of renunciation of the world and provided them also abundantly with the four articles of use, and after he had in this and many other ways, striving after good, performed many meritorious works, he cleared himself a pathway to heaven. Later the selfsame wise King made his younger brother who had gone through the ceremony of renunciation of the world and (as member) was in the Order of the Buddha, leave the Order, entrusted him with the burden of the government and then passed away in accordance with his deeds'.
In this wise the Monarch equipped with kingly power, after performing many meritorious works, adorning the Order of the Victor, made manifest a blameless sovereign
l 240 A. B. = 1596 A.D.
Seniratana was Vimaladhammasuriya's cousin. We know however (see note to 63. 51) that cousins who are brother's sons call themselves brothers.
Rajav. gives as the year of his death 1525 of the Saka era = .
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1603/4 A.D. Of the mighty events which took place during the reign
of Vimaladhammasuriya I. the Mahavamsa says not a word. The whole
period was filled with wars against the Portuguese and their protegé
Dharmapala which were carried on both sides with the greatest bitterness and even cruelty. In A. D. 1594 the Sinhalese destroyed a Portuguese force which had advanced to Kandy. Three years later Dharmapala died after reigning nominally in Kotte 47 years. In his will he left his kingdom to the King of Portugal. The Portuguese solemnly took possession of the lowlands in the name of their sovereign. The kingdom of Kandy maintained its independence. During the reign of Wimaladhammasuriya the Sinhalese came for the first time into contact with the Dutch through the embassy under Joris van Spilbergen which coming from the east coast of the Island in 1602, visited the court of
Kandy. For the whole subject cf. Plais 2, p. 112-166; Coda NGTox, HC., p. 105 ff.

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230 Иiтaladhaттаsиriya I
power. And yet such a discerning man whose highest good was religion, fell under the power of Mara: when one has once realised the permanent condition of misery and of all other (suffering), one must find his joy in unwearied striving.
Here ends the ninety-fourth chapter, called «History of King Vimaladhammasuriya), in the Mahavamsa, compiled for the serene joy and emotion of the pious.
The first two lines of the strophe resemble in wording the final strophe of 93.
* The sing, caturo saddhadhano tadiso must be referred to mahipo; it is, as so often, placed within the sentence, instead of behind tddiso.

Senāratana 231
CHAPTER XCW
HISTORY OF KING SENARATANA
After Senaratana by name had received consecration as king, dowered with meritorious works, sueh as generosity and the rest and at all times full of reverence, he inclined his subjects to him by the four heart-winning qualities. He celebrated a festival for the Tooth Relic and a great almsgiving. The mahesi of the (late) king who had been his elder brother he made his own first mahesi and dwelt in that same town (of Sirivaddhana).
At that time merchants in the seaport of Kolamba who
had sojourned there a long time, had become puffed up with pride. They were, all of them, the so-called Parangi, heretical evil-doers, cruel and brutal. They spread themselves over several fair provinces, laid waste fields and gardens, burned down houses and villages, destroyed the noble families and in this wise brought ruin on Sihala. They broke into the towns, into the relic shrines and monasteries, destroyed the image houses, Bodhi trees, Buddha statues and so on, did great harm to the laity and the Order, built at various places
The wife of Vimaladhammasuriya I. (see mote to 94.22) Don a Catherina, who was considered the rightful heiress to the kingdom of Kandy. Wimala had married her to give his reign a semblance of legitimacy. PIEars, 2, p. 125.
P. usspinnaka. W. "they waxed very strong", which is of course also possible.
I. e. Franks, designation of the Portuguese who are mentioned here for the first time at a period when their power was declining. What is said in the sequel about the Portuguese agrees with what we know about Azavedo's procedure.
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forts and carried on war unceasingly. King Senaratana brought the Tooth Relic to a safe place in the province called Pañcasata, almost impassable owing to forests, mountains and rivers, made people dwell there who were entrusted with the preservation of the relic and thus protected the Tooth Relic well, showing it the usual reverence. Then he left the city (Sirivaddhana). Movable goods, the sons of the former king and the admirable Mahesi, excellent by wealth and virtue, who was pregnant, he took carefully with him in a litter and betook himself to Mahiyangala. While he sojourned in this town the Queen bore under a particularly favorable constellation, a splendid son, do wered with brilliant marks. At that time the leader of the foe saw at night a terror-stirring dream. From the east", from that town (Mahiyangaua) there came a spark of the size of a glow-worm. Growing ever bigger it came to the centre of Kolamba, waxed here to unmeasured size and burned up everything at once. On that day in consequence of its splendour, the enemy who had penetrated to Sirivaddhana, took flight with the haste of those who are threatened with peril. The Ruler of men guarded his son
1 P. balakottake bandhitvd. Cf. the name of the town Jayavaddhanakoțița (91. 7), called Kotte for short.
9 P. yujjham and thita, a periphrastic formation corresponding to the Sinh. combination of the present gerund in min with the verb sitimavã. See GEGER, Literatur und Sprache der Singhalesen § 63a. The root that expresses a continuous state.
3 l. e. Pansiyapattu or Dumbara, NIE. of Kandy. 4 P. yoggena, no doubt rightly explained by W. * In the year 1611. A. D. the Portuguese general de Aza vedo advanced as far as Kandy. He found the town deserted and placing 'a garrison in Balane to secure the entrance to the mountains, he returned to Colombo. This is connected no doubt with what is related in v. 11-12. The date of the prince's birth must have been 1612 (see next note).
6. This is the son of Senaratana and Dona Catherina, the widow of his predecessor. He was called Maha-Asthana and later as king called himself Rajasiha. His stepbrothers Kumarasiha and Vijayapala were the Queen's sons by her first marriage. See below v. 22.
P. paratthima disabhaga. Wrongly translated "from the western side" by W.

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who grew by degrees like another moon, and the other (sons) with the greatest care, and when he saw that the right time had come, he took all his possessions and returned to the city of Sirivaddhana. When his sons, namely the soms of the former king and his own son, were grown up he, because his heart clung to them in love, was minded to divide amongst them his mountain-girt provinces, had (their names) properly written on three leaves, laid the leaves near the Tooth Relic, led the princes thither and made them take their choice. Then when the Ruler beheld the leaves which fell in this wise: to the eldest Kumarasiha the province Uva, to Vijayapala the province Matula and to the youngest Rajasiha the five highland provinces - he when he saw that the lot with the five highland provinces had fallen to his own son, rejoiced greatly and he said: "He hath great merit."
The Ruler of men thus gave over the divers provinces to his sons. Then, giving alms and performing other meritorious works according to his capacity, for the furthering of the people and the Order, he lived (yet) seven years.
The Ruler who out of love had divided the provinces among his own and his other sons in order to protect Lanka and this our Order was doomed then to inevitable death.
Here ends the ninety-fifth chapter, called «History of King Senaratana, in the Mahavamsa, compiled for the serene joy and emotion of the pious,
The lottery becomes in this way a sacred action, an oracle. The division of the Kandy kingdom took place in 1628.
P. uddha paica rathakdi. These are districts lying round about Kandy, the most important parts of the kingdom with the capital. Uva embraces the eastern, Matale the northern districts. It should be noted that the form Matula for Matale is only found in the latest part of the Colavamsa (96.4, 98.65); in 66.7l we have Mahatila.
The year of his death is therefore 1635 A.D. The Rajav. gives 1555 of the Saka era = 16884 A.D. One must assume that from 1628 to 1685 Rajasiha was reigning along with his father. Kumarasiha had died before Senaratana, as is pointed out by the Rajav. The struggles with the Portuguese lasted with fluctuating success throughout Senaratana's reign. Of importance are the negotiations of the Sinhalese King with the Dutch which began in the year 1612. For a time (in 1620) the Danes tried to get a footing on the island. For the whole subject see PIERIs, 2, p. 171-221; CopanvGrox, l. c., p. 109 ff.
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234 Rājasiha İI
CHAPTER XCVI
HISTORY OF KING RAJASIHA
1. Now while these Rulers of men, sojourning in different places, enjoyed for a short time the pleasures of the royal 2 dignity in harmony, they carried on war against the Parangis and gained here and there victories. But then they quarrelled 3 among themselves, the three brothers, the Lords of men. One of them, the renowned Rajasiha by name, dispossessed the 4 older brothers and made them his vassals. After one (Kumarasiha) had been put to death by poison, the other (Vijayapala who dwelt) in Matula, mounted a chariot, and started off with one man whom he took with him and betook himself after 5 crossing the frontier of the province, abroad. But the other, Rajasiha", a man whose commands were not lightly to be
In the year 1680 A. D. the princes won a brilliant victory at Randenivela in lower Uva over the Portuguese who had occupied Badulla and had plundered and set fire to the town. The Portuguese general, Constantino de Sa y Noronha fell hinself in the battle. Four years later (1634) Kumarasiha was removed by poison, and to this time belong the first disagreements between Wijayapala and Rajasiha. There must however, have been a reconciliation, for Vijayapala took part in the battle of Gannoruva in 1938 and the victory of the Sinhalese was largely owing to him. The Portuguese under the leadership of their captain-general Diogo de Mello had occupied and destroyed Kandy, but they evacuated the town and on their retreat were surrounded and annihilated. See below note on v. 22. The successes in war of the Sinhalese against the Portuguese are glorified in the poems Kostantinuhațanē and Mahahațanē. See A. DE SILvA, JRAS. C. B. xxv, No. 68 (1915-16), p. 56.
For Vijayapala's tragic fate according to Portuguese documents, see P. E. Prais, The Prince Vijayapala of Ceylon, 1684-1654, Colombo 1928.
: Or perhaps "the second (aparo) Rajasiha".

96, 17 Rājasha II 235
slighted, difficult to attack, hard to vanquish, of a lion-like courage, took possession of the kingdom as it had at the beginning belonged to his father; as if he had been created by gods, pious in the faith, for the furthering of laity and Order, he was - mighty, dowered with the bravery of warskilled heroes.
Once upon a time indulging in youthful sports, he went a-riding with a companion who had mounted an other horse, himself on horseback. At a given sign, the horse ran along the street, but sank in a marshy place. Determined and courageous, the powerful (prince) sprang aloft, swung himself on to the horse of his next companion throwing of its rider and rode on his saddle further. At the dangerous ford of the Ganga, which is called Suvannatthambha, he sprang from the rock on this side and reached the rock on the opposite bank. After manifesting in this and in many other ways, his strength, the greatly renowned (prince) cherished the wish to care for the furtherance of laity and Order. He prepared every kind of implement of war and the rest, took in order to open the fight, the battle-equipped Sihalas and set forth under a favorable constellation, at a happy moment from the town of Sirivaɖdhana with elephants, steeds and princely retinue, with great warriors and so on, with great dignitaries and so on, with foot soldiers who bore bows, swords, spears and other weapons, in front the music with drums, kettledrums and other instruments. In order to acquire merit by the giving of alms and the like, the King took also the sons of Buddha with him, marched hither and thither, made the sound of the war drums resound like the terrible clash of thunder and fearless began the fight. At first he fought a great battle with the foe in the five highland provinces', slew many of
1 Now Ran ten - tota, ford over the Mahaveliganga. * I. e. bhikkhus.
P. paicuddharathagehe. Here we have another example of the
influence of the Sinhalese language. "gehe is equivalent to the Sinh. ge, the genitive suffix, and is used as postposition with local meaning.
As to the beginnings of such forms in an inscription of the 10th cen
tury see WIcKREMAsInGHE, EZ. II. 182. C2-18
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the miscreants and drove the powerful wretched enemies from every place; breaking down their strongholds, the Ruler of men remained victorious. The foes fled, looking on every side (for safety), tortured with fear, flung themselves from the mountain precipices, sprang into the mountain gorges and were scattered as cotton in the wind, when he rushed into the battle-field like a terrible lion that has broken into a herd of elephants. After fighting again and again in different places with the foe and killing and putting to flight numbers of people on the side of the enemy, he conquered several provinces, freed them from oppression, destroyed the strongholds and so manifested his great power'.
There were however, many of the enemy who tortured by fear, had hidden themselves and escaped. They stayed for a time in the fortresses at the various places near to the sea, then these heretical villains began again and again to plunder the different provinces. When Rajasiha whose commands were not lightly to be slighted, heard thereof, he betook himself to Dighavapi which lies to the East. While he, experienced in all the statecraft taught by Manu, sojourned there, he received news of the Olandas'. He thought that good, sent
1 The language of the passage is in the form in which the MSS. have it and as I have adopted it in my edition, absolutely incorrect. It is however very doubtful whether we are justified in altering it, as the fault may lie with the author. The Col. Ed. alters inigardid va. nibbhayo into -raje va nibbhaye. I should nevertheless prefer to keep these words and to read sagapatto in v. 20 a. instead of sagapatte, which may be influenced by yathanahi.
There can be no doubt that the preceding verses refer to the victories of the Sinhalese arms mentioned in the note to v. 2. But the events are described in quite general terms.
For the district Dighavapi see 74.89 and note. Wimaladhammasuriya I. had already been in touch with the Dutch (see note to 94. 22). Under Rajasiha II. Dutch envoys already appeared in 1937, and the King on his part sent three of his own people to Admiral Westerwold, who lay with his vessels at Goa, to blockade it. Dutch vessels appeared at Batticaloa, where a Portuguese garrison lay, and the united forces of the Sinhalese and the Dutch forced the Portuguese to surrender the fort (8th May, 1938). A treaty was made with

96.37 Rajasiha II 237
two dignitaries to their fair land, had a number of people fetched from there in many ships and when these arrived in the rich, prosperous, thickly populated coast lands near Dighavapi, he showed them favour. As he wished to display to them the military forees of his Lanka, he sent them the command to look quietly on. Then he began the fight with the foe stationed near, slew a great mass of the foe and captured the stronghold. The Ruler of men made over the place to the inhabitants of Olanda and showed them many other favours and made everyone contented.
From this time onward the Ruler of Lanka began at the head of both armies, to carry on war by land and water on every side. He destroyed the fortresses situated at different places and protected by massive stone walls, slew the enemy, erected in the whole of Lanka strongholds garrisoned by strong forces and after absolutely annihilating the foe who had ravaged so long (in Lanka) and freeing (the country) from their oppression, he in order to ward off the enemy, charged the inhabitants of Olanda with the protection of Lanka in the places situated on the sea. After arranging that these were to appear before him every year with presents of divers kinds, the Ruler of men returned, like Vajirapani when he had conquered in the battle against the Asuras, with his retinue to his town (of Sirivaɖdhana) o.
Westerwold which was ratified in Batavia whither Rajastha sent two envoys. It enabled the Dutch to gain a firm footing on the island. These are the events to which vv. 25 f. refer. The narrative describes in one-sided fashion - not surprising in chroniclers - the achievements of the Sinhalese. That they alone conquered Batticaloa is not in accordance with the facts. The chief merit belongs to the Dutch guns. PIERIs 2, p. 227f.; CoDRINGToN, HC., p. 117 ff.
That is the Sinhalese and the Dutch.
Name of Indra: "who carries the thunderbolt (wajira) in his hand."
Here again in the Mhvs. only the one-sided Sinhalese standpoint is given. In diplomacy the Dutch were without doubt superior to King Rajasiha, while on the other hand, he was a very unreliable ally for them. Rajasiha's reign was not so void of friction after the treaty with the Dutch as one might assume from our chronicle. It was disturbed
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Now while the Ruler of men, Rajasiha, dwelt here in safety, the wise (prince) sought out in fitting manner those people who were worthy of a position and granted them various positions such as that of senapati and the like. Willages, fields and so on, everything that had belonged to the Buddha and the gods, in accordance with tradition, the Ruler of men gave back as it had been formerly. He brought kings' daughters hither from the town of Madhura, and after holding sway powerfully for fifty and two years, the mighty Monarch Rajasiha, who had guarded as his own eye in the best way the Order of the royal Sage of the line of the Sun and the laity, he the best of men went over to the king of death.
Thus this exceeding mighty King, the ruler, who understood how to annihilate hostile forces, was yet unable with his strength and his other qualities to gain the mastery over death. When the discerning have grasped from the first, at the very beginning this superiority of Mara, they must with great zeal continually do meritorious works, such as almsgiving and the rest.
Here ends the ninety-sixth chapter, called History of King Rajasihad, in the Mahavamsa, compiled for the serene joy and emotion of the pious.
internally by risings, as in 1641 by that plotted by Wijayapala. The struggles between the Portuguese and the Dutch went on, the luck being sometimes on the one side sometimes on the other. Finally the Dutch triumphed. With the capture of Colombo (A. D. 1656) the fate of the Portuguese dominion was sealed. Immediately after that there was a breach between Rajasiha and the Dutch. The conflicts of the years which follow were multiplied for Rajasiha by inward strife. Lasting peace was not achieved, in spite of a peace favorable to the Sinhalese being signed in the year A. D. 1677, until the death of the King ten years later. PIERIs 2, p. 228-290; PIERIs 8, p. 1-35; CoDRINGToN, HC., p. 118 ff., 133ff.
From A. D. 1635 (death of Senaratana) till A. D. 1687. Rajav, makes the mistake of giving 1614 of the Saka era = 1692/8 A.D. as that of Rajasiha's death.

Vimaladhaminasuriya II 239
CHAPTER XCVII
HISTORY OF THE TWO KINGS, OF WIMALADHAMMA AND HIS SUCCESSOR
Now his son Vimala dhammas uriya became king whose ornament was his faith and other virtues, who was a friend of the three jewels. As his first mahesi he took the daughter of the mahesi in the town of Madhura who had been fetched thence, gladdened his subjects by the four heart-winning qualities and protected uninterruptedly in peace and justice the realm of Lanka as a lord of men whose ornament was his virtue.
Having attained his consecration as king, the King in pious faith in the doctrine of the Victor, prepared in divers ways everything needful for a sacrificial festival for the Tooth Relic. In honour Öf the Tooth of the Prince of the wise he erected a fair, three-storeyed pasada, resplendent with all kinds of (artistic) work, and for the sum of five and twenty thousand silver pieces he had a reliquary made which he covered with gold and ornamented with the nine precious stones. In this great reliquary that resembled a cetiya of precious stones, he laid the Tooth of the Victor.
As the Ruler thought to hold the festival of admission to the Order, he prepared fair garments and other articles of use, five hundred of each kind, made everything over with gifts and the like, together with a royal letter to prudent officials. These he sent to the country of Rakkhaiga and invited the bhikkhu community with the thera Santana at
The embassy to Rakkhanga (= Arakan, see note to 94. 15) took place in the year A. D. 1697. The Dutch supplied the vessels for conveying the monks from Burma to Ceylon, which eontributed not a little
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the head. Thus he brought thirty-three bhikkhus to the beautiful town of Sirivaddhana, made them amid tokens of respect, take up their abode there and provided them with the four necessaries. Then after he had erected in the right way, as formerly, a building at the landing-place of the Ganga, within a boundary drawn in the water, he brought the bhikkhu community thither, had the ceremony of admission performed on thirty-three sons of good family and so helped the Order of the Victor to attain new glory. Then full of faith he had one hundred and twenty sons of good family appointed to the position of samaneras, provided them abundantly with the four necessaries, had them instructed in the true doctrine and thus laid up a store of merit.
Thinking of the great merit that lies in the use of the feet, he betook himself to the Sumanakuta and celebrating with jewels, pearls and the rest, with offerings of gold and precious stones and with divers stuffs and so forth, a great festival, he tarried there seven days.
He sheltered with a great umbrella of silver the foot-print of the Sage which was stamped on the Sumanakuta and celebrated a great festival.
Day after day he listened to (the sermon of the) doctrine and since even on days which were not uposatha days, he kept the ordained fasts, he did much good. In this and many other ways, longing for good, he day and night unweariedly did much good. The King having thus cared for the welfare of the laity and the Order, fell under the power of death after a reign of twenty and two years
to the friendly relations established between them and the court of Kandy. The ceremony of the upasanpadd took place again (pure viya) at Ganthambatittha (Getamba). The description in v. 8 ff. has a great resenblance alšo in the wording to that describing analogous circumstandes under Wimaladhal masuriya I. (94. 15 ff.). Compare for instance, v. 12 cd with 94. 17 cd, v. 15 a b with 94. 20c d.
E. e. the merit of the pilgrimages. See 92. 15 ff. where the pilgrimages of Wiravikkama to Mahiyangana and to Adam's Peak are described.
2 vimaladbammasuriya II. reigned from A. D. 1687-1707. He was

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Generous in all that is good, as in the giving of alms and the like, with great wisdom, full of devotion he helped the excellent teaching of the excellent King of the wise, the one and only guide of the world, to attain glory. Help ye, therefore also evermore and unweariedly the excellent doctrine to attain glory.
Thereupon his son Sirivirap arakkam am arin dasiha became king. This King who was an abode of discernment and manly virtues, in order to protect the royal dignity in Lanka, fetched princesses from the town of Madhura and made them first mahesis. He performed meritorious works such as the giving of alms and the like, celebrated daily a festival for the Tooth Relic and thus laid up a store of merit. He showed care for the bhikkhus who had been admitted to the Order during his father's life, had many sons of good family submitted in faith to the ceremony of world-renunciation and thus furthered the Order. In order to venerate the Mahiyanganacetiya that was erected already in the lifetime of the Buddha, the mighty King betook himself thither, sacrificed to the cetiya with all kinds of coloured stuffs and while celebrating a sacrificial festival with silver and golden flowers, abundantly with divers fragrant blossoms of the kind that grow on land and in water, with food solid and soft, he laid up much merit.
At the head of a great army he went forth twice to the same Mahiyangana and celebrated a great sacrificial festival. Twice the Lord of men went in faith to Sumanakuta, sacrificed
extraordinarily pacific compared with his predecessor. Although at first he had again and again to remonstrate with the Dutch about the nonfulfilment of obligations to which they had pledged themselves in the treaty of 1677 (see CopringtoN, HC., p. 185; PIERIs 3, p. 46 f.) and although the Dutch managed to put the King off, there was no war during this whole period.
The compiler must have had something of the sort in his mind. But I am doubtful if we should simply change jatake bahun into jakehi ca, as does the Col. Ed. It might be better to assume an obscure
expression on the part of the author. His knowledge of Pali was by
no means excellent. It is also hard to imagine that the second reading, if it did stand there originally, could have been corrupted into the first.
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there and so laid up a store of merit. At the head of a great retinue he left the great city, went forth to the great (city) Anuradhapura and celebrated a great sacrificial festival. He had a robe made the size of the robe of the Deliverer and sacrificed to the Tooth of the Deliverer in divers ways with articles befitting the sacrifice. Not far from the capital, on the fair bank cliff of the Ganga, the Lord of men laid out in a great cocopalm plantation a suburb by name Kundasala and dwelt there. And there at that self-same spot he had dwelling huts put up in fitting manner and made samameras take up their abode in them. He performed day by day many good works like the giving of alms and the rest, had books copied and when he saw that the temple which his royal father had erected in the capital for the Tooth Relic, had fallen into decay, his heart was grieved. The Lord of men had the beautiful (temple) rebuilt, two-storeyed, splendid; he provided it with a portal resplendent with all kinds of brilliant ornaments, made it so that with its stucco coating it resembled a mountain of silver, provided it with a graceful roof and had thirty-two jatakas depicted in coloured painting
on the two walls of the courtyard: the Vidhurajataka, the
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Guttila- and Ummaggajataka; the Dadhivahana-, Mahakauha-, Sutanu- and Chaddantajataka, the Dhammaddhaja-, Dhammapala- and Mahajanakajataka; the Padamanawa-", Dhammasoņda-, Mahānāradakassapa-, Mahāpaduma-, Telapatta- and Cullapadumajātaka; the Sattubhatta-, Aņdabhūta-, Campeyya
P. sugata, lit. "he who has gone well" who has gone ahead on the path to deliverance. R. O. FRANKE translated the word by “Pfadvollender” the "path finisher' or "path accomplisher'.
P. mrulapura. Sirivaddhana (Kandy) is meant. The Ganga is, as often, the Mahavelliganga.
Kunda sale about four miles E. S. E. of Randy, situated on the Mahavelliganga. The popular name for the King was Kunda sala after this place which was his favorite residence.
* I am anticipating the words inne dvatiusajatake vicittacittakammena karapetedna in v. 44 d, 45 a.
The Widhurapanditajataka, no. 545 of the FAusBOLL edition. Padakusalamanavajátaka, no. 482 of FAUSBöLL.

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and Sasajataka, the Visayha-, Kusa-, Sutasoma-*, Sivi- and Temajataka; the Culladhanuddhara-' and the Saccamkirakajataka, the Dummedhajataka and the Kalingabodhijataka; the Silavajataka" and the Mandavyajataka', as well as the Wessantarajataka. While thus having these thirty-two jatakas faultlessly represented in coloured painting, the Lord of men laid up an immeasurable store of merit.
In the midst of the town he had erected round the great Bodhi tree, the cetiyas and the temple of Nathasura - enclosing them on all sides - a fine wall of stone, massive, lofty, brilliant in its coating of stucco, like to a necklace of pearls adorning the necks of the ladies of the town and created thereby for himself an abundance of renown.
Among the samaneras who lived at his own time (was one) who was dowered with the virtue of a moral life, who ever rejoiced in unweariedness, in the Imany works of elucidation and in the words of the Enlightened One, a poet, one learned in the scriptures, ready of speech, teacher of a host of disciples, renowned, who devoted his life to his own and to others' weal, who shone like the moon in the heaven of the Order in Lanka. For this samanera, Saranamkara by name, who was an abode of faith and of knowledge, rejoicing in unweariedness, the Ruler - distinguishing him again and again by honours spiritual and secular - had a reliquary made one and a half cubits high for preserving the relic of the King of the wise, the Enlightened One, the highest Protector of the world. He covered it with gold, set it with 700 jewels and made over the shimmering casket to the samanera together with
There are two jatakas of this name, the Maha- and Cullasutasomajataka, no. 687 and 525 of FAUsbóLL.
* Temiya- or Mitigapakkhajataka, no. 588 of FAUSBÖLL.
Culladhanuggahajataka, no. 874 of FAusBöLL. Silavanagajataka, no. 72 of FAusBöLL. s * Apparently the Kaghadipayanajataka in which the ascetic Mandavya plays the chief part. No. 444 of FAusBöLL.
Like Nathadeva (100. 248) the name of Wisqu as the protecting deity (nditha) of the island.
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the relic as well as many books about the true doctrine and so distinguished him. The Lord of men granted him clothing and other necessaries as well as numerous people for service and honoured him thus with secular gifts.
To procure a long existence for the true doctrine, the Lord of men invited (that same) Saranamkara in befitting manner and had composed by this discerning samanera who strove after pure enlightenment, that work on the true doctrine entitled the Saratthasamgaha, furnished with eleven thousand sections, further a commentary in the tongue of Lanka on the Mahabodhivamsa, as well as a commentary on the work Bhesajamaijisa which was composed at the time when the former King Parakkamabahu held sway in the town of Jambuddoni' by that discerning thera, assiduous in well-doing who was head of the (bhikkhus) dwelling in the Pancapariveua", with the wish that thus those who have devoted themselves to the spiritual life should be spared illness. After the wise (prince) had performed these and many other meritorious works and had carried on the government for thirty and three years, he fell into the power of death.
P. gantha. The meaning "section" is uncertain. In no case are we justified in referring to WILson, as does W., according to whom the skr. grantha denotes a distinct number of syllables (32), because Wilso is speaking of a metre, which however W. himself admits.
For this see GEIGER, Pali, p. 25, no. 29. 2; MALALAsekERA, Pali Literature of Ceylon, p. 156 ff. Whether by Saranamkara's "commentary" (atthavagand) the Elu-Bodhivamsa is meant seems doubtful. "Medicine-chest". Probably a collection of recipes of the character of the Indian Bhaișajyaratnāvalī (JoLLY, Medicin, p. 2).
* Parakkamabãihu II. is meant.
A monastery called Paicaparivenamiila is mentioned 67. 61. One could also translate: "of the bhikkhus living in the five parivenas'.
The Chronicle concerns itself solely with the king's relation to the Church and is fulsome in its praise of his merits. It does not mention a single word about the conspiracy which nearly cost him his life. As little does it mention the very unsatisfactory conditions existing for the most part in the territories occupied by the Dutch nor the conflicts, arising out of questions of commercial policy, between the people of

97.62 Narindasiha 245
After the King had attained the highest bliss on the island of Lanka, he left behind his kinsfolk, his friends and his life, and went to that state where all that is left behind. When ye have grasped that, ye remembering the truth of the oral admonitions of the highest Sage, should practise meritorious doing that surpasses all else, that brings the bliss of deliverance, that grants the bliss of the world of the gods.
Here ends the ninety-seventh chapter, called History of the Two Kings, of Vimaladhamma and his Successors, in the Mahavamsa, compiled for the serene joy and emotion of the pious.
Kandy and the foreigners. Like his predecessor Narindasha he kept the peace. At any rate the Dutch understood by occasional gifts to keep him in good humour. PERs 3, p. 52-65.
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246 ν,jauyarājas iha
CHAPTER XCVIII
HISTORY OF SIRIVIJAYARAJASIHA
After Narindasiha's death the younger brother of the Mahesi of this king became king, adorned with the ornament of virtue. Known by the name of Sirivijayarajasiha, he was after the attainment of his consecration as king, piously attached to the Triad of the jewels. He was diligent in hearkening to the sermon of the doctrine, unwearied, discerning, ever full of zeal intent on intercourse with pious and good people. To establish his own dynasty he fetched princesses from the town of Madhura and made them his chief mahesis. He won over the people in Lanka in the best manner possible by the four heart-winning qualities and took up his abode in the fair town (Sirivaɖqhana). The Mahesīs of the King, too, gave up the false faith to which they had been long attached, and adopted in the best manner possible the true faith which confers immortality. They heard the incomparable, true doctrine of the Buddha, the highest Protector of the world and thus adored with constant devotion the Buddha and the other (sacred) objects. In their faith they
1 In kanitthabhāta J see the influençe of the Sinhalese on the Pāli of the chronicler, tit being added in Sinhalese at the end of attributive adjectives.
According to 97.24 (cf. 98.4), Narindasiha's Mahesl was a princess from Madhura. With the ascent of the throne by her brother a foreign dynasty is thus introduced into Lahka. The series of Sinhalese kings ends with Narindasiha. The succession of Wijayarajasiha meanwhile, was not undisputed. A strong party at court supported the claims of Unambuva, a son of Narindasiha's by a concubine. It seems however, that he voluntarily renounced the throne. Later on he lived safe and sound at the court of Kandy.

98.19 Vijayarājasīha 247
worshipped the Tooth Relic day by day with sacrifice, with jasmine and other blossoms and with all kinds of flower festivals, with sweet betel mixed with camphor and other things, with lamps with fragrant oil, with sweet-smelling sandal wood and so forth, with divers kinds of fragrant incense, with sugar and honey and with other drugs, with garments, ornaments and so on, with silver and golden bowls which were abundantly filled with all that one can chew, eat, sip, drink and taste, with curtains, carpets and the like, with many articles of use and with costly robes - and thus and otherwise laid up a store of merit. They kept constantly the five moral commandments and the uposatha vows even on days that were not uposathas, diligent in hearing the (sermon of the) true doctrine. Even as the yak cows (protect their tails), so they preserved the memory of the Buddha and the other (sacred objects). They worked for their perfection, had sacred books copied. They strove after the blessing that lies in generosity. They understood to perfection the regular offering of food and other (occasional) distribution of food to wandering or sick (bhikkhus). They were not attached to acquired wealth but dispensed (it in) continual feeding and the like. They made young people renounce the world, showed them favour of many kinds. They had good instruction given in the knowledge of the sacred scriptures and of pious duties and by dispensing always what was desired they were like to a wishing-tree. Kind beyond measure and very full of pity they thought of all people in Lanka as a mother of her children, and were merciful and mines of virtue. They had images and reliquaries fashioned in the best manner
1. P. pañcasiālaign. Cf. with this Mhvs. trsl. 1. 62.
* Cf. with this passage Buddhavansa 2. 124 f yathapi camart wala na kismici pațiivillaggitan || upeti maraņam tattha na vikopeti tráladhfin. Il taltheva catūsu bhūmis sīlāni paripūriga pārirakkha sabbadā sīla cam arī viya. talladhin - an allusion to the legend that the yaks would rather die than have any harm happen to their greatest ornament, their tail.
' There are six diferent anussatiyo - Buddha-, dhamma-, sangha-, sla- cđga- and devatđ-amussati.
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possible and always fearing every sin and ever rejoicing over every meritorious deed, adorned with the ornament of such and many other virtues, they were highly regarded in the whole island of Lanka. The King had dwelling-places erected here and there and made the samaneras take up their abode
2 in them and pious as he was, he showed them full of zeal,
much favour with garments and other necessaries, heard the splendid true doctrine from these samaneras and revered (especially) the samanera Sarapamkara by name who strong in faith dwelt in the Uposatharama, who was a mine of virtues. He invited him and had a commentary on the four bhanavaras made by him in the language of Lanka and thus protected the knowledge of the sacred scriptures.
Since the Lord of men had heard from foolish people outside (of the Buddhist Order) that great evil would befall if he were to place the relic in a new relic temple, he gave orders that this should be done by other people and betook himself thence to another town. While he sojourned there the dignitaries assembled and together with the caretakers' and other people, they tried with all their might to open the reliquary. But although they tried the whole night long they did not succeed. The dignitaries went thither and told the matter to the Great king. When the King heard that, he came in haste to the splendid town and after the Ruler had reverently made offerings with all kinds of fragrant flowers, with lamps, incense and the like and shown his reverence,
For purposes of Yecitation the whole of the Tipitaka is divided into bhdinavaras, sections of equal length. There are said to be 2547 of these (CHILDERs, s. v.). It seems to me, however, as if the word in our passage is used instead of nikaya. The commentary would then have embraced Digha-, Maijhima, Samyutta- and Anguttara-Nikaya.
* The passage is wrongly rendered by W. A.iiian puram is not governed by katun in 26 b, it belongs to gantvid, but katun must be supplemented by the object ("it') from the preceding.
Vattakaraka (meaning literally "fulfilling the duty or the task") refers I believe, to the guardians who were appointed just at that time, to look after the shrines and see that they were kept in proper condition. See PIERIs 8, p. 70.

98.47 Vijayarājastha 249
he took hold of the lock and at once opened the reliquary without difficulty. Then after opening one after the other the caskets inside it, he beheld the Tooth of the Enlightened One. “It is accomplished, with success' uttering these joyful words, he assembled the inhabitants of the town, prepared a great feast and celebrated a great sacrificial festival. As he gazed on the wonderful (relic) the Monarch was transported with joy and enthusiasm. As offerings he presented an elephant and a horse, jewels, pearls and the like, took the sacred Tooth of the Prince of the wise in the lotus of his hand, showed it forth and so caused all to rejoice in perfect fashion. The relic temple built in the time of former kings he furnished with all kinds of stuffs interwoven with gold, lit lamps with divers-smelling oils, had filled jars placed about, and then in this gaily decorated temple, like to a heavenly temple, he placed on a silver throne the Tooth of the Prince of the wise. He arranged a great festival, made a sacrifice to the relic and after cleansing the whole town in a worthy manner and strewing it with sand he placed during this festival of the Tooth Relic, round about the temple, within in the court and without on the terrace, further in the royal court and in all the streets on either side with lofty poles placed upright, an unbroken series of festive arches, bound thereon banana stalks and adorned them fair with areca and coconut blossoms and other flowers. With the brightly hued, gleaming and shimmering streamers tied bunch-wise to the points of the poles, the sky above the town looked pleasant as if it were filled with flights of cranes. Here and there he placed in due order filled jars and in the mandapas in a circle in front of the temple terrace he fastened canopies shimmering with silver and golden and other embroideries, hung thereabout brightly gleaming curtains, spread there in fair fashion carpets resplendent with many a work of art and also strewed around the five kinds of flowers, laja and the like. Then after the Ruler had put the whole
P. lajapajicamakan, lit. "that in which laja is the fifth". See for this PTS. P. D. s. v. laja. This is the name for the blossom of the
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city in order so that it looked as if the former kings of Lanka were celebrating a festival with the thought that in like fashion the King of the gods makes a feast in the city of
the gods, he himself with royal ornaments adorned, gathered
together in that town the samaueras who dwelt in Lanka, further the lay brethren and lay sisters, all the inhabitants
of the town and the people who dwelt outside in the provinces.
Out of mercy towards them the Ruler of the earth for whom pity was the highest, flung himself on the ground in most humble posture and so worshipped the Tooth of the Prince of the wise. Then the King took it in the lotus of his hand and his heart filled with the highest joy, he left the relic temple. With silver umbrellas, with a golden casket, with row upon row of fair fly whisks, with manifold offerings of flowers, consisting of silver, golden and other blooms, with divers jewels and pearls, with robes, ornaments and many other sacrificial articles, with the fivefold music' he celebrated a great sacrificial festival, like to a stream flowing on uninterruptedly. Then the King, the Ruler of Lanka betook himself
dalbergia arborea. W's version is quite different (note to the passage). He takes ldja in the sense of "roasted rice' and remarks "Paddy when roasted bursts and the grain inside the husk expands in the shape of a beautiful white flower. These are used on public occasions and festivals as a mark of respect, for showing the ground whereon a shrine is taken or on which a high person walks over."
The style is extremely stilted. Literally the passage should be translated thus: "showing the town in such a way that one would be obliged to say: in such wise did the former princes of Lahki celebrate a festival, whereby they thought: thus doth the King of the gods etc. etc." The idea is this: the King has adorned the city as magnificently as the kings of yore were wont to do on like occasions, and the splen dour they displayed was due to the fact-that they imitated divine models. He will not rob the people of the purifying spectacle of the sacred relic.
8 P. pañcapatithitajigo, lit. with a body in which five (parts of the body) lie fast. CanLDR as thus explains the term: "to prostrate oneself before a superior so completely that the forehead, elbows, waist, knees and feet rest on the ground."
4 See mote to 85. 80.

93. 67 Vijayarājasīha 251
to the mandapa outside (in front of the temple) which was adorned with divers bright ornament and standing here, displayed the sacred Tooth. Having thus given the greatest joy to the mighty multitude gathered round, he brought the Tooth Relic back to its place. Thus by bringing full contentment to all as if by the sight of the Buddha in person, he laid up a store of much good.
Now after the Lord of men had offered abundantly with all kinds of ornament, such as gold, jewels, pearls and the like, with sacrificial offerings like elephants, horses, slaves male and female, with flowers like jasmine, campaka" and other blossoms, with fragrant sandal wood and the like, he bethought himself of the great blessing inherent in a sacrifice of lamps. Hence the Lord of men issued the command that in their own town and in the cetiyas in the divers provinces on one and the same day, people should make an offering of lamps, and in that selfsame night he gathered together the people and celebrated a sacrifice of lamps with seven hundred and ninety thousand, six hundred lamps. Thus with burning lamps the Ruler of Lanka made the land of Lanka like to the star-strewn firmament. With an offering of three hundredo thirty and three thousand, eight hundred flowers he laid up a store of merit.
This King rich in virtue who found joy in causing images of the Buddha to be made, had erected in Alokalena and other viharas in the province of Matula, as well as here and there in the rock temples of the various (other) provinces, Buddha statues in life-size, in recumbent, standing and sitting posture and new cetiyas which bring happiness to living creatures, and he had many decayed image houses restored and increased thereby showing favour to the people, the quantity of his merit.
* Michelia champaka; Sinh. sapu-mail. -
* The words ekāhe va must be taken in the oratio recta.
For koti which here probably means 100,000, see PTS. P. D. s. v. In has the general meaning of an extremely high number.
Now the Alu-vihara not far from Matale situated in the cleft of a mighty primeval landslide.
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In the town of Sirivaddhana the Lord of men did away with the royal palace and many other buildings that had been founded formerly but had meanwhile fallen into decay. In place of these the Lord of men built new houses which excelled by reason of their mason work and the like, made fine gates and erected a magnificent gate-building furnished with iron gateways, adorned with ornaments of divers form and consisting of two storeys.
While he resided in this town, he full of zeal when listening to the sermon of the doctrine, had mandapas erected within the royal courtyard. He furnished them completely with coloured arches and the like, put up canopies, spread seats, brought then with great ceremony many preachers of the true doctrine thither, made them be seated and lay hold of their white fans. Then he hearkened to the good, heartpenetrating doctrine as it was preached by them along with enlightening explanation and the like, and filled with pious joy the Ruler honoured it with gold and silver, with lamps, incense and the like, with divers coloured stuffs, (in short) with sacrificial articles of every kind, the Monarch himself in common with the dignitaries and the troops and so on many occasions laid up a store of abundant good.
Now when the King heard through the true doctrine that spiritual offerings' are a great thing, he intent on the wellfare of the people dwelling in the various provinces, had dwellings and sermon halls erected here and there in places fitted for the assembling of a great multitude of people. Then the Lord of men sent to the various places numerous preachers of the doctrine and others, had the people gathered together and the true doctrine preached to them and in this way he offered a spiritual offering.
1 One is tempted here to join carudvardini yojetwa with the following ayodvdrasamdiyutan, but for its giving a scarcely tolerable tautology.
P. latakamma, lit. "creeper work'. 3 P. nahussavena, not as W. translates "with much trouble". That would be mahussāhena.
P. dhammadana, every kind of religious instruction. The opposite is aimisaddina "secular offering' (food, clothing etc.).

98.89 Иjayardjasiћа 253
The infamous Parangis, the infidels, the impious ones who at the time of King Rajasiha had still remained behind in the town and now dwelling here and there, rich in cunning, endeavoured by gifts of money and the like to get their creed adopted by others, led a life without reverence for the doctrine (of the Buddha). When the King heard thereof he became vehemently indignant, issued commands to his dignitaries, had their houses and their books destroyed and banished from the country those who did not give up their faith.
On the Sumanakuta made sacred by the footprint of the Enlightened One the Ruler celebrated a sacrifice of lamps and all other festivals. In Anuradhapura, in Mahiyangana and in other places he likewise celebrated a great sacrificial festival. To east and west (of the town) where water made the road impassable, he had stone bridges put up for the comfort of those coming and going.
When the Monarch realised that the Order of the Victor was declining because a bhikkhu community was not to be had in Lanka he was greatly moved. As he was minded to invite a bhikkhul community, he considered in every possible way where the Order of the Sage could possibly still exist. Then he heard from the Olandas the welcome news that the Order still existed in various countries, in Pegu, Rakkhanga,
The King's measures are thus directed against the Roman Catholic
Church and against the Portuguese still settled in the country. For the .
Catholic mission in Ceylon at the time of the Dutch settlement and its ultimate suppression see PIERs 3, p. 70 f.
The only passage where Vijayarajasiha's relations with the Dutch are noted. If in spite of the friction caused by trade, these relations led to no open rupture, this was largely due to the easy going and at times really feeble policy of the Dutch. Their forbearance was met by increased claims on the part of the court of Kandy. An embassy to Pegu was first sent off in the year 1740. The Dutch Company placed a vessel at its disposal which was however wrecked of the coast of Pegu. A second embassy seems to have gone to Siam in 1741. Envoys of the Sinhalese king came also in 1746 to Siam and succeeded in persuading a number of bhikkhus to undertake the journey to Ceylon. Vijayarajasiha however, died 1747 before their arrival. See CodRING-Ton, HC. p. 139 f. and especially p. 154; PIERIs 3, p. 71 f.
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Saminda. Now in order to test the condition of the Order of the Sage in these various countries, the King had letters carefully written in the sacred language, gave them over to ministers and other dignitaries and sent these forth singly. When the Lord of men heard the news that in the kingdom of Ayojha the Order existed in all its purity and in the best condition, in order to bring from that same country sons of the Victor to Lanka, he sent dignitaries thither to whom he gave a writing together with many gifts and sacrificial implements. For the placing therein of the Tooth of the Prince of the wise the Monarch had a fair, golden reliquary made one and a half cubits high and encrusted with costly jewels and pearls. But before it was finished his merit was exhausted' after he had reigned eight years.
This prince who was adorned with the ornament of faith and of many other virtues, who was at pains to purify to the utmost the splendid Order of the Buddha, that best of men after he had done much good, went finally thither to Namuci.
In this wise did the King of Lanka whose joy was in the welfare of others, who worked for his own and others' salvation, carry on the government, as best among the best, the Ruler of men who loved virtue. Ye who wish for your prosperity in this world and for abundant happiness in the world beyond must therefore wholly give up indolence and do a multitude of meritorious works which will bring you many a happiness.
Here ends the ninety-eighth chapter, called (History of Sirivijayarajasihad, in the Mahavamsa, compiled for the serene joy and emotion of the pious.
Name of Siam. * P. mūlabhã8ã “fundamental or main language”, i.e. Pãli.
Ayodhya, now Ayuthya, name of the old capital of Siam, north of Bangkok, situated on the banks of the Menam. Cf. J. DAHI, MANN, Indische Fahrten (1927) I. 111 ff.
The pathia in virtue of which he had attained the royal dignity. For "reigned' the original has thito "lived (as king)".
Skr. namuci is the name of one of the demons slain by Indra. In Pali Namu ci is a designation of Mara (S. I. 67'; A. Il. 15') specially of Kilesamara (Jat. W. 455"), in our passage of the god of death.

Kittisirirājasīla 255
CHAITER, XCIX
ACCOUNT OF THE KINGS CONSECRATION AND OF OTHER FESTIVALS
After the passing of this Monarch dowered with splendid 1 virtues, his brother-in-law became king of kings. Gifted with physical beauty (he was) a delight to the eyes of the people, filling the whole superb island of Lanka with splendour, a prince of glorious grace.
When in the island of Laikā the year two thousand, two 2 hundred and ninety since the nirvana of the Enlightened One had come this Ruler of men whose joy was the welfare of 3 Lanka, comforted his subjects who were afflicted by their parting from the Great king. This whole people racked by 4 suffering, like to the darkness (which sets in) when the sun after it has illumined the whole world, goes down - the far- 5 famed King made free from grief, like to the (newly) rising sun which illumines the whole world (afresh) and having taken 6 over the royal dignity of Lanka, he made everyone joyful to the utmost. After attaining his consecration as king, the Lord of men who was devoted in faith to the Triad of the 7 jewels, Buddha and the others, strove unweariedly after merit. The highly famed one had the whole town (of Sirivaddhana) 8 cleansed and decorated with stuffs, triumphal arches and the like. Then he gathered together the whole of the inhabitants of Lanka completely in the fair, glorious town and moving 9 along with royal magnificence, the Great king whose merit
The brother of Wijayarajasiha's Mahesi who according to 98.4, came from Madhura. He had come to the court of Kandy with his sister and with his father Narenappa Nayaker.
* = A. D. 1746. The right year for Wijayarajasiha's death is 1747.

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was now having its effect, marched round the town, his right side turned towards it, thus making known that the realm of Lanka bereft of its king had again a king. The Lord of men dowered with abundant merit, resided in Sirivaddhana. The virtuous one had (already aforetime) made the firm resolve to shelter the Order of the Sage and now under the name of Kittisirirajasiha he ruled gloriously this our Lanka. Enjoying the good fortune of the royal dignity of Lanka, full of discernment, recognizing that his wealth consisted in faith, he mindful of what things are of worth and of what things are worthless, prepared in piety a festival. for the three sacred objects, Buddha and so forth. He gave up evil friends and enjoyed intercourse with the learned people; he passed his time with the good and hearkened to the incomparable doctrine. Pious and wise as he was, the Lord of men distinguished between what should be done and what should not be done. What should not be done he avoided, but to that which should be done he held fast. By the four heart-winning qualities he made all people well disposed to him and he was worthy of the praise of the learned. Hearing that reward lies in a spiritual offering and success in the hearkening to the true doctrine and merit in the copying of works of the true doctrine, as also in sacrificial festivals for the doctrine he thought: that which is in accordance with the true doctrine must be done. He had mandapas erected in
For puitiodaya - here used as an adjective - see note to 37. 139.
P. paidhayo katvagato. I regard katvagato again as a compound verb formed under the influence of the Sinhalese, of the type genenava: gedivd. The King had already made the resolve in a former existence. The effect in the present of his meritorious kamma is that he becomes king of Lanka (P. patvana Laikan iman), and he can now carry out his resolve.
W. 6 c to the close of v. 11 is a single sentence. The construction is however, quite inorganic and it is impossible to translate the sentence as a whole. It is the same with the following.
4 See note to 98.77.
5 P. saddhammato must be understood adverbially. Cf. skr. dharmalas "according to law or rule, lawfully."

99. 29 ベ Kittisirirājasīkas 257
many places for sermon, made canopies tnerein of stuff of varied colours, furnished them in every possible way with arches and other ornaments, lit lamps and spread seats, brought thither with worthy service and honour preachers of the true doctrine, invited them full of reverence, made them sit down on the well prepared seats, made these preachers recite parts of the true doctrine and listened with devotion the whole night long to many suttantas, such as the Dhammacakka Suttanta and others. Since he recognized the worthlessness of body, life and wealth as worthlessness and the worth of listening to the true doctrine as worth, he was pious and joyful and celebrated in common with the dignitaries and the troops, a great festival with articles of sacrifice of every kind. For the welfare and blessing of the multitudes dwelling within and without the town the Lord of men repeatedly had spiritual offerings offered and thus performed a meritorious work consisting in spiritual offerings. . .
Full of reverence towards the bhikkhu community who had come from Rakkhaliga, towards the bhikkhus of Lanka and towards the many samaneras, who had renounced the world, the Lord of men showed them favour with offerings of robes and other necessaries and had the Paritta and other salutary texts recited by them. Thus on many occasions he furthered the true doctrine, made offerings of necessaries and so increased the store of his merit.
At a cost of nine thousand, six hundred (kahapanas) he in his piety had a magnificent golden book made. On its golden leaves he had many Suttantas inscribed such as the
What is meant is the story of the Buddha's first sermon in Baranasi to the paicacaggiya bhikkhu, the companions of his earlier period of asceticism. The account is given in the Vinaya, Mahavagga I. 6. 10 ff. (= I. 8 ff). Cf. S. V. 420 ff.
Bhikkhis from Rakkhanga had come to Ceylon under Wimaladhammasuriya I. (94. 15) and under the second king of this name (97. 10). Kittisiri had some brought from Siam. This is narrated as a kind of appendix in 100. 54 f. In all probability the Siamese monks are to be considered as included in this passage.
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Dhammacakka Sutta and others and had these recited by preachers of the true doctrine the whole night long. Honouring them with many articles, he listened repeatedly to the incomparable doctrine. The Lord of men called scribes together, made them copy out in one day the Digha-Nikaya', showed them much favour and then had the sacred text preached the whole night long in the right manner. He celebrated a great sacrificial festival, listened to (texts) and recited himself. In his piety he had the Samyutta-Nikaya and many other books copied and gave the scribes money. People who had renounced the world and inhabitants of houses had other sacred books carefully copied and when these were shown to him he was highly pleased, showed them with money and other gifts much favour and thus in his pious zeal took a share in the merit of other dwellers in Lanka.
Yearning for merit the Lord of men betook himself with his retinue to superb Anuradhapura. Here the King sacrificed to the Bodhi tree and the sacred cetiyas with elephants, and horses, with gold, silver and the like, and thus in divers ways laid up a store of pious works. Then too in royal splendour the highly-famed Lord of men visited the Mahiyangana-cetiya and the superb Nakha-cetiya and reverenced them by the celebration of a great festival and so laid up a store of merit. In order to honour with sacrifices the beautiful cetiyas and viharas erected by the Lord of men Parakkama in superb Pulatthinagara, the highly famed King rich in faith, betook himself thither with a great retinue and sacrificed to them in the right way. Endowed with faith and other virtues the King also honoured the Rajata-vihara' and brought together a store of merit.
After a sacrificial festival for the lotus-hued patron god and other deities such as was popularly recognized as bring
P. dighagaman; agama is synonym for nikdiya. The same in 33
8аттуиttägaтa. "ጭ
P. pabbajitd and gahatthd, i. e. priests and laymen. The sentence
in 34-35 is linguistically quite incorrect.
* Now Ridi- vihāra, north of Kurunegala.

99.49 Kittisirirājasīha 259
ing luck even in the days of former sovereigns of Lanka, he had for the purpose of a military display', the whole town without exception put in order like the city of the gods. He gathered together all the inhabitants of Lanka and in the town he had the people from the individual provinces separated and made them dwell in different places, provided with standards. Then he had the symbols in the temples of the gods placed on the back of an elephant. He had the elephant surrounded by divers beaters of the drum and the tambourine and by crowds of dancers', by various groups of elephants and divers groups of horses, by people wearing the Brahman dress of various stuffs and with (divers) ornaments, by people carrying divers umbrellas and divers fly-whisks; by various groups of women and various groups of dignitaries, by people carrying divers shields and divers swords, by such as carried divers spears and various symbols, by such as carried various stuffs
Something of this sort must have been in the mind of the chronicler when he wrote this passage with its absolutely confused style. Mangala
sammatan must be taken as attribute to hija contained in the com
pound which follows (42 cd). The Col. Ed. tries at least to smoothe away the difficulties by reading instead of the bhipudild of the MSS.
bhiipa va. I fear this amounts to a correction of the author.
* P. senangadassan althāya. W. does mot give the full sense of this expression. That a military tournament is meant is clear from verses 44-45 a b. The assembled people are divided according to the individual local contingents of which the army is made up. Each contingent has its special flag. The army thus forms the main element in the festive procession.
* P. devatthäna-avudhdni. Skr. dywdha means besides "weapon”, "implement" in general. W. translates quite correctly "the emblems of the gods that were in the temples'.
Anticipates hatthin parivdiriya in v. 51. The compound is not in the least clear. Maddalakeh at the end seems to be an adjective form; sanking a might be used substantively as is often the case with the past part = "accumlation". The wearisome repetition of nand in the sequel is probably meant to express the endlessness of the procession. The same occurs in 85. 112 f. and 88. 117 ff. The words songa and rapiya are repeated in the same way in 85. 26 ff. and 89. 19 ff.
Here again divudha is used. I should prefer here to take the word
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44
45.
46
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260 Kittisirirājasīha 99.50
and various banners; by people who had come from various regions and who understood the different tongues; by such as were practised in the various arts and by divers artisans - with such and many other people he had the elephant surrounded, ordering them to go immediately in front or behind. Thereupon the King set forth, like to the Prince of the gods, with great (and) royal splendour and marched round the whole town, his right side turned towards it. Finally they all arrived again and entered (the town) according to their rank.
When our King of kings, dowered with faith, wisdom and other virtues, was wont every year to hold the Asahi festival, he was minded beforehand to celebrate a sacrificial festival for the Buddha. He had a canopy fastened on the back of the royal elephant beautifully ornamented with gold embroidery. Then he had the elephant whose tusk was as the bright moon, decorated with ornaments and then surrounded by (other) elephants whose riders held in their hand silver umbrellas and fly-whisks and flowers of every kind, by
in the same sense as in v. 45, as "weapons" are already mentioned in the foregoing.
1 P. inițțhite used as adverb, as also in v. 58.
This verse is a good example of the utter neglect of style where the subject 80 raid (nikkhanitva, kalvd) in the same verse is followed by the plural predicate pavisanti.
3 P. amhākam, rāja rājānam. The expression “our King” is particularly noteworthy. In the whole of the Mahavamsa, it occurs only here under Kittisirirajajasiha (cf. also v. 133 and 163, as well as 100. 228) and seems to prove that our section was composed under this king and during his lifetime, cf. v. 76 f. and note to 100. 800. The construction of the sentence is again quite confused. The subject stands in the acc.; -guiddayo which I regard as a transposition of -didigu20, is changed by the Col. Ed. into gurodayo. But does this help us much? The sentence remains in disorder.
The asaha month corrsponds to June-July. The festival held in this month brings in the rainy season. H. KERN, Manual of Indian Buddhism, p. 100.
5 P. subbha-candi-radang. I separate the compound thus, candi seeming to me to stand for skr. candra or candrin. The explanation is however, uncertain.
The acc. rajatacchattacdmare is governed by gdihaka in the follow

99, 67 Kittisirirājasāha 26
people having in their hand articles of sacrifice and wearing garlands of flowers, by people with various banners and pennons and by such as wore divers garments, by various royal dignitaries and by people come hither from various regions. Finally the Lord of men placed the splendid sparkling casket of gold in which the bodily relic of the Buddha was contained carefully under the canopy and by the strewing of flowers let a rain of flowers rain (upon it). With the shouts of the cries of "Hail', with the sound of the shell trumpets and the cymbals and with the rattle of the various drums celebrating high festival, good and pious people their hearts filled with astonishment and admiration, with hands folded before the brow, paid lasting reverence (to the relic). But the Lord of men had the Tooth Relic reverenced with all kinds of particularly costly sacrificial gifts by people who bore lamps on poles and who were festively attired. Then placing at the head the relic which holds the first place among all things worthy of reverence by gods, demons and men, he ordered all the rest, such as gods and men to follow behind. He himself in royal splendour to the strains of hymns of praise which promised happiness, set forth in all the majesty of a
57.
58
59
60
6
62
63
64
Great king, with great magnificence showing men how even 65
thus the King of the gods in the city of the gods is wont to celebrate high festival for the relics.
Dowered with faith and many other virtues, devoted to the Buddha, his Doctrine and his Order, collected, mindful of what is worth and of what is worthless, ever performing meritorious works, such as almsgiving and the like; distinguished by splendid virtues, piety, wisdom, mercy, shining over the
ing compound. Thus we have again to do with a compound resolved into its component parts (= rajatacchattacamarapuppphagdihakadrillhallatthähi).
Not "relics" (W); it is only a case of the Tooth Relic. * I am inclined to think that karento which might be the direct equivalent of the skr. kāragantas, belongs to the folloving janā piljenti. By surd are meant the figures of deities or divine symbols which are carried in processions.
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262 Kittisirirājasīha 99.68
island, with faith in the Enlightened One, living according to the good doctrine of the Sage, dowered with the ten powers, ever giving alms and performing other meritorious works unweariedly and full of zeal, mindful of what is worth and of what is worthless, he ever acted in this way for the welfare of all men.
With great ceremony he instituted day by day a great festival for the Tooth Relic, reverential towards the triad of the jewels. His own community which had been received into the Order in his own time, he provided in pious reverence from his own property with the four articles of use. Devoted in piety to the true doctrine he listened again and again to (the preaching of the) doctrine and accumulated in pious reverence numerous meritorious works. He furthered as during the lifetime of the Buddha the Order of the Wictor and increased the happiness of the people dwelling in Lanka. When he heard of the doings of former kings, of Parakkamabahu and others, he recognized it as right and imitated their doings. He learned the duties of a king, was filled with reverence for kingly duties, shunned the (four) false paths, schooled himself in the four heart-winning qualities, showed his brothers and others all favour by befitting action, made them contented and won their hearts by caring for them in the right way. In this manner the Sovereign of Lanka, the Lord of men, whose joy was in the welfare of others sheltered in the best way, ever unweariedly the Order of the Master as likewise the laity, and when he learned the history of the many rulers of men who had formerly been kings in Lanka, he mused on their deeds and made the resolve: "I also will fulfil the duties of a king.' In making this resolve he thought of the work, entitled Mahavamsa, in which the ancient history of the kings of the great dynasty as of those of the lesser dynasty is narrated in the for, of verses, from Mahasammata to (the
See PTS. P. D. s. v. bala, * For this passage see my edition of the Collavamsa, I, Introduction p. IV-W.

99.86 Kittisirirājasha 263
kings of) Battiselapura. And the King of Lanka caused an examination to be made in due order of this book existing on the island of Lanka and of the same chronicle of the kings of Lanka brought from the Saminda country - of these two books separately - and when he heard that the Mahavamsa was deficient, he also caused the unknown history of the kings of the latter time - beginning with Parakkamabahu up to the kings of the present time - to be written down and to be continued (thus) the royal chronicle.
Thus while he neither transgressed the commandments (laid down) for a king nor the precepts of religion, the Lord of men carried on the royal government in justice and peace. In accordance with the duties of a king he daily did good, such as almsgiving and the like, mindful of the sublime religion, practising the four heart-winning things, practising generosity and friendly speech and care for the welfare of others, and constant in condescension. To show the world that he respected his royal brothers as himself he assigned the two uparajas vehicles and retinue and every kind of distinction, made them thus completely contented and thus showed forth in the best way the fourfold heart-winning qualities. These two who in this wise attained distinction, celebrated each for himself a great festival for the Tooth Relic. They had books copied
78
79 80
81.
82
83
84
85
86
I. e. Kurunegala. According to this passage the chronicle came
down to the time of Parakkamabāhu IV., who resided in Kurunegala. The MSS. confirm this where after 90. 102 a new section begins. The mode of expression in this passage (v. 80) is only in so far inexact as the reign of Parakkamabahu IV. does not begin the new part but stands at the close of the old. That the Siamese Mahavamsa goes further than the original Mahavamsa of Mahanama is not expressly stated. The Mahanayaka of the Malvatu-vihara in Kandy, Tibbatu va va, was entrusted by the King with the task of comparing the two chronicles and of completing the Sinhalese Mahavamsa (cf. P. E. PERIs, 3, p. 142). In all probability, therefore, he was the author of chapters 90. 104 to 100 of the Mahavamsa.
* The King had two brothers of whom the one was brought with
him and his sister to Ceylon by their father Narenappa Nayaker (Pieris 3,
p. 78) while the youngest was born there.

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and gave the scribes money. They invited the bhikkhu community and each for himself continually gave them alms, such as constant maintenance and the like. By listening to the pious doctrine they learned to distinguish between what should be done and what should be left undone, abhorred sinful actions and were full of zeal for meritorious deeds. By testing they discovered the ablest, most skilful and most pious samaneras; and to these samaheras they presented as gift the eightfold necessaries, so that they were worthy of a king, had the ceremony of admission to the Order performed for them and took care that they were rightly instructed in the precepts of monastic discipline and in the suttantas. Then they had dwellings erected which was a great blessing (for themselves), made the monks dwell therein caring for them meanwhile in . worthy fashion full of reverence. They considered in every way what should be done for the laity and the Order, developed in accordance with the intentions of the King, kindness towards the good and sternness towards the bad, according to their deserts, strove in this wise and with other means after good and acted according to the intentions of the King as good friends of the laity and of the Order.
Many former kings for the sake of gaining the royal dignity or for other reasons did not look on each other as brothers or otherwise (as friends), but fought one another and as a result of their discord their subjects were even so minded. But, these three (brothers) who had yet attained such royal power, shunned all discord and showed no weaknesses. They dwelt together in one town and were ever friendly with one another as their own shadows. Thus there was never the least enmity among them on account of the royal dignity and they developed the virtues of the Bodhisatta in the Silavajataka.
1 See note to 60.71. V
On account of the merit, the puia, inherent in such performances.
3 Cf. Mahāsī la vajātaka (Nr. 51), FAUsBöL. I. 261 ff. The point of the comparison lies in the fact that the Bodhisatta as King Mahasilava of Benares, although his position was threatened by the Kosala king, undertakes no deed of violence in order to preserve his kingdom.

99. 106 Kittisirirājasiha 265
The Licchavis too of Wisala carried on the government in harmony and without discord and won thereby the victory. Rulers of men of little discernment, infatuated by the beauty of the maiden Lanka, did what they ought not to have alone
98
99
and fell in consequence into much misfortune. But rulers of 100
great discernment, made happy by the beauty of the maiden Lanka, did what they ought and were thereby happy and famous. As rulers of this kind have these three Lords of men held fast to harmony, and I say: that was wonderful.
When the Great king, rich in virtue, saw his brother to whom he had granted the umbrella and other distinctions enter (in pomp) with royal retinue, he rejoiced, gazed at him again and again and realized thus in himself the unique, sublimest spiritual perfection.
As the highest in the dynasties of the princes of the earth, as supporting pillars of the Order, possessed of immeasurable virtue, living according to the pious doctrine, shunning to follow the path of evil, associating with pious friends, desirous of reaching the road to the salutary path of delivrance - thus these Rulers dowered with pious virtue, who saw in faith their highest good, did honour with sacrifice in piety to the Tooth of the blessed Enlightened One and to the Doctrine and the Order, accumulated abundant merit assuring the fullest salvation and piously sheltered the Order of the Sage and this stainless Lanka. For ever (therefore) shall one honour this Ruler of Lanka, distinguished by virtue, who ever remembers
1.01
102
108
104
105
106
the fulness of valuable qualities of the Sage, the sole Lord
protector of the world, having piously accepted them in his heart, and who then further remembers his sublime doctrine and his Order.
Visala, name for Wesali (note to 87.80). Our verse alludes to the fact that the Licchavis were able to maintain themselves against the advancing Kosalas while the Sakiyas succumbed to them. Rhys DAVIDs, Buddhist India, p. 259-60.
P. bhavay ... brahmabhavanaga ekakan. W. translates freely "only turned his mind to contemplate the virtue of benevolence to all men.” 8 I translate anussarantan thus in contrast to the preceding srirantan, the former being a necessary corollary of the latter.
' Dhammaga cap is a divandva compound and gaga = sangha.

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266 Kittistirirājasiha 99. 107
Thus this Monarch dowered with great royal power, the great King of kings, protected the Order of the Sage and this stainless Lanka in pious fashion; making men of all countries contented and dispensing to them great happiness he made gods and men beam with joy, discerning, strong in merit, miraculous power and dominion.
While the highly famed Great king, dowered with great power, resided in the great town and protected the laity and the Order, the powerful Olandas, sea merchants who had been entrusted with the protection of Lanka at the time of King Rajasiha", fulfilled the task of envoys to the kings who ruled in Lanka. Every year they were wont to bring with great reverence and great ceremony as gifts and lay before the King various stuffs, made in different countries, along with many other articles, fitted for the use of a king, which they had carefully chosen out. In consequence of former actions of the inhabitants of Lanka or in consequence of their neglect of the deities and so forth who were entrusted with the care of the laity and the Order, they were now angered in the highest degree and in every way cruelly tortured the inhabi
114 tants of Lanka. When the highly famed Great king heard
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117
of these events he thought this was not as it should be, and sent dignitaries forth. The dignitaries set forth with the people living in Lanka, fought a fearful battle with the Olanda people, destroyed the foe, burned down his strongholds and terrified him in every possible way.
Now when the enemy were thus tortured by fear a cruel treacherous man placed himself at their head, low-minded,
1 Rājasīha II. Cf. 96. 85.
The meaning is this: The inhabitants of Lanka have obviously failed in their duty to the deities whd like Wisnu are the protectors of the country; they have neglected their worship. To punish them the offended deities rouse the wrath of the Dutch for the oppression and injury of the people of Laihka in every possible way.
Baron van Eck is meant here. He succeeded Schreuder as governor of Ceylon in 1762. The word khimayu is an allusion to the fact that van Eck died suddenly, immediately after the unfortunate campaign against Kandy. Cf. v. 135. -

99. 132 Kittistirirājasha 267
a villain, the end of whose life was near, and with a great 118 following consisting of Javakas and many other people he laid waste in every (possible) way the various provinces and villages, the viharas and the temples of the gods, the bridges, rest-houses and the like. The dignitaries charged by the Ruler 119 of Lanka fought here and there in every way with their warskilled troops, but although they defeated the foe in various 120 places, the enemy were not to be warded off, and they advanced against the town. The war-equipped high dignitaries 121 hindered the foe on the way by every means, took up a frontal position against them and checked their gradual advance. The discerning Great king, the Ruler of Lanka, who 122 understood the conditions of the time, thought: it is impossible to stop the advance of the foe who are like a forest fire, and he entrusted the two uparajas with the sacred Tooth Relic, 123 the Mahesi, his sister and all valuable treasures, to watch over them well and sent, them to a province which was 124 scarcely passable owing to mountains, forests and difficult roads. Thereupon the hostile hosts like cruel armies of yakkhas, 125 forced their way into the town and destroyed the sacred books and everything else. Surrounded by his great digni- 126 taries like the senapati and others, and by war-skilled heroes who knew the right occasions from the wrong, the Great 127 king took up a position at the head of his great army here and there in the suburbs situated not far from the capital, and invested the town on every side. The people dwelling 128 in Lanka who had remained true to the teaching of the Buddha adopted the plans of the King and cut down here and there many of those who had gone over to the enemy, whomever 129 they caught sight of, but the envoys of the King and the other officials and the community of the bhikkhus they took under their protection. The bold warriors gifted with heroism 130 who were on the King's side played the war game, and as their aim was the protection of the Order of the Victor, they fought 131 surrounded by their warlike men in every way with the enemy who were posted at various positions on the road, put them 132 to flight, began then to fight also with those who lay in the
C2-20

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268 Kittisirirájasiha 99. 133
town and repeatedly caused them great losses'. I think it was no wonder that men adopted the plans of our King: the deities did the same. Hence after a short time the greatly deluded leader of the enemy was smitten with fear, horror and delusion which came over him owing to the might of the gods and owing to the power of the merit (of the King). He left the fair town, fled without prestige and landed in the fire of death. Victims of the power of infatuation all the hostile armies who had advanced, were helpless and shelterless, and came to a bad end. Some were visited by illness, some tortured by hunger and disease, some were slain in fight, some had lost themselves in mountain and wilderness: thus were the miserable people on the enemy's side destroyed. "Protected in such wise by gods, men and others', one said, "this Monarch is certainly of great power: he is rich in merit. Who in the world will be able to neglect the commands of so mighty a king who is so rich in merit?"
1 Werses 180-182 describe the guerilla tactics employed by the Sinhalese. The attacks are directed first against the communications in the rear, the positions in the line of march, The troops in Kandy are thereby isolated and so exposed to attack.
The whole section vv. 108-189 (cf. vv. 159 f. and note) is perhaps historically the most valuable part of the latest Cilavamsa. It refers to the military events of the year 1765 (see H. W. CopRINGTon, HC., p. 142 f.; P. E. PERIs, 3, p. 118 ff.). The causes of the conflict again lay in the sphere of trade policy. The King wanted to secure his share in the areca and elephant trade, and to compel the Dutch to yield this he harmed and hindered the business of the Dutch Company in every possible way, particularly in their export of cinnamon which was for them specially important. At first the Dutch sought to keep the peace by weak surrender. lt was not until 1763 under the Governor van Eck that they decided on warlike measures. Their first venture in this year was a failure. Two years later the Dutch troops entered Kandy, but suffered so under the perpetual attacks of the Sinhalese that they were soon obliged to evacuate the town and withdraw with the severest losses to Colombo. Three facts are passed over by the chronicle in silence: 1) There was a conspiracy in 1761 against Kittisiri, important so far as it was obviously the work of the nationalistic circles at Court and was directed against the Dravidian dynasty. 2) At the beginning of the hostilities the King started negotiations with the

99. 150 littistirirājasilka 269
When after the hosts of the enemy had been done away with, the Great king no longer beheld a hostile army, the Ruler had the fair town cleansed as formerly and in fitting manner the temple of the Tooth Relic and the other sanctuaries specially beautifully decorated. He was filled with pure reverence towards the sublime doctrine of the Enlightened One, meditated ever on the sublime words of the Enlightened One, was filled with remembrance of the virtues of the sons of the Enlightened One and ever reverenced the Tooth of the Royal Eulightened One. The Ruler of men who in such wise was completely devoted to the three sacred objects, could not bear the pain accruing to him from his separation from the Tooth Relic. So the Great king, strong in faith, betook himself with his retinue to the most impassable part of the province, and when there he caught sight of the reliquary, he reverenced it piously, his heart full of astonishment and admiration. He bent his head to the ground, worshipped (the relic) with his head, greeted reverently the community of the bhikkhus and so chased away his pain. Filled with good comfort, he raised the casket with the relic to his head, held
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146
a great feast and celebrating with the sound of the cries of 147
“Hail”! and the fivefold musical instruments a great ceremonial festival, he entered into his town. Then when the people of Lanka saw the Ruler with the relic, they rejoiced greatly and sent forth their cries of "Hail!'. He brought the relic into the former Tooth temple and instituted all the former festive customs in increased measure.
The Samgharaja and many other sons of the Buddha in
British, which however, led to nothing. The British emissary to the Court of Kandy was Pybus. 8) A famine in his own country caused by the neglect of agriculture during the war forced Kittisiri in 1766 to make a peace treaty with the Dutch very unfavourable to himself. By this treaty he made over to the Dutch the whole coastal district of the island, so that the kingdom of Kandy was completely cut off from the outer world and absolutely dependent on the good will of the Company.
One expects of course a gantvd to govern the acc. nahdiduggan
ratthagi.
This was the Saranamkara mentioned in 97. 51 and 98.28. The
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270 Kittisirirājasīha 99. 151
all the monasteries of the town who saw that the danger of the cycle of rebirths is far greater than the danger of the foe, had not given up the monastic life but had departed with books, relics and articles of use, and dwelling outside of the country had protected the Order. The King of kings brought them all speedily back to the town, had the monasteries in the town cleansed and made the bhikkhus take up their abode in them. Then he sought out from among those who were charged to school themselves in the study of the scriptures and in the carrying out of the commandments, the appropriate preachers, invited them and listened ever and again to the Rajovada and other portions of the sacred scriptures.
The many Olanda people who had been our foes thought of the custom of the country. They all came together, took counsel with one anpther and said: "to capture the whole of Lanka is impossible." After they had finally realised this they consulted ever and again: "The people here who rebelled against the King, the ruler of Lanka have gone to perdition; it will be the same with us. It is fitting therefore, that we dwell here in the town with humility, love and reverence towards the sovereign of Lanka." Together with gifts for the King they took full of reverence the beautiful, empty silver reliquary which had been carried away by the great fool and which sparkled like a cetiya, as well as the golden canopy. They thought: we shall seek pardon for the wrong
title of sangharaja borne by the head of the whole priesthood but which had fallen into disuse since the 15th century, had been conferred on him by Kittisiri in 1750. P. E. PIERIs 3, p. 76.
I. e. "Admonishing of the King" Perhaps this is the same as the Rajavagga of Añguttara, III. 147f.
* When the Dutch under van Eck advanced on Kandy the Sinhalese secured the Tooth Relic (v. 123 f), but the karandaka, in which it was preserved and the sivika erected over it in the temple fell into the hands of the enemy. Wan Eck took them with him on his retreat to Colombo. His successor however, J. W. Falck, returned these highly sacred objects. The result of this prudent and conciliatory policy was

99.17 Kittisirirājasīha s 271
committed by our countrymen and shall from now onwards live (in peace), betook themselves to the Ruler, praised him, showed him reverence and spake many friendly words. The King, the sovereign of Lanka, pardoned them their great wrong and showed them distinction in every way. In this wise by friendly negotiations our King achieved with them firm and lasting friendly relations. The Olanda people also became thoroughly reconciled with the King of Lanka and
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were wont every year to present him along with valuable
gifts, the products of various countries, with a royal letter which had been handed to them. But the Ruler had the sacred casket which had fallen into the hands of the infidels, covered with gold and silver and set with jewels. After having thus made its beauty like to that of the sun he had the Tooth Relic placed therein and reverenced it as the King of the gods.
Thus was the pride of the wicked hosts of the infidel foe destroyed. Ha, (so great was) the power of the merit of the pious, believing Ruler of the Sihalas. Thinking of this astonishing, wonderful thing, people should devote themselves full of reverence to the virtue of the true faith which is incomparable, praised by the good, splendid.
Since at that time there was not a single bhikkhu on the fair island of Lanka, he had after taking over the burden of government, residing in Sirivaddhana, made many samaheras and as many sons of good family go through the ceremony of renunciation of the world and of admission to the Order. Of these bhikkhus some were preachers of the doctrine and acquainted with the precepts of monastic discipline, some led a life of contemplation or that of hermits. After he had thus ordained so many hundreds of bhikkhus dowered with this and other virtues he beautified the whole of Lanka (formerly)
that the beleaguered garrison left behind in Kandy and reduced to sore
straits, was granted a free passage.
1 P. thiram katvana must, I think, be referred to mettibhdvan.
P. sataransi, the "hundred-rayed", name of the sun. Pada a is of course defective. We expect evandidiguayutte. But
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272 Kittistirirăjasiha 99. 172
bereft of bhikkhus. Day by day he perforued meritorious works, invited the community and dispensed to it daily food and food for the sick, mindful of the welfare of the bhikkhu community.
For bhikkhus and samaueras there were two kinds of disease, such as had to do with the body and such as affected the mind. To cure mental disease the best of men had the Vinaya texts and the Suttantas preached. After he had had the bhikkhus instructed in the Vinaya and the Suttantas which are the cause of the removal of desire and other diseases among mental diseases, the Ruler - when suffering arises through bodily disease it is difficult for the bhikkhus to school themselves in the study of the scriptures and in the carrying out of the commandments - to calm disease like fever and the like for this reason invited the community. He appointed for them two physicians, well schooled in the medical art, and nurses. To these he granted villages and fields and facilities in the way of garments, ornaments and the like, and as price for medicines he gave them yearly a hundred (money pieces) from the royal treasury. In the various monasteries the Ruler asked after the health or ill-health of the samaneras and the bhikkhus and gave them the requisite care.
In this wise also the King of kings dispensed gain for the community. "Of all gains the gain of health is the highest and best', thus the Buddha taught and therefore even he also dispensed it. He furthered in the best way the Order of the Enlightened One by making it lustrous.
emendation is inadmissible. The fault is the author's, the MSS. are not to blame.
W. 175 is a kind of parenthesis. In correct language the sentence
would be accompanied by an iti or iti cintiya as a reflection of the
King's. Cf. note to 100. 52.
W. is probably right in connecting jara here with skr, jicara (not P. jard "age").
Note that labha means a gain or advantage of an external kind. Apijayi is here used as synonym for dapayi in 180 b.

99. 182 Kittisirirājasīha 273
Formerly the rulers of Lanka, the best of most excellent men, the supports of the Order, removed the infidelity of the hosts of the foe and then bore the burden of the royal dignity. When the King heard thereof and himself compassed in spirit the doctrine revealing itself to him and fraught with immeasurable blessing, he performed continually meritorious works, unweariedly, a support of the Order.
Here ends the ninety-ninth chapter, called X Account of the King's Consecration and of Other Festivals», in the Mahavamsa, compiled for the serene joy and emotion of the pious.
The panegyric character of many strophes occurring in this chapter of the chronicle seems again to prove that it was composed when the king Kittisirirajasiha was alive. The poet flatters him with the conventional phrases.
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CHAPTER C
THE HISTORY OF KITTISIRIRAJAsihA
The highly famed Lord of men honoured the Tooth Relic with constant reverence even as (a world ruler) his wheel and worshipped it in every way sacrificing with all kinds of fdowers, such as sumana, campaka, punnāga, nāga, kaņikāra, ketaki, white and blue lotus flowers and the like, as well as with perfumes of every sort, such as sandal and aloe wood; with divers kinds of fragrant incense, with sugar, honey and so forth and with delicious remedies like betel nut, camphor and betel leaves; with various prepared dishes such as sweet food, rice and cake, with golden bananas and rose-apples, with bread fruits, mangoes and pharusa fruits", with date plums, oranges" and sweet mundakas, with yellow and green
I anticipate the subject mahayaso (v. 8c) and janindo (v. 12 a). The sentence goes on to v. 22 in which the first finite verb appears. Various gerunds occur before this and the subject "the King' is repeated several times.
P. cakka. This is the first of the seven jewels (ratanan) peculiar to the rājā cakkavatti, the world-ruling king (cf. for this D. II. 172 ff., III. 61 ff. ; M. III. 172; PTS. PD. s. v. ratana), a marvellous chariot that carries him victoriously over all countries.
* I anticipate pijetvă in v. 8.
The botanical names are successively: 1) jasminum grandiflorum, 2) michelia champaka, 3) rottleria tinctoria, 4) mesua ferrea, 5) pterospermum acerifolium, 6) pandamus odoratissimus.
Cf. also Mhvs. 89. 43 and note. P. timbarusaka a kind of diospyros. The fruit called timbaru is compared in Ja. WI. 457 to the youthful female breast. We do not know what the phóirusa is.
" P. mārpaiga = skr. mära inga, which is borrowed from the Persian nárang. adaka again is unknown.

100, 19 Kittisirirājasīha 275
coconuts, with ripe pomegranates, with dates, grapes and various other fruits, with many fine roots and sprouts of every kind. With such and other offerings, with the five kinds of musical instruments, with many of the things taken over from former kings and with new thereto he worshipped the Tooth Relic day by day, thereby intent on merit, increasing the store of his meritorious works. With gold and silver, with fair precious stones and pearls, with countless, brightly embroidered, gleaming stuffs; with canopies, curtains and robes, with many articles of use and manifold ornaments, with many elephants and steeds, as well as with cattle and buffaloes, with many slaves male and female and with numerous villages and fields he sacrificed full of zeal to the Tooth of the Enlightened One and when the Prince of men beheld it he was filled with pious joy. He was minded to have the golden casket completed which had been begun under former kings but had never been finished. After a splendid, jewel-encrusted casket had been made for two thousand suvannas and seven nikkhas, the Lord of men ever intent on meritorious action, had a
costly, splendid, magnificent, large diamond placed on the point;
one hundred and sixty-eight beautiful, costly, splendid (smaller) diamonds, well worth seeing, and one hundred and seventyone topazes' he had put on it, further he had it set with five hundred and eighty-five blue sapphires and four thousand eight hundred and eighty rubies, also he had it set with seven hundred and seventy-eight pearls, and when the costly casket
P. sadhukandehi. The word kanda root" (skr. the same) is missing in CHILDERs and also in the PTS. P. D.
* P. mai vaņa. The word va??? a does not meam “colour" lhere, but "beauty, ornament', as is often the case.
3 Sucara as well as nikkha, as also skir. suvara and miska denote a weight and a coin. The nikkha is = 15 suvana (PTS. P. D. s. v.).
P. pupphardigamairatane. It is true that pupphardiga by itself means "topaz" (= skr. pit spardiga). What is expressed however, is the fundamental meaning "flower coloured'. Thus we have in the same way nilamani "blue gem" (l7 d) for "sapphire" and rattamahiratana "red gem' (18 c d) for 'ruby'.
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was finished he had two further caskets made in which to place it and had these also set with costly splendid, beautiful
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King Wimaladhammasuriya overlaid with gold. Then the Ruler of men, celebrating a great festival, placed the Tooth of the Sage in these same (caskets). Full of pious joy the Ruler dedicated a large village, Akarabhanda by name, to the Tooth of the Prince of the wise.
At the festival of the relic the Ruler in his mercy thought to show the Tooth Relic to the inhabitants of Lafka. After the Ruler had had the whole town of Sirivaddhana carefully cleansed and decorated throughout with arches of manycoloured stuffs, with rows of arches of banana leaves, with bunches of coco blossoms and with all kinds of flags and pennons, he gathered together in the town all the people of Lanka. The Ruler of men himself, adorned with all the royal ornaments, like the King of the gods, betook himself after he had previously celebrated many great sacrifices of all kinds, to the temple of the Tooth Relic, sacrificed to it in every possible way, worshipped it, he the Ruler by throwing himself in humble posture to the earth out of reverence for the Tooth Relic of the King of the wise. Then he took the golden lotus flower together with the Tooth in the lotus of his hand and went forth from the temple with it. With sacrificial ceremonies, celebrated with silver umbrellas and flywhisks of yak tails', with golden and silver flowers, with the five kinds of flowers, laja' and so forth, with many jewels and pearls, with gold and silver, with various coloured stuffs
In Mhvs. 9. 11 ff. it is related that he brought the Tooth Relic from Labujagama to Kandy. Nothing is said in the passage about the making of a karada.
* Cf. 98. 50 and mote.
8 P. kariyamdnapjasu in v. 84 c.
4 P. camartcdmarehi. The fem. camari is also employed in Skr. (BR. s. v, camara). See above 98. 14, as well as Jāt. IV. 256 camarйпайgиtha,
5 Cf. 98. 46 and note,

100. 44 Kittisirirājashtu 277
and many kinds of ornaments, with divers fragrant flowers, with many lamps and incense, and amid the sound of the five musical instruments, the shell trumpets, the cymbals and the rest, and amid the noise of the many thousandfold cries of Hail! - it was like foam-crowned billows - the highly famed King marched in procession like a world ruler in his
charioto. In the superb, beautiful maņɖapa, decorated with
all kinds of brightly embroidered cloths, like a heavenly mandapa stood the King, the Ruler of men, like the King of the gods at the head of the company of the gods, and then the King showing the multitude of the people the sacred beautiful Tooth of the Prince of the wise, right hard to attain in hundreds of thousands of world ages, filled them all with bliss, heaped up a store of merit and laid (the relic) again in the casket.
In this wise, feeling every kind of bliss, as at the sight of the living Buddha, the multitude also increased the store of their merits.
Intent on good, he repeatedly exhibited the Tooth Relic in the same way and so stored up much good. Of villages and fields devoted by former kings of Lanka to the Tooth Relic he took not away the very least. Day by day holding a great sacrificial festival in joyful faith, he dedicated many elephants and horses and in the same way bulls and buffaloes, as well as a prosperous, populous village by name Rajakatthala, and another large village by name Muttapabbata and gained thereby for himself the value of meritorious works.
He was mindful of the purity of the Order. Amongst the bhikkhus who were formerly present on the splendid island of Lanka, and amongst all the samaheras who had undergone
P. kalolamaliiini va stands quite independently of the construction of the sentence, as a kind of parenthesis. It refers to the whole procession.
See note to 100. 1, Note 2.
* There is a village Ra da go da in the Kandy District, Medapalata Korale, a village Mutu gala in the Kurunegala District, Udukaha Korale West (Census 1921, II, p. 60, 328).--
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the ceremony of world renunciation, were some who had fear of evil, respected the true doctrine, living in good moral discipline, in pure fashion. Others cherished evil, were of bad moral living, followed false doctrine, took pleasure in the maintaining of women and children and in domestic duties and devoted themselves to unseemly professions such as astrology, medical activity and the like.
When the Ruler heard tidings of such unprincipled (bhikkhus) he sought out with care from among the pious (bhikkhus) who were on the side of the high principled, the respected samanera, named Sarahamkara, who led a pure life, dwelt in the wilderness, took pains for the furthering of the Order of the Victor, was careful of moral discipline, virtuous, well instructed, experienced in the interpretation of the words of the Enlightened One. With the reflection that this was the right thing to do, the Ruler with his support, ordered according to precept, an investigation, took strong measures against them and had them seriously admonished that from now onwards those who had renounced the world should for ever avoid unseemly task, like astrology, medical activity and the like and should foster the study of the words of the Buddha. As the King was minded to further the Order which had fallen into decay, he strengthened the influence of the high principled, and in many ways gave the Order support. The Ruler was appalled at the thought that with the lack of bhikkhus on whom the ceremony of admission to the Order had been performed, the pure Order of the Victor should perish on the
That is the activity of the kapurala, the sorceror or devil-priest whose help is sought in cases of illness and for warding off the harmful influence of the planetary deities.
P. samind vijdinited cannot belong to pavattip, as W. seems to think, but must govern the following accusatives. For Saran arp kara cf. above 97. 51, 60; 98.23; as well as note to 99. 150. The Samgharaja died in the year 1778.
The construction of the sentence is quite wrong. It would be right if instead of rakkhitung in 52 b we had rakkhantiti whereby vv. 51 and 52 a b would be characterized as oratio recta.

100. 66 Kittistirirājasiha 279
whole island, and with the reflection: if a Ruler like myself carries on the government in the island of Lanka, then the Order of the Victor ought not to perish, - further with the reflection: the furtherance of the Order which was not attained in the time of former rulers in spite of their sending hither and thither for bhikkhus, this will I now bring to pass, the Ruler of men, the Monarch, rich in merit, since he desired a long continuance of the Order of the great Seer, when the year two thousand two hundred and ninety-three after the final nirvana of the Prince of the wise had come - sent messengers to whom he gave besides gifts of many kinds and many sacrificial articles, a splendid royal letter, to the superb town of Ayojha, to fetch hither sons of the Buddha. In this wise the Ruler of Lanka who was minded to purify the Order of Buddha, began the furtherance of the Order of the Prince among victors.
The dignitaries took the royal letter and the rest and started with great ceremony and with great zeal on their way, With the Olanda people who were entrusted with the protection of Lanka, they embarked and sailed to the land of Saminda. When the town of Ayojha was reached the Ruler of men in that country accepted the royal letter and the rest, as was the custom. In best fashion the prudent one showed the dignitaries the honour befitting them and took note of the excellent royal letter. When the Ruler of men Dhammika by name, who striving after the dignity of a Buddha, fulfilled the ten paramis' and took the Order under his protection,
= 1749 A. D. What is meant is the time of the close of the embassies to Siam which had already begun under Kittisiri's predecessor Vijayarajasiha. We have an interesting account of these embassies by a member: "An Account of Kirti Sri's Embassy to Siam in 1672 Saka, 1750 A. D., published by P. E. PIERIs in JRAS. C. B. xv III, nr. 54, 1908, p. 17 ff. I see no reason to doubt the genuine character of the document. The relations established by the coming of the bhikkhus from Siam are potent in their influence even to-day. The Siamese sect is the wealthiest and the most influential in the island of Ceylon. For the vicissitudes experienced by these embassies see PIERIs 8, p. 71,78, 75 f.
See note to 98.91. * See for this note to 37. 180.
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heard the news of the decline of the Order of the Victor in Lanka, and of the other (evils) he was most deeply moved. The Ruler thought: "I will be a helper in order to achieve there the furtherance of the Order of the Enlightened One." He summoned the Samgharaja in the Saminda country and many other well instructed Grand theras, versed in the doctrine and acquainted with the rules of the Order, who had for a long time renounced the world, who were capable of carrying out the business of the Order and took counsel with them carefully about the matter. He called together a Chapter consisting of a group of ten, (bhikkhus), an abode of virtues, easily satisfied and content, dowered with the virtues of a life of piety and discipline, and besides the Thera Upali as head. These the Ruler who was well inclined to the Great king on the island of Lanka - like to King Wessantara - sent to Lanka, to the splendid relic temple of the Victor and (with them) books on the doctrine and on monastic discipline which did not exist in the island of Lanka, further a golden image (of the Buddha) and a superb golden book, a magnificent royal letter, gifts of various kinds and dignitaries of the King of Ayojha (as envoys). The great vessel' which after the golden
image and the other gifts had been put in order, was sent off
came without disaster over the sea rich in perils, hiding many a disaster, to the fair, splendid island of Lanka and reached the harbour of Tikouamala'. When the Great king, the Ruler of Lanka had tidings of this, he had all the inhabitants of
The last human incarnation of the Bodhisatta; cf. Wessantarajataka (Nr. 547; VII. 479 ff. in FAUsBöIL’s edition).
All the accusatives in vv. 71-74 are governed by apeses, to those in v. 71 must be added the gerund nimantayitvana. The gifts, among them the golden image, are enumerated in the narrative quoted above (note to v. 59). The number of the theras with Upali at their head, is however given as twenty-one, with eight samaneras in addition.
Three in number according to the narrative. The subject nava in 75 c is repeated with mahanava in 76 d. The language in the whole section is extremely careless.
P. gambhire, used substantively and supplemented by samudde. I. e. Trincomalee,

100.91 Kittisiriräjasthct 28
the town of Sirivaddhana called together. In joyful faith the Ruler of men celebrated a great feast. From the sea as far as superb Sirivaddhanapura he had the road put in order and rest-houses' erected at various places. Then the Ruler sent forth the Mahasenapati and other dignitaries and made them fetch in the right order the golden image and the sacred books, the bhikkhu community and everything else. When with great pomp and great ceremony they making their way had reached the vicinity of the Mahavalukaganga which comes down from the Sumanakuta, the Ruler of the town Sirivaddhana, the Ruler of men desirous of gaining the reward accruing from the festive reception of the three sacred objects', the highly famed Great king intent on merit, went forth with the army in piety to meet them with elephants, steeds and so forth. He showed reverence to the august Grand thera and to the others and at the same time greeted the great community. Having exchanged with them in the best way possible the customary speeches of wellcome, he came, with the three sacred objects at the head, to his town. In the fair Puppharama", in a graceful brick-roofed building erected by him, in this decorated monastery he made the august community of monks take up their abode. Then he provided them in fitting manner with the necessaries and charged officials to enquire day by day after their health or ill-health. The Ruler of men accepted the splendid royal letter sent by the King of Ayojha and he made the royal envoys who had arrived and the other officials take up their abode in a fitting place and showed them all the distinction to which they were entitled. In the year two thousand two hundred and ninety-six after the final nirvana of the Enlightened One",
P. draine, thus buildings which were specially intended for the sojourn of the monks.
In the train of the envoys from Siam there were 1) a golden figure of the Buddha (Buddha), 2) sacred books (dhamma) and 3) the bhikkhus with Upali at the head (sangha).
"Flower monastery' the now so-called Malvatu-vihara situated immediately on the lake of Kandy.
4 = 1752 A. D.
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in the month Asaha when it was full moon, the all-powerful Great king, dowered with vast royal power, betook himself to the monastery. He had seats carefully spread in the middle of the fine Uposatha house contained therein. Then he invited the Grand thera Upali, dowered with the quality of a life led in moral discipline, experienced in all clever methods, who had his pleasure in the welfare of all beings, and second to him the Thera Ariyamuni” together with the (rest of the) community and bade them be seated. Then with the celebration of a great festival the Ruler of men, the Ruler of Lanka, made these perform on the most distinguished of the samaneras of Lanka the ceremony of adrission to the Order.
From that time onwards he was wont to fetch hither samaueras and others who were versed in the linguistic textbooks on the sacred scriptures, and have performed on them the ceremony of admission to the Order. In the same way he sought out rightly all those who were worthy of the ceremony of world renunciation and of admission to the sublime Order of the Enlightened One and had the ceremony of world renunciation and of admission performed on them according to precept. Among the bhikkhu communities who thus had become numerous in Lanka, he again sought out those bhikkhus who were full of lasting zeal in preserving the study of the sacred scriptures and of the rules of monastic life and who were qualified for and worthy of the position of a teacher, and charged them to take instruction from the brethren of the Order who had come from Ayojha. Now among those high principled bhikkhus who carried out the commands of the
102 Victor, there was one who had long been at pains to make
The month June-July.
In the narrative (p. 84) quoted above (note to v. 59) the Grand thera Ariyamuni is mentioned as second to Upali.
All the relative sentences beginning with yo in vv. 102-107 refer to tain in v. 107 c. This part of the long-winded sentence is but loosely eonnected with the preceding which ends with niyojiya. If we might alter niyojiya into miyojayi and put a full stop after it, the construction of the sentence would be all right.

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lustrous the Order of the Sage which for a long time had been on the verge of ruin in Lanka, - who in accordance 108 with his insight, as far as possible untiringly, day and night, made lustrous the sacred scriptures of the Prince of the wise and his rules for monastic life - who also instructed as dis- 104 ciples many others in the sacred scriptures and the rules for monastic life and thus in worthy manner brought splendour to the Order, - who striving for his own salvation and that 105 of others, with the wish to obtain long continuance for the Order of the Sage, ever took pleasure in a pure life, - who 106 as regards virtue, discipline and devotion to duty was as a mirror for all the sons of the Victor in Lanka who were intent on their salvation, - who during the time that he was a 107 samahera was called Saranamkara: this son of the Victor living in pious discipline now that he had been admitted to the 108 Order, he (the King) invested with the dignity of a Samgharaja'. Amongst the bhikkhus who had joined him, he sought out in both monasteries such as were skilled and well versed in the carrying out of the duties of the Order of the 109 Master and assigned them positions of rank. Explaining to them: ye all who live out the doctrine of the Victor, should 110 act in harmony, day and night unweariedly, in accordance with the rule of the Order and according to the sacred scriptures, the Ruler showed them much favour and in this wise made 111 the Order lustrous so that it should continue for long in Lanka.
The royal envoys too, arrived from the Saminda country, 112 and the others sought out the King, handing over to him the royal letter and the other gifts. The Great king, the Ruler 118 of Lanka, accepted everything, and after the Monarch had made a close inspection of the superb royal document he highly 114 pleased, had favours conferred on them. Now the Ruler who for his own good, the good of others and the good of the Order, had again and again performed meritorious works, who 115
1 See above note to 99. 150 and to 100. 69.
In the Malvatu and the Asgiriya-viharas in Kandy, which are the seats of the two mahanayakas, the heads of the Church of Ceylon.
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was devoted to the true doctrine, a light of the Order, greatly wise was wont to visit the monastery and to test in every way in the midst of the community, the means for long continuance of the Order. As he wished to make lustrous the Order, he invited in fitting manner the Grand thera Upali and listened with believing heart from the Digha-Nikaya, the Sarpyutta-Nikaya, the Saddhammasamgaha and from various other books, the (sections on the) tenfold royal duties and the four heart-winning qualities. To faith awakened, of deep discernment, he thus learned to distinguish between what ought and what ought not to be done, between what is meritorious action and what is sin, what is blameworthy and what is not blameworthy, and he left undone all things which should not be done, which are sinful and blameworthy, and strove as best he could after the things which ought to be done and are not blameworthy. Almsgiving and other meritorious works he performed day by day, and after he had had the whole town decorated as formerly he full of reverence invited the dignitaries who had come from Ayojha and all the people of
Lanka, the Grand thera (Upali) with the other bhikkhus (from
Saminda) as well as the bhikkhus from Lanka, the samaneras and all the others, and celebrating as formerly with royal ornaments and all kinds of other sacrificial gifts a great festival he exhibited the Tooth Relic for the salvation, blessing and happiness of them all.
Since the royal envoys wished to do reverence to the Mahiyangana-cetiya and the other cetiya places, he sent them in the company of Lanka officials, to the various places, let them as they desired, perform their devotions and sent them home after showing them to the utmost befitting favours. In the same way giving them sacrificial articles and appointing officials (charged with their care), he enabled the bhikkhu community with Upali at the head, to visit the sixteen sacred places in Lanka, Mahiyangana and so forth, as well as the
According to W. these were: 1) Mahiyangana, 2) Nagadipa, 8) Kalyāņī, 4) Samantakūta, 5) Divāgubā, 6) Dīghavāpi, 7) Mutiyagaņa

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cetiyas in Sirivaddhana and other towns. Then he had sacred boundaries fixed, and intent on the good of the bhikkhus, Uposatha houses and dwellings erected here and there. Devoted in faith to the bhikkhu community he had in three years monasteries founded and made bhikkhu communities take up their abode in them. In the periods of the rainy season he provided the fitting maintenance, listened to the sermon of the true doctrine and kept the uposatha fasts. When the
bhikkhus were presented with the various necessaries he gave
them in addition to the otherwise customary robes, kathina robes. In the course of these three years he had the ceremony of admission to the Order performed on seven hundred persons in the august community, and for three thousand sons of good families he caused the granting of the ceremony of world renunciation as samaneras for the good of mankind.
For the good of the world the King, the Ruler of men, effected the furtherance of the Order: for that reason must all gracious Brahmas, Suras and Asuras grant the Monarch happiness and long life
In the year that bears the name of Sukara the Ruler of men Dhammika the sage, who had helped so much to further the Order in Lanka, since he strove after the dignity of a Buddha, sent once more from the town Ayoiha a group of
(in Badulla), 8) Tissamahāvihāra (Tissamabārāma in Mahāgāma, Rohaņa) 9) the Bodhi tree, 10) Maricavatti-cetiya, 11) Ratanavaluka (Mahathtipa), 12) Thūpārāma, 13) Abhayagiri, 14) Jetavana, 16) Selacetiya (9 to 15 in Anurādhapura), 16) Kājaragāma (Rohaņa).
P. karetvd baddhasiniyo, lit. "he had fixed boundaries made". The expression siman bandh is used for the fixing of the territorial boundaries of a monastery which was carried out with particular ceremonies (Mhvs. 15. 131 ff.; 78. 61 f).
P. antocassest. That is the rainy period lasting three or four months which the bhikkhu along with his companions, must spend in a settled abode (in the monastery).
3f, pavdritesu. What is meant is the Pavarana ceremony held at the end of the rainy season.
4 P. parivoiracivarehi. Pariwara here has the sense of "ingredient accessories' (PTS. P. D. s. v.).
See note to 44, 48.
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more than ten priests with two theras at the head - the Grand thera Visuddhacariya', who was an abode for the virtue of a life lived in discipline, whose ornament were faith and the other virtues, who was a mine of virtue, and the capable, learned second thera Warafanamuni - to Lanka for the furtherance of the Order in Lanka. When this community arrived the highly famed King of Lanka accompanied them as formerly with great honours into the town, made them take up their abode in the Puppharama and dispensed to them daily regular food and everything else as formerly.
After accumulating a store of merit the distinguished Thera Upali who during these three years unweariedly day and night had done all that was to be done for the furtherance of the Order, was severely troubled by a disease of the nose which befel him. The Sihala Ruler had the best medical treatment given to the incomparable Grand thera (thus) seized by illness. Again and again the highly famed King went to the monastery, visited the Grand thera and when he learned, his heart deeply moved, that the disease was incurable he celebrated with sacrificial objects of every kind, a sacrificial festival for the Buddha and ascribed the merit of it to him (the Grand thera). When the Thera was dead the Ruler of men had the corpse with great ceremonial laid in a covering of fine stuff, had many sacrificial ceremonies performed, the corpse brought to the pyre and the prescribed rites carried out and thus accumulated merit.
The King was aware of how helpful the Ruler of men, Dhammika, the sovereign of the Saminda country, had been in the furtherance of the Order of the King of the wise in Lanka, by twice sending a pious bhikkhu community and by bringing about the presence of many hundreds of bhikkhus, whereas formerly there had not been a single bhikkhu on the
As regards the word mahdivisuddhacariyatheran we must I think, join the mahdi with theran in order to get the counterpart to autheral in 138 b.
For pattiddna see note to 42. 50. In this case the patti is transferred to a dying man, not one already dead.

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island of Lanka and by sending books of every kind which were lacking. He thought: "To a man like that who has given me so much help I will also pay in befitting manner fitting honours." He ordered ministers forth to whom he gave a model of the Tooth of the Sage fashioned out of a costly jewel and many varied gifts such as a likeness of the Victor, a shell curved towards the right and other things, and also a splendid, specially artistic royal letter, and sent with them the bhikkhu community who wished to return to their own country (Saminda). With great reverence all the dignitaries received this and journeyed forth to the country of Saminda. When they arrived there King Dhammika was joyful in heart. He gazed to his hearts content at the likeness of the Tooth of the Sage and at the rest, and full of joy as if he had (himself) received the Tooth of the Enlightened One, he celebrated day by day a great festival. Then when he heard and had taken note of the many words expressed in the royal letter: the transference of the merit of the further
ance of the Order and so forth, he put glad confidence in the
King of Lanka. He gave over (to the envoys) many books which were not in Lanka, a beautiful likeness of the sacred footprint', as sacrificial gifts for the Tooth of the Victor golden canopies and umbrellas and all kinds of beautiful and splendid presents, suitable for the royal use, as well as a royal letter in which expression was given to the share in all merits as his own admission to the Order and the like, wherein the
Such shells are very rare and precious. Their possessor is supposed to be exceedingly lucky. Shells of this kind are mentioned among the gifts exchanged between King Devanampiyatissa and King Asoka (Mhvs. 11. 22, 30).
* The acc. pl. sampatte is governed by apesesi in v. 168 c. Wv. 156-168 certainly form a most clumsy sentence.
8 This refers to what is related in v. 146. 4 Cf. with this the note to v. 254. * I assume that attapasarpada means that Dhammika belonged
himself, if only for a time, to the Order, as is eustomary even to-day. in the royal family of Siam. With this he had acquired great merit.
a part of which was to accrue to Kittisirirajasiha.
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reasons for the friendly relations between the two kings found expression, and sent all that to fair, holy Lanka.
All this the highly famed King of Lanka accepted. When he beheld the books of the good doctrine and the gifts like the footprint of the Sage, he rejoiced greatly and paid great honour to the gifts. He celebrated a great festival and showed them to all the people. Then when he had looked at the royal letter and taken note of the many words expressed in it, such as the transference of merit and the like, also the friendly relations mentioned, the Ruler of the Sihalas was filled with the highest bliss by satisfaction at the transferred merit. He thought: "The reward accruing from the meritorious works like furtherance of the Order I have experienced in this life, what shall one say of that which may be perfectly enjoyed in a future existence?" In this wise the Ruler believed firmly in the three sacred things. The Ruler of Lanka betook himself to the monastery and heard the sermon of the true doctrine preached by the Grand theras who had arrived the second time. He charged those bhikkhus who had been admitted into the Order by the chapter of monks who had arrived first, to take instruction from the bhikkhu chapter at whose head Visuddhacariya stood, and had the ceremony of admission to the Order performed in proper fashion by those theras on numerous sons of good family.
Of the bhikkhus in Lanka some whose ornament was their virtue, learned with the Grand Thera by name Visuddhacariya, absorption which is the way to nirvana; others learned with the second Thera Warananamuni the content of the doctrine and monastic rules, as well as linguistic knowledge. Thus the King pledged the bhikkhus of Lanka to the study of the sacred scriptures and to the practice of moral discipline and so sheltered the Order of the Enlightened One. And the bhikkhus of Lanka were zealous and discerning. Received into
P. patian unodanena stands as is shown by the preceding verse, for patti-атит“.
I See above v. 186 ft.

10). 192 Kittisirirājasiha 289
the branch of those ascetics who are without wants, who have taken upon themselves a life of discipline, unwearied, never indolent, they made of the doctrine of the Victor a reality, zealous by day and night, absorbed in difficult texts; and the King showed them honour by the dispensing of dwellings and the like. The chapter of bhikkhus which had come the second time and wished to return to their own country he sent away with Olanda merchants. On a firmly fixed rock situated on a beautiful spot not too far to the east of the town of Sirivaddhana he had hewn out by skilful workers, masons and others a splendid standing image of the Victor nine cubits high and he had the radiant, shining stone image overlaid with gold plates so that it resenabled the living Sage. Round about this Buddha statue he had erected a lofty, massive, beautiful stone wall and superb stone pillars placed and a splendid, beautiful two-storeyed temple built fair to look at, as well as a roomy court, outer walls, mandapas and so forth set up in the best way. Then he put thereon, canopies and curtains of all kinds of coloured stuffs. Round about he placed arches one after another and provided them in every way with much ornament. Here and there he set up various flags and pennons and on the day of the sacrificial festival of the eyes' he lit a row of lamps, placed filled jars (about) and carried out in blameless fashion the various customs prescribed for festivals. To the people who supplied the coloured paintings, he dispensed abundantly robes, ornaments and the like and satisfied their wishes in every way. Then he made the splendid loud clang of the musical instruments, like shell trumpets, kettledrums and so forth resound, like the roar of the wide sea, and under a good constellation, at a good hour, on a good day determined as favourable he put in the eyes and celebrated a great festival. Numerous silver bowls and many silver vessels, costly necessaries and valuable monks'
1 I。e。13一14ft,
What is meant is the putting in of the eyes in the Buddha statue which always took place with quite special ceremonies.
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robes, banners, white umbrellas, shields, fly-whisks and fans - all these and other fair objects of sacrifice the Ruler offered, mindful of the reward accruing from a sacrifice to the Buddha, with the thought that it was as if it took place in the presence of the still living Prince of the wise, with a heart full of the joy of faith, intent on merit. Many and manifold foods also such as sweet dishes, rice, solid dishes and others, sugar, honey, betel, lime, camphor and so forth, also remedies and perfumes of every kind like sandal and the like, beautiful flowers, like jasmine, campaka blossoms and others — all these and other objects of sacrifice he offered in pious fashion. The makers of the Buddha image and the other people he rejoiced by an offering of many animate and inanimate things, elephants, cattle, buffaloes and so forth. If one reckons the sums spent in the making of the Buddha statue and the other, offerings on the occasion of this vihara festival according to their money value, the result was sixteen thousand one hundred and fifty (kahapanas).
The large, beautiful vihara, well worth seeing, which is known as Gangarama because it was built on a fair spot near the Mahavalukaganga was founded by the King under the name of Rajamahavihara. This vihara, thus superbly furnished with glory and splendour, was also destroyed by the enemy who had penetrated into the town. The King had it in the best way restored to its original condition, and just as he had held a solemn ceremony at the former eye festival, so (now) he held another eye festival. After the Ruler of men had dispensed in great abundance to the painters and so forth garments, ornaments and other articles and had sacrificed with many sacrificial gifts, he erected near by a fair monastery
1 ' think săragandha should be taken in this sense like the corresponding skr. word.
Thus we learn here that all these festivities described in the foregoing took place before the capture of Kandy by van Eck in 1765, that on this occasion the Gangarama founded by the King, was also destroyed, but as related in the following, restored after the destruction of the Dutch expedition, when the change of name possibly took place

100. 217 Kittisirirājasīha 291
for the community and made a chapter of bhikkhus who devoted themselves with lasting zeal to the study and the fullfilment of moral duties, take up their abode there, providing them in every way with what was necessary. Then by holding in the way described formerly, full of reverence for the Triad of the jewels, a sacrificial festival for the Buddha, and at the same time sacrificing to the chapter of the bhikkhus, he increased the fulness of merit for himself and the laity. Now in order that this beautiful fair vihara, worthy to be seen, that was erected in this manner, and all the numerous sacrificial ceremonies inaugurated there and the many meritorious works such as the offerings to the community - should be continued for a long time in the right way, the Ruler determined a village situated near the vihara by name Aruppala, and many other villages and fields, and gardens also, as well as the large, populous village by name Udakagama' in the district of Mayadhanu and granted them (to the momastery). And the King confirmed this in perpetuity by having an inscription graven on the beautiful mountain (in the stone).
In this way the King of kings dowered with splendid virtues, since he realised the worthlessness of acquired wealth, in his piety had sacrificial festivals celebrated for the Buddha and sacrificial festivals for the community of the excellent sons of the Victor and so performed perpetually all valuable, meritorious works. Therefore should ye all also perpetually perform without wearying, meritorious works.
In the fair, splendid suburb by name Kuhdasala, the Ruler of men had erected in a charming garden a vihara fair to look on, supplied in the best way possible with outer walls and mandapas, and brought thither relics and images of the
Now Diyagama. Three villages of this name might be the one in question: 1) Diyagama in the Kalutara District, Waddubadda; 2) Diyagama in the Magul Otota Korale, Kurunegala; 8) Diyagana in Deyaladahamuna Pattuva, Kegalla (Census 1921, li, p. 48, 282, 5l4).
Lit. "the full value of meritorious action" (saram in contrast to assir'an in a).
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Sage. Then he dedicated (to the vihara) the garden that was adorned with bread-fruit trees, mango trees, cocopalms and other fruit trees, as well as many fields and villages and people for the service of the monastery, and celebrated, intent on merit, day by day all sacrificial ceremonies, such as offerings of food and the like.
The wicked king known by the name of Rajasiha in the town of Sitavaka who had committed parricide and destroyed the Order of the Victor, as he could not distinguish what it was right to do, had adopted a false faith, was devoted to the adherents of the false faith and ordered them to take for themselves the income accruing from the worship of the sacred footprint of the Enlightened One on the Sumanakuta. From that time onwards the adherents of the false faith destroyed everything there. When the highly famed Great king heard of these things he realised, reverently devoted to the Enlightened One, that this was unseemly. He commanded the adherents of the false faith from now onwards not to do so, and charged the sons of the Buddha to carry out in the right way the many sacrificial ceremonies which should be performed there. He dedicated the flourishing, populous, large village named Kuttapiti to the sacred footprint and to shield it from the heat of the sun, he erected above it a mandapa with curtains, adorned with an umbrella on the point, fastened it with iron chains and accumulated much good by the celebration of sacrificial ceremonies. But the income accruing therefrom he assignéd to the Order.
In this manner did our happy, sublime Sihala Ruler in the knowledge that what that deluded king had done, because he knew not the virtues of the sublime Sage - was unseemly, put away all the wrong and by entrusting the spotless bhikkhu community of the sublime sons of the Buddha there with, he
Cf. for this 93.3 ff. especially v. 12. Line 220 a agrees in wording with the line 93. 5 a.
* Note that in this strophe the word avara occurs in each of the four lines.

1C0.238 Kittisirirājas ille, 293
celebrated a ceremonial festival for the Buddha which granted sublime immortality. * V The Majhavela-vihara built by the ruler, King Wattagamani, which had fallen into decay, and the cetiya belonging to the vihara he had rebuilt in the finest way and granted it the village called Singatthala that had been long separated from it. Day by day he celebrated there in the right way a sacrificial ceremony and so snoothed the road to heaven which he would have to tread in the future.
To the Dutiyasela-vihara the Ruler of men granted the village by name Ratanadoni', having learnt from the record of a stone inscription that it had formerly belonged to it but had been severed from it, and he the highly famed, intent on merit, celebrated a sacrificial festival.
For the restoration of the Majhapalli-vihara the Ruler conferred distinction on the bhikkhu Samgharakkhita in pious
fashion. He caused a great recumbent image (of the Buddha).
to be made and finally he had a great festival celebrated there and the festival of the eyes held. In order also to perform the (customary) sacrificial ceremonies he dedicated the village called Malagama (to the monastery) and had a sacrificial festival celebrated daily according to rule. To the samauera called Siddhattha the Ruler granted the large Rajata-vihara" erected by King Dutthagamaui when inspired by the wish
1 W.: Medavella-vihara.
* Probably Singa go da, Kinigoda Korale, Kegalla District (Census 1921, II, p. 514).
W.; Devanagala-vihara.
* Perhaps Ru van de niya, Galboda Korale, Kegalla District (Censuis 1921, II, p. 520).
W.: Meddepola-vihara.
The Census 1921, II, p. 298, 368 mentions a village Malagamuva. and another Malgomuva. Both are situated in the Kurunegala District, the first in the Galboda Egoda Korale, the second in the Medapattu Korale East. The latter seems to be meant here.
See note to 99. 41.
P. patthetva ayatena is a composite verb formed after the Sinhalese model (geenarā, geņācā).
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for the august position of a chief disciple of Metteya, the King of the wise. After the Ruler of Lanka had caused the ceremony of admission to the Order to be performed on him, he granted this bhikkhu and all the sons of the Victor dwelling in the Uposatharama rank and showed them favour in every way. Then in order to restore this vihara which had long been in the state of a ruined house, the Ruler of men in Lanka assigned it divers artisans, painters and others, as well as much fine gold where with to gild the Buddha images, and all handiwork and so forth. That prince among ascetics - Siddhattha - accepted all this and removed in the best possible way everything that had been destroyed by age. He had a lofty, massive stone wall and a fine plaster floor built in the house, and outside a mandapa, as well as (a picture) the figure of the Buddha in combat with Mara above on the rock face. Then when he had caused creeper work of flowers to be applied in the best manner possible and had caused a vast image of the recumbent Buddha to be fashioned out of good bricks, lime and clay and also many sitting and standing images of the Victor, he had represented in the best way possible in painting on the beautiful inner wall, enlightened ones like Muhuttamuni, a thousand in number. And at the foot of the vast statue of the recumbent Buddha he had placed one after the other beautiful images, that of the Buddha's constant servant and protector of the true doctrine - Ananda, that of the Bodhisatta Metteya, that of the sublime patron deity (Visiu), and that of King Gamaui. He overlaid the five great images of the Buddha with gold, and when he had thus in every possible way finished the works which were to be
Mette y a 1s the future Buddha. Each Buddha has two pre-eminent disciples ascribed to him (aggasdivaka). Those of the historical Buddha, were Sariputta and Moggallana.
* I do not know who is meant here. W. omits the name in his translation.
Saddhammarakkhino refers to Ananda. It is he who according to Vim. II. 287, was questioned as to the dhamma, by Mahākassapa at the first Council.

100, 260 Kittisirirājasīha 295
made in the inside (of the shrine), he had pourtrayed also outside on the wall a series of glorious figures of gods and Brahma figures with flowers in their hands, which looked as if they had appeared for worship. Then too he caused a great, beautiful triumphal arch to be made, well worth seeing, further two lion figures on either side of the portal and in the empty interstices of the wall figures of demons. Also he had pictures pourtrayed in coloured painting of the sixteen holy places, Mahiyangana and the others, further of the famous foot-print on the Saccabaddha mountain', of the ten paramis, of the three forms of (right) action', as well as of many jatakas in which subjects like the five great renunciations are treated of. In the mandapa he had all kinds of figures introduced, series of lions, series of elephants, series of geese and creeper work of flowers. In the delightful cave above in the same rock he built a vast image house, well worth seeing, splendid, beautiful with many sculptures fashioned to perfection and so forth. There he had a beautiful, vast, life-like sitting Buddha made - splendid was this figure and fair to look at - and on either side well fashioned, upright standing statues of the Bodhisatta Metteyya and of the lotus-hued god. He also caused many other figures to be set up: figures of sages, figures of many hundreds of the perfect", the four and twenty Buddhas, the
See note to 100. 128.
This is a sacred mountain in Siam, called Saccabandhana in the narrative (p. 31) mentioned above (Note to 100. 59). There was a footprint of the Buddha on it which had come there miraculously. King Dhammika had sent a model of this footprint along with other gifts to the King of Lanka.
See note to 37. 80.
P. tidhdi cariyang. The three forms are lokatthacariya, iditatthacariya and buddhicariya "action for the advantage of the world, for the advantage of one's kinsfolk and for one's (own) enlightenment." See DhCo. III. 44 too.
P. paicamahapariccdd. The surrender of the five precious possessions, the wife, the children, the royal dignity, life, limbs. DhCo. l. c. CHILDErs, PD. s. v. pariccdga. See note to 83. 49.
" P. asekkha "he who no longer undergoes training", synonymous with arahant.
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whole of the Bodhi trees in the same number, the four and twenty intimations, the sixteen holy places, fair forms of spiritual beings and others, the five great Councils and yet divers other beautiful pictures well worth seeing. Then he brought thither relics of the Sage and had a cetiya erected, adorned with a golden finial. In the image house itself he had placed on the lofty vaulted ceiling a sitting figure of the Sage surrounded by his five hundred followers, Sariputta at the head. In the court he had walls and mandapas erected at different places, as well as several gate-buildings and here and there stairs and other fine buildings, partly the restoration of much that had suffered by age, partly also many new (buildings).
All these fine structures the King dedicated (to the monastery) at the festival of the eyes by dignitaries whom he had sent, and in addition clothing, ornaments and much else. He had rows of various triumphal arches without gaps put up, placed on them the necessary ornament, gave orders for the sacred ceremonies and while celebrating in worthy fashion a great rite, he carried out the festival of the eyes under a lucky star and at a favourable hour.
Each of the 24 Buddhas who according to the legend, precede the historical Buddha - they are enumerated Mhvs. l. 5 f. - has his special sacred tree under which he attains enlightenment. To each in a former existence on a particular occasion, a Buddha, gives the intination (ryakarana) that he too shall in time attain the dignity of a Buddha.
* The Mahavamsa 3, 4 and 5. 268 f, gives an account of the three first Councils (dhananasaugiti) in Rajagaha, Wesali and Pataliputta. Of the two other Councils the one is the Church reform under Parakkamabāhu I (Mihvs. 78. 1 ff.), the other perhaps that under Parakkamabāhu II (Mhvs. 84.7 ff.). We get an idea of what the representation of such a council might have looked like from a fresco from Qyzil near Kutscha (Central Asia) the subject of which is the first Council. See A. von LE CoQ and E. WALoschuIDT, Die buddhistische Spätantike in Mittel
asien VI. p. 79 und Tafel 14.
P. uddhan pabbhara-na-uttame. Very likely a picture on the ceiling.
The construction -of the sentence is quite irregular. It seems to me, however, that pesite 'nacce is acc. pl. which like the preceding accusatives is made to depend on dat cana.

100. 281 Kittisirirājasīlis 297
From that time onwards there came hither many inhabitants of the whole kingdom from all quarters, like the sea when it overflows the land. When all the people who had gathered there beheld the many golden and other works of art which had been carried out, there their hearts were filled with joy, as if they saw the Enlightened One at the miracle of the double appearances. In joyful and high spirits they celebrated amid cries of Hail a great festival and thus paved their way to Heaven. At that festival he invited the bhikkhu community of the vihara, had seats prepared in the inner room of the vihara, made bhikkhus who were preachers of the true doctrine sit down thereon, and had the Mahamangalasutta and other sacred texts worth hearing recited by them and thus celebrated in worthy manner a sacrificial festival of the doctrine. All the people who saw and heard this, in that they at one and the same time beheld the Enlightened One' and heard the true doctrine, were filled daily in every possible way with the highest joy and ecstasy, as if by a sermon of the living Sage. Thus he madę manifest both: the beauty of his form and the charm of his sermon.
Outside in the court he placed pillars of stone, erected a mandapa, spread seats therein and after establishing the great multitudes gathered round the mandapa in the five major and other commandments relating to moral discipline, he made them listen daily to abundant texts. Full of reverence he also invited the preachers of the doctrine to preach the doctrine repeatedly during the three watches of the night.
The yamakan patiheran is often mentioned, as is the case in the ancient Mahāvamsa (See my translation, note to 17. 44; cf. DhCo. III, p. 199 ff. ; Samantapasädika, ed. TAKAKUsU I, p. 88 ff).
In the Suttanipsta, Cilavagga, Sutta 4 (ed. by lines ANDERsen and HкLмкв Sмпти, p. 46).
* P. dham mapijā. The dhamma itself is the prijā vatthu, the “object of sacrifice', because the sacred texts are recited.
I. e. the images of the Buddha in the Rajata-vihara. The subject from v. 274 onwards is throughout the King. W. quite
un necessarily takes Siddhattha (see v. 238) as the subject of minantiya in 281 b.
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In the year two thousand three hundred and one after the final nirvana of the Enlightened One he had the vihara called Rajata restored and the great festival celebrated. He then thought of repairing the splendid cetiya erected on a clear, fine large slab of rock to the south of the vihara but which was so dilapidated that it resembled a heap of dust. Therefore he had fetched from all quarters lime, bricks, stones and so forth. Hereupon he had a fine, square throne built of stone in the best possible manner whereon he placed a relic of the sublime Enlightened One. At the restoration of the cetiya, he erected on a neighbouring, particularly beautiful piece of land for the community whom he invited thither in fitting manner for the purpose, setting up a marked out boundary, a nonastery with an Uposatha house and other (buildings) provided with a brick roof and so forth. On the land round about he laid out beautifully a large park adorned with divers blossoming trees, with divers blossoming creepers, with divers fruit trees and the like, and where there were many bathing-ponds. And full of zeal as he was, he piously made the sons of the Victor dwell there and devote themselves to study and religious exercises,
In such wise was the place restored by royal power, visited (in days of yore) by great saints and honoured by the former rulers of Lanka. When the highly famed King heard thereof he fixed the boundary of the vihara solemnly in the same way (as before), performed there all the solemn ceremonies, arranged in still more abundant measure (than before) for an almsgiving to the community and the like and laid up a store of merit. Near the Dohala mountain adorned with rows of trees like puga, punnaga, naga' and others, resounding with the sweet twitter of all kinds of birds, provided with cool, spotless white stone slabs, enlivened with herds of divers animals, there was in the fair monastery situated there
I. e. 1757 A. D. * Mentioned in 44.56. See note to the passage. * For the tree names cf. 78, 98, 74. 204, 79.3.

100, 30 Kittisirirājasīha 299
which bore the name of Sukara, an image house of the Victor, erected by a dignitary who was charged therewith by the King. There the councillor Suvaluagama setting up stone pillars, built an Uposatha house and dedicated it to the sons of the Sage. He also had supplies of wood collected for pillars and the like and numerous dwellings built there. To the bhikkhus to whom dwellings had been assigned there, the Lord of men devoted many villages, fields and so on for the provision of what was necessary. After that Ituler of men had caused all this to be brought about he kindly dedicated it to that prince of ascetics, Dhammarakkhita.
After the Ruler of men had in such wise stored up divers kinds of merit he passed in the thirty-fifth year of his reign from this world thither in accordance with his deeds.
When one reflects on the worthlessness of wealth and of the life of the flesh one utterly rejects the yearning thereafter. Ye also, revering the Triad of the sacred things, ought to perform good works such as spiritual exertions and the like.
Here ends the hundredth chapter, called «The History of Kittisirirajasihax, in the Mahavamsa, compiled for the serene joy and emotion of the pious.
1 The Col. Ed. reads sāka rārāța năma mihi instead of the sūka ravhaya un dāma mihi of my MSS. W. gives Vará v alla as the modern name of the monastery.
The whole of the hundredth chapter has the character of a supplement to chapter 99 and treats especially of the services of the King to the Church. It repeatedly alludes to events which have been touched upon in the foregoing (cf. 98.91 with the note to 100. 59, also the note to 100.203). I have already pointed out (note to 99.53) that Tibbotuvave's contribution to the Calavamsa (see note to 99.76) which deals with the reign of Kittisirirajasiha is composed in praise of this king and completed during his lifetime. This is the case too with the greater part of the hundredth chapter. Here too in v. 228 we meet with the expression a mildikan Sihalindo and the benediction in v. 185 sounds as if it were addressed to a living person. At the end however Kittisiri's death is mentioned. The last part of the hundredth chapter must thus have been added later, whether by Tibbotuvave himself or by another author. The break cannot be fixed with certainty, it might possibly be at v. 228,
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On his death, his younger brother Siri rājādhirājasīh a* received consecration as king in Lanka. After attaining his consecration as king, he devoted himself with pious joy to the Triad of the Jewels, zealous in listening to the true doctrine, unwearied, discerning. The Ruler of men continued, as formerly without abatement that furtherance of the laity and the Order which his brother had carried out. The highly famed offered meat and drink and so on as before to the sublime Tooth Relic without depriving it of anything. He commanded that the regular almsgiving which had been established for the sons of the Victor should be given to them in the order introduced by the (former) king. The bhikkhus who with the Thera Upali at their head had arrived from Saminda, came to the town of Sirivaddhana. Here those bhikkhus who had come from there, with the Thera Upali at their head, established a sacred boundary to the south of the town in the so-called Kusumarama, according to the ilattidutiya process'. When he saw
Chapter 101 of the Mhvs. has been composed and added to their edition of the chronicle (1877) by H. SU MANGALA and BATU wANTUD Aw A. See MALALASEKERA, Tali Literature, p. 142. No MS. however of those which I could examine, reaches beyond v. 292 of ch. 100, and I do not know on which authority the vv. 100. 293-301 are based.
* Reigned 1780-1798 (cf. v. 18). It was during the reign of Rājadhirajasiha that the capitulation of Colombo took place (15th Feb., 1796) and with that the passing of the dominion from the Dutch to the British. Cf. PIERIs 8, p. 142 ff. ; CopRINGroN, HC., p. 133ff.
Synonym for Pupphirama 100.86, 141, now the Malvatu vihāra. This is a particular form of a sanghakamma or ecclesiastical act. See Win II. 89° and 91” (= Cullav. 4. 1 4 2 and 11).

101.17 Rājādhirājasiha 30
that the Uposatha house built formerly by King Kittisiri, was decayed, the Ruler of men who was intent on merit, first of all raised the ground on all sides and then by the adding of still more stones he put up the walls inside the boundary. He put up stone pillars and so built the Uposatha house which the Ruler made over to the community from the four regions of the heavens.
The King was acquainted with various literary works, works in Pali and Sanskrit, he rejoiced in the continuous giving of alms, was in form like the god of love'. As expert in the text books relating to language he made a poem in the Sihala tongue out of the Asadisajataka and had it written down. With a heart full of faith lhe reverencedo the Tooth Relic in faith with a hundred thousand lamps which he had lit in a single night. Hearing of the great merits of a kathina offering over all gifts of alms, he every year presented kathina robes to the community. He had an image of the Angirasa made in bronze in the proportions of the King and since he strove after the dignity of a Buddha, he erected in the monastery called Gangarama which was held to be pious, a graceful cetiya well worth seeing.
1 The description of the building is obscure. W. 9 seems to refer to the securing of the whole base, v. 10 to the laying down of a walled terrace and v. l l a, b to the building of the house itself.
P. makaraddhaja = skr. makaradhvaja "whose badge is the makara, the dolphin'.
3 Jātaka nr. 181 in FAUsnö. L. I. p. 86 ff.
* I believe that here we should read sammánesi instead of samanesi as the meaning of the latter can hardly be harmonized with daithddhaitun. The instr. dipasatasahassena would also not fall within the construction of the sentence. We must, it is true, put up with a slight disturbance of the netre, when readling saanmanesi.
See note to 44.48.
Ahgiras in the Rigveda is the designation of "beings half gods half men who act as intermediaries between the two, as sons of Heaven, as ancestors of men, as those who impart to mankind the gifts of the gods" (GRAssy. ANN). The expression aigirasa is already used of Buddha, Therag. 1252 (quoted S. I. 196). . Cf. also A. ll I, 239 **; Jā. V. 144”.
9
10
11
12
13
14
16
17

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18
19
20
21
22
23
24
25
27
28
29
302 Viñckannardpasth a 0, 18
After the Ruler had accumulated these and other merits he passed after an eighteen years' reign from this world in accordance with his deeds.
The sister's son of Rajadhirajasiha, the Lord of men, Sirivikkamarajasiha", the discerning ruler of the country hearkened to the doctrine preached by the Victor. The Ruler found pleasure therein and sacrificed to the sacred 'Tooth Relic. jewels, pearls and other (valuables) and many villages and fields. To the community whose head is the Buddha, he dispensed often delicious foods and so strove after eternal happiness. These and other merits the Ruler accumulated. But as he indulged in intercourse with impious people. he changed (for the worse). He had the chief councillors, the great dignitaries and many other officials gathered together and destroyed his subjects like a devil. He had the people, many hundreds in number, brought to different spots and had them impaled, merciless as death. Much wealth that had come to the people by inheritance, the King had confiscated like a thief that robs villages. And because the Ruler committed in this way many evil deeds the Sihalas and the inhabitants of the town of Colombo* rebelled. They all canue hither, captured the criminal king alive when the eighteenth year after his consecration had passed, and brought him to the opposite coast. After they had brought the King, the torturer of his people, to the opposite coast the Ingirisi by name seized the whole kingdom.
End of the Mahavamsa May there be prosperity
Reigned 1798-1815. For the rise of the British power in Ceylon during the reign of this king and for the reign itself see CoDRINGTON, HC. p. 155 f, where also on p. 169 f., 182 there is a list of the bibliography of the subject.
. . This means the British.
I. e. To the Indian mainland.

303
Genealogical Tables
A The Oldest Part of the Mahavamsa
From Wijaya to Asela
Sīlabāhu
1. Vijaya Sumita
2. Paņu vāsu deva
چسـ
3. Abhaya Ummādacittã and 9 brothers >< Dighagamay T
4. Paņ qļu kã b haya
6. Mutasiva
گست.
7. Deva narp - 8. Uttiya. 9. Mah i siva 10. Siiratissa 18. A sela
piya tissa,
Asela's predecessors are the Damia, usurpers Sena and Guttika (ll, 12), his successor is Elara (14).

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辨
II
Dutthagāmaņī,
his descent and his successors
6. Musasiva
7. Devānam piyatissa
15. Duţţhagā maņī
Mahānāga 8 rå son of Muțasiva
Yațțbālāyakatissa
Goțhābhāya
Kākavaņņatissa >< Vihāradewī
16. Saddhātissa
18. Laňja tissa17. Thū lathana,
19. Khał ļāsanāga20. V a ţţ ag ā maņī
Wațţagāmaņī'sreignwas interrupted by that of five Damiļa usurpers (21-25).

III
From Mahacilimahatissa to Yasalalakatissa
16. Saddhātissa
-r
19. Khall a tanaga 20. Waț țag am a ņī 26. vتحدaدلti27 هم. clie
>K Anulā
28. Ti s s a 30. Kutak an I at is sa
31. Bhāti kābhya 32. Mahādat hikamah iniga
38. Ārmaņ ļa gāma ņī 84. Ka ựirajānu ti s sa 35. Cīlī lābha ya 36. Sivil - ເer
37. Ilan aga
38. Canda mukhasiwa 39. Y as alāl a kati s s
The successors of Tissa (27) are the paramours of Queen Anula 1. Siva, 2. Watuka, 3. Darubhatikatissa, 4. Niliya and Anula herself (29). - Yasirlalakatissa's successor is the usurper Subharaja (10).

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306
IV
From Vasabha to Mahasena
1.
41. Was a bha, a Lambakaņņa
42. Wańka māsi kati s sa
43. Gaja bāhukagā maņī
2.
44. Mahallanāga father-in-law of 43
45. Bihāti katis sa 46. Kan it that is sa سخصيصص =صصر 47. Khujjanāga 48. Kui can aga
3.
49. Sirin äg a, I. brother of the consort of 48
50. Vo hãrika tissa 51. Abh ay an aga
52. Si ri nāga II.
53. Wijayak u m är a
4.
54. Sa ng hatis sa, a Lambakan na 55. Siris amgh abodhi, , 56. Gotha bhaya,
57. Jet thatissa 58. Mahas ena

307
B The Oldest Part of the Calavamsa ,
See Cillavamsa trsl. I, p. 351 - 858.
C The Later Parts of the Calavamsa
From Kittinissanika to Codaganga
Kalinga Prince
81. Kittinis sa n ka 83. W ikka ma bahu III. daughter
== Nissahkamalla
82. Wirabahu I. 84. Οo da ga ήg iι
II
From Vijayabāhu III. to Parakkamabāhu IV.
93. Wijayabihu III.
94. Fʼa r a k kamab a.h u I. Bhuvanekabahu daughter
81. 68
95. Wijaya bahu I W. 96. Bhu van elka bahu I.) Wīrabáhu
90. 90.4 83. 4), 87.15
97. Parakk a, ma, bäh u III. 98. Bh u va m ek a, bäih u ]I.
90, 49 90. 59
99. Parakka, m a b äñh u IW. 90.6县
1) Other sons of Parakkamabāhu II. are Tilokamalla, Parakkamabāhu, and Jayabāhu (87. 16 f.)

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308
III The family of Alagakkonara
А Alagakonnāra Arthanāyaka daughter == Alakeśvara 91. 8
aurus/ Kumāra Alakeśvara Wīra Alakeśvara Wīrabāhu
(Vījayabāhu VI.) s= 106. Wira, bäh u II.
cf. 91. 14 note 9. 13
IW
From Parakkamabahu Vill. to Rajasthal.
11l. Parak kam a bëshu VIII.
(Parakkamabāhu lX.) 112. Vijayabahu VI. (VII) l 13. Bhuvanekabahu WII. Rājasīha 115. Māyā dhan u
= Rayigam baņļāra daughter (Dharmapfila) 116. Rājasīha I.
V From Vimaladhammasuriya i. to Narindasiha
Vīrasundara brother
117. Vim ala dhammasuriya I. 118. Senãratana
ASCSTSSSSSLSSSMSSSLSSS Kumãrasīha Vijitapala 119. Rājasīh a II. 95. 22 95.22 95. 28,96. 3
120. Vinín a la dham mas u ri yuu II.
121. Narim da sih a
97. 23
WI From Wijayarajasiha to Wikkamarajasiha
122. Vijaya rājasīha. brother-in-law of 121 123. Kitti sirirājasīha 124. Rājādhirājasība Sister of 124
brother-in-law of 122 brother of 123
125. Wikkamarājasha

309
In di C es
The indices refer not only to the Culavamsa but also to my edition and translation of the old Mahavamsa so that the whole chronicle is comprised within. The abbreviations are: M. ed. = The Mahavamsa, edited by W. G., PTS. 1908. - M. tr. = The Mahavamsa, translated by W. G., PTS. 1912. - C. ed. I = Culavamsa, being the more recent part of the Mahavamsa, vol. I, PTS. 1925. - C. ed. II = the same, vol. II, PTS. 1927. -- C. tr. I = Culavamsa &c., translated by W. G., vol. I, PTS. 1929. - C. tr. II = the same, vol. II, PTS. 1930.
l. List of words
akkhapavedhin 72. 245 arahant (M. tr. p. 292) 1. 14 akkhamālā 46. 17; 5. 6 agamiya 44 148
akkhi “axle” 38. 94 ajira Bວ້ : agati 37. 108; 99. 7:3, 104 adi (in proper names)44. 6, 122; aggikapalla 60.70 46. 1; 48.50; 91. 2; 98.2 aňùa — saka 47. 10, 14 ipada 58 1; ațțilhamūlavihārā 61. 59 āyubbeda 73. 42 atthayatanani 84. 4, 18 ārāmika 37. 6:3 addhayoga 88.9:3, 118 ālinda 35. 3 adhikarin 66. 66; 70. 278 āļambara 69. 20 anālaya 42. 42; 46.4 ā varaņa 79. (27) (69 anuyyana 68 58 w āvudha 99. 45
amussati 98. 14 annapasana 62. 58 antarańgadhura 69. 32 арауа, 72. :306 appamaũũã 89. 18 abhiũũã 4. 12; 52. 38 abhisamaya 1 32; 19. 27 udakukkhepasīmā 89. 70; 94. amaramantar 42. 3; 52. 38 17; 97. 12
iti (in the oratio recta) 37. 114; 44. 16, 90; 45. 20; 48.30,
116; 74.64; 77.99; 94.23 itthāgāra 59. 33
iriyapatha 8. 25

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31 ()
upacara 60. 82 upanayana 64. 13 upanissaya 5. 45, 172 upasampatti 84. 42; 89. 50 upaya 66.143 upaya (the four) 58. 3 upasana 24 1 51 100 uposatha (M. tr. p. 296) 37.201 ubbāhikā 4. 46 f.
eka- 61. 13 ekatthambhakapāsāda 78. 92 eļakatthambha 60. 11
odakantika 72. 238
kańkutthaka 32. 6 kañcuka 48. 140 kaụụavedha 62. 53 katamaṁgala 35. 111 kapparukkha 51. 124 kappiyakāraka 37. 173 kamāgata 69. 30 kalanda 37. 204 kavāțalka 35. 25 kińkinijala 73.68 kumbhaņdāka 12. 20 kulambaņa 36. 26 kusalodaya 71. 24 kūțāgāra 73. 62 ketu 85.100 kotisa 88. 109 kotthaka 1. 56 kothabaddhanihara 79.28
khagalatā 72. 102 khaņda 66. 108
khandhāvāra 73. 57 khīņāsava (M. tr. p. 292) 3. 9
gaụa 51. 52; 74.48 gaņasamgaņikā 60. 17 gati 37. 51; 72. 286
gantha 97.56
gandhabbī 4. 216 gabbhaparilhära 62. 36 gamiyabhatta 51. 61 garubhaudani 84. 39; 85. 105 gāvuta 65. 4; 73. 157 girisetu 79. 24 guna (the five) 26. 26 gokaņņa 70. 36
gopura 60. 12
cakkhumana 81. 26 cauda 72.252 caturaigin '70. 217 catussālā 3. 23 cumbața 24. 31 celukkhepa 72. 288 corayuddha 75. 135
chidda 66. 63
jatila 1.16 jara 99. 176 jātakamma 62. 45 jālakavāta 8. 40
| јеühӑрасӑyaka 41.9
tapassin, tapovana 41. 99
tādin 15. 62 tālāvacara 17. 7 tikkhaggapada 66.87

ticīvara 41. 29 tilaka 87. 67 tivanka 78. 39; 85. 66 tulāyațțhi 88. 97
thūpikā 76. 105, 118
daņoļissara 52. 3; 53.30; 60.22 dūrīkaroti 85. 44 deddlubha 37. 132 doņī 6. 9 dosa (the five) 26. 26
dhanajāta 58. 8 dhammakamma 39. 57 dhammadāna 98. 77; 99. 15 dhammadhātu 41. 37 dhammapābhata 84. 14
dhammasamgaha, -sangīti 3.
17; 4.63 odhātuka 57. 69 dhātugabbha 60. 56; 68. 28
nandana 63. 38; 73. 29 nandin 85. 50 nādāļvāra 76. 94 nāļu 76. 261—2 nāmakaraņa 62. 52 nāyaka 62. 56 nikkhala 76. 18 niggatika 74. 22 nijavaddhita 67. 90 nijјhara 79. 28, 66 niţhite 99. 52, 58 nidana 37. 133 nibandha 90. 21 ńiyatti 48. 108
311
niyojeti 72. 207; 77. 59, 82 nirodha 35. 104 nisseņigalha 39. 3 nīta 6. 96
nettika 60. 14
pakatatta 78. 25 paccaya (the four) 37.76 paccekahatthin 72.248; 76.244 pañcapatițțhitańga 98.50; 100.
29 paticcakamma 5.264 patipatti 20.30 paţiyatta 78. 35 pațivedha 20. 30 payal 79 27 paņīkata 72. 91 paņoļu palāsa 45. 5 pattanikkujjana 45. 31 patti 42.50; 44. 109; 52.69;
73. 47; 100. 146, 159 patthaņdila 60. 3 padakkhiņam karoti 37. 196 parikkhara (the eight) 60.71 pariccheda 42 39
| paribhoga 51. 20 | parivattana 73. 71
pariveņa 37. 63 (M. tr. p. 294
is misleading) parisa (the four) 70. 106 pavivīta 73. 116 раvivekin 71. 27 paveņigāma 60. 75 pākasāsana 72. 186 pakawa ໃ2 108 pāțihāriyapakkha 37. 202 pādajāla 38. 64; 52. 65: 53. 50

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pādamūlaka 66. (56 pāpurattharaṇāni 54. 24 pāpena (pāpakammena) 52.77;
53.8, 40 pāmaiga 11. 2S pāramitā (the ten) i 37. 18() pasada 37.59; 72.244 pițțhito karoti 70. 314 pitlipāsāņa 68.27 pițhasappin 49. 19 piti (five kinds of) 81. 24 puffakiriyā (the ten) 37. 180) puùùodaya 37. 139; 53. 2:3 pupphādhāna 30. 51 pubba (= ādi) 3. 122 pubbakāra 64. 15 puratthā 38. 110 pessiya 67. 58; 84. 5
pharati 72. 251
balipata 57. 7 bāhuja 59. 12 bodhikottlaka 79. 72 bodhighara 38. 4:3
bhatti 74. 24:3; 85. 3:3; 93. 9) bhaya 74. 49
bhava 4. 66 bhavavibhava 91. 1!). obhajana 44 70 84 16. bhāņavāra 98. 2-4 bhanubandhu 85. () bhava 66. 39, 42 bhumi 64. 41
makara 73. 92 mangalikani (the eight) 27.37 mandapa 37. 1(): marumba 29. 8 mahacca 74. 225 mahārukkha 72. 1 1 mātulā 57. 28 mukha 70. 1:56, 217 omukha 50. 5:3 mukhabhainga 63. :30
muttacagin 60. 81
muddhavedī 32. 5 muhum 89. 60) mūla 74. 1 mūlaglhaccam 58. 56 medavaņņapāsāņa 1. 39
yațțhimadhukā 32. 46
yathäcäranm 60. 1 ʼ yavana 76. 264 yogga 42. 8; 44. 84; 70. 207;
95. 12 yojana 38. 68; cf. C. I tr. p. : 319
raňgabhümi 31. 82 raňgamandala 85. 12 rațțha 57. 71 ratanavāluka 76. 104 randha 70. 212
rasa 72. 94 rājadhammā (the ten) 37. 107
rājapābhata 84., 14
rājavesiblujaiga 73. )1 rajini 50. 58 rayara 76. 94

laya 73. 79 lājapaincamaka 98. 46 līna 8. 13 lekha 49. 21
watamsa 11 28 vaddhita 67. 52 vadcheti 50. 66 vattakaraka 98.27 vattati 54. 59 valabhi 88. 97 vasavattin 86. ) vassahara 23. 74 vātaroga 56. 5 vātābādha 3. 141
watipata 48 148 68 35 (79.
66, 67) vāseti 4. 218 vāha 68. 30 vāhana 74. 225 vāhini 72. 255, 295 vijumbhati 90. 74 vitaňka 88. 97 vidhunita 67. 96 vibhutta 71. 24 vimana 72. 323; 73. 107 vilivakaraka 88. 105 visodheti 38. 53 wedahga 62 3
vedikā 27. 16; 73. 88; 76. 117.
Cf. M. tr. p. 296 vessa 76. 264 vopanamika 67. i 5 vyādha 69. 20
sampirambha 72. 18 samkhata, sannkhāra 4. 66
3
1
S
saņklya 89. 4 sangaha 91. 27 samgalhavatthuni (the four)
37. 108; (41. 56) saccakiriyā 18. 39; 25. 16; (อ้ 1. 56;) 70, 209: 82, 16 satthavaţţi 37. 150 satthāgama 67. 88 sanāthīkata 73. 67 santi 73.71; 85.50 samdhiblı eda 70. 168 samnīra 39. 16; 74. 20) 4 samavi 59. 21 samattlha with gen. 48. 20 samavutti 42. :3 samapatti 5. 12:3 samī 2. 9 saraņa 1. 32, 62 sahavaddhita 67. 52 sahodha 23. 11; 35. 11 sādhukāra 74. 22:3; 85. 48 sāpadānam 37. 20: sābhimata 61. 50) sāmaņera 39. 48 sāragandha 100. 196
sāhicca 82. 3 sikhāmaha 63. 5 sivikāsotthisālā 10. 102 su° before a finite verb 50. 27 sugaụțlhika 49. 34 sudhakara 84. 44 sūri 60. 19) sekha 3. 24 sogata 76.11; 83.37 soda 85.33. sotapatti, -panna 1.33; (12.
21)

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314
hammiya 88. 93, 118 haranymharam 76. 114 haşsa 66. 56; 73. 117
II. Names
Ajatasattu and successors4.1ff. Alagakkonāra 91. 3, 9 N.
Aļattūru 6. 180 N., 184, 214
Asoka (Dhammasoka) 5. 19 ff.,
11. 18; 38. 44 &c. Āriyamuni 100. 95 Udaya I. 49. 1, 45 Upali 100, 71, 94, 117, 112 Okkäka 2. 11f, 45. 38; 80. 32;
8. 34 Kālāsoka 4. 31, 63; 5. 14 Kutthaka 51. 88 Kumaradasa (and Kalidasa)41.1 Kulasekhara 76. 76, 80 N. -
90.47 Kuvanna 7. 11 ff. Kotalla 64.3; 70.56 Gokaņņa 63. 34; 66. 35 Caudavaiji 5. 120 ff. Cāụakka 5. 16; 64. 45 Città 9.1, 13ff. Collakonara 76.145, 173, 180N.,
181 Tondriya 76. 18() N., 181 Dasaka 5. 105 ff. Dīghasanda(na) 15.212; 38. 16 Duyyodhana 64. 43 Dussanta 64. 44 Dhammakitti 84. 11 Dhamm asoka see Asoka
hemavaddha 38. 63 homa 62. 33
of Persons
Dhammika i00. 66, 136 &c.
, Nanda 5. 15 ff. ; 64. 45
Narasīha 47. 4, 7 N. Nālā 50. 9 Nigrodha 5.37 ff. Patañjali 37. 217 Panāda see Malhāpanāda Parakkamacamūnātha 80. 49,
52 Bimbisara 2. 25 ff. Buddhaghosa 37. 215 ff. 224. Bhaddaji 31.7 ff. א Mandhatar 2. 2; 37. 5:3; 81. 28 Mahākassapa 3. 4; 5. 1; 78. 6 Mahadhammakathin 37. 175 Mahānāma 39. 42 Mahāpanāda 2. 4; 31. 8; 37.
62; 51.9 Mahāsammata 2. 1, 23; 47. 2;
99.77 Mana, Manawamma 57 4 14 25 Moggaliputta 5. 95 ff.; 78.6 Rāma 64.42; 68. 20; 3.137;
75.59; 83.46; 88.69 Rāvaņa 64. 42; 5. 59 Wajiragga, Widuragga 61. 105;
53. 46 Wara ħapamuni 100. 1:38, 174 Visuddhācariya 100. 137, 171,
173

315
Vihāradevī 22.12, 20,29; 24.53 10; 85.73; 92.6. - 44.83; Sagararajino 87.34 46. 1; 59. 10 Samaņī 59. 21 Silāmeghavaņa 4.83, N. Sarayamkara 97 51 60 98. Sītā 3. 137.
23;99. 150 N.; 100. 49,107 Sunettä 91. 24 Siggava 5.99, 120 ff. Soņaka 5. 104 Sirisamghabodhi 36,73ff.; 81. │ Hanumant 73. 161
ill. List of Passages
. 4.- 3. 6,7. - 4.30, 45, 51, 62. - 5. 23, 61, 145, 216, 27, 262. — 7.56ff. — 9. 8, 17, 23. – 11. 2,5. — 12. 16, 5. - 13. 18, 19.- 15.27 f, 59. - 17.41. - 19. 10, 28. - 20. 22,30,37. - 21. 4 f. - 22. 17,53,67, 68. - 28. 11, 24, 37 f. - 24, 35, 48, 56. - 25. 89, 93. - 26. 23-5. - 27. 46. - 28, 28. - 29.2, 58. - 30. 25, 42-50. - 31. 21, 26, 43, 53, 124. - 32. 34. - 33. 4, 42, 51, 98, 103. - 34. 27, 36. - 35. 13, 116-8. - 36. 26, 31, 102, 116, 124. -- 37. 35, 66ff, 91, 100, 101, 114, 116, 129, 138, 159, 171, 184, 185 f., 200. - 38, 3, 8, 9, 21, 29, 35, 59, 60, 94, 96, 98, 110. - 39. 6, 14, 17, 23, 26, 27, 34, 42, 52, 53, 59. - 41,9,44,66,71,78,82,89,99,103。一42,1,15-6,26, 28, 6.2, 66, 69. -- 44. 7, 13, 21, 38, 44, 56, 69, 87, 88, 90, 106, 119, 123, 151. - 45. 30, 54, 56, 70, 75. - 46. 1, 32, 88. - 4. 2-8, 10, 40, 48,. - 48, 8, 20, 25, 29, 84, 61, 72, 79, 94, 101, 104. — 49. 1, 2, 3, 9, 18, 23, 24, 27, 47, 52, 58, 61, 62, 74, 81, 83, 86, 93. -- 50. 9, 27, 34, 52, 53, 58, 73, 74. - 51. 20, 56-7, 98. - 52. 4, 12, 19, 22, 26, 29, 31, 32, 43, 46, 80. - 53. 7, 44. - 54.9, 57, 59-60, 62、68、70-1。ー55.16、20.ー56.16。ー57 8、9、33.”ー 58. 15, 45, 56. - 59. 1, 2, 22, 32, 49. - 60. 14, 26, 30, 44, 84. - 61. 31, 36, 40, 53, 72. - 62. 10, 13, 65. - 63. 12-5. - 64. 3, 19, 22, 28, 40, 41-7, 53. - 66. 7, 12, 25, 47, 53, 56, 59, 62, 63, 66, 72,78, 85, 86, 104, 109, 115, 116, 143-5, 150. - 67. 21, 44, 45, 46, 61, 65. - 68. 1-2, 25, 31. - 69. 20. - 70. 20, 42-4, 85, 92, 127, 128, 145,
C2-23

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316
181, 208, 289, 290, 292, 321. - 7. 10, 1:3-5, 32. - 72. 18, 28, 43, 58, 80, 91, 95, 101-2, 104, 106-7, 113, 122-8, 1:39, 110, 141-7, 152, 188, 205-14, 209, 211, 227-8, 2:36, 258, :318, -73. 2-10, 12-22, 41, 57, 74-81, 95-112, 111, 124-35, 1:33. - 74. 22-35, 26, 55-66, 56, 6-4, 72-8, 79, 80, 82, 83, 96, 100, 105, 107, 129, 140, 142, 150, 165, 17:3, 178, 198-227, 199, 225, 228-31, 240. - 75. 19, 85, 88, 97, 120, 1:34-5, 14:3, 156, 179-82. - 76. 3, 8, 12, 18-9, 29, 31, 40, 55, 70-2, 87, 90, 98, 100, 112, 124, 130, 186, 192, 208-19, 212. - 77. 20-4, 52, 58, 84-5, 97. - 8. 2-4, 13, 52-4, 60, 62, 102. - 79. 27. - 80. 15, 33, 39. - 81. 2, 6, 19, 22, 26. - 82. 21, 33, 47. - 83. 4, 5-7, 8-9, 15-21, 33-4, 40. - 84. 14, 15, 38, 40. - 85. 1, 3-10, 4, 38, 42-51, 45, 82. - 86. 17, 22. - 87. 4, 19, 37, 39, 46, 50. - 88. 11, 86, 100. - 89. 4, 16-38, 20, 47-56, 68. - 90. 43, 46, 63, 68, 92, 104, 109. 91. 9, 25, 27. -92. 23-6. 94. 23. - 95. 4, 14. - 96. 5, 19-20. - 97. 29. - 98. 14, 24, 26, 47-8, 61, 69, 73. - 99. 6-11, 11, 16, 43, 45, 46, 53, 55, 56, 60, (5:3, 104, 113, 163, 171, 175, 181. - 100. 1, 35, 48, 52, 71-4, 75, 102-7, 129, 137, 157, 162, 167, 215, 248, 268, 281, 295. - 101. 14.
IV. The Chronicle
!) Composition (Cf. C. ed. I, p. Iff): 37. 51; 38. 59. — 79. 84. - 90. 102; 99.76 ff. - the author of the last portion contemporary with Kittisirirajasiha 99. 53, 1:33, 163; 100. 228. - - 2) Sources: Different sources: 7. 4:3-5 and 9. 9-11; 73. 12 ff. and 78. 6ff. — a new source? (the Rohana chronicle) 22. 1; 45. 37; 57. 3; - (47. 1; 81. 40). - puňinapotthakani 32. 25; traces of p: dry numbers or lists of names 20. 17-28; 24. 12, 47; 26. 25; 27. 47; 32. 26 ff. ; 38.45f;60.48f;79.62f;82.12f;92,10-29:100.14, 200; absence of a record 37. 46. - annals kept at court 59.7 ff. —— 3) Chronological dates : 4. 1, 8; 5.21 f, 280; 20.1f,32,49;41,27;42,44;44,144,153;47。15;52. 78; 53.44; 55.22; 58. 41; 60. 5; 80, 32; 90. 108; 91. 15;

317
Style (4 س--۔ --~~~~ .100.59,91,282 ;99.2 ;18 ,5 .94 ;92.6 and language (cf. C. ed. I, p. XIV f). Alamkara: 18. 14, 68; 52.42; 58. 15; 60. 44; 70. 292; 72. 51, 102, 144, 209, 255 f, 314, 323, 326; 76. 160 f, 233, 311 f.; 80. 56 ff., 60; 82. 5, 16, 41, 44 ff.; 83. 13, 25, 38, 40, 42; 85. 12 ff., 35, 44f.;88.91,121;89,2f;90,84,47,49;96,20;99,4, 122; 100. 30, :34 &c. --- Puns: 1. 1:3, 25; 5. 256; 9. 29 ; 14. 43; 15. 27; 17.8 f.; 26. 6; 31. 56; 33. 65; 37. 115; 50.65, 8:3; 51. 108; 67.92; 72.295, 315; 85.87 f.; 90, 2 &c. Metrical licenses: 37, 1:35 a b, 1:38 ab; 62. 49 cd; 65. 11 cd; 66. 44 a b; 67. 44 c d. See also C. ed. I, p. XI ff. — Irregular grammatical forms. See also C. ed. I, p. XIV f.: 44. 11, 31, 44; 47. 55; 50. 10; 62. 60; 70. 262; 75. 26; 90. 109. - Loc. inst. of gen. 88. 115. — Causative inst. of the simple root and the contrary: 48. 102; 70. 287; 75. 156 &c.; 47. 18; 48. 61; 75. 171 &c. – Simple verbe inst. of passive and the contrary: 44, 26; 50. 18; 51. 5476. 330 &c.; 70. 208. - Gerund inst. of Loc. abs. : 39. 26; 48. 79 N.; 77. 24 Ni; 88. 67 ff. - Irregular compounds: 39.59; 91. 6, 20; 99.46. - Irregular construction of sentences: 41. 10:3; 49. 58; 72. 128,249;92.17,2}—26;96.19—20;99、6f,42f;100。 51 f. - Influence of the metre 74. 199; 75.72. - Influence of Sinhalese 70.85; 90. 104; 91.36; 95, 8; 96.17; 98.1. - 5) Literary references. Indian epic literature 64. 42 f.; 66. 14:3; cf. II, s. vv. Duyyodhana, Dussanta, Rama. äyurveda 73. 42; nïti literature 48. 80, 96; 55. 7; 64. 3; 66. 130 fif. (142); 70. 56; 73. 59; yuddhaņņava 70. 56; the rasa theory 66. 56; 2. 94, 265; 73. 117; 75. 89. – Canonical Pali literature: Quotation of a Buddha-word 73. 143; 99. 18s. f.- Dhammasamgīti, -samgaha 3. 17; 5. 276. — Tipiṭaka and A țițhakathā: 5. 84, 275 ; 27. 44; 33. 100; 37. 223; 41. 58; 60. 6; 84. 9, 29; 90.37, 83; 91. 27. - 84000 sections: 5. 78 (cf. 5. 173ff); 33.12. – Navañgika sāsana 89.70. – Vinaya, dlhamma, suttanta: 3. 30, 34; 5. 150 f.; 20. 56; 54. :34; 99. 90, 170, 173 f. --Nikaya (the four) 33.72; 99.31,33; 100. 117. - Saccasanyutta 14. 58. - Abhidhamma: 5.150; 37. 22l; 44. 109; 51.79; 52 49 f. - Paritta texts: 37. 226; 51.80;

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99.26. - Single suttantas: 5. 68; 12. 26, 29, 31, 34, 39, 41, 51; 14.22, 39, 63; 15. 4, 176, 178, 186, 195, 197, 199; 16. 3; 37. 191, 195; 51. 79; 99. 20, 29, 154; 100. 275. -- Single jatakas: 5. 264; 12. 37; 35.30; 64. 41; 83. 33 f.; 97.39-45; 99.97; 100. 74, 254. — Peta-, Vimānavatthu: 14. 58. - Dhammasangaụi: 37. 225; 52. 50; 60. 17. - Cittayamaka 5. 146. Kathāvatthu 5. 278. - Younger Pali literature: 37. 93, 225, 236; 39. 49, 56; 91. 27; 97. 57, 59; 100. 118. — Sinhalese literature 37. 228, 233; 90. 78, 83; 98. 24. - 6) External confirmation or correction of the chronicle (cf. M. tr., p. XV f). a) Sinha le se books. Sirimeghavaņņa to Mahānāga: 37. 92, 105, 178, 208, 247; 38. 1, 8, 10, 45, 50, 112; 39. 58; 4.1. 1-5, 6, 26, 27, 37, 53, 63, 91, 102. — Aggabodhi I. to Dāṭhopatissa II: 42. 13, 15, 39, 40, 67, 68; 44. 1, 22, 63, 65, 82, 117, 144, 153; 45. 16, 35, 80. - Aggabodhi IV. to Aggabodhi ΙΧ 46. 39, 44, 46; 47. 1, 66; 48. 19, 25, 38, 67, 74; 49. 37, 39, 42, 64, 82, 92. - Sena I. to Loka: 50. 1, 85; 51. 1, 26, 89, 134; 52. 36, 81; 53. 1, 4, 12, 27, 38, 51; 54. 1, 56,72; 55. 33; 56. 6, 9, 12, 14, 16; 57. 1. — Wijayabāhu I. to Parakkamabāhu I: 60. 91; 62. 1; 63. 18, 19; 79. 86. — Vijayabāhu II. to Māgha: 80. 14, 15, 26, 29, 30, 32, 33, 34, 42, 44, 45, 48, 51, 53, 79. - Wijayabāhu III. to Wijayabāhu IV. : 8. 19, 44, 51, 56, 58, 79; 82. 7; 83. 30-1, 37, 42; 84. 9, 24; 85. 1-4, 95, 99, 118; 86.49-50; 87.9; 88.35; 89.71; 90. 1. - Bhuvanekabāhu I. to IRājasīha II: 90. 4, 59, 63, 64, 105—6, , 108; 91. 3, 32; 92. 1; 93. 16; 9. 2-3, 22; 95. 25; 96. 40. - b) Ceylon inscriptions: 37. 53; 39. 11. - 42. 3 ff.; 44. 98. - 46. 20, 29; 48. 24. -- 50. 9, 45, 68, 70; 51. 12, 26, 74, 88, 90, 105, 134; 52. 1, 11, 13, 17, 33, 45, 58; 53. 4, 13; 54. 1, 7, 35, 48. - 58. 1, 56, 59; 59. 49; 60. 5, 16, 21, 36, 66, 91; 63. 19; 72. 300; 73. 20, 87; 76-68; 78. 5, 6 ff. — 80. 1, 18, 19, 20, 23, 24, 25, 27, 28, 32, 33, 34, 50. - 87. 16; 90. 108; 9. 1, 3, 16, 24; 92.1. - e) South Indian inscriptions: Kassapa V: 62. 98. Dappula IV: 58. 9. Udaya IV: 58. 44. Mahinda W: 55. 22. Parakkamabāhu I. : 76. 80 ; 77. 103. Parakkamabāhu II. :

S19
83. 52. Bhuvanekabahu I.: 90. 47. BhuvanekabahuV. 91.13. — d) Chinese Anna ls: Sirimeghavaņņa &c.: 37. 53, 175. Kassapa I.; 39. 27. Aggabodhi VI: 48. 42. (Wijayabāhu VII.): 91. 14. W
W. The World
A. Cosmology. 1. Three worlds, hell and heaven: 4. 38; 34,14;37,178;4担。 117; 60. 91; 72. 306; 90.40; 92. 30; 94. 21. - The moon and the tides 84. 44. -- Regions of the heavens: 28. 13, 16, 18, 20, 36, 39; 31.86; 63. 51; 72. 300, 329; 74. 150; 95. 15; 96.25. - 2. The earth: The dipas 73. 8. — Meru (Sineru) 31. 53; 37. 79; 42. 2; 54. 43; 78. 24. - Cakkavala mountains 88. 116. - Udayacala 72. 326. - Uttara Kuru 1. 18; 30.58; 51.50. - 3. Destruction of the world 70. 253; 72.93, 313; 75. 26; 83.47. - - B) Geography and Ethnography. . India. a) Geographical Names:
Anotatta-lake 1. 18. Aparantaka 12. 34. Ayojha 56. 13. Avanti 4. 17. Ujenī 5.39; 13. 8, 10 (Dakkliņagiri-v. 13.5; 29. 35). Utaramadhurā 8. 121; 92. 25. Uruvelā 1.12, 16 f., 43. Kaīcīpura 88. 121. Kaņdu vethi 47. 7. Kapilavatthu 2. 15, 89. 4. Kasinira 12. 9; 29. 37. Kāsipura see Bārāņasī. Kusāvatī 2. 6. Kusinārā 3. 2. Kusumapura see Pāțaliputta. Kelāsa 32. 53; 68. 1; 73. 62 &c.; 89.45 (Kelasa-v. 29. 43). Kosambī 4. 17 (Ghositārāma 29. 34). Gańgā 5. 253; 8. 23; 11. 30 &c. Gandhāra 12. 9. Giribbaja 5. 114. Giova 94. 1-2. Campāpurī 8. 121. Jetuttara 89.2. Tambarațțha 84. 11. Tamalittī 11. 23 N., 38; 19. 6. Tiriņaveli 76. 143, 288. Nețūru 76. 189. Payaga 31. 6. Palankotta 77. 58. Pallavabhoga 29. 38. Patalliputta (Kusulmapura, Pupphapura) 4. 31; 5. 39, 120; 11. 24; 17. 10; 18. 8, 68; 92. 23 (Asokãrãma 5, 80, 163, 174; 29.36). M

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Pāvā 4. 17. Pupphapura see Pāțaliputta. Bārāņasī (Kāsipura) 1.14; 41.37;8. 121 (Isipatana-v.29.;31). Bodhimanda 29.41; 37.215; 39. 47. Madda 8. 7. Madhurā (dakkhiņā M.) 7.49, 51; 50. 12 N.; 6. 76; 96. 40;
97. 2, 24; 98. 4 (cf. also Uttaramadhurā). Malaya 76. 195. Mahārațțha 12. 37. Mahisamandala 12. 29. Mithilā 2. 6; 83. :34; 88. 121. Rājagaha 2. 6; 29. 30; 89. 3 (Veluvana-v. 15. 17). Rāmissara 6. 97. Lāļaratha 6. 5, 36; 7. i. Vaňga 6. 1. Vanavasa 12. 31; 29. 42. Viljbātavī 19. 6; 29. 40. Visālā, Vesālī 4. 9, 22;88. 121; 99. 98 (Mahāvana-v. 4. 12;
29. 33). Samkassa 89. 4. Sāketa 89. 3. Sāgala 89. 2. Sāvatthī 88. 121 (Jetavana-v. 1. 44; 29. 32). Sīva līputtūru 7. 41. Sihapura (6. 35; 59. 46. Sumsumãragiri 89. 3. Soreyya 4. 21. Himavant 12. 41.
b) Names of tribes or castes.
Ariya 61. 36; 63.15. Ariya 90. 16 ff. Kauņņāțā 55. 12. Kallarā 76. 246. Kālińgā 6. 1; 37. 92; 42. 44 &c. Kārī 5. 114. Keraļā 53.9. Koļiyā 31. 18. Coļā 21. 13; 36. 112; 52. 70 &c. Damiļā 1. 41; 21. 10 &c.; 38. 11 f. &c. Paludu 7. 50, 69; 50. 12; 76.76 &c. Maravarā 76. 130, 246, 259. Yādhavă 76. 163. Yonā, Yavanā 10. 90; 12. 34, 39; 6. 264. Licchavi 99. 98. Wຄກໍgຄື 6 1. Vajï 4.9 ff. Vallabha 47. 15, 18, 24; 54. 12 ff. Sakya 2. 15 ff.; 8. 18.

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2. Farther india a) Geographical names, names of tribes
Ayojjhā 98. 91 ; 100. 60. Arimaddana 76. 38. Kamboja 76. 21. Kākadīpa 76. 57. Kusumitittha 76. 59. Javaka, 83. 36 ff.; 88. 63; 99.118.
Pegu 98. 89. Malaya 76. 22. Rakkhaňga 94. 15; 97. 10; 98. 89; 99.25. Rāmaina 58. 8; 60. 5; 76. 10-69. Sāmindavisaya 99. 78; 100. 63 &c.
3. Ceylon a) Physical character, climate & c.
The ocean: 22.49, 85; 41.79; 57. 5; 71. 18; 72. 255; 85. 44 f.; 88. 20. - Wilderness, swamps, forests, rocks: 33.48;39.2;61.46;66.51;68.10;70.2f,84;81.3,5, 33; 86.9; 87.26; 95.9. - Irregular rain: 21. 27; 70. 208. - Drought and famine: 32.29; 36.20, 74; 37. 189; 87. 1 ff.; 90. 43. - Wind, thunderstorms: 57.56; 72. 3; 74.228 f.; 87. 7ff. – Earthquake (as a miracle): 5. 259 ff. ; 15. 26, 194; 17. 55; 18.50; 19.47; 29. 62; 31. 110.
b) Products of the island (or imported) 1. Minerals:
Jewels (mani, three kinds 11. 22) 28. 18, 40; 61. 6, 56; 62. 32; 64. 32; 68. 12; 72.326; 97.53; 98.33, 95; 99. 165; 100. 16 f.; and precious stones (ratana, seven or nine kinds 27.37; 91. 18; 97.7) 11.8 f, 16; 22.60; 31.60; 34.73; 66. 44; 69. 33; 89. 41; 90. 71; 97. 17. — Beryl (veļuriya) 11. 16; diamond (vajira) 100. 15; ruby (kuruvinda, rattamani, lohitanka) 28. 19; 100. 18; 11. 16; sapphire (indanila, uppala, milamaui) 11. 16; 28. 19; 100. 17; topaz (puppharaga) 100.17. - Pearls (eight kinds 11.14) 11. 16, 22; 28.36; 34, 47 f.; 61. 6, 56; 62. 32; 64. 32; 70.92; 89.19; 97.47; 98. 33,95;

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100. 19. - Gold 11. 31; 22. 64; 27.33; 28. 14; 29. 57; 33.11;61.57;66.139;68.12;89.19f;91.18;97.17,53; 98.44, 75, 94; 99.54, 165; 100. 30, 72, 75,241. - Silver 27.27,33;28.20,33;29.57;89.20f;90.71;97.18;98. 44, 75; 99.55, 165. - Copper (loha, tambaloha) 23, 87; 27. 42; 28, 16; 31. 85, 36, 31. - Iron (ayo) 23. 87; 98. 69. - Rock-crystal (phaļika) 27 36; 29. 9. - Medavaņņapāsāņa 1. 39; 30. 57, 59; 31. 121. — Yellow orpiment (haritaila), 34. 52. — Cinnabar (kuru vinda?) 29. 8. — kaňkuțițha, kind of earth 32, 6. - Red arsenic (manosila) 15. 80, 114, 149; 29. 12; 34. 52. - Vermilion (hinguli) 2. 18. - Corals (pavāļa) 27.26, 31; 28,37f. &c. - Shells (sankha) 71.25; s. dakkhiyavaţţa 11. 22, 30; 100. 154.
2. Trees and shrubs; fruits, flowers
Akkha (terminalia belerica) 32.29. amba (mangifera indica) 14. 17 f.; 15. 38; 22. 4 f.; 79. 3, 85; 100.4, 218. asana (terminalia alata tomentosa) 23. 87. asoka (jonesia asoka) 78. 98. ādāri-creeper 17. 31. āmalaka (emblica officinalis) 5. 26; 11. 31; 28. 36; 54. 23. i udumbara (ficus glomerata) 15. 112; 23. 87. kaņ(ņ)ikāra (pterospermum acerifolium) 3. 123; 100. 1. kadalī (musa sapientum) M. ed. p. 331, v. 5; 70. 211; 72. 318; 73. 123; 75. 61; 85. 36, 114; 98. 41; 100. 30. kadamba (nauclea, cadamba) 78. 98. kadambapuppha 17. 31 ; 19.73, 75; 25. 48; 38. 85; 85. 104, 116. kapittha (feronia, elephantum) 29. 11. kamuka (areca palm) 98. 41. kutaja (wrightia antidysenterica) 73. 99. ketaka (pandanus odoratissimus) 33. 50; 73. 98; 100. 1. khajjūra (phoenix silvestris) 100. 6. kharapatta (tectona grandis) 82. 5. campaka (michelia champaca) 73. 98; 98. 59; 100. 1, 197. jambū (eugenia jambu) 36.71 ff.; 73.98; 100. 4. tamala (xanthochymus pictorius) 73. 99. tala (palmyra palm) 10. 59; 23. 46, 59; 73. 123; 79. 3. timbarusaka (the tinduka tree) 100. 5. tilaka (?) 73. 98. dāqima (pomegranate) 100. 5. naga (iron-wood tree) 73. 98, 123; 85. 34; 89. 43; 100. 1, 293. naranga (orange) 100. 5. nalikera (cocopalm) 23. 59; 61. 65 ; 73. 99; 74. 204; 79. 3; 86.

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5, 17, 45; 97. 34, 98. 41; 100. 5, 218 (the shell 57. 8). nigrodha (ficus indica) 10. 35 f., 89; 15. 147. nīpa (nauclea cadamba) 73. 98. panasa (artocarpus integrifolia) 28. 23; 79.3; 85. 36; 86. 50; 100. 4, 218. picula (tamarix indica) 15. 28. punnāga (rottleria tinctoria) 73. 98, 123; 89. 43; 100. 1, 293. pũga (areca palm) 86.47; 79.3 ; 100. 3, 293, phãrusa (?) 100. 4. bodhirukkha (ficus religiosa) see VIII, C, 3. madhu, -ūka (bassia latifolia) 34. 56; 44. 18; 83. 18. muņdaka (?) 100. 5. muddika (grape) 100. 6. rambha (musa sapientum) 100. 4. rajayatana (buchanania latifolia) 1.52, 54, 67 f. labuja (artocarpus incisa) 90. 87; 94. 11 f. vakula (mimusops elengi) 73. 99. vața (ficus indica) 6. 16. sattapaņņa (alstonia scholaris) 30. 47. sannira (king coconut tree) 74. 204; 100. 5, 26. sāla (shorea robusta) 3. 2; 5. 161 ; 73. 98. sirīsa (acacia sirissa) 15. 78. harītaka (terminalia chebula) 5. 26; 11. 31. hintala (kind of palm tree) 73. 123. Bamboo (velu) 11. 10; 70. 213. sugar-cane, sugar, molasses 34.62; 35.92; 6.53; 89.53; 100. 196. sandal-wood 11. 28; 58.9; 61.57; 100.2. 196. aloe (agaru) 61.57; 100. 2. betel (tambula) 35.62; 54. 22, 46; 100. 3, 196. garlic (lasuna) 54. 22 f. pepper (marica, pipphali) 25. 114; 54. 28. ginger (singivera) 28. 21; 54.23. Saffron (piyangu) 24. 25. camphor (kappura) 58.9; 61. 57; 69. 24; 89. 43; 100. 3, 196. liquorice (yațțhimadhuka) 32. 46. - Bean (masa) 23. 51. sesam (tila) 29. 12; 34. 56. – Cotton 57.56; 72. 3; 86. 46. - Laja 98.46; 100. 31. patali (bignonia suaveolens) 73. 98. gaņțhipuppha 30. 59. jasmin 15. 27; 29. 61; 30.27; 73.99; 98.8; 100. 1. lotus 19. 18;
2.45, 53; 34.47, 53 f.; 73. 102; 88. 113; 100. 1, 30 (the stalk: muļāli 7. 12).
3. Animais
Elephant, wild or domesticated 7.56; 18.28; 23.8, 47,49; 29.4;37.112;41.23,47f;47.9;51.37,43,112f;61.6; 70. 219, 229, 265; 72. 3, 88, 155, 314, 325; 76. 48, 70; 89.22; 96. 20; 99. 46 and passim. young el. s. 62. 22, 25. rutting el.s. 66. 150; 72. 321; 74. 63; 83. 13. solitary el. s. 72. 248; 76. 244. catching wild ells. 72. 105. el-trainer and driver

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22. 63; 88. 34. hatthisālā 14. 62; 15. 1. āļhaka 19. 73; 35. 24. sivigeha “canopy on an el.’s back” 99. 55, 59. el.- trade 76. 17-34. white el.s 62. 21. six-tusked race 22. 61. mangalahatthi see below W, B, 3. (danta "ivory' 27. 32,35; 37. 100 ff.) – Horse 7.56; 70. 127, 265; 72. 315; 74. 221; 76. 112; 85. 113; 88.34, 74; 92.29; 99.46 &c. h. s among the Damias 76. 100. horse dealing (sindhu-h.) 21. 10; 23.71; 31. 38. - Buffalo, wild or domesticated 23.79; 67. 2; 86. 24; 90.76; 92.29 (mahisa camma 25. 86). lion, not indigenous 6. 5; 27.30; 60.40; 66.90, 104; 67.6, 48; 70. 24, 141,219; 72. 3, 68, 88, 108, 152, 155, 221; 83. 13; 96. 5 (migarājā 96. 20). tiger, not indigenous 27.30. panther 75. 39. bear 5. 31; 67. 41. boar 10. 4; 23. 66; 54. 32; 67. 44; 83. 18. elk (gokauna) 14. 3; 23. 66; 70.36. deer or antelope (miga, hariņa) 5. 154 f.; 23. 66; 54. 32; 66. 90; 67. 48; 72. 68; 75. 39. monkey 54.32; 68. 20; 87. 20. hare 23.65. mouse 5. 30. cow 90.76; 92. 29. bullock (usabha) 60.74. dog 28.9, 41; 36.44; 54.82; 60.74 (bitch: soni 7.9). yak-cow, not indigenous (camari) 98. 14; 100. 31. - Vulture 75. 114. crane 98.43. peacock 57.7; 73. 101; 74. 229. crow 60.74; 75. 114. parrot 5. 29. cuckoo 73. 101. goose 30.65; 35.97; 73. 134. kalanda 37. 204. karavīka 5. 32. (birds in cages 70. 292; 72. 209). - Glow-worm 75. 29; 83. 25; 86. 22. bee 5.31; 3. 52; 73.97. moth (patanga) 75. 41. - Crocodile 70. 4. iguana 28.9 f. tortoise 75.58. - Fish 75.58; 88. 113. – Snakes (naga) 5. 161; 37. 112 ff. (sappa) 21. 19. (deddubha) 37. 132. (ghoravisa) 93. 8.
c) Geographical and ethnographical names 1. Names of the Island
Sīhala, Laňkā passim. - Prehistoric names 15. 59, 93, 127. — Tambapaņņī 7. 41; 80. 25; 85. 106; 89. 57. - Ti sībala 81. 46; 82. 1; 87. 25, 71; 88. 65.

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2. Names of provinces (ratha) and districts (maudala) (18 provinces: 86. 11)
Athasahassaka 61.24; 75.154 Ambavana 66. 85; 69. 9 Äļisāra 60. 14; 70. 106 Uttararatha 70. 92 Ūvarațțha (see Hūva) 95. 22 Erāhuļa 74. 91 Kantakapețiaka 69. 9 Kalyânî 1.63, 74; 22. 12 ff. ;
61. 35 Kālagiribhaņda 72. 62 Kirinda 74. 97 Kurundī 83. 16; 88. 64 Gribā 69. 9 Girimandala 51. 11 k Guttasālā 61. 12; 4. 154 Janapadດ 44 56 66 110 Tabbā 69. 9 Dakkhiņadesa 38. 24; 41.35;
42. 8 άο. Dīghavāpi 4. 89, 180; 5. 1;
96.25 Dīghāli 72. 63; 75. 60 Dumbara 70. 8 Dvādasasahassaka 61. 22; 5.
156 N. Dhanumaņdala 74. 166 Navayojanarațțha 72.61; 75.72 Nāgadīpa 1. 47; 20.25; 42. 62 Nīlagalaka 70. 14 Pañcayojanarațțha 57. 71; 72.
57; 75. 21; 85. 81 Pañcasatarațțha 95. 9 Pañcuddharațțha 94. 4; 95.
23 f.; 96.17
Patițțhārațțha 55. 22 N.; 81.
15 N.; 88.87 Padī 83. 16; 88. 64 Pillavițțhi 69. 8 Puratthimadesa 41. 33 Buddhagāmarațțha 69. 9 Bodhigāmavararațitha 69. 9 Majjhimavagga 70. 20 Malaya 7. 68; 24. 7; 25. 5 ;
41. 10 &c. Mahākhetta 72. 63; 75. 50 Mahatila 66. 71 Mahathala 48. 3 Mahārațțha 72. 141, 163, 190 Mayarattha 81. 15, 87. 24 Merukandara 41. 19; 70. 282 Moravāpi 69. 8 A. Ratanākararațțha 42.18; 69.31 Rattakararațțha 68. 23 Rājarațțha 52. 4; 55. 22; 61.30 Rohaņa 22. 6, 8; 35. 27 f.;
38. 12 &c. Lańkāgiri 70. 88 Lokagalla 74. 79 Sapara(gamu) 78, 8; 94. 12 Sūrambavana 70. 87 Hūvarațțha (see Ūva) 60. 66
3. Towns and villages
Ańgamu 70. 130 Anurādhapura 10. 76, 106
and passim Antaravițțhi 60. 68; 61. 46 Ambaggāma 86. 23

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Ambavana 66. 85 Āļigāma 70. 112 Uddhanadvāra 61. 16 Upatissagāma 7. 44 Ullapanaggama 86. 23 Kadaligama 60 66 Kadaliniväta 44. 6; 48. 50 Kammāragāma 75. 47 Kalahanagara 10. 42 Kalyāņī 72. 151 Kājaragāma 19. 54; 45. 45 Kālagallaka 90. 9 Kālagiribhaņda 72. 62 Kālatittha 56. 12; 86. 44 Kuņoļasālā 9. 34 Kumbugāma 75. 149 Kotta see Jayavaddhanakotta Kothasara 61.43; 74. 44 Konduruva 72. 231 Kolamba(tittha) 94 1: 95 4 15 Kolambahalaka 25. 80; 38.42 Khīragāma 74. 163; 79. 71 Gaňgasiripura 86. 18; 88. 48 Gimhatittha 75. 22 Gilimalaya 60. 65 Guttasālā 24. 17; 51. 109 Jayavaɖdhanakoțița 91.7 Jambukola (= Dambul) 70.72;
72. 136 Jambukola (harbour) 11. 23;
18, 7 Jambuddoņī 81. 29; 85. 4 Tambagäma 7õ. 90. Taļā tthala 70. 107 Titthagaima 90. 88 Tilagulla 58. 43 Demațavala 74. 139
Devanagara 56. 6; 60. 59;
5. 47 Doņivagga 75. 69 Dvāramaņdala 10. 1; 23. 23 Dhanapițțhi 46. 41 Dhanuvillika 70. 15 Nandigama 25. 14; 88. 14 Nālandā 0). 167 Nīlavāla tittha 5. 48 Parakkamapura 72. 151 ; 74. 15
. Punkhagama 61. 26
Pulatthinagara 44. 122; 46. 34 and passim (three suburbs of P. 73.151 f; 78.79 f). Perādoņī 91. 2 Bakagalla 75. 124 Badalatthala,-lī58.43; 66.43N. Buddhagama 58. 43; 66. 19. Bubbula 70. 99 Bodhigamavara 66.78 Bhīmatittha 85. 81; 86. 40 Maňgalabegama 67. 52 Majjhimagāma 74. 83 Maņdagala 58. 43 Maņdagāma 45. 47 Mannāra 61. 39 Mallavalana 70. 61 Mahagalla 44, 3 Mahāgāma 22. 8; 45. 42 Mahātittha 7. 58; 48.81; 51.28 Mahanagahula 58. 39; 60. 90 Mahāvālukagāma 75. 36, 45 Mālā varatthalī 75. 68, 157 Muttākara 70. 63 Rakkhapāsāņa 57. 67 Ratanagama 42. 18 Rāmucchuvalika 70. 11, 14 N.

Labujagama 94. 12 Lābugāma 10. 72 Wattalagāma 81. 58 Wālikākhetta 70. 62 Viikkamapura 72. 147 Vijitapura 7. 45; 25. 19 ff. Samkha(nātha)tthalī 63. 43;
64. 22 Saraggāma 66. 71 Sarogama 71 18 Sahodara 74. 78, 79 N. Sākhāpatta 74. 166 Sāligiri 90. 97 Sāpatagamu 74. 131, 166 N. Siriyala 66. 20 Sirivaɖdhana (near.Jambuddoņī)
85. 1 Sirivaddhana = Kandy 92. 7;
94. 6, 16 Sītāvaka 93. 2N., 5 Sīmātālatkalī 5. 101 Sihagiri 39.2 ff. SuvaQQamalaya, 75. 62 Sūka ālibheripāsāņa 75. 98
Seňkhandaselasirivaddhana92.7 |
Hatthigiripura, -selapura 85.
62; 99.77
Hintalawanagama 74.162, 75.7
Huyalagāma 75. 149
4. Mountains (p. = pabbata, g. = giri)
Aritha-p. 10. 64; 44.86 Kasa-p. 10.27; 25.50 Gopala-rock 78.65 Govindamala (-sela) 81. 5
827
Cetiya-p. 16.4; 17.23; 38.75 &c. Doļa-p. 10.44 (cf. M. tr., p. 289) Dohala-p. 44.56; 100. 294 Dhumarakkha-p. 10. 46; 37. 213 (cf. C. tr. I, p. 359, 3) Paນັຽali-p 82 14 Palutha-p. 58. 18 Pacinatissa-p. 41. 14; 44. 14 Billasela, 81. 33 Mārapabbata 48. 129 Missaka-p. 13. 14, 20; 17. 23 Lahka-p. 66.80 Wata-g. 58. 31; 88.43 Samantakūța, Sumanak. 1. 33, 77; 7.67; 60. 64; 92. 17; 97,16f Siridevinaga 66. 19 Sīlakūța (Missaka) 13. 20 Subhakūța (Missaka) 15. 13k Subha-p., Sundara-p. 81. 3;
88.26,61f Sumanakūța see Samantakūța Souna-g. 34. 4.
5. Rivers, fords (g. = gaigā, n. = nadī)
Kacchakatittha 10. 58; 23. 17;
37. 213 N. Kanha-n. 53. 20 Kadamba-n. 7.43; 15.10; 41.61 Karinda-n. 32. 14 Kala-n. 86. 40, 44
Kalavapi-n. 70. 126 f.
Kumbhilavana-n. 68.32 Gaňgā see Mahāvāluka-g. Gambhira-n. 7. 44; 28.7

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Gálu-n. 75,34 Galha-g. 48. 132 Gokaņa see Mahāvālukag. Gona-n. 35. 13, 113 Jajara-n. 68. 16; 79.67 Maha-n. 51. 121 Mahārukkilatittha 72. 11 Mahāvāluka-g. (Gaňgā) 10. 44, 47; 21.7; 38.12; 71.17 &c. (Gokaņņa 41.79 ; 1. 18) Mālāgāmatittha 72. 50 Yakkhasūkaratittha 72. 21 Wana-n. 75. 156 Saňkhavaddhamänaka-n. 68.32 Sahassatittha 87. 71 Indian river-names conferred on Ceylonese canals 79.57 N.
6. Tanks (v. = vāpi)
Abhaya-v. 10.84 Ambala-v. 68. 49 N. Karavitthavilatta-v. 68. 49 N. Kala-v. 38. 42 &c. Kira-w. 68. 49 N. Gańgātațāka 70. 286 Giritațāka 70. 312; 72. 149 Giriba-v. 68. 49 N. Giriya-v. 68.49 N. Tintinigamaka-v. 68. 49 N. Tilagullaka-v. 68.49 N. Tissa-v. 20. 20 &c.; 70. 149 Digha-v. 1.78; 74.89 &c. Duratissa-v. 33.9; 49.8; 79.32 Nāgasoņdi 42.28 (14.36; 16.6) Paņda-v. 60. 48; 68. 39 Padi-v. 79. 34
Parakkama-samudda, -sagara
68. 40; 79.26, 28, 40 Buddhagamakanijhara 68.
49 N. Manihira-v. 37. 47; 42. 34 Mandika-v. 68. 49 N. Mahakirala-v. 68. 49 N. Mahagalla-v. 44.3 Mahindatata-v. 42.29; 79.28 Mora-v. 69.8; 72.177 Rattamalakanda-v. 37.48 Wasa-v. 68. 49 N. Suvannatissa-v. 79. 32 Sukaraggama-v. 68. 49 N.
Monasteries and Monastic buildings (vih. = vihara, pariv. = pariveņa, c. = cetiya; A. = Anurādhapura, P. = Pulatthinagara, M. = Mahagama)
Abhayagiri-vih. in A. (different names) 33.81 ff. ; 35. 120; 37.59; 52. 13; 78. 21. - 37. 97, 123; 44.96; 53.33. -- 41.96; 50.79. - 42. 28,63; 50. 26. - 48. 135 Ambatthala-c. 13. 20; 37. 69 Akasa-c. 22. 26 Alahana-pariv. 78.48 Aloka-lena 98.65 Issarasamana-vih. 19.61; 20.14;
39. 10 Uttararama in P. 78.73 Udumbaragiri-vih. 78. 5 N. Kantaka-c. 16. 12

Kappura-pariv. in A. 45. 29;
46. 21. Kalyani-c. and -vih. 1. 75;
81. 59 Kassapagiri-vih. 44. 98 Kalavapi-vih. 38.50 N. Kutatissa-vih. 51. 74 Gandaladoni-vih. 91.30 Ganthakara-pariv. 37. 243;
52. 57 Catuvihara in A. 53. 37; 54.5 Candagiri-vih. in M. 60.61 Cittalapabbata-vih. 22.23;24.9;
45. 59 Culagalla-vih. 35. 13; 42. 49 Cetiyapabbata-vih. 19.62; 20.
17 Cetiyas of Mahinda and Samghamitta in A. 20. 44, 53; 38. 58 Jambukola-vih. 20. 25; 60, 60 Jambukolaken a 60. 60; 80. 23 Jetavana-vih. in A. (37.59 N.) 37. 33, (65); 41. 40; 78. 21 &c. – in P. 78. 32 ff. Jotivana-vih. 37.65, 52.59 =
Jetavana in A. Tissa(maha)-vih. in M. 20. 25;
22. 23; 45.59 Tiss ārāma 52. 24 Thuparama in A. 1.82; 17.30 &c.; 37. 207 &c. - in P. or M. 60. 56 Dakkhina-vih. in A. 33. 88;
42. 14; 44. 140 Dakkhinagiri-vih. 33.7; 38.
50 N.; 42.27; 52.60
329
Dappulapabbata-vih. 49. 1 N.,
30; 50.80 Dathaggabodhi-pariv. in M.
45. 42 s Dathadhatughara in A. 37.95. — in P. 73. 128 ff;74.198; 78.41; 87. 69; 89.40; 90, 55. - in Jambuddoni 81.34; 82.9;85.91;88.12f,一 in Subhagiri 90. 46 N. - in Hatthigiripura 90.66 f.- in Kotte 91.17. - in Kandy 94. 14; 97.5, 37; 98.35; 99. 141 Dighasanda-pariv. 15. 212; .
38. 16. Devanagara-vih. 60.63 N. Naga-vih. 22.9; 45.58 Nipannapațiimāguhā, Nisinnar
patimalena in P. 78.75 Pacchimarama in P. 78. 70 Pathama-c. in A. 14.45; 19.61;
38.9 Pandavapi-vih. 60.63 N. Pappata-vih. 91. 24 Pupphārāma 100. 86, 141. Baddhasīmāpāsāda, uposatha
house in P. 78. 55 ff. Billasela-vih. 85. 59 Bhandika-pariv. 52.58 Bhimatittha-vih. 85. 81; 86.
16 Macchatittha-vih. 48. 24 Manihira-vih. S7. 40 Mandalagiri-vih. 46. 29; 60.
63 N.; 71.3 Madhutthala-vih. 60.63 N.

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Mayūra-pariv. (Mora-) in A.
37. 172; 38.52 Maricavatti-vih. in A. 26.8 ff. ;
44. 149 &c. Mahathupa in A. (different names) 15.51; 28.3ff; 42. 32; 76. 108 &c. - 20, 19; 33. 21. - 15. 167; 51. 82. - 80. 68 Mahapariv. in A. 42.26; 48.65 Mahapali in A. 20. 23; 37.
181. - in M. 45. 42 Maha-vih. in A. 15.8 ff. 214;
37. 4f., 54 &c. Mahiyangaua-c. and -vilh. 1.24, 42; 25.7; 36. 34, 58; 51. 74; 92.16 &c. Matambiya 46 19 Yahalaya-vih. in M. 22.7 Rajatalena-vih. 28. 20 N., 35.
4;99.41;100.237f Ratanapasada in A. 36.7; 48.
135 &c. Ratanavali-c. in P. 80. 20
(78. 51 N.). - in Khiragama 79 71
Rohana-vih. 45.54 Lankatilaka in P. 78.53 f. -
near Kandy 91.30 Lohapasada in A. 27. 20 ff. ;
37. 59 &c. Wijadhara-cave in P. 78.66,74 Weluvana-vih. 42.43; 44.29 Vessagiri-vih. near A. 20. 15,
20; 39. 11 N. Sila-c. in A. 1.82 Silasobbhakaludaka-c. in A. 33.
87 Sotthiyakara-vih. in Á. 37. 82,
84 Hatthavanagalla-vih.85.73ff;
86. 12, 37
Names of tribes &c.
Pullinda 7. 68 Wannī 81. 11; 83. 10 &c. Sihalã passim Clan names in C. 19. 2 N. ;
38. 13 N. - (Parahg] 95 5 98 80) (Olandā 96.26;98.89;99.109)

331
VI. King and Kingdom
A. The king and the royal family Cf. C. tr. I, Introd. p. XV ff.
1. The king (raja, maharaja, mahipati, narapati &c. &c. passim). a. Sun- and Moon-dynasty 62. 5; 63. 11; 72. 121 ; 87. 29; 91. 16; 93.2; 94. 1; 96.41. Mahasammata as ancestor 2. 1,23; 47.2; 99. 77. ()kkāka 2.11 f; 45. 38; 80.32. - b. Bodily marks of a king 22. 59; 48. 114; 57.49; 59. 34 ff. ; 62.46 ff.; 87.62. cakkavattin 100. 35.. – c. Abhiseka (molimañgala) 7. 46ff, 72; 9.29; 10.78; 36. 123; 56. 3f. ; 59.2,8;67.16;72.312f;87.70;89.5f;90.61;94.10, abh. performed twice 11. 7 and 40 f.; 71. 19 ff. and 72. 311 ff. - d. The king assumes a new name 36.98; 44. 128; 45.22; 58. 1; 94.6. the biruda Sirisamghabodhi 44.83; 46. 1; 4. 72; 59. 10.
2. The que en (rajini 24. 13 &c.). a. mahesi 7.47; 8.28; 10. 37, 78; 22. 7, 12, 22; 33.36; 37. 211; 46.27; 51.6, 86; 55. 8, 16, 56, 15 , 62, 19 fr. 97, 2, 98. 1 και 99.123. two mahesīs 33. 45-7; 59.25, 30; 64. 24; (97. 24; 98. 4). - devī 22. 3; 33. 47; 34.86; 35.21; 36.42, 50; 48. 113; 55. 10; 63.4, 6; 64. 24. aggamahesī 54. 10; 70.33; 94.9 ; 97.2, 24; 98. 4. — b. Political marriages ?. 52 ff.; 51. 15 ff., 92 f; 54. 9f;59.27f,40f;63.6f;87.28;97.24;98.4, 艾
3. The princes (rajaputta 5.194; 7.10 &c.) a. Education 64. 3. - b. Ādipāda 41. 34; 49. 3; 50.8, 25, 46 f; 51. 94, 126; 52.4, 8, 42; 53. 1, 4, 13, 19, 28, 39; 54. 1, 11; 55. 11; 57. 4, 61; 59. 12; 60.88; 61. 2 ff. mahâdipāda 44. 136; 50. 10, 44; 51. 1; 5S. 7; 67. 91. — c. Yuvaräja 42. 6; 44. 123, 137; 50. 6, 21, 31; 51. 13, 15, 18, 53ff.; 52. 1 f, 6, 37, 42; 53. 1, 4, 13, 19, 28, 39; 54.1, 7, 58; 58. 1; 59.7; 61.3; 63. 42; 67. 26; 85. 59. — uparaja 5. 154; 6. 38; 9. 12, 14; 14. 56; 22.2 ff.; 41.93; 42.6; 44.84,119, 124; 46. 24; 50.58 f; 51. 7, 12, 94, 53. 1, 4, 13, 39, 59. 11, 60, 40, 80, 86 f two
C2-24

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uparājas 99. 85, 124. — d. Malayarāja, -rāyara 41. 35; 42. 6; 44. 53; 46. 29; 52. 68; 53. 36; 69. 6; 70. 62, 155. Cf. C. tr. I, p., XV-XX, XXIV.
4. The princesses (rajadhita, rajakafiina 5.194; 7.59 &c.) a. rajini as tittle 49. 3; 50.58; 54. 11, 63; 59. 41; 60.84; 62. 1.
5. The bhagineyya 1.45; 5. 169; 11. 20; 16.. 9; 18, 2; 48.90; 49.71; 61.4 N.; 62.60; 83.41; 87.38, 41; 88, 5.
6. Right of succession 33. 1-4, 20; 49. 65, 84; 50. 44; 52. 37; 54. 1; 60.87; 61. 4; 62. 59; 63.22; 80. 27, 28; 90. 1, 4, 49, 59. Cf. C. tr. I, p. XX-XXIW.
B. Attributes of royalty; royal life
1. Residence (rajadhani) 61. 25; 74. 1; 88. 103: 90.35. palace (pāsāda, rājageha, -ghara, -mandira) 9. 11; 10. 74; 12. 46; 35.63; 66. 127; 68.42; 70.237, 312; 73.70; 92.9; 98. 68. rājadvāra 14. 60; 22. 15; 25. 105; 35. 53, 63. rājangana 5.47; 72. 214; 90. 66. royal throne (pallanka, asana, sïhasana) 25. 98; 27. 32 ff.; 31.76f, 88; 35. 52,54; 76. 166; 85. 111; 90. 13, 23; 100. 285. - 2. Royal insignia and ornaments (rājasādhana, -bhaņdāni, -bhūsaņa, -ābharaņa) 11. 28; 35. 102; 39.28; 41. 20; 46. 38; 48.89; 50. 51; 55. 16 f.; 56.10, 71.28, 74. 224 . 76.166: 82. 50, 90.13 (orowη 11.28; 44. 145; 1. 28; 72. 326. cūļāmaņi 33. 46. ekāvali 44. 127; 46. 17. (seta)chatta 11. 28; 17. 7; 19. 59; 31. 39, 78 ; 33. 40; 35. 15, 69; 44. 19 f.; 55. 1; 64. 33; 69. 4. cāmara 6. 113; 85. 26; 89. 19; 99. 47, 55; 100. 193. vālavijanī 11. 28; 31. 78; 39.53. manitalavanta 31.78). royal order 15. 188; 24. 58; 25.67; 31. 32, 114; 58. 2, 57; 76.68 &c. royal treasure bhandagara) 69.27; 70.265. - 3. State elephant 14.61; 17. 6; 19. 72 ff. ; 34.86; 35. 20 f. ; 78. 60 &c. state horse 22. 52; 34.86. state carriage 31. 38; 72.323. - 4. The harem (orodha, itthāgāra, antepura) 14. 46; 15. 189; 17. 63; 59.33; 60.85; 70.266; 88.74 (dancing girls 29. 24). the king’s retinue (parivāra, balatthā, sevakā &c.) 31. 112; 35. 52;

833
38.22; 67. 15; 70.254; 72.118 ff.; 83.24; 88.33f; 89.31f.
2 (satta rajaigāni 88. 3. rājakammāni 69. 22. rājakammikā 62. 34. paricārakā 63. 53. pañca and dasa pessiyavaggã 7. 56; 67. 58; 84. 5). - 5. Funeral rites, cremation of the members of the r. family 24. 14; 25.72 f.; 32.58, 79 f.; 34. 34; 36. 121; 61.9; 67.89; 85.76.
C. Politics
1. Nīti, rājanīti (naya, sippa) 10.-23; 48. 80, 96; 55. 3; 58. 1; 64. 3; 70. 56; 90. 56; 99. 81. Manunīti 80. 9, 53; 88. 6; 84.2; 96.26. dhamma, dasa rajadhamma (dasa punnakriyā) 7. 74; 37. 107, 180; 52. 43; 70. 31; 97. 3; 99. 73,75, 81 f.; 100. 118. samgahavatthuni (the four) 37. 108; 52.43; 92.8; 95. 2; 97. 2; 99. 14, 73, 83; 100: 118. - Support of poor subjects 52. 3; 53. 30; 60. 22, 74, 77 f.; 62. 32. of poets 60. 75, 79. - 2. Distinctions conferred upon officials 61. 19; 68.5; 69.30; 70. 19, 277 ff. ; 96. 38. — Relations to foreign sovereigns 11. 18 ff, 27f.; 58. 8; 60.5f, 24 ff. ; 62. 54;67.95;76.11f;80.6f;87.29;88.87f;98.89f; 99. 109ff, 164; 100. 63 ff, 151 ff. honours paid to foreign ambassadors 7.70; 11.25 f. &c. - Treaties 71. 1 ff. - Organised espionage 66. 130 f.; 67. 19. - Foes of the King, rebels, cora 36.21, 80 f, 91; 37. 18; 59.4. damarika 61.71; 74.34f;75.10,34f;76.3。
D. Brahmanism at Court
1. Brahmans supported by the king 48.23; 51.65 f.; 77. 105. brahmanical rites observed at court 62. 33, 45 ff. ; 63. 5; 64. 13ff. the purohita 10.79; 11. 26; 34. 24; 62. 28, 33,46 (dija 11.20, vippasettha 67. 29).. care for Hindu temples 79.19,22,81;85.85f、
E. The king and the Buddhist order
1. Bhikkhus as advisers of the king 42.22; 57. 38 f; 87.89 f, 62 f.; as mediators in conflicts of the royal family

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24.50 ff.; 51. 14; 52. 9; 53. 25 ff.; 70.328 ff. political influence of the clergy 33. 17 f.; 60.87; 61. 1; 76.73 ff. - Bhis accompany the king in the field 25.3; 96.15. - 2. Princes educated by bh.s 81. 76 f. members of the royal family enter the order 15. 18 ff. ; 17.57 f. ; 18. 5; 34.28 f, 35; 84.29; 94. 22. conversion to Buddhism of foreign mahesis 98.6 ff. - 3. Kings cause sermons to be held or hearken to them 32.44;41.58;54.34f;60.8;62.31;92.11f;98.73f; 99. 15 ff., 20, 30 f, 88; 100. 116ff, 275, 280 f. they recite holy texts 52.48 ff.; 54.4; 60. 17. – 4. K.s or princes cause holy texts to be copied 45.3; 60. 22; 81. 40 ff.; 90. 37 f.; 91. 27; 92. 13; 97.36; 99.86. payment of the scribes 91. 28; 99.33. - Literary works composed at the k.'s instigation 54.35; 97. 56 f, 59; 90. 78 f., 82 f.; 98. 24. sacred books fetched from abroad 84. 26; 100. 73. bhikkhus fetched from abroad to Ceylon 60.5 f.; 84.9, 11 ff.; 94. 15 f.; 97.10 f.; 98. 89 ff.; 100. 58 ff., 136 ff. — The king cares for the accomplishments of the clergy 84. 26 f.; 98. 16 f.; 99.173 ff.; 100. 101 ff. - 5. Clerical acts, particularly the pabbaja and upasampada ceremonies, performed at the k.'s instigation 60. 7; '78. 80; 81. 49 f.; 84.37, 43; 87.72; 89.47; 90.39, 62,65; 91.31; 92. 19, 21 ff. ; 94.20; 97. 8, 13, 26; 98.16; 99.168 ff; 100. 94 ff, 133 f, 172. purification of the order and churchreform caused by the k. 5.236 f.; 36.41, 111 ff.; 39.57; 44. 46,76;51.64;52.44;73.2f;78.2f;84.7f;91.11; 100. 44 ff. the k. determines a sïma 15. 184 f; 78. 56 ff. – 6. Dedication to the church or to a sanctuary of the kingdom, the regalia &c. 18. 36; 19. 31; 31.90, 92, 111 f.; 32.36; 39. 31 ; 42. 61; 82. 50; 85. 109 ff.; 86.57. donations equal to the bodily weight 51. 128; 60.21; 73. 11. the k. grants titles to the bh.’s 84. 31, 38; 89. 64 ff.; 100. 239. - 7. Conflicts with the bh.’s 44. 74 ff.; 53. 14 ff.; 93. 6 ff., 10. - Persecution of the christians 98.80 ff.

835
F. Administration of the kingdom
1. Officials and titles (cf. C. tr. I, p. XXV ff. and p. 359, 2). chatta mark of distinction for officials 70.85, 122. - General expressions: adhikārin 66. 66; 70. 278, 297 f.; 72. 21, 37, 75. 122, 123, 138, 160, 207, 232, 265. adhinātha 70. 216, 278. antaraňgadhura 69. 32, 35. amacca 4. 37; 5, 35, 239 &c.; 58. 30; 66. 72 &c. (mahāmacca 16. 10; 61. 1; 72. 96, 129 &c.; mahāmatta 72. 70, 181; mulamacca 69.34). mandalika, mandalanayaka 46. 31; 51. 109, 122; 54. 8; 69. 5; 70. 242, 246. mantin 66. 113, 89. 27. saοίγa 66. 67, 67. 90: 68, 7, 18, 70. 83, 324. sāmanta (58. 20); 61. 63; 66. 142; 69. 5, 16; 70. 9, 57, 129, 136, 179, 189, 242, 246, 314;72. 16ff, 50, 54, 78, 82, 165. — Special designations: asiggaha 39.54; 42. 42; 44. 1, 43, 54, 58 ff.; 66. 29. adipotthakin (bhandarap°, bhamdāgarâdhikärin) 69. 27; 72. 27, 160, 182, 196, 207. kañcukin (-nāyaka) 63. 53; 69. 26; 70. 44; 72. 58; 75. 176. kammanātha (onāyaka) 72. 58, 206. gaņaka (oamacca) 11. 20; 69. 30; 76. 39. chattaggāha (-nāyaka) 38. 3; 59. 16; 66. 29; 70. 60; 72. 68.jivitapotthakin 70. 174, 318; 72. 161; 74. 90. daņļanātha, °nāyaka adhināyaka) 11. 26; 70. 5, 8, 15, 19, 64, 68, 124, 279; 72. 36, 65, 162, 222. do vārika 35. 51. dhammagehakanātha 59. 16. nagaragutika 10. 81., bhaņdārapotthakim, bhaņdāgārādhikārin see ādipotthakin. mahālekha 52. 33; 72. 1, 161, 166, 170, 182, 206. mūlapotthakin 75. 139 f. lekhaka 66. 155. sabhāpati (kutiharasabhanayaka) 67. 61, 64, 70, 80. sethinatha 59. 16. senapati (senani, “adhinayaka, camupati, dhajinipati &c.) 11. 25; 15. 212; 35. 59; 50. 82; 51. 30, 40,88; 52.16, 28; 53. 43ff.; 54. 13ff, 58 ff. ; 55. 2; 56.7; 64.9 ff., 22; 65. 13ff, 27 ff.; 66.2f;67.82;70.123,129f,153f,285;72.45,49,76, 122 f., 137f. ; 90. 12; 96. 38 (sakkasenapati 52. 52,61 ff., 72 f; 54. 53. andhasenāpati 41. 87). -- Titles: kesadhātu 57. 65 ff.; 72. 2, 5, 7, 107; 76. 253 f, 324 ff. &c. (cf. C. ed. II, p. 601, col. 2); (-nāyaka 70. 68, 279). jitagiri 72. 25. damiļādhikārin 75.20f,69f;76.39. nagaragiri, ogalla 66. 35, 62; 70. 68, 89, 146, 199, 318; 72. 107; 76. 60. nīlagiri 70. 137, 140,

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māragiri 72. 11, 164, 174. lańkāgiri 72. 27, 124 f.; 76. 250. laňkādhikārin 70. 278, 283, 306, 316. lańkādhināyaka (onātha &c) 70. 24, 95 ff.; 123, 174, 205, 220. lañkapura 72. 39, 222; 75. 70; 76.250,324, 326. lokagala 72.222. sankha(ka)nayaka 70. 278; 72. 31, 41; 75.75.
2. Administration of justice. The k. the highest judge 21. 14. alleviation of punishment 36.80 f.; 83.4 ff.; 87.48f. amnesty 34.84; 62. 42; 80. 2 ff. — Law-books 49.20; 80. 41. - Crimes: high treason 35. 10; 36.21, 91; 87. 48(?). robbery 61. 67. indebtedness 36. 39. - Forensic procedure 35. 10; 37. 38; 78. 13. - Punishment: himsamutto voharo 36. 28. fine 83. 6. prison 35.22; 54. 31; 62.42; 70.238, 264; 83. 4. mutilation, capital punishment 35. 11, 36,43; 36. 121;59.22;60.42f;75.160f,190f,83.4;87.49。
3. Internal administration. Book-keeping at court 66. 155; 69. 27. - Taxes 61. 53, 70; 68.54; 73. 3; 74. 18 f.; 87.50. alleviation of taxes 36.26. the gamabhojaka 61.73. - The village community O. 108; 23. 4; 38. 38; 55.31; 60.75; 74.48 f; 84. 3ff;86. 53. —Administration organised by Parakkamabahu L. 69. 27 ff. ;74.48 f.
G. Army and war
1. The soldiers (bhata 39. 20; 58. 20 &c.; yodha 22. 44; 69. 7 &c.; sūrā 69. 36; 99. 119 &c; vīrā 72. 248 &c.) Enrolling of soldiers 10. 24. soldier's pay 90. 15, 18 f., 20. - Fourmembered army 18. 29; 25. 81; 70. 217, 226; 71. 18 &c. balavahana 15. 189; 17. 28; 25. 1, 57; 70. 23,69&c. war ellephants 25. 26ff, 81 ; 41. 23; 50. 21 ff.; 70. 229; 76. 48 &c. chariot warriors 25.81 (rathin 88.34; rathesabha 15. 189; sarathi 14. 42). cavalry 25. 81 (numerous in the Damia armies 76. 100, 298,331). infantry (patti) 25.81. - Mercenaries (āyudhīya 6. 69; āyudhajīvin 66. 67): Sīhalā 55. 12; 61. 69; 74. 44 : 90. 17 ff. Damila, Keralä, Kannata 45. 11 : 55. 5, 12; 69. 18; 70. 230; 74.44. the Velakkara 60.86; 63. 24, 29; 74. 44. villages granted to the mercenaries for maintenance 74. 48. - Militia 67.70; 70. 82, 187,260; 72.

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127; 74. 52, 112; 75. 102; 99. 42 ff. (among the Damilas 76. 130, 246 f, 259 ff). vyadha, kirata, cora as soldiers 69. 20; 70. 285; 72. 208. - Officers (samanta see F 1). an umbrella their badge 66.49; 70. 122; 76. 160; 88.75. a palanquin their conveyance 70.85, 122; 72. 100. - Trumpets 25.65; 65. 27; 66.32; 72. 119; 74.222; 85. 113; 88.75; 89. 46. drums 69. 20; 70. 227; 74.222; 75. 104; 76. 161; 85.114; 88.75; 96.15 f.; 99.46. flags 70. 225; 85. 118; 88.75. a relic as field-badge 25. 1; 26.9. - 2. Weapons (ayudha, avo 7.36; (59.7, 38; 99.49 &c.; five kinds 7. 16; 41. 48; 70. 229). Bow and arrows 6. 29; 7. 19; 25.89ff, 99; 33. 63, 65; 35. 31; 55.6; 57.43; 66. 27; 70. 114; 72. 134, 246, 250; 74.96, 117; 83. 44; 96. 14. poisoned arrows 76.49; 83.38, 45. gokanua arrows 76. 48. archers 25.82; 69. 19; 70. 116; 72.244, 322. – Sword : asi 10. 59 ff.; 22. 44,53; (66. 108; 72. 84. khagga 25. 63, 89; 30. 93; 31. 79; 64. 4; 66. 24, 31, 49; 72. 102; 88. 74 &c. tharu 24. 1; 69. 22. (royal swords 72. 102-4). - Dagger: churika 55. 6, 17; 69. 24. asiputtaka 41. 24. nikkaraņī 44. 112. - Spear: kunta 2ö. 1; 26. 9; 36. 47; 96. 14; 99. 49. satti, sattha 69. 20; 70. 116; 90. 7. tomara 24. 35; 70. 116. salla 70. 307. – Lasso 7. 20; 10. 55. – Club 23.58; 69. 17. – catapults 72. 251; 83. 44. - Armour (kavaca) 69.7, 38. shield 25. 58, 62 ff.; 67. 42; 99. 48. doublet of buffalo hide 74. 73. — 3. The war (yuddha 1.63; 38. 36 &c.) Preparation of war 68. 7, 38, 52; 69. 28, 33, 38; 70. 1, 57. yuddhopakaraṇāni 69. 5, 14, 17, 34; 70. 1; 96. 12. — Review of troops 99.42ff. sham-fights 89. 26, 31 f. manoevers 69. 36. - Four methods of war 58. 3. guerilla warfare (corayuddha) 75. 18 N., 135. ambush 66. 75 f. 'stratagem 25. 56. — Battle (yuddha, sanngama, rana &c. 24.19; 70.246; 72.5, 17; 96.17 &c.). single combat of the commanders 25.67 f, 83ff ; 41.47 f; 60. 30 ff. victory and defeat (jaya and parājaya, -bhava 70. 78 f., 180, 225, 246; 71. 16 &c.). celebration of victory 76. 332. abharanam as distinction of victorious officers 72. 320. officers of the defeated foe beheaded 70. 122. - Naval battles 70. 63 ff. 91; 96.32. - Field entrenchments 10, 46; 25. 20;

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37,19;38.36;70.61,72,93,100,130f,161,163f;72. 232ff, 258; 74. 32 fif, 62, 86f, 94; 76. 121 ff. &c. fortresses 81. 1 ff. ; 88. 43, 60, 77; 96. 22, 34; 99. 116; defence, besiege, capture, plundering of fortresses 25.21 ff.; 51. 34; 58. 55 f.; 70. 235 f., 251 f, 288 ff.; 72. 209 ff., 250 ff.; 76. 244.f., 324 f.
VII. The people
A. Clans, castes, guilds.
1. Clam-names 19. 2; 35.16 ff. ; 38.13; 39.44; 41. 69; 42. 30; 66.35; 69. 13; 74. 213; 80. 15; 85. 51; 90.7; 91.8 (Moriya and Lambakauna in India 5.17; 77.27 f.) - Castes (vanna 72.145) and guilds 7.57; 19. 1, 3; 69.24; 80. 41,75. sețțhin 11. 26; 19. 2, 67; 59. 16. khattiya, rājañña 3. 3; 7. 47; 17. 63; 19. 54, 66; 87. 28; 89. 27. brāhmaņa, dvija, vippa 3.3; 9.2; 10.20, 102; 19.2; 33.37 ff.; 34.24; 35.18; 37. 41; 62, 33, 46; 64. 16; 66. 132; 67. 94. vessa 3. 3; 20. 15; 76. 264. sudda 3. 3. — Kulina : hina 6l. 50, 52, 62, 68; 66. 153. kulaputta 72. 304; 92. 22; 97. 13 f., 26; 99. 169; 100. 134, 172; kulithi 60. 78; kulawamsa 95. 6; kulapati 23. 19. - Slaves (dāsa, dāsī) 9. 4, 5, 19, 22, 24; 27. 12; 61. 68; 70. 202; 88. 106; 90. 2 (shaving of the head 6.42. redemption of slaves 87. 46). outcasts (caudala) 5.57; 10. 91 ff.; 33. 2; 35. 18; 66. 132; 88. 106.
2. Single professions (kammakara, 61. 68; 69. 21; 99.50; pesakara, pessiya 7. 56, 30. 6; sippika, -in 34. 73; 66. 139; 88.13, 85. list of craftsmen 88. 105-7. (wandering craftsmen 66. 139). payment of the craftsmen 27. 22 f.; 30. 14, 18 f.; 88. 110; of artists 100. 198 f. farmer and herdsman: kasikamma 69.37; 76. 287; gopa(ka), gopala 9. 22; 10. 13, 17; 19. 2. Smith: kammara 68. 25; 88. 105; lohakara 68, 25; sounakara 18. 24; 66. 139; 68. 25. goldsmith's works 98.94; 100. 30, 72. barber &c. : nhapita, nhapaka, kappaka 29. 20; 34. 84; 69. 26 ; 70. 44. bricklayer : (ittihaka)vaqdhaki 30. 5, 8, 30; 35. 101, 109 f.; 37.27; 88. 106. mason: silakottaka 68. 25. wood-carrier; darubhatika 34. 22. writer: lekhaka

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37.26; 66. 155; 99.33. merchant: vanija 5.49; 7. 24; 28. 21 ff.; 75. 45; 95.4; 99. 109 (wandering traders 66. 134). hunter: luddaka, vyadha 28.9, 41; 67. 19; 70.35, 44. fisherman: bālisika, kevațța 22. 62 ; 28. 37.
B. Settlement
1. Willage: gama, passim. fence of briers round a v. 66.87 (gamika "villager" 23.66; 67.70; janapada 29.22). - small town: nigama (negama 70. 2ć4). - town: nagara, pura, purī 87. 67 (nāgara 4. 5, 15; 14. 59; 17. 63; 79. 1 &c.; pora 29. 22). — 2. Description of a town 10.84f.; 73. 55 f.; 88. 92 ff., 116 ff. ; 91.5. four districts of alt. 73. 26. streets : withi 34.76; 73.59. houses: geha, ghara, agara (special kinds: addhayoga, hammiya 88.93, 118). houses of more than one storeys: pasada 88.92; 91.5 &c. (cf. vii, C, 12 e). halls: sālā, catussālā 15. 47, 50; 35. 88; 37. 15; 73. 23; 76. 123. alms-houses: danasala 54. 30; 73. 26. hospitals: veijasala (37. 182;) 49. 18, 19; 52. 25, 57; 54.31, 53; 73.34. dispensaries: bhesajageha 52. 27. lying-in hospitals: sivikasotthisala 10. 102; sutighara 79.6l. shops: apama 5. 52; 23. 29; 34.76; 91. 5. gardens, parks (uyyana), bathing-ponds (pokkharaņī), bath-houses (nhānakothaka): 15. 2, 7, 8, 30, 202, 207; 35.97,98;37.33;68.57f;73.95-123;78.45f;79.1任; 100. 288 f. jantaghara 15. 31. - 3. Fortification of the city 60.2 f; 73. 57 ff. ; 94,7f. wall and trench (pakara, parikha) 25. 8; 35.96; 60.8; 70. 236; 91. 5, 7. gate-towers, bastions &c. (gopura, dvāratāla, dvārakotha, patthaņdila, toraņa, khandhāvāra) 51. 34; 60. 3; 70. 116, 190; 91. 5, 7; 96. 30; 98.70. gates (four) 34.79; 35.97. fourteen gates of Pulatthinagara 73. 160 ff. - 4. Suburbs (of P.) 73. 151 ff.; 78.79 ff.
C. Domestic and social life
1. The family. Terms of kinship 7.65; 9. 16, 24, 26 f.; 10. 7, 29, 73 f., 82; 11. 20; 48.51, 82; 51. 24; 52.11; 57.28; 59.28; 61.1; 62. 2; 63. 38, 40, 51,53; 64. 33; 67. 16; 69.23; 70. 266; 93.3; 99. 1, 123. three kinds of sons 87. 18 ff. -

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Marriage (parinaya) 72.91. marriage-outfit of a bride 7. 55 f; 87.28. brides from India 7.50 f.; 87. 28; 96. 40. allusion to the buying of brides 72.91. master of the house (kutumbika) 23. 61, 90; 24. 25. fire kept in the house 10. 14. - Pregnancy 22.42 ff.; 62.36. child-birth, birth-rites 9. 21; 62. 45. childhood 87.55 ff. ; 88.6 (wet nurse 35. 20). domestic ceremonies 22.65, 74; 62.53; 63. 5; 64. 13. - Death and funeral 74. 144 f.
2. Food and drink 7. 24; 10. 3; 14. 55; 22. 44, 70; 24.56;29.28;30.37,39;32.30,39f,45,49;34.55f,62; 35. 65, 67, 92 f.; 36. 69, 100; 54. 22 f.; 70. 211; 73.36; 85. 38; 89. 44 ff, 51 ff.; 100. 4, 195 f. - morning meal 25. 114. pod-pepper and other spice 25. 114; 26. 16; 28.21; 54. 22 f. - Intoxicating drinks (suna) 25. 32; 54.70 f. - Betel chewing 35. 62; 54. 22; 100. 3, 196.
3. Dress (vattha 11.29; 29.28; 35.65; 36.53 &c.) and ornaments (abharama 7.27 &c.). Stuffs 58.9; 70. 109; 73. 84; 90.70. - Turban 11.28; 23. 38; 32. 78; 35. 53 (hairknot 66. 103). mantle 85. 102; 60.70; 66. 103, 109, shoes (pāduka, upāhanā) 11. 28; 30. 14, 39. — Ornaments, unguents, perfumes (sugandha 89. 42) 7.55; 11.28; 25.91; 32.29; 34. 52; 66.44 f., 134; 70. 108) 73.84; 76. 206, 237; 85. 41, 116; 89.19; 97.47. anjana 11. 29; 34.52. incense 89. 42. 4. Articles of personal use (tools &c.). Umbrella (atapatta, chatta) 76. 113; 89, 19; 99. 47, 55 (cf. vI, B, 2). fan 11. 28; 31. 78; 76. 115; 85. 27, 46; 89. 20; 100. 193. napkin 11. 29. twigs for cleansing the teeth 5.25. - Knife (vasi) 28. 24 f. hammer, axe and other tools 29. 3; 88. 108 f. - Pottery, vessels: kalasa 74. 205; 85. 28. kumbha 89. 20; 90. 71. acamakumbhi 27. 40. ghata 29. 57 ff. ; 76.112, 115; 85. 26; 92. 17. thāla, thālī 89. 21, 44; patiggāha 89. 21. pati 30. 12. bhajana 11. 31; 22. 5, 64 (fig. 44. 70; 84.16). bhinkara 11. 28; 76. 115; 89. 20. saraka 32. 55. - Spoon 27.40. basket (pitaka, puta) 86.93; 88. 109. water-strainer 36. 92.
5. Household-furniture. Bed: maicaka 24.40; 27.39; 54. 31; sayana, seyyā 22. 83 ff.; 23. 39; 25. 102; 31. l07 f.;

34
62. 23, 24 &c. chair, pitha : 27. 39; pallañka 27. 32 fl. ; 31. 76 f. sivika 11.31; 32.7. - Carpet, mat 14.51; 25. 102; 27.35; 34.54; 73. 64; 88. 109; 90.70; 98.46. - Lamp 25. 101; 31.80; 33.6; 34.55, 77; 74. 205; 85.40 f.; 89. 43 f.; 90.71; 92.17; 99.62. lamp-stand 76.205; 89.23. - Mirror: ādāsa: 100. 106; dappaņa 89.21. — Charcoal-pan 60. 70. bell 21. 15. mill-stone (nisada) 23. 6; 28. 40; 30. 9. chest (mañjūsā) 30. 60. - parissāvana 36. 92.
6. Measures and weights, time, money. Measures of length : yojana (cf. M. tr. p. 297, Nr. 34) 1. 21; 5. 23, 179, 262;6.13,35;18.29;20.12;23.22,26;28.7,13f;38.68 (note is incorrect; cf. C. tr. I, p. 349), 85. 4; 86. 44; 89. 14. gāvuta 65. 4; 73. 154; 74. 63; 76. 197; 89. 9. usabha 22. 42; 28. 88; 25. 48; 85. 4. hattha 1: 41; 18. 27; 25. 48; 70. 128; 78. 63, 69. ratana 15. 167; 30. 58, 63; 72. 235; 78. 77; 92. 17. vidatthi 28. 14. aňgula, -li 18. 27; 28. 14; 30. 59. porisa 72. 235. yathi 78. 63; 86. 41. bāņapāta 72. 239. dhanu 35. 31. tala 17. 43. - Square measures: ammaua, 38.77. karisa 10.30; 28. 13; 35.83, 86. - measures of capacity: ammana. 30.7 ff. dona 15. 167; 31. 18; 74.3. nai 30.37; 32.45. - weights: nikkha(la) 76. 18; 82. 13 f.; 100. 14. — — Time : year (vassa, samvacchara passim, hāyana 41. 3; 44. 153 &c.). months (masa 3. 16; 5. 279; 25. 8 &c.). names of months 1. 12, 19, 46,73; 3. 2; 11.37, 40, 42; 12. 2; 13. 14, 18; 16. 2, 14; 17. 1, 17; 18. 7, 61 f., 64; 19.9; 20.33; 29. 1, 14, 63; 31. 109; 39.37; 41.80; 85.89; 90. 62; 100. 91. sukka-, kälapakkha 18. 61 f., 64; 19. 9; 20. 33; 29. 14; 31. 109. day (divasa passim, vāsara 62. 10, 32; 70. 263 &c.). yama 25. 105; 85. 40. - - Money : kahapaua 4. 13; 21. 26; 25. 100;. 30. 14, 18; 53.29, 32 f.; 77. 102; 81.45. gold coins 27.21; 48.7; 81.45; 100. 14, silver coins 91. 12; 97. 6. sums of money in numbers only (to be supplied by kahapana) 6. 24 f.; 7.61; 10. 18, 24; 23. 36 f.; 26. 22; 34.87; 35. 64, 72; 89.66; 92. 13.
7. Traffic and trade. Roads: magganumagga 67. 20. — footpaths 70. 4; 72. 240. high-roads (mahāmagga) in C. 25.6 ff.; 50. 37 ; 58. 41; 73. 163; 74. 83; 89. 13 f. cause

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ways and bridges 70. 127 f.; 86. 21 ff. ; 98.86; 99.118. resthouses 60. 66; 89. 15; 99.118. mile-stones 80. 25 N. – Means of conveyance : yana, vahana 10. 31 ff.; 58. 21 ; 61. 6; 99.84. carriage (ratha) 7.56; 14.42; 15. 189; 31. 38; 33. 46; 70. 127; 89. 16. cart (sakata) 28. 21 ff.; 30. 6; 34. 46. litter 70.85, 122; 72.100; 90.5, 8; 95. 12; (p 15. 189; 25. 1, 57; 70. 23, 69). - Trade: (merchant see VII, A, 2). navigation and ocean-trade 6, 43; 7. 51, 58; 8. 11; 11. 23, 38; 18.7 f.; 19. 4, 17, 70; 23. 24; 35.26 f.; 58.9; 69.33; 100. 63ff, 75 ff. harbours in C. Mahatittha 7.58; 25.79; 48. 81; 51. 28; 60. 34; 88. 63 &c. . Jambukola 11. 23, 38; 18. 7; 19. 23ff. Uruvelapatíana 28. 36. Mattikavatatittha 60.34. Mannara 61.39; 83.16. Valukagama 75.45. Pallavavaňka 76. 46. Pulacceri 83. 17 (?) Bhīmatittha 86. 40. Kolambatittha 94. 1. Tikonamalatittha 100. 76. in India: Tamalitti 11. 38; 19. 6. - Articles of trade: horses from India (sindhava) 2l. 10; 28. 71 ; 31. 38. elephants from Birma 76. 17-34. jewels 69. 33. spice 28, 21; 54. 46; 58. 9. stuffs 58. 9. y
8. Rural life. Agriculture (kasikamma) 69. 37. its intrinsic value 92.24 f. clearing of the jungle 23.51; 68. 30. — Irrigation works 68. 16ff, 32 ff.; 79. 27f.; 88. 111 ff. matika "canal" 61. 65; 68. 24, 33; 79. 25 fif, 40 f. (nettika 60. 14). , vāpinn (see V, C, c, 6) gaņih, kar, bandh 10. 88; 23.92 f.; 35. 120; 36. 3; 37. 46; 38.42; 42.34; 51. 73; 79. 69. structure of a tank: dam (bandhana, setu, setubandha) 42.34; 68. 17, 23, 26, 28. panali “outflow running through the dam, sluice" 79. 27, 30, 42 ff., 68. avarana "lock' 60. 52; 61. 65; 79. 27 N., 69. kothabaddha “square hole (for the lock)' 68. 16; 79. 27 N., 28. weir (varipata) 48. 148; 68. 35, 37, 40. flood-escape (nijhara) 68. 33, 50; 79.28, 66. - raising of the water by means of machines 34. 45. subterranean canals 35.98. - Fields 28.51; 68. 30, 52 f.; 88. 114 f.; 92. 26. produce of the fields 23. 5.1; 34.3; 68. 31; 92.26. corn (dharifia) 68.7, 38; 70. 1. sowing and harvest 10.31; 24.58; 34.3. barn 68 31. - cocoplantation 90. 93. sugar-mill 34. 41; 61. 53. - Herdsman

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9. 22; 10. 13, 17; 19. 2. assagopa 39. 1 : hatthipaka 88. 34. cattle (goua) 35.42. domestic animals: elephant, cow, buffalo, dog, see W, C, 3, b, 3. 外
9. Education of the people, literary life. Education: wandering schoolmasters 66. 138. art of writing, letters 7. 51, 57; 8.7; 22. 15; 23. 25, 33, 35; 33. 40; 66.36; 67. 55, 58; 76. 30; 98. 90; 100. 64, 158. lekhaka 99. 33. royal inscriptions and sannas 28. 2; 33.50; 54. 28; 86. 34 f., 39; 100. 214. - Appreciation of books, their destruction and restitution 52.50; 80.67; 81. 41 ff.: 99.125. See also V, E, 4. - Knowledge of languages and dialects 66. 130; 69. 22; 90. 80. Pāli as ecclesiastical language 98. 90. grammar 64. 3. philosophy 90. 80. — Poetry: kāveyya 42. 13; 64. 3. poets in C. 42. 13; 60. 75. See V, E, 4.
10. Sport and amusement. Sport (kila 66. 111): hunting 5. 154; 10. 2; 14. 1, 4; 70. 32 ff. ; 72.263 (bow and javelin, the hunter's weapons 14. 4; 70. 41). capture of wild elephants 72. 105. art of fencing 24. 1; 64.4; 69. 22. pugilistic contest 63.30; 75.75. riding on horseback or on elephant 22. 56 ; 23.72 ff. ; 24. 1 ; 62.6; 64. 4; 69. 22; 88. 34; 96.7 ff. Archery (dhanusippa 57.43) 23. 86 f.; 24, 1; 69. 19; 72.243, 245; 83.45. plays in water 26. 7, 10; 70. 31. - Music and dance: music (turiyavādita 34. 60; tālāvacara 17.7). song (gita) 34.79; 72.94. dance (nacca) 34. 60,79; 85.43. musicians 30.91; 69.24; 72.94, 264. singers 72. 264; 85.43. dancers and dancing girls 10.87; 29. 24; 32.78; 74.217; 85.43. wandering musicians 66. 132 f.; bards and minstrels 74.222; 89.34. musical instruments, turiya (five kinds 73.68; 85.30, 45; 89. 33). 29.25; 76. 114. lute 30. 75; 31.82; 72.264; 74. 216. trumpet 74.222; 99.60; 100. 33, 190. flute 72. 264; 74. 216. cymbal 99. 60; 100. 33, 190. drums: bheri 74. 221; 96.15; 99.46; maddala 96. 15; 99.46; mudiňga 74. 216; kāhala 74. 222. — rasatheory 66. 56, 72. 94, 265, 78. 117; 75. 89. laya 73. 79. - dance and music at festival occasions 34.60, 79; 74. 215-7; - 85. 42 f.; 89. 33ff. ; 90. 74; 99. 46. d. and m. as amusement of ladies and princes and at court 25.99, 102; 29. 24; 64. 4;

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69.22; 70.31; 73.141. - Public amusements: samaja. 34. 79 (cf. E. HARDY, Album Kern, p. 61 ff). Asalha-feast 85.89; 99.53. vasanta-kila 64. 17. - stage for mimics (rangabhumi) 31. 82. puppet-plays 66. 133. sinake-charmers 66. 131. mendicant artists 52.30; 53.30. - festival processions 31. 36 ff.: 37.77f;38.77;52.53f;72.313f;74.224f;76.108年; 89. 16 f.; 99. 45 ff., 53 ff.: decoration of the streets 19. 38; 34.76f;37.74f;62.43;74.199f;85.4f;89.14f; 98. 40 ff. ; 99.7 f, 43; 100. 25 ff. illumination 34.80. donations distributed to the people at festival occasions 29. 20 f., 27 f.
11. Medicine. Physicians and medical art 32. 38; 73. 16 f, 39; 99. 176 f.; 100. 144. wandering quacks 66. 137. kings as physicians 37. 112-50; 73.34-54. gynecology 37. 140. veterinary science 25. 34; 37. 112 f, 128; 73. 50 f. medical books 97.59. - Diseases 15. 60, 63; 35.66; 36. 82 ff.; 37. 141 ; 52. 25,77 ; 56. 5; 99.176. cripples 37. 148. poisoning 66. 131, 138. chirurgical instruments 37. 150; 76. 51. bleeding 37. 128. medicaments: bhesaja 5.224; 22.30; 32. 38; 76. 49 f. &c. honey and ghee 5. 49 ff, 215. — Hospitals and dispensaries see VII, B, 2.
12. Art: architecture, plastic and graphic art. Architecture. a. building material (dabba) 25.39; 37. 25, 29: pamsu 30. 6 f. matikā 11. 29; 29. 5 ; 30. 21. cuņņa 88. 106 ; 100. 284. sudhā 25. 29; 29. 8; 32. 1; 34. 46; 68. 27; 91.29 f. ; 97.38, 47. itthaka 25. 29; 28. 5,7 ff.; 30. 15 f.; 35. 85; 88. 98, 106; 92. 10; 100. 87, 284 (tambalohitthakā 27. 42). giñjaka 88. 97. silā 25. 29; 33. 23, 25; 35. 118; 36. 102; 68.25; 88. 107; 97.47; 98.86; 100. 284, 296. medavannapasana 30.57; 31. 119, 121. - b. Workmen: vaddhaki see VII, A, 2; 88. 106 f.- c. Various buildings: ekathūņikageba, ekathambhapāsāda 9. 3; 73. 92. pāsāda, addhayoga, hammiya see WII, B, 2. - d. Elements of a house: ajira 35. 3. ālinda 35. 3; 98. 44. dvāra 73. 63; 88. 99. kavāța 35. 25; 73. 63. bhitti 73. 63; 88. 98. thambha 27. 30; 36. 102; 60. 11; 78. 41; 88. 98; 100. 296 f. sopana 34. 44; 73. 63; 78. 41; 88: 99. i vedlikā 27. 16, 26; 73. 88; 88. 99.

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gabbha 27. 15, 28; 73. 61. kūțāgāra 27. 15, 26; 73. 62; 78. 38, 49, 55. vițaňka 88. 97. sīhapañjara 27. 16, 28. chadana
(72. 211); 97. 39. valabhi 88. 97 (tulāyathi 88. 97; gopānasī
37. 141; 88. 98). - e. Pāsāda (dīgha-, cūlap° 78. 36 f, 50; 90. 90): pākāra 27. 41. kūțāgāra, gabbhasālāghara, paňjarageha 78. 55. dvārakoțithaka 27. 41. gopura 60. 12. pāsādatala 25. 98, 105; 28. 3. thūpikā 3. 13; 73. 135. singa 90. 66, 90. underground tunnel 55.7. - Thupa, cetiya (M. tr., p. 295, Nr. 26). a tree as cetiya 1.67. thupa "tomb' 20. 53; 37. 44. cetiya "tomb' 20. 44; 25.73. cetiya = thupa 29. 15; 30. 57; 86. 51 &c. dhātugabbha = thūpa 60. 56; 68. 28; 79. 14. silamaya th 35. 118. model of a th 30. 11 ff. - erection of a the 30. 15 f. mantling of a ruined th (kaincuka) 1.42; 33. 23, 25; 35.85, 121; 36. 12. - parts of a th: foundation 29. 2-12 (mangalitthaka 29. 15, 46-63). moonstone 31. 61. toraņa 33. 10. vālikaigaņa, -mariyādā, cetiyangaņa 33. 31; 34. 70; 37. 60. hatthipākāra, -vedī 33.5; 38. 10; 39. 30; 41. 95. pupphādhāna 30. 51, 56; 33. 22. padavedika 34. 41 ; 35. 2. dhatugabbha 30. 57 ff., 62 f; 34. 49. sudhakamma 32. 1; 33.5; 34. 46. the "tee': caturassacaya 31. 124; muddhavedī 32.5; soņņathūpa 100. 263. vedikā on the tee 34.39; 35. 2. figures of sun and moon on the tee 36. 66. thūpikā 44. 133; 76. 105; 80. 20; 87. 66. chatta 33. 5; 35. 2; 36. 24, 65; 38. 54; 44. 133. vajiracumbata 36. 66 ; 38. 74; 41.95. – Mandapa, provisional pavillon, erected for various purposes: as a chapel 100. 227; for a sermon 98.71 ff. ; 100. 279; in connection with a pasada 14. 47; 27.29 ff.; 36.99, or with a temple 100. 185, 217, 243. ratanam 27. 29; 37. 103... silam 36. 102. thanbha, chatta and vedika of a m 27.30 f.; 100. 226. - f. Ornamentation of the buildings (the object itself or its representation in
relief or in fresco-painting): pupphapulouaghata 30.90; 32.4.
strings of pearls 27.31; 30. 66 f., or of bells 27. 16, 27; 30. 66; 73.68. ratanapadumani 27.34; 30.68. -- Figures (panti "rows') of animals 27.30, 37; 30.65; 100. 255, or of deities 27. 30; 30. 74ff.; 89 ff., 92, or of sun, moon and stars 27.33; 30. 68; 36.66; or of sacred symbols 27. 37; 30. 65, 92;
V

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36. 103. agghiyapantī 30. 92. paīcaigulika pantī 32. 4. - Pupphalatā 30. 65; 73. 62; 100. 244, 255. vijulatā 30. 96. rupalatakamma 98.70. - Painted representations of the sixteen sacred places 100. 253,261, or of jatakas 30.88; 97. 39-45, or of scenes from the life of the Buddhas 30. 78 f.; 100,261f
b. Plastic art. Statues of the Buddha 35.89; 38. 65, 86; 39. 6, 7, 40; 45.61; 49. 14, 44; 51.76; 52.65; 53. 49; 78.74f;79.78;85.10,66;88.56;90.94;92.14;98.66; 100. 154, 235, 257. golden or gilded images 30.72; 48. 137; 49.77; 50.34, 66; 51. 23, 48 f.; 55. 20; 61.57; 100. 72, 75, 249. stone images 36. 104, 128; 37. 14; 38. 61; 42. 18; 44. 68; 51.77; 52. 12; 53.50; 85.77; 100. 181. bronze images 36.31; 37. 31. images made of stucco 100. 245. - Buddhist iconography 38. 62-4 with N.; 45.61; 52. 26, 65; 53.50; 73. 78; 98.66. - Statues of Metteyya and of other bodhisattas 38.68; 45.62; 51.77; 79.75; 100. 248, 259; of Ananda, Sāriputta, Moggallāna 39. 53; 51. 80; 100. 248; of Mahinda and of his companions 37. 68, 79, 87; 38.58; of princes 39.52; 88. 57; 100. 249. – Images of gods 30.73ff.; 86. 19; 90. 102; 100. 248, 259. tivanka images 78. 39; 85. 66. - Figures of animals 39.52; 100. 252.
c. Graphic art (cf. the notice in a) Paintings on stuff 27. 18. a picture of the Buddha 85.94 f. - Mural paintings 78. 35 f, 40, 52, 88; 90. 66, 90; 100. 244, 247 ff, 250f,260f
d. Special arts. Ivory work 37. 100 ff. - mosaic 51. 69. - figures moved by mechanism 85. 15 f.

S47
VIII. Hindu religion and popular belief
A. Hindu gods (deva 18. 51; 32. 63 f.; 51. 108; 70. 223; 96.39 &c. amara 99.107. sura 72.322; 100. 135. - 1. Hindu cult in C. 45. 55; 48. 143; 73. 71; 83. 49; 90. 101 f. veda and vedanga 5. 107, 148; 10. 20; 62.33; 64. 16. the brahmala caste see VII, 1... brahmanical ceremonies 62. 33, 45, 52 f. bhatti 74. 243; 85.33, 70, 82, 121; 93.9. Hinduism forcibly introduced 80. 75; 83.9 ff. Hindu temples (devalaya, -thana) 37.40; 79. 19, 22, 81; 88.93, 119; 99.45. - 2. Groups of gods: tavatimsa, tettimsa and their heaven 27. 18; 30, 44, 89; 31.79. tusita gods and their heaven 32.72 f.; 33. 13. dvattimsā kumāriyo 30. 89; 31. 80. brahma gods 18. 51; 85. 15; 87. 11. planetary gods (gaha) 87. 1. - 3. the three great gods: Brahma. 30.74; 74. 197, 237; 89.17 (the bralma vorld 5. 139; 19. 45 ; 31. 11). Visņu (nātlasura &c.) 7. 5; 83. 49; 85. 85 ff.; 90. 102; 97. 46; 99. 42; 100. 248. (Lakkhi 72. 101. Asahi festival 85. 89). Šiva 73. 91; 24. 193; 93.9 f. (Caudi 78. 161). - 4. Other gods: Indra (Sakka, Devinda, Wasawa, Sujampati, Pākasāsana, Sahassakkha, Nārāyaņa, Vajirapāņi) 15. 185; 17. 13; 2:1. 31; , 28. Ꮾ ; 80. 7Ꮞ; 81. 8Ꮞ, 78 ; 87. 151 ; 8Ꮽ. 28 ; Ꮞ7.-25 ; 51. 108; 62. r1; 65. 19; 72. 59, 168, 186, 265, 299, 328; 74.206; 85. 12; 96.37. his residence, his palace, his hall of justice, his garden 15. 185; 73.70, 87; 74. 198, 206; 80. 5; 88. 121 ; 89.5, 40. his trumpet 30.74. his bow 85. 12. Kuvera (Wessavana) 10.89; 27. 29. his residence Alaka 37. 106; 39. 5; 74. 207; S0.5. his treasures 87. 31. Skanda 45.45, 55; 57. 7. Vissakamman 18.24; 28.6ff.; 30. 11; 31. 34,76; 73. 69. Paijunna 21. 31; 85. 44 (devo vassati 21.32; 36.77). Soma 62. 5; 63. 14. Brhaspati 42. 3; 52. 38. Sarasvatī 73. 86. Yana 72. 249, 309; 75. 30. Māra 30. 75; 31.85; 41,48; 66. 99; 74. 237; 80. 70; 86. 9; 88. 81; 93. 17; 96. 42. Namuci 98.96. the four lokapala (maharaja) 30.89; 31.79; 72. 59. minor gods 80. 75; 81.78, 82. - 5. Demigods,
C2-25

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nymphs &c. Kandappa 77. 106. kumbhada 12. 20. gandhabba 12. 20; 3. 163. accharā 25.102; 27. 13. nāgā (bhujagā &c.) and garuda (supauna) 1.84; 5. 28; 12.9 ff. ; 14. 40; 19. 3, 19 ft.; 31. 19, 27 f., 46 ft.; 50. 27; 5. 38; 83. 14. Naga king Aravāla 12. 9, 15, 19. Kālanāga 5. 87; 30. 75; 31. 27, 46, 83. Mabanaga 41.77f. Ananta 73. 120. Nagas original inhabitants of C. 1. 45ff, 63 ff., 71 ff.; 19. 35. - 6. Demons. asurā 184; 51.39; 72. 299 ; 96. 37; 99.63. dānavā 75.54. kimnara (-riyo) 5. 212; 78. 40. rakkhasa (-siyo) 12. 45 ff. ; 15.60; 39.34; 54, 66; 72.70; 83.46. yakkha (-imiyo) 9.23; 10. 84f. ; 12.20f. ; 18. 52; 19.3; 31.81; 36.82 ff. ; 50. 36; 55.21; 99.125. ys in bodily shape 10. 104; 14.7. twentyeight y-chiefs 30.90; 31.81. the y. Kalavela 10.84; 37. 44. ys original inhabitants of C. 1. 20 ff.; 7. 9, 11, 30 f.; 63. 12. preta and bhuta 10. 104; 24. 145. - demons in animal shape 7. 9; 10. 53 ff.; 14.3, or changing their shape 7. 26, or producing animal beings 10. 4. - Rahu 83.42.
B. Popular belief. 1. Spirits, local or tutelar deities (devatã, deva, devaputta, maru) 5. 27; 8. 13, 25; 15.67, 81, 135, 165; 19. 19; 20.41; 22. 19, 80; 23. 10; 27.30; 30. 15, 50, 99; 31.56, 83 f., 93; 32.63; 37. 238; 42.54; 57. 32, 38; 70. 210; 80. 55; 99. 112, 133. tree spirits 1. 52; 5. 42; 10.89. mountain deities 14.3 (Sumanadeva 1.33; 86. 19). gnomes 14.38. chattamhi devata 28.6. devatas in animal shape 28.9. vyadhideva 10.89. devapalli 57. 38. offerings to the d.s (bali) 15.67, 135; 36.89. - 2. Magic art and witchcraft. Incantations, charms 41.80 f.; 51.81; 52.80; 57.6 ff.; 66. 138. magic water and thread 7.9; 73. 73. ragtrees 49. 27. magic remedies 46.37. fending of the influence of evil spirits (santi) 85.50. - Rainfall effected by charm 37. 189 ff.; 87. 1 ff. – Oracle, soothsaying, signs (nimitta) and their interpretation 6. 2; 8. 10, 14; 14. 53; 22.46 f, 68; 35. 66;39.22;57.38f,53;62.38f;66.132;67.29f,32; 77. 48; Brahmans assoothsayers 9.2. casting lots 95. 20 ff. - Dreams and their interpretation 62. 12 ft., 21 ff.; 66. 47 f.; 95. 14 f. - Bodily marks and their interpretation 5. 45; 22. 59;35.109;48.114;57.49;59.34f;62.46f;81.68f;

349
87.62. - Astrology 35.71; 57.48; 100.46, 51. auspicious and inauspicious constellations 19. 47; 29. 1; 31. 109; 62.37, 55; 63.47; 67. 31, 62, 91; 70.240; 71. 28; 89.39; 96. 13; 100. 19.
IX. Buddhism
Buddha, dham mą, sam g h a (vatthuttaya, ratanattaya) 5. 81; 12. 28; 13. 13; 21.8; 23. 13; 26. 23 f.; 64. 15; 87. 43; 90.65; 91.6, 9, 16; 92. 27; 97. 1; 98.2; 99. 11; 100. 169, 301.
A. Baddha. 1. Bodily and mental qualities of a B. 3. 1, 6; 5. 91; 17. 46; 18. 22; 54. 29; 74. 2; 85.54; 99.67. former B.s 1.5 ff. ; 15. 34 ff. ; 27. 11; 39. 51. future B.s. 32.73; 37. 242; 38.68; 51. 77 f.; 52.47; 80. 12; 87.3; 100. 237. paceekabuddha 1. 55; 5. 50. — 2. Gotama B.: in former existences 42. 5. his life 1. 12 ff. ; 2. 22; 3. 1 ff. ; 35. 31 ; 51. 10; 73. 162; 74.3. miracles performed by the B. 17.44; 82. 29; 100. 272. his visits to C. 1. 19 f.; 15. 160 f.; 74. 2. his disciples 3.4 ff., 9 ff.; 37. 176; 39,53; 51. 80; 85. 78 ff., 107. the five great resolves 17. 46 f.; 18.22; 82.33. titles of the B. 1.57; 82. 17; 85. 100 f.; 90. 51.
B. Dhamma. 1. punia, apunia; kamma 32.22 f; 37.51; 93. 15, 17; 94. 21 f. ; 95.24 et passim. Samsara 22. 34 ff. ; 30. 44 ; 32. 21,81 f.; 37. 152; 93. 11, 14; 100. 237 &c. three bhavas 4. 66. gati, agati 37. 51 N., 108; -80. 13. patti 42. 50 N.; 44. 107; 52.69; 100. 146, 159. - 2. The eightfold path 12.42; 84.32. compassion with living beings 35. 6; 49.36; 52. 15, 28; 54.32; 60.74; 74. 20 f. - 2. Influence of Mahayanism (cf. PARANAviTANE, Mahayanism in Ceylon, C.J. Sc. G. II, p. 35 f) 1.57 ; 50. 65; 80. 12; 82. 17; 85. 119; 85.5-7; 87.3; 90. 51. kings as bodhisattas 36.90; 88.35; 90.48; 100. 136.
C. Samgha passim (cātuddisa so 32. 34; 45. 54; 73. 155; 79. 17. gaua "chapter' 60.17; 89.18, 57; = samgha 99.66, 106). 1. Organisation of the order: pabbaja, upasampada (see V. E, 5; M. tr., p. 294, 296) 5. 129 ff. ; 12. 30 f;

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14. 31 f.; 37.210, 223; 57. 19; 81. 49 f.; 84.37, 43; 87.72; 89.47 ff. &c. shaving of the head 5.46; 16. 11. the yellow robe 5. 229; 14. 13; 18. 10. cripples not admitted 57. 19. pabbaja of nuns 15. 19 ff. - paica sahadhammika 80.66: sāmaņera 13. 4; 22. 25 ; 31. 119 &c.; 99. 25, 89, 169, 173; 100. 44, 96 f, 238. bhikkhu passim (samana 14.8; 26. 21 ;. 30. 37; 33.93; 66. 144; 67.94; 97. 14. yati 37. 175; 53.15; 57. 19; 89. 58 ff.). — thera, mahathera 37. 218; 89. 64 et passim. ayyaka 45. 69. yatissara 67. 61, 80. — bhikkhunī 5. 198 ff., 208; 19. 68, 78 ff. ; 26. 15 &c. theri 19.65, 77. — missaya 86. 112. upajhaya (antewasin) 5.69, 206, 208. acariya (sā vaka) 5. 70, 208. - the bhaņdāgārika 89. 58. - bhikkhus living in villages or in the wilderness 52. 19, 22; 53. 14 f.; 54. 20; 57. 32; 84. 18, 22; 99. 170. tapodhana, tapassin 53. 14 ff.; 54. 20; 89. 57; 91. 25. wandering bhikkhus 98.15. - retirement from the order 93. 14 f. occupations not allowed to bh.s 84.7; 100. 45 f. kulasamsagga 33.95. - exclusion 5. 270 ff.; 37. 39; 94. 22. cremation of dead bh.s 20. 34 ff., 43 f., 47, 53; 100. 148. - titles granted to bh.s: samin (mahās, sāsanas &c.) 52. 20; 53. 23; 8. 76; 86. 38; 89. 64. samghathera 4, 56; 37.45, sangharaja 100. 69, 108. rajaguru 90.81.
2. Necessaries of a bh: catupaccayā 3. 14; 5. 196; 22. 24; 33.94; 37.76 N.; 51. 122; 60. 10, 15,69; 84.16; 89.50; 90. 41; 94. 20; 97. 11; 98. 22; 99. 26. ațțha parikkhārā (sāmaņakā p°) 4.26 N.; 20. 24; 26. 21; 30. 37,39; 54. 25; 60.71; 84. 21, 39, 41; 85.39; 88. 52; 89.66 f.; 91. 21, 33; 97. 8; 99. 89. ticīvara, chacīvara 33. 26; 34. 7, 84; 35, 77; 36. 40, 110, 131 ; 41. 29; 91. 23, 33; 100. 132. patta 14. 52; 24. 26 ff. ; 35. 7. parissavana 35.74. dhammakaraka 22.68. akkhamālā 46. 17; 5. 6.
3. The vihāra. Four viharas 53.37; 54.5, 33, 54. atha mūlavihārā 61. 59. atlāyatanāni 84. 4, 18. assama 2. 145. bhikkhunupassaya 18. 11 f.; 20. 21; 37. 43 &c. ārāma 10. 101; 15. 185; 19. 41; 24. 13 (cf. 22. 23); 29. 32 &c. — sīmā 14. 32; 15. 183 ff.; 78. 56 ff. ; 100. 129, 287, 291. Simasamugghata 37. 36 f., 56. pākāra 36. 8, 37; 78. 51, 91 ; 100. 217, 265 &c.

3.
— Component parts of a v. (49.32; 60. 11 ff.; 78. 32 ff., 49 ff, 70f,79f;79.13f,62f;84.18f;85.2f.;86.50f; 100. 240 ff., 282 ff.): malaka 15. 29, 36 ff. ; 16. 15; 32. 58 &c. bodhi tree 34. 31; 37. 91; 48. 5; 49. 15; 68. 28; 79. Î6, 62, 72; 85. 2, 70; 86. 51; 90.99. the bodhi tree of Bo-gaya 15. 22; 17. 17, 47 f.; 18. 34 f., 42; 19. 43, 56; 20. 4 f.; 37. 246. the bodhi tree in the Mahavihara, Anuradhapura 17.30, 40; 18.4 ff. ; 19.1 ff. ; 20. 1 ; 23.28; 28.1 ; 34.58 ff. ; 36. 52, 103, 126; 37.85; 38.55, 57, 67, 69; 41. 29, 32, 94; 42.66; 44. 45, 65; 48.70, 124; 51. 78; 52. 11, 24. its eight saplings 19. 60-2. the b. trees of former Buddhas 15.78, 112, 147. -- pasana-vedi, sila-v round a bodhi tree 36.52, 103; 37.91; 42. 19; bodhikotthaka 79. 72. dvāratoraņa 36. 103, 126. bodhighara 15. 205 ; 37. 15, 31; 38. 43, 69; 41. 65; 42. 19, 66; 48.70; 49. 15. 74; 51.54; 53. 10; 60. 62; 79. 72. - thupa or cetiya (see VII, C, 12, e) 17. 37f.; 26.8 ff. ; 29.1 ff.; 78. 51 &c. thupaghara, cetiya° 31. 60; 35. 87, 90 f.; 36. 9, 106; 48. 66. - Single buildings: dwelling house for the priests (pasada, avasa &c.) 27.9ff.; 36. 11; 60. 11, 57; 78. 33 ff., 49 ff., 67, 81 f.; 90. 96; 92. 11; 100. 297. guhā, lena 3. 19; 16. 12; 20. 16: 78. 38, 66, 74 f. pariveụa 15. 204, 206 ff. ; 35.57, 88; 36.8, 10; 57. 20; 78. 36,71. relic temple 37.15;46.29:78.41;85.75;90.66任;94.14;97.36f; 98. 25, 35. image house (pațimāgeha, &c.) 35. 89; 37, 15, 183; Ꮾ0. 88 ; Ꮾ8. 28 ; 78. 58 ff, 85 ff ; 85. 77 ; 8Ꮾ. 50 ; 88. ᎼᏮ ; 90. 99 ; 98. 67; 100. 295. dhammasālā 78. 42, 73; 79. 21; 98. 78 (dhammāsana, therāsana 3. 22, 35; 44. 115; 85. 46). uposathaghara, -āgāra 15. 37; 34. 30; 35. 85; 36. 16, 107; 37. 201; 51. 70; 78. 56; 92. 10; 100. 93, 287. padhānaghara &c. 36. 105 ; 37.232; 39. 58; 42. 46; 44. 119 ; 46. 11. aggisālā 78. 43, 51, 71, 86. potthakālaya 78. 37. dānasālā 37. 182; 4. 150. āgantukasālā 9. 20, 22, 63, 80. bhattasālā, bhojanasālā 15. 205; 20. 23; 36. 12; 78. 42 (bhattanāvā 37. 181 N.; 42. 67). salakagga 15. 205; 36. 74; 49. 32. cankamana 15. 208, 78. 42. nahanakotthaka 78. 45 f., 83. vaccakuti 78. 43, 50, 86. - Servants and officials in a v. (aramika &c.) 37. 63, 17:3; 46. 14, 28; 52.26; 57.21; 78.4 N.; 88.58; 97. 55; 98. 27; 100. 218. dāsā 46. 10, 20; 80. 36, 40; 100. 11.

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4. Duties of the bhikkhus, vihara-life. Dasasilam 18. 10. - Scholarly studies 90.80; 100. 178. tepitaka 5.84, 275; 27. 44; 78.7. - Performing of ecclesiastical acts: dhammakamma 39. 57 (cf. VI, E, 5); kammavācā 5. 207. — Recitation of sacred texts 3. 3:5, 36; 41.58 f. ganasajhaya 31. S6; 32.11, 6:3; 34.49. preaching of the doctrine (dhammadana 98.77f. ; 99.15, 24): dhammadesana, -desaka, -kathika &c. 14. 22, 58; 15. 4 &c.; 32.45; 35.92; 60. 20; 85.46 f.; 98.7:3, 79; 99. 18 f., 170; 100. 275 (mandapas erected for the preachers 98.72; 99. 16. seats prepared for the pr.s 4.51 ; 99. 18. fans in the hands of the pr.s 85.46; 98.7:3). - kulupaka, -ga 30. 40; 56. 116. - Ceremonies performed by the bh.s: vassa, antovassa. 1. 14; 3. 15; 16.8; 17. 1; 18. 2; 100. 1:31. uposatha 5. 2:35, 27:3; 13. 14, 18; 29. 6:3; 32. 41 ; 35 70 86 16 51 83 58 29 74 20 100 1:31 (patihariyapakkha 37. 202) (cf. IX, C, 3: uposathaghara). pavāraụā 5. 2:5, 280; 17. 1 ; 20. 24; 34. 62; 37. 90; 100. 132. kathina 44. 48; 85. 99 ff.; 86. 46 ff. ; 91.34; 100. 1:32. paritta 46. 5; 51. 8(); 52. 80; 62. 31; 87. 5; 99. 26. — Ceremonies performed in buildings erected in water (udakukkhepasima) 78. 28 f.; 87. 71; 89. 47, 70; 94. 17; 97. 12. – High er attainments. upanissaya (marks of future holiness) 5. 45, 172, 194. padhaima 36. 1()5; 42. 46 (cf. IX, C, :3: padhäñnaglhara). kammathana 5. 148. meditation, trance (jhana) 5. 123, 220; 15. 209; 23. 6:3; 35. ()4; 88. 55. vipassanā, -ssaka 5. 152; 19. 16; 99.170; 100. 174. - The path of salvation (sotapatti &c.) 13. 17; 15. 18; 23. 61; 27. 44; 29. 68; 31. 101. anāsava, khīņāsava 5. 1 12; 20. 54 f.; 28. 24; 29. 6. arahant, -hatta 1. 14; 5.46, 172, 214; 14. 14, 33; 16. 11, 17; 19.46, 65 f.; 23. 6:3; 25. 104; 26. 5; 29. 68 f.; 31.95, 100; 84.25; 86. 13. tādin 34. 49. iddhi 1. 37; 5. 174; 12. 15; 13. 19 ; 14. 14 ; 30. 99; 32. 15. abhiữũã 4. 12; 5. 152, 275; 13. 4 ; 14. 11; 22. 34; 52. :38. – Theras assoothsayers 15.169 ff. miracles performed by th.s 5. 258 ff. ; 12. 10 f., 49 f.; 13. 19; 14. 35; 15. :38 ff.; 31. S5; 32.15. nirvana of th.s 5. 219, 226f. ; 20. :33.
5. Cult. Inauguration of a monastic building 26. 14 ft.; 36. 1:0. music and dance at festival occasions 5. 181; 34. 60. -

353
Wesakha-festival 1. 12; 32.35; 34.59; 35. 100; 36.40, 109, 1:30; 44. 46; 51. 84. āsāļha-festival 99. 53. abhiseka (nettapūjā, netamaha, akkhipūjā) 5. 94; 38. 58: 39. 7; 100. 187, 191, 204 f., 235, 267. Cf. EZ. II, p. 254. — traces of a temple ritual: the Buddha-image or a relic of the B. is treated as the living master (buddhupatthana 34.61) 38.64; 52.26; 53. 30; 78. 35; 90, 77 fl. ; 97. 33; 100. 182. — Relic-cult (sārīrikā dhātuyo 17. 12; 80. 69; 99. 58. paribhogikā dh. 55. 17; 82. 18, 34): dathadhatu 17. 14 ; 37.92 ff. ; 38. 8, 70f.; 42.33; 44. 45; 51.22; 54.5, 45; 57.22; 60. 16; 61.56, 61 ; 64. 30; 70. 266,310; 72. 304; 23. 128; 74.38, 84, 88, 103, 126, 142, 147, 165, 167, 183ff, 193, 198 ff, 226, 246; 81. 17 ff., 26 ff., 33f, 77; 82. 6ff, 40 ff.; 84.13;,85. 25, 33, 92, 111;86.54f;87.5,69,74;88.10,15,65;89.16一46; 90.41, 46f, 54 f, 67, 72, 77; 91. 12, 19; 92.9; 94. 11 ff.; 95.2,9f,21;97.4f,25,52;98.8,25,37f,94;99.58, 63,68,86,105,123,141,143f,166;100.1f,12,22f, 40 ff., 124 (an image of the d. 100. 153, 157). pattadhātu 17. 12; 20. 13; 33. 48, 5.5; 37. 192; 61.56, 61; 64.30; 0. 266,310; 72. 304; 74.38, 84, 88, 103, 126, 142, 147, 165, 167,188f,210,226;81.17f,77;85.25,33;87.69,74; 88. 10, 66; 89. 16-46; 90. 72. dakkhinakkhakadhaitu 17. 14, 20, 24, 37 ff., 50; 37. 207 N.; 42. 53 ff.; 64. 30. kesadhatu 39. 49 fl. ; 44 45; 50.71; 54. 41; 64. 30. givatthidhâtu 20. 19; 64. 30. — the relics of the Mahathupa 17.51; 31. l6ff., 45 ff. relics of theras 20. 44 ; 85.80. – Miracles performed by relics 17. 25 ff., 43, 51 f.; 31.97f.; 82.41 ff. – Reliquaries (caigota, karaņdaka) 31. 77, 87 f; 50. 71; 76. 115; 85.27; 89.21; 90.72; 91.18f. ; 92. 14; 97. 6, 53f. ; 98.27ff, 94; 99. 160, 165; 100. 13ff. – Relic feasts 88.16; 90. 41, 57, 75; 95. 2; 97.25; 99.68; 100.8 &c.
6. History of the Samgha. The three councils 3.5 ft.; 4.9ff.; 5.228 f. Buddhist sects 5. 1 ff. (cf. M. tr., p. 276 ft.). theravāda, ācariyavāda 5. 2; 37. 227; 52. 46; 54. 46 f. &c. vibhajavāda 5. 271 f. mahāsamghikā 5.4; 59. 68. - Schisms in C. 33.95 fi.; 37. 2 ff. – church-reforms see VI, E, 5. — tayo nikaya 41.97 and N.; 4. 131; 45. 16; 46.16; 48.73; 51. 14,

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64, 13:3; 52. 10, 12, 35., 80 ; 54. 4, 27; 55. 20; 60. 10, 1:3, 56; 70. 181, 328; 73. 5, 12, 20; 76. 74: 78. 5, 10. dve nikaya 46. 15. dhammārucikā 5. 13; 38. 75; 52. 17. f. vetulavāda 36. 41, 111; 42.35 78. 22. sāgalikā 5. 13; 39.41; 42. 43; 52. 7. dhammadhātu 41. 37—40. sassatadițțhi 5. 269. ubhayasāsana (= hīna- and mahāyāna) 84. 10 (cf. IX, B, 2). — Ascetic groups of bh.s in C: pamsukulino 47.66; 48. 4; 49.80; 50. 63, 76; 51.52; 52. 21, 27; 33.25, 48; 54. 18, 24, 25; 61.59. lābhavā sino 54. 27; 60. 68, 72. vantajīva kā 60. 69. tapovanavasino 41.99N.; 52. 22; 53. 14 ff.; 54. 20. — Bhikkhus in the Cola and Paudu country 36. 112 ff.; 89.67; 90.80. foreign bh.s fetched to C. 60.5f. ; 84. 9, 11 ff. ; 94. 15; 97.10; 98. 89 ff.; 100. 58ff., 122 ff. - Persecution of the order by Rajasiha I. 93. 10 ff. ; 100. 220 ff. by the Parañgis 95.7 ff. by the Olandas 99. 112 ff, 125. - Non-buddhist sects: titthiya 5.74. jatila 1.16. nigantha 10.97ff; 33. 43, 79; 39, 20. paribbājakā 7. 6; 8. 11; 10. 101. tāpasā 7. 11; 66. 1:35 f. ājīvakā 10. 102.
7. The lai ty (upāsaka, - sikā 89. 30). ariyā: puthujamā 5. 113. conversions 1.32, 33; 12. 19 ff, 27 ff. ; 14. 23, 40, 58, 64; 19. 46. saraņa, sīla 1. 32, 62; 14. 23, 40; 22. 69; 25. 110; 35.75; 36.73; 54.29; 98.13; 100. 280. uposatha vows 17. 6; 35.76; 37.202 f.; 39. 18; 48. 10; 60.21; 97.19; 98. 13; 100. 131. padakkhiņaņm kar 18. 36; 29. 48; 31. 94; 37. 196; 2. 328. - Sacrificial offerings to the community or to a sanctuary: puja, dana 17. 62; 32.35; 34.57, 59; 35.74 f; 44.46;54.37,39;64.15;70.193f.;85.26,70,112一6;89. 19 ff. ; 90.73ff. ; 97.29 ff. ; 98.52 ff., 58 ff.,76; 100. 211, 225 &c. . pujopakaranani 70. 193 f., 198; 98. 93 (saňkha 70. 194; 100. 190. pañcaturiyani 70. 194; 98.54; 100. 7, 33, 190. setacchatta &c. 70. 194; 98. 52; 99. 55; 100. 31, 193. dhajapatākā 70. 194; 99. 57; 100. 187. puụụaghațā 29. 48; 30. 90; 32. 4; 98. 36; 100. 188. Cf. also VI, C, 9). pūjāvatthūni 97. 33; 98.54, 75; 99.22, 56; 100. 124, 146, 197, 205 f. (food, garments, carpets &c. 30. 36 f.; 31. 113; 32. 35, 39; 33. 72; 34.62;35.77f,92f;$6.100,131;51.61;85.116;90.73; 92.27; 97. 29; 98. 10 f, 15; 99.26; 100. 10, 195, 205 &c.

355
Cf. catupaccayā, atthaparikkhārā, ticīvara, chacīvara in IX, C, 2; kațhina in IX, C, 4. salākabhatta (cf. salākagga IX, C, 3); 27. 11; 34.64; 48.73. - medicaments 22.30, 37; 60.70; 98. 10; 100. 3, 196. - flowers, perfumes, incense 15. 27 f.; 22. 30, 37; 30. 27; 85.70, 83; 90.73; 92. 16; 97. 29; 98.8 ff., 64, 75; 99.56; 100. 3, 33, 197. - valuables, gold, jewels &c., 17. 62; 36. 125 f.; 61.56; 85. 121; 97.28; 98. 11, 33, 53; 99. 37; 100. 9, 31 f. - elephants, horses, cattle, buffalos 90. 76; 92.29; 98.33; 99.37; 100. 42. - slaves, male and female 46. 10, 20; 80.36, 40; 90.76; 100. 1 1. - lamps and oil 32.41; 92.16 f.; 98.75; 100.33. lamp-feasts, illuminations 32. 37; 35.79; 76. 119; 83. 40 f, 70 f, 84, 116; 86.31; 98. 60ff, 84). - Festival processions in honour of a sanctuary see VII, C, 10. Covering of a thupa with costly stuffs 33. 10 f.; 34. 42, 46ff, 74 ; 44. 44; 54. 37, 42. — Donations of land, tanks and fields 34.63; 35.83, 117 f., 120; 36. 3; 85. 120 f.; 88. 52; 90.76 &c. maintenance villages (bhogagama) 46.14 f.; 49.21, 26 ff.; 52. 46; 53. 31 ; 60.66ff, 72 f.; 61.54 ; 84. 3ff. ; 85.58; 90.87, 97 &c. - Ceremonies connected with donations 15. 25; 26. 18; 27. 46. - Pilgrimages 66. 136; 80. 24; 85. 11S; 86. 1, 9 ff.; 88. 48; 92.15-8; 97.16, 27 ff. ; 99.36 ff. ; 100. 125 ff. the sixteen sacred places in C.. 1. 77 ff. ; 100. 128, 253. the sacred foot-print on the summit of the Samanaküta 1.77; 60.64 ; 85. 118 ff.; 86. 10, 28 ff.; 88. 48; 97. 18; 98.84; 100. 221 ff. the same in Siam 100. 160, 253

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4. 5. 169. Put comma insteed of full stop at the end of the
5.
19. 19. 23. 33. 35. 35. 35. 36. 37.
p.
p.
p. p
D.
9.
P.
р
Additions and Corrections
I. Mahavamsa ed.
. 11. Put; after Okkaka, and read pavutta instead of pa
puttā. 30 d. Read: tarppakkhagahirp.
Wese 170. Read: tassa tassa and put full stop after namato.
Pada c begins Yacitva. 3 c. Read: seminarp. 70 di. Read: vidū. 11 c. Read: sahodharp. 8 c. Read: Velangavitthikarp. 11 a. Read: sahodhe. 13 a. Read: Gonakanadi tire. 113 a. Read: Gonanadiya. 7 c. Read: Ratanapasadam (proper noun). 45 b. Expunge the comma after so. 337, col. 2, line 30. Read Kukkutaramo, a monastery -
I. 5. 122; in C. 37. 15. 339, col. 2, line 10. Add Gonakanadi 35. 13, 113. ヘ 344, col. 1, line 29. Add 14. 44 after Pațhamo tlıūpo.
. 349, col. 1, line 20. Add Ratanapasado, a building in A.
36. 7. 350, col. 1, line 25. Add Vattaniya, a monastery in I.
29. 40. . . . 350, col. 1, line 44. Read: a monastery in I. (instead of C.). 353, col. 2. Expunge the last article Honakanadī. 356, line 19. Read: sahpdham gaulhati cf. skr. sahodha.

357
II. Cuilavamsa ed. I
37.79. Put the whole verse between marks of suspensiou.
37. 37. 37.
37. 38. 38. 38. 38.
38. 38.
38. 41.
49.
49. 49). 50.
50.
It is a parenthesis.
103. Put: after ratanamandapam. 114 d. Read: snago rogiti nicchayam.c 202 ab. We have probably to read: cātuddasinn pañcadasim yā ca pakkhassa ațthamī. 206 b. Read: coram rattiyangn, uggate &c. 3 b. Read: chattagāhakajantuno. 29 cd. Read: cuto, putto Parindo pi, tatiye tassa bhatuko &c. 60 d. Read: attana instead of attano. 65. I propose to read: Akāsi pațiimāgehe Bahumańgalacetiye bodhisatte ca, tatthāpi Kālaselassa satthuno &c. 77 b. Read: kamsalohajam. 79 c d. Read: ko hi nāma samattho ? ti mukhamattam nidassitam.
88c. Read: rajakule. 82 c d. Read: gahetvā khipi; tīh’ evam aňgulīhi sa tam chupi.
. 89 b. Expunge the comma after vasafn. . 96 b. Read: Uttare instead of uttare. . 51 b. Add the note: viharakam all MSS. and Ed. . 56 b. Read Janapadam (it is proper noun). . 90 b. Read: sakkā hantum ti dārakann«.
---. 47. 8.
123 c. Read: 'parajhitva.
66. Read p. 89': tatth' eva. 20 d. We have probably to read: pubbavuttito instead of -no.
17d-18. Read: patimāyo ca kārayi pāsāde cetiye ceva &c. with full stop after anappake. 78 d. Expunge the full stop after avalokiya. 81 b. Expunge the comma after sadhukan. 34 a b. Read: Pāsāde Ratane sabbasovaņņam satthubimbakam.
48 d. Read: "samo instead of samo.

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51.88 d. Read: Kutthaka instead of Tutthaka. 54. 57 a. Read : tam rājanp. 56. 6 c. Read: Devanagaram (it is proper noun). 59. 2 a. Read: X Abhisekamangalattharp pasadadim &c. 59. 49 b. Read: Sundarivham. 61. 4d. Read: khila instead of khila. 61.36 a. We have probably to read: Ariyadesiso. 61. 51 c, Note. Read: thā instead of hā. 61. 53 d. Read: 'khinatosa instead of khina. 65. 6 c. Read: Patiladdha. 66. 26 c. Read: kumaram. 66. 56 a. Perhaps we should read: Nanahassarasannu sa. 66. 59 d. I propose to read ten' ato instead of te tato. 66.80 d. Read: Ranamburam. 66. 143 a. Read: opaya instead of opaya. 70. 54 a. Read: Rajarattharp (it is proper noun). 70. 98 d. Read: Ambavanam instead of Ambu. 70. 103 a. Read: Janapadam. Y-...-- 70. 112 d. Read; gangapasse instead of Garga. 70. 120 a. Read : gangajalam instead of Gaiga'. 70. 181 c. Read: vasī karitasamdhāno. 72.58 a. Read: Arakkha instead of arakkha". 72. 106 d. Expunge x < before and after savadharanam. 72. 121—2. Put: at the end of v. 121 and » before Bil
lavhayamhi. 72. 127 b. Expunge 2 before sakalarativahini. 72. 170 d. Read: Kalavapiyam.
III. Cūlavansa ed. II.
Introd. p. III, l. 6. Read: anxious. 73. 96 cd. Read: nayanã nandanãdam. 73. 145 d. Expunge the comma after natthitam. 74. 46 a. Read: Rajaratham. 74. 64 d. Read:" na dassāmāti sabbathā« &c. 74. 149 c. Expunge » before yasmimn. 74. 150 c. Put x before catuddisikadinanam.

74. 75. 76. 76. ሽ6. 76. 76. 76. 76. 76. 77. 78. 78. 80. 80.
80.
82.
85. 86. 86. 88. 90. 91. 91.
93. 97. 98.
98. 99. 99. 99. 99. 100. 100.
S
5
9
206 d. Read: maggāmagga vicakkhaņo. 24 b. IRead: yuddhakilantakann. 124 c. Read: So Kaincakudiya. 130 a. Read: So Kañcakuɖiyao. 157a. Read: Danile neke. 190 b. Read: opperūmālam. 192-3. Read: vissutan | etth' antare &c. 223 a. Read: pperumalo.
232 a. Read: pperumale. 316 a. Read: Virapperayaram. 52 b. Read: jhapetva. 38 d. Put; at the end of the verse. 39 b. Expunge; after akkhirasayanarp. 33 d. Read: Sarajakulavaddhano. 37 c. Read: Khandhavara. M 39 b. Read: Sarajakulavaddhanam. 37 ab. Read: passanto » bhagavā īāņacakkhunā tesu mam pi ca &c. 56 a. Read: mahaviharam, not Maha. 17 d. Read: tamtampuiakriyasu. 18 b. Read : Gańgāsiripurann. 22b. Read: dakkhinasmim disantare. 82b. Expunge the comma after tadanantaram. 24 d. Read: Sunettaparivenakam. 25 c d. Put comma after pujetva and expunge it after tapassinann. 7 a. Read: tassa dhammam instead of tass'adhammam. 18a. Read: klitacala. 61 a. Expunge after karontti and insert it, after ekahe va. 95 d. Expunge the full stop after thito. 29 d. Expunge the comma after so. 80 d. Read: yāv etarahi.
89 d. Read: parikkharani.
107 b. Read: Lankam. 15 d. Put comma after naradhipo. 16 b. Expunge the comma after varam.

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100. 44 a. Insert; after so. 101. 14 c. Read: sarpmanesi.
p.
p. 0.
601, col. 1, ult. Read: 73. 62, 114; 78.77; 89. 45.
609, col. 2, Devanagara. Add: 56. 6.
612, col. 1, line 29. Add: Pajjunna, the Hindu rain-god
85. 44.
. 612, col. 2, line 13. Add: Pandiyāņdāra, a D. chief 76. 173. ... 613, col. 2, line 12. Expunge 18 and insert 88.18 on the
following line after 87. 16.
. 620, col. 1, Mahāvālukagaňgā. Add: 78. 28. . 623, col. 2, line 4 from below: Ratanā valicetiya. Add:
80. 20; a thupa in Khiragama 79.71.
. 624, col. 1. Expunge the article Rājakulavaddhana. . 624, col. 1, Rājarațha. Add: 74. 46. . 630, col. 1. After Sarassatīmaņɖapa insert the article Sarã
jakulavaddhana, a pariveua built by Ayasmanta 80.39 (cf. 80. 33).
. 632, col. 2. Add after Sudhamma the article: Sunetrapari
vena, a monastic building erected by Parakkamabahu VI. 91. 24.
. 632, col. 2. Expunge the article Sunari and add after
Sundarapabbata: Sundari, a Kalinga princess 59. 49.
. 642, line 31. Add: "tithima, s. m., the moon 95. 17. -
Cf. skr. tithipragi.
... 644, line 4. Add: *dhani, s. m. sound, noise 99. 60. --
skr. dhvani, Ch., Abhp. 128.
. 650, line 19. Add: *rakkhin, adj, protecting, guarding;
saddhammao 100. 248. - skr. rakșin.
. 652, line 5. Add: * vipphulinga, s. n. a spark of fire 72.84;
75. 110; 95. 14. - skr. visphulinga, Ch., Abhp. 35.
. 654, line 27. Add: *sahicca, s. n. art of poetry 82. 3. -
skr. sāhitya.
. 657. To make agree this list of kings with that in C.
tr. II, Introduction expunge the separate numbers 90 and 92 of Lilavati's second and third reign, and then read 90 instead of 91, and 91, 92, 93 &c. up to 125 instead of 93, 94 &c. up to 127.

36
IV. Mahavarsa, tr.
Introd. p. XXXVI ff. WickREMAsiNginx's Chronological Table of Ceylon kings in EZ. III, p. 4ff. differs somewhat from my list of kings. As mr. 5 he adds after Pandukabhaya the name of Gauatissa which does not occur in the Mhvs., and therefore nrs. 6-28 in W.'s list correspond to 5-27 of my list. Instead of nrs. 28-32 Wick R. has only nr. 29 Anula, omitting the names of the paramours of this queen. Nrs. 30-58 correspond to 3:3-61 of my list. In Cülavaņsa trsl. II, Introduction I accepted WICKR.'s table.
2. 11. Translate the verse thus: and sixteen even unto Okkaka. These (kings) who are mentioned in groups reigned in due order, each one in his capital - and add the note: We must with the Tika read pavutta instead of paputta. 5. 69. The note 4 on page 31 is indeed misleading (WCKREMAsINGHE EZ. II, p. 276). Read thus: Upajjhāyassa. Eyery novice on his entrance into the order chooses an upajhaya "spiritual preceptor" and an acariya "teacher'. The former instructs him in the rules of the monkish life, the latter in the study of the holy scriptures. In his relation to the upajhaya the novice is called saddhiviharika, and antevisika in his relation to the acariya. 5. 139. Read: after it had been perfumed, instead of for better
care thereof. 7. 43. Page 58, note 3 read Malvatu-oya inst, of Malvate-oya. 9.23. Read Citta instead of Citta. 10.5:3. The note 1 on page 72 is wrong. Read thus: According to v. 62 foll. not far from the Kacchakatittha (see "note to v. 58), on the right bank of the Mahaveliganga. The Dhūmarakkhapabbata is also mentioned Mah. 37. 213. It is identical with the Dimbulagala (anciently Udumbaragiri, cf. Cūlav. tr. II, p. 102, note to 78. 5), the so-called “Gunner's Quoin'. H. STOREY, Ceylon Antiquary and Literary Register III, p. 229). 10.90. To Yonas add the note: See E. R. AYRTON, Ceylon
Notes and Queries I, Oct. 1913, p. VIII.

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11.
10 ff. As to yatthi Professor N. Law (letter of 3rd April 1930) calls my attention to skr. Jasti in the meaning "necklace', occurring in the Kautaliya Arthasastra 2. 11.29 (p. 76 of Sha MA SASTRY's edition). Accordingly we should translate thus:
(10) At the foot of the Chata mountain there appeared') three cane-like necklaces of the size of a chariot whip. (11) Of them one was a creeper-necklace of bright silver: on this might be seen brilliant delightful creepers of golden colour). (12) One was a flower-necklace); on this again might be seen flowers of many kinds, of manifold colours,
in full bloom. (18) At last, on was a bird-necklace)
11.
11.
15.
15. 17.
whereon might be seen numbers of birds and beasts of various colours, as if they were living.
Notes: ) P. jata. - ?) Perhaps suvannapanna “with
golden leaves'. - ) P. kusumayathi, commonly called puspahdira, a string made of golden flowers. - ') I. e. a necklace formed by a string of birds made of gold and other precious metals. Cf. also the description of the various necklaces in the Kautaliya l. l.
22. Here we should translate: Those three kinds of precious stones and the three chariot-like) necklaces , , &c. - with Note ): Refers to rathapatodena samana parimanato in v. 10. 26. Read: the rank of general, instead of the rank of staff-bearer - and add the note: In dandanayaka the word danda means "army', and nayaka "leader'. Cf. Culav. tr. I, p. XXVI. 4 (p. 96, N. 2). The note should run thus: I. e. "the discourse of the fool and the wise man' = Majjhima, Nr. 129 (III. 163). 38 (p. 100, l. 12). Read mango-fruit instead of mango-tree. 31 (p. 118, l. 25-6). Read: was covered with kadambapuppha- and adari-creepers - and add in note 3 after This creeper: (skr. kadambapus.pd; the name seems to prove that the flowers of this creeper remind those of the kadamba-tree).

868
19.73, 75 (p. 134, l. 11 and 17). Read Kadambapuppha-thicket. 22. 7. Expungé in note 3 the words: Tradition seems &c., and addı: Cf. on Yata halena : H. C. P. BELL, Kégalla-District, p. 35-6. ܟܐ 24.22 (p. 165, N. 5). The note should run thus: According to local tradition the battle took place near Yudagannava 1 miles NNW. of Buttala. The spot is marked by a thupa (now in ruins). 24.39. To came to a vihara (p. 167, l. 18) add the note: According to popular tradition this vihara was that of Okkampitiya, about five miles East of Buttala. 25. 48 (p. 173, l. 28). Read: surrounded by a kadambapuppha
thicket. 25.99 (p. 177, l. 16). Read: sitting on the throne, instead of
in the royal chamber. 30. 84 (p. 206, note 2). Add: Cf. Suttanipāta 976 foll. 32.40 (p. 224, N. 2). Jala-puiva means "net-cake'. I was told in Ceylon that even now cakes of a peculiar shape are prepared there for which such a denomination would be befitting. 33. 43 (p. 232, l. 6) Read: "The great black Sihala is fleeing'. 33.85 (p. 235, l.22). Read: concealed herself in a kadamba
puppha-thicket. 35. 104 (p. 254, l. 6). Read: in a kadambapuppha-thicket. 35. 116 (p. 255, l. 2). Read; on the place of the kadamba
puppha-thicket. * 36. 6. Add to note 1, p. 256: In Sinhalese inscriptions he is called Malu Tissa. See H. C. P. BELL, ASC. 1896, p. 47-8. p.274, l. 12. Read: Sum. I, p. 258 ff. p.288, l. 12. Read: south-east of Anuradhapura, instead of
south-west of A. p.289, i. 31-290, l. 2. (See above note on 10. 53). The passage should be corrected thus: Its position is shown clearly by Mah. 10. 53, 57, 58. We must look for it on the right bank of the Mahaveliganga, not far from the Kacchaka-ford. It is the Dimbulāgala rook, the so-called "Gunner's Quoin', as Mr. H. STOREY has shown.

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6
4
V. Cülavarpsa, tr. I
Introd. p. XXIII, l. 7. To bhāgineyya add the note: Mr. A. M. HucART, C. J. Sc. II, p. 34, refers to the part played by the sister's son in Ancient Germany, according to Tacitus, Germania 20: Sororum filiis idem apud avunculum qui apud patrem honor. Quidam sanctiorem artioremque hunc nexum sanguinis arbitrantur. "The sister's son is in as great honour with the uncle as with the father. Some consider this tie of blood more sacred and closer.'
Introd. p. XXV, line 9. Add the note: The inscriptions of King Nissanka Malla's "Council Chamber" in Polonnaruva supply us with useful information as to the highest officials and the constituent members of the royal council at the time of that king. At the king's right hand there sat 1) the mahādipāda (p. XVIII), 2) the ādipādas (p. XVI), 3) the senapati (p. XXVI), 4) the adhikarins (p. XXV), 5) the Chief secretary (mahalekha, p. XXVIII); - and on his left side 1) the Governors of the provinces (mandalika, p. XXV f), 2) the eighty-four chiefs of smaller districts (samanta, p. XXV), 3) the heads of the merchants (sethin). The number 84 exactly corresponds to the 84 saimanta appointed by Parakkamabahu in Dakkhiuadesa (Mhvs. 69. 16).. See H. W. CodRINGTON, JRAS. C. Br. XXIX, Nr. 77, 1924, p. 304 ff.; the same, HC. p. 68. 37. 175 (p. 16, N. 5). The identification of Mahadhammakathin with Ta-mo-kiu-ti is doubtful as -kiu-ti would correspond to a gutta rather than to a -kathin. P. 17, 18, 19, 20 top. Read Upatissa I. instead of Upatissa II. 37.213 (p. 22, N. 4). Read: right bank, instead of left bank. 38. 68 (p. 36, N. 4). Add at the end of the note: It is however probable that in the Mahavamsa not the Buddhist yojana, but the common Indian yojana is meant which has the double length. See PARKER, Ancient Ceylon, p. 255 f.
P. 52, top. Read Upatissa II. instead of Upatissa III.

4.
42.
48.
56.
59.
60.
74。
8.
365
89 (p. 60, N. 5). Add at the end of the note: But we may also take vasan as part. pres. and assume that the sentence extends to v. 92 with pahesi as finite verb.
67 (p. 73, N. 2). Add in the note: Cf. note to 70.286 and 312.
66 (p. 116, N. 4). Add in line 8 of the note after gehani: (Cf. C. J.Sc. G. I, p. 145f).
6. The translation should run thus: he thought it not the time to carry on war and came suddenly into the company of the gods when he just had visited (the town of) Devanagara.
7. The translation is not precise enough. It should run thus: After the wise (prince), that best of men, had held the position of a yuvaraja seventeen years he caused (this number of years) to be written down (in the annals). - Add the note: Sattarasavassāni refers as adverbiale to yuvarajapadan sito santo and is at the same time object of likhapayi. 64 (p. 220, N. 2). On line 13 of the note read thus: The Jambu kola-vihāra is the monastery erected by Devānampiyatissa at the landing place Jambukola (Mhvs. 20.25) and Jambukolalena the Dambul monastery 26 miles N. of Matale with its celebrated rock temple.
VI. Cilavapsa, tr. I
151. My translation of the verse is wrong. It is based on a reading catuddisikaadinam, but the catuddisikadinanam of the MSS. is quite correct and we must translate: "Collect for the poor (bhikkhus) from the four regions of the heavens a plentiful gift of alms."
67 (p. 141, l. 17). Read: after that, instead of for that.

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