Ch. 21 The Five Kings
Ch. 22 The Birth of Prince Gamani
Ch. 23 The Levying of the Warriors
Ch. 24 The War of the Two Brothers
Ch. 25 The Victory of Duttagamani
Uttiya's younger brother, MAHASIVA, reigned after his death ten years, protecting the pious. Being devoted to the thera Bhaddasäla, he built the noble vihara, Nagarangana, in the eastern quarter (of the city).
Mahäsiva's younger brother, SURATISSA, reigned after his death ten years, zealously mindful of meritorious works. In the southern quarter (of the city) he founded the Nagarangana-vihara, in the eastern quarter the vibära (called) Hatthikkhandha and the Gonnagirika (vihara) on the Vangutrara-mountain the (vihära) named Pacinapabbata and near Raheraka the (vihära) Kolambahalaka; at the foot of the Arittha(mountain) the Makulaka(vihära), to the east the Acchagallaka(vihara), but the Girinelavahanaka(vihara) to the north of Kandanagara; these and other pleasing viharas, in number five hundred, did the lord of the earth build on this and the further bank of the river, here and there in the island of Lanka, before and while he reigned, during the period of sixty years, piously and justly, devoted to the three gems. Suvannapindatissa was his name before his reign, but he was named Süratissa after the beginning of the reign.
Two Damilas, SENA and GUTTIKA, sons of a freighter who brought horses hither,' conquered the king Süratissa, at the head of a great army and reigned both (together) twenty-two years justly. But when ASELA had overpowered them, the son of Mutasiva, the ninth among his brothers, born of the same mother, he ruled for ten years onward from that time in Anuradhapura
A Damila of noble descent, named ELARA, who came hither from the Chola-country to seize on the kingdom, ruled when he had overpowered king ASELA, forty-four years, with even justice toward friend and foe, on occasions of disputes at law.
At the head of his bed he had a bell hung up with a long rope so that those who desired a judgement at law might ring it. The king had only one son and one daughter. When once the son of the ruler was going in a car to the Tissa-tank, he killed unintentionally a young calf lying on the road with the mother cow, by driving the wheel over its neck. The cow came and dragged at the bell in bitterness of heart; and the king caused his son's head to be severed (from his body) with that same wheel.
A snake had devoured the young of a bird upon a palmtree. The hen-bird, mother of the young one, came and rang the bell. The king caused the snake to be brought to him, and when its body had been cut open and the young bird taken out of it he caused it to be hung up upon the tree.
When the king, who was a protector of tradition, albeit he knew not the peerless virtues of the most precious of the three gems, was going (once) to the Cetiya-mountain to invite the brotherhood of bhikkhus, he caused, as he arrived upon a car, with the point of the yoke on the waggon, an injury to the thüpa of the Conqueror at a (certain) spot. The ministers said to him: `King, the thüpa has been injured by thee.' Though this had come to pass without his intending it, yet the king leaped from his car and flung himself down upon the road with the words: `Sever my head also (from the trunk) with the wheel.' They answered him: `Injury to another does our Master in no wise allow; make thy peace (with the bhikkhus) by restoring the thupa'; and in order to place (anew) the fifteen stones that had been broken off he spent just fifteen thousand kahapanas.
An old woman had spread out some rice to dry it in the sun. The heavens, pouring down rain at an unwonted season, made her rice damp. She took the rice and went and dragged at the bell. When he heard about the rain at an unwonted season he dismissed the woman, and in order to decide her cause he underwent a fast, thinking: `A king who observes justice surely obtains rain in due season.' The guardian genius who received offerings from him, overpowered by the fiery heat of (the penances of) the king, went and told the four great kings of this (matter). They took him with them and went and told Sakka. Sakka summoned Pajjunna and charged him (to send) rain in due season. The guardian genius who received his offerings told the king. From thenceforth the heavens rained no more during the day throughout his realm; only by night did the heavens give rain once every week, in the middle watch of the night; and even the little cisterns everywhere were full (of water).
Only because he freed himself from the guilt of walking in the path of evil did this (monarch), though he had not put aside false beliefs, gain such miraculous power; how should not then an understanding man, established in pure belief, renounce here the guilt of walking in the path of evil?
Here ends the twenty-first chapter, called `The Five Kings', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
WHEN he had slain Elara, DUTTAGAMANI became king. To show clearly how this came to pass the story in due order (of events) is this: King Devanampiyatissa's second brother, the vice-regent named Mahanaga, was dear to his brother. The king's consort, that foolish woman, coveted the kingship for her own son and ever nursed the wish to slay the vice-regent, and while he was making the tank called Taraccha she sent him a mangofruit which she had poisoned and laid uppermost among (other) mango-fruits. Her little son who had gone with the vice-regent, ate the mango-fruit, when the dish was uncovered, and died therefrom. Upon this the vice-regent, with his wives, men and horses, went, to save his life, to Rohana.
In the Yatthalata-vihara his wife, who was with child, bore a son. He gave him his brother's name. Afterwards he came to Rohana and as ruler over the whole of Rohana the wealthy prince reigned in Mahagame. He founded the Nagamahavihara that bore his name; he founded also many (other) viharas, as the Uddhakandaraka (vihära) and so forth.
His son Yatthalayakatissa reigned after his death in that same place, and in like manner also Abhaya, son of this (last).
Gothabhaya's son, known by the name Kakavannatissa, the prince, reigned there after his death. Viharadevi was the consort of this believing king, firm in the faith (was she), the daughter of the king of Kalyani.
Now in Kalyani the ruler was the king named Tissa. His younger brother named Ayya-Uttika, who had roused the wrath (of Tissa) in that he was the guilty lover of the queen, fled thence from fear and took up his abode elsewhere. The district was named after him. He sent a man wearing the disguise of a bhikkhu, with a secret letter to the queen. This man went thither, took his stand at the king's door and entered the king's house with an arahant who always used to take his meal at the palace, unnoticed by that thera. When he had eaten in company with the thera, as the king was going forth, he let the letter fall to the ground when the queen was looking.
The king turned at the (rustling) sound, and when he looked down and discovered the written message he raged, unthinking, against the thera, and in his fury he caused the thera and the man to be slain and thrown into the sea Wroth at this the sea-gods made the sea overflow the land; but the king with all speed caused his pious and beautiful daughter named Devi to be placed in a golden vessel, whereon was written `a king's daughter', and to be launched upon that same sea. When she had landed near to (the) Lanka (vihara) the king Kakavanna consecrated her as queen. Therefore she received the epithet Vihära.
When he had founded the Tissamahavihara and the Cittalapabbata (vihara) and also the Gamitthavali and Kütali (vihära) and so forth, devoutly believing in the three gems, he provided the brotherhood continually with the four needful things.
In the monastery named Kotapabbata there lived at that time a sämanera, pious in his way of life, who was ever busied with various works of merit.
To mount the more easily to the courtyard of the Akasacetiya he fixed three slabs of stone as steps. He gave (the bhikkhus) to drink and did services to the brotherhood. Since his body was continually wearied a grievous sickness came upon him. The grateful bhikkhus, who brought him in a litter, tended him at the Tissarama, in the Silapassayaparivena.
Always when the self-controlled Vihäradevi had given lavish gifts to the brotherhood in the beautifully prepared royal palace, before the mid-day meal, she was used to take, after the meal, sweet perfumes, flowers, medicines and clothing and go to the arama and offer these (to the bhikkhus) according to their digrity.
Now doing thus, at that time, she took her seat near the chief thera of the community (in the vihara) and when expounding the true doctrine the thera spoke thus to her: `Thy great happiness thou hast attained by works of merit; even now must thou not grow weary of performing works of merit.' But she, being thus exhorted, replied: `What is our happiness here, since we have no children? Lo, our happiness is therefore barren!'
The thera, who, being gifted with the six (supernormal) powers, foresaw that she would have children, said: `Seek out the sick samanera, O queen.' She went thence and said to the samanera, who was near unto death: `Utter the wish to become my son; for that would be great happiness for us.' And when she perceived that he would not the keen-witted woman commanded, to this end, great and beautiful offerings of flowers, and renewed her pleading.
When he was yet unwilling, she, knowing the right means, gave to the brotherhood for his sake all manner of medicines and garments and again pleaded with. him. Then did he desire (rebirth for himself in) the king's family, and she caused the place to be richly adorned and taking her leave she mounted the car and went her way. Hereupon the samanera passed away, and he returned to a new life in the womb of the queen while she was yet upon her journey; when she perceived this she halted. She sent that message to the king and returned with the king. When they two had both fulfilled the funeral rites for the samanera they, dwelling with collected minds in that very parivena, appointed continually lavish gifts for the brotherhood of bhikkhus.
And there came on the virtuous queen these longings of a woman with child. (This) did she crave: that while making a pillow for her head of a honeycomb one usabha long and resting on her left side in her beautiful bed, she should eat the honey that remained when she had given twelve thousand bhikkhus to eat of it; and then she longed to drink (the water) that had served to cleanse the sword with which the head of the first warrior among king Elära's warriors had been struck off, (and she longed to drink it) standing on this very head, and moreover (she longed) to adorn herself with garlands of unfaded lotus-blossoms brought from the lotusmarshes of Anuradhapura.
The queen told this to the king, and the king asked the soothsayers. When the soothsayers heard it they said: `The queen's son, when he has vanquished the Damilas and built up a united kingdom, will make the doctrine to shine forth brightly.'
`Whosoever shall point out such a honeycomb, on him the king will bestow a grace in accordance (with this service),' thus did the king proclaim. A countryman who found, on the shore of the Gotha-sea a boat, which was turned upside down, filled with honey, showed this to the king. The king brought the queen thither and, in a beautifully prepared pavilion, caused her to eat the honey as she had wished.
And that her other longings might also be satisfied the king entrusted his warrior named Velusumana with the matter. He went to Anuradhapura and became the friend of the keeper of the king's state-horse and continually did him services. When he saw that this man trusted hin he, the fearless one, laid lotus-flowers and his sword down on the shore of the Kandamba-river early in the morning; and when he had led the horse out and had mounted it and had grasped the lotus-blossoms and the sword, he made himself known and rode thence as swiftly as the horse could (go).
When the king heard that he sent forth his first warrior to catch him. This man mounted the horse that came second (to the state-horse) and pursued the other. He (Velusumana), sitting on the horse's back, hid himself in the jungle, drew the sword and stretched it toward his pursuer. Thereby was his head, as he came on, so swiftly as the horse could, severed (from the trunk). The other took both beasts and the head (of Elara's warrior) and reached Mahagama in the evening. And the queen satisfied her longings even as she would. But the king conferred on his warrior such honours as were in accordance (with this service).
In time the queen bore a noble son, endowed with all auspicious signs, and great was the rejoicing in the house of the great monarch. By the effect of his merit there arrived that very day, from this place and that, seven ships laden with manifold gems. And in like manner, by the power of his merit, an elephant of the six-tusked race brought his young one thither and left him here and went his way. When a fisherman named Kandula saw it standing in the jungle on the shore opposite the watering-place, he straightway told the king. The king sent his (elephant)-trainers to bring the young elephant and he reared him. He was named Kandula as he had been found by Kandula
`A ship filled with vessels of gold and so forth has arrived.' This they announced to the king. And he bade them bring (the precious things) to him.
As the king had invited the brotherhood of the bhikkhus, numbering twelve thousand, for the name-giving festival of his son, he thought thus: `If my son, when he has won the kingship over the whole realm of Lanka, shall make the doctrine of the Sambuddha to shine forth (in clear brightness) then shall just one thousand and eight bhikkhus come hither and they shall wear the robe in such wise that the alms-bowl shall be uppermost. fhey shall put the right foot first inside the threshold and they shall lay aside the prescribed waterpot together with the umbrella (made of) one (piece). A thera named Gotama shall receive my son and impart to him the confession of faith and the precepts of morality.' All fell out in this manner.
When he saw all these omens the king, glad at heart, bestowed rice-milk on the brotherhood; and to his son, bringing together in one both the lordship over Mahagama and the name of his father, he gave the name Gamani Abhaya.
When, on the ninth day after this, he had entered Mahägama, he had intercourse with the queen. She became thereby with child. The son born in due time did the king name Tissa. And both boys grew up in the midst of a great body of retainers.
When, at the festival time of the presenting of the (first) rice-foods to both (children), the king, full of pious zeal, set rice-milk before five hundred bhikkhus, he, when the half had been eaten by them, did, together with the queen, take a little in a golden spoon and give it to them with the words: `If you, my sons, abandon the doctrine of the Sambuddha then shall this not be digested in your belly.' Both princes, who understood the meaning of these words, ate the rice-milk rejoicing as if it were ambrosia.
When they were ten and twelve years old the king, who would fain put them to the test, offered hospitality in the same way to the bhikkhus, and when he had the rice that was left by them taken and placed in a dish and set before the boys he divided it into three portions and spoke thus: `Never, dear ones, will we turn away from the bhikkhus, the guardianspirits of our house: with such thoughts as these eat ye this portion here.' And furthermore: `We two brothers will for ever be without enmity one toward the other; with such thoughts as these eat ye this portion here.' And as if it were ambrosia they both ate the two portions. But when it was said to them: `Never will we fight with the Damilas; with such thoughts eat ye this portion here,' Tissa dashed the food away with his hand, but Gämani who had (in like manner) flung away the morsel of rice, went to his bed, and drawing in his hands and feet he lay upon his bed. The queen came, and caressing Gamani spoke thus: `Why dost thou not lie easily upon thy bed with limbs stretched out, my son?' `Over there beyond the Ganga are the Damilas, here on this side is the Gotha-ocean, how can I lie with outstretched limbs?' he answered. When the king heard his thoughts he remained silent.
Growing duly Gamani came to sixteen years, vigorous, renowned, intelligent and a hero in majesty and might.
In this changing existence do beings indeed (only) by works of merit come to such rebirth as they desire; pondering thus the wise man will be ever filled with zeal in the heaping up of meritorious works.
Here ends the twenty-second chapter, called `The Birth of Prince Gamani', in the Mahavamsa compiled for the serene joy and emotion of the pious.
FOREMOST in strength, beauty, shape and the qualities of courage and swiftness and of mighty size of body was the elephant Kandula. Nandhimitta, Süranimila, Mahasona, Gothaimbara, Theraputtabhaya, Bharana, and also Velusumana, Khañjadeva, Phussadeva and Labhiyavasabha: these ten were his mighty and great warriors.
King Elara had a general named Mitta; and he had, in the village that he governed, in the eastern district near the Citta-mountain, a (nephew, his) sister's son, named after his uncle, whose secret parts were hidden (in his body). In the years of his childhood, since he loved to creep far, they were used to bind the boy fast with a rope slung about his body, to a great mill-stone. And since, creeping about on the ground, he dragged the stone after him and in crossing over the threshold the rope broke asunder, they called him Nandhimitta. He had the strength of ten elephants. When he was grown up he went into the city and served his uncle. Damilas who desecrated at that time thupas and other (sacred memorials), this strong man used to tear asunder, treading one leg down with his foot while he grasped the other with his hand, and then (he would) cast them out (over the walls). But the devas caused those dead bodies that lie cast out to vanish.
When they observed the diminution of the Damilas they told the king; but the command `Take him with his prey they could not carry out. Nandhimitta thought: `And if I do thus, it is but the destruction of men and brings not the glory to the doctrine. In Rohana there are still princes who have faith in the three gems. There will I serve the king, and when I have overcome all the Damilas and have conferred the overlordship on the princes, I shall make the doctrine of the Buddha to shine forth brightly.' Then he went and told this to prince Gamani. When this latter had taken counsel with his mother he received him with honour, and with high honours the warrior Nandhimitta continued to dwell with him.
King Kakavannatissa caused a guard to hold the Damilas in check to be kept continually at all the fords of the Mahäganga, Now the king had, by another wife, a son named Dighabhaya; and he gave the guard near the Kacchaka ford into his charge. And to form the guard this (prince) commanded each noble family within a distance of two yojanas round (to send) one son thither. Within the district of Kotthivala, in the village of Khandakavitthika, lived the chief of a clan the headman named Samgha who had seven sons. To him, too, the prince sent a messenger demanding a son. His seventh son named Nimila had the strength of ten elephants. His six brothers who were angered at his bent toward idleness, wished that he might go, but not so his mother and his father. Wroth with his other brothers he went, in the early morning, a distance of three yojanas, and sought out the prince even at sunrise. And he, to put him to the test, entrusted him with a far errand: `Near the Cetiya-mountain in the village of Dvaramandala is a brahman named Kundali, my friend. In his possession is merchandise from over-seas. Go thou to him and bring hither the merchandise that he gives thee.' When he had thus spoken to him and bad offered him a meal he sent him forth with a letter. He travelled, yet in the forenoon, nine yojanas from that place hither toward Anurädhapura and sought out the brahman. `When thou hast bathed in the tank, my dear, come to me,' said the brahman. As he had never yet come to this place he bathed in the Tissa-tank, and when he had done reverence to the great Bodhi-tree and the cetiya in the Thuparama he went into the city; when he had (then) seen the whole city and had bought perfumes in the bazaar, had gone forth again by the north gate and had brought lotus-blossoms from the lotus-field he sought out the brahman, and questioned by him he told him of his wayfaring. When the brahman heard of his first march and of his march hither he thought, full of amazement: `This is a man of noble race; if Elara hears of him he will get him into his power. Therefore must he not dwell near the Damilas, he must rather take up his abode with the prince's father.' When he had written in the same sense he gave the written message into his hands, and giving him Punnavaddhana-garments and many gifts (to take with him), and having fed him he sent him (back) to his friend. He came to the prince at: the time that the shadows grow longer and delivered up to the king's son the letter and the gifts. Then rejoicing (the prince) said: `Honour this man with a thousand (pieces of money).' The other servitors of the prince grew envious, then ordered he to honour the youth with ten thousand (pieces). And when (according to his charge) they had euf his hair and bathed him in the river, and had put on him a pair of Punnavaddhana-garments and a beautiful fragrant wreath, and had wound a silken turban about his head, they brought him to the prince,' and the latter commanded that food from his own stores be given him. Moreover, the prince bade them give his own bed worth ten thousand (pieces of money) to the warrior as a couch. He gathered all these together and took them to his mother and father and gave the ten thousand (pieces of money) to his mother and the bed to his father. The same night he came and appeared at the place of the guard. When the prince heard this in the morning he was glad at heart. When he had given him provision for the journey and an escort and had bestowed on him (as a gift) ten thousand (pieces of money) he sent him to his father. The warrior brought the ten thousand to his mother and father, gave it to them and went into the presence of king Kakavannatissa. The king gave him (into the service of) the prince Gamani, and with high honours the warrior Süranimila took up his abode with him.
In the Kulambari-district in the village Hundarivapi lived Tissa's eighth son named Sona. At the time when he was seven years old he tore up young palms; at the time when he was ten years old the strong (boy) tore up great palm-trees. In time Mahasona became as strong as ten elephants. When the king heard that he was such a man he took him from his father and gave him into the service of the prince Gamani that he might maintain him. Receiving honourable guerdon from him, the warrior took up his abode with him.
In the region named Giri, in the village Nitthulavitthika, thçre lived a son of Mahanaga strong as ten elephants. By reason of his dwarfish stature he was named Gothaka; his six elder brothers made a merry jest of him. Once when they had gone forth and were clearing the forest to lay out a beanfield they left his share and came back and told him. Then forthwith he started out, and when he had torn up the trees called imbara and had levelled the ground he came and told (them). His brothers went and when they had seen his amazing work they returned to him praising his work.' Because of this he bore the name Gothaimbara, and him too, in like manner, the king commanded to stay with Gamani.
A householder named Rohana, who was headman in the village of Kitti near the Kota-mountain, gave to the son who was born to him the name of the king Gothabbaya. At the age of ten to twelve years the boy was so strong that in his play he threw like balls for playing stones that could not be lifted by four or five men. When he was sixteen years old his father made him a club thirty-eight inches round and sixteen cubits long. When, with this, he smote the stems of palmyra or coco-paims, he felled them. Therefore was he known as a warrior. And him, too, did the king in like manner command to stay with Gamani. But his father was a supporter of the them Mahäsumma. Once when this householder was hearing a discourse of Mabäsumma in the Kotapabbata-vihara he attained to the fruition of (the first stage of salvation called) sotapatti. With heart strongly moved' he told this to the king, and when he had given over (the headship of) his house to his son he received the pabbajjä from the thera. Given up to the practice of meditation he attained to the state of an arahant. Therefore his son was called Theraputtabhaya.
In the village of Kappakandara a son of Kumära lived named Bharana. In time, when he was ten to twelve years old, he went with the boys into the forest and chased many hares; he struck at them with his foot and dashed them, (smitten) in twain, to the ground. Then when he, at the age of sixteen years, went with the village-folk into the forest he killed antelopes, elks, and boars in like manner. Therefore was Bharaua known as a great warrior. And him did the king in like manner command to stay with Gamani.
In the district called Giri, in the village of Kutumbiyahgana there dwelt, held in honour (by the people) there, a householder named Vasabba. His fellow-countrymen Vela and Sumana, governor of Giri, came when a son was born to their friend, bringing gifts, and both gave their name to the boy. When he was grown up the governor of Giri had him to dwell in his house. He had a Sindhu-horse that would let no man mount him. When be saw Velusumana he thought: `Here is a rider worthy of me,' and he neighed joyfully. When the governor perceived this he said to him: `Mount the horse.' Then he mounted the horse and made him gallop in a circle; and the animal appeared even as one single horse around the whole circle, and he sat on the back of the courser seeming to be a chain of men and he loosed his mantle and girt it about him again and again fearlessly. When the bystanders saw this they broke into applauding shouts. The governor of Girl gave him ten thousand (pieces of money) and thinking:
`he is fit for the king,' he gave him joyfully into the king's service. The king made Velusumana dwell near him, giving him honourable guerdon and favouring him greatly.'
In the district of Nakulanaga in the village of Mahisadomka there lived Abhaya's last son, named Deva, endowed with great strength. Since he limped a little they called him Khanjadeva. When he went a-hunting with the village-folk, he chased at those times great buffaloes, as many as rose up, and grasped them by the leg with his hand, and when be bad whirled them round his head the young man dashed them to the ground breaking their bones. When the king heard this matter, having sent for Khanjadeva, he commanded him to stay with Gamani.
Near the Cittalapabbata (vihara) in the village named Gavita there lived Uppala's son named Phussadeva. When he went once as a boy to the vihara with the (other) boys he took one of the shells offered to the bodhi-tree and blew it mightily. Powerful even as the roar at the bursting asunder of a thunderbolt was his tone, and all the other boys, terrified, were as if stunned. Therefore he was known by the name Ummadaphussadeva. His father made him learn the archer's art handed down in the family, and he was one of those who hit their mark (guided) by sound, who hit by (the light of the) lightning, and who hit a hair. A waggon laden with sand and a hundred skins bound one upon another, a slab of asana or udumbara-wood eight or sixteen inches thick, or one of iron or copper two or four inches thick he shot through with the arrow; an arrow shot forth by him flew eight usabhas over the land but one usabha through the water. When the great king heard this thing he had him taken away from his father and commanded him to stay with Gamani.
Near the Tuladhara-mountain in the village of Vihäraväpi lived a son of the householder Matta, named Vasabha. Since his body was nobly formed they called him Labhiyavasabha. At the age of twenty years he was gifted with great bodily strength. Taking some men with him he began, since he would fain have some fields, (to make) a tank. Making it he, being endowed with great strength, flung away masses of earth such as only ten or twelve men bad moved else, and thus in a short time he finished the tank. And thereby he gained renown, and him too did the king summon and, allotting him honourable guerdon, he appointed him to (the service of) Gamani. That field was known as Vasabha's Dam. So Labhiyavasabha abode near Gamani.
On these ten great warriors did the king henceforth confer honours like to the honours conferred on his own son. Then summoning the ten great warriors the king charged them:
`Each one find ten warriors.' They brought thither warriors in this way and again the king commanded these hundred warriors to levy (others) in like manner. They too brought thither warriors in this way and these thousand warriors did the king again command to levy (others) in like manner. They also brought warriors thither. And they, reckoned altogether, were then eleven thousand one hundred and ten warriors.
They all continually received honourable guerdon from the ruler of the land and abode surrounding the prince Gamani.
Thus when a wise man, mindful of his salvation, hears of the marvels wrought by the pious life, he should surely, turning aside from the evil path, evermore find pleasure in the path of piety.
Here ends the twenty-third chapter, called `The Levying of the Warriors', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
SKILLED in (guiding) elephants and horses, and in (bearing) the sword and versed in archery did the prince Gamani dwell thenceforth in Mahagama. The prince Tissa, equipped with troops and chariots did the king cause to be stationed in Dighavapi in order to guard the open country. Afterwards prince Gamani, reviewing his host, sent to announce to his father the king: `I will make war upon the Damilas.' The king, to protect him, forbade him, saying: `The region on this side of the river is enough.' Even to three times he sent to announce the same (reply). `If my father were a man he would not speak thus: therefore shall he put this on.' And therewith Gamani sent him a woman's ornament. And enraged at him the king said: `Make a golden chain! with that will I bind him, for else he cannot be protected.'
Then the other fled and went, angered at his father, to Malaya, and because he was wroth with his father they named him Dutthagamani.
Then the king began to build the Mahanuggala-cetiya. When the cetiya was finished the monarch summoned the brotherhood. Twelve thousand bhikkhus from the Cittalapabbata (vihara) gathered together here, and from divers (other) places twelve thousand also.
When the king had celebrated the solemn festival of the cetiya he brought all the (ten) warriors together and male them take an oath in the presence of the brotherhood. They all took the oath: `We will not go to (thy) sons' battlefield'; therefore did they also not come to the war (afterwards).
When the king had built sixty-four viharas and had lived just as many years he died then in that same place.' The queen took the king's body, brought it to the Tissamaharama in a covered car and told this to the brotherhood. When the prince Tissa beard this be came from Dighavapi, and when he himself had carried out with (due) care the funeral rites for his father, the powerful (prince) took his mother and the elephant Kandula with him and for fear of his brother went thence with all speed back to Dighavapi. To acquaint him with these matters the whole of the ministers, who had met together, sent a letter to Dutthagamni. He repaired to Guttahala and when he had placed outposts there he came to Mahagama and caused himself to be consecrated king. He sent a letter to his brother (asking) for his mother and the elephant. But when after the third time he did not receive them he set forth to make war upon him. And between those two there came to pass a great battle in Culanganiyapitthi: fell many thousands of the king's men. The king and his minister Tissa and the mare Dighathunika, those three, took flight; the prince (Tissa) pursued them. The bhikkhus created a mountain between the two (brothers). When he (Tissa) saw it he turned about, thinking: `This is the work of the brotherhood of the bhikkhus.'
When he came to the Javamala of the river Kappakandara the king said to his minister Tissa: `I am spent' with hunger.' He offered him food that was placed in a golden vessel. When he had set aside of the food for the brotherhood and had divided it into four portions he said: `Proclaim the meal-time.' Tissa proclaimed the time. When, by means of his heavenly ear, he who had taught the king the holy precepts, the thera (Gotama), dwelling in Piyangudipa, heard this he sent the thera Tissa the son of a householder, thither, and he went there through the air. Tissa (the minister) took his almsbowl from his hand and offered it to the king. The king commanded the portion for the brotherhood and his own portion to be poured into the bowl. And Tissa poured his portion in likewise, and the mare also would not have her portion. Therefore did Tissa pour her share too into the bowl.
The king handed to the thera the bowl filled with food; and hastening away through the air he brought it to the thera Gotama. When the thera had offered their share in morsels to five hundred bhikkhus, who partook of the food, and had (again) filled the bowl with the fragments that he received from them, he caused it to fly through the air to the king. (The minister) Tissa who saw it coming received it and served the king. When he himself then had eaten he fed the mare also; then the king sent the almsbowl away, making of his own field-cloak a cushion to bear it upon.
Arrived in Mahagama he assembled again a host of sixty thousand men and marching into the field began the war with his brother. The king riding on his mare and Tissa on the elephant Kandula, thus did the two brothers now come at once together, opposing each other in battle. Taking the elephant in the middle the king made the mare circle round him. When he, notwithstanding, found no unguarded place he resolved to leap over him.' Leaping with the mare over the elephant he shot his dart over his brother, so that he wounded only the skin on the back (of the elephant).
Many thousands of the prince's men fell there, fighting in battle, and his great host was scattered. `By reason of the weakness of my rider one of the female sex has used me contemptuously'; so thought the elephant, and in wrath he rushed upon a tree in order to throw him (Tissa). The prince climbed upon the tree; the elephant went to his master (Dutthagamani). And he mounted him and pursued the fleeing prince. The prince came to a vihara and fleeing to the cell of the chief thera, he lay down, in fear of his brother, under the bed. The chief thera spread a cloak over the bed, and the king, who followed immediately, asked: `Where is Tissa?' `He is not in the bed, great king'; answered the thera. Then the king perceived that he was under the bed, and when he had gone forth he placed sentinels round about the vihara; but they laid the prince upon the bed and covered him over with a garment and four young ascetics, grasping the bed-posts, bore him out as if (they were carrying) a dead bhikkhu. But the king, who perceived that he was being carried forth, said: `Tissa, upon the head of the guardian genii of our house art thou carried forth; to tear away anything with violence from the guardian genii of our house is not my custom. Mayst thou evermore remember the virtue of the guardian genii of our house!' Hereupon the king went to Mahagama, and thither did he bring his mother, whom he greatly reverenced. Sixty-eight years did the king live, whose heart stood firm in the faith, and he built sixty-eight vihäras.
But the prince Tissa, carried forth by the bhikkhus, went thence unrecognized' and came to Dighavapi. The prince said to the thera Godhagatta Tissa: `I have done ill, sir; I will make my peace with my brother'. The thera took Tissa, in the habit of a servitor, and five hundred bhikkhus with him and sought the king out. Leaving the prince above on the stairs the thera entered with the brotherhood. The monarch invited them all to be seated and had rice-milk and other (food) brought (to them). The thera covered his almsbowl, and on the question: `Wherefore this'? he answered: `We have I come bringing Tissa with us.' To the question: `Where is the traitor?' he pointed out the place where he stood. The Viharadevi hurried thither and stood sheltering her young son. The king said to thëthera: `Itis known to you that we are now also your servants. If you bad but sent a sAmanera of seven years our strife had not taken place (and all had ended) without lose of men.' `O king, this is the brotherhood's guilt, the brotherhood will do penance.'
`You will (first) have (to do) what is due to (guests) arriving. Take the rice-milk and the rest.' With these words he offered the (food) to the brotherhood; and when he had called his brother hither he took his seat with his brother even there in the midst of the brotherhood; and when he had eaten together with him he gave the brotherhood leave to depart. And thither too he sent his brother to direct the work of harvest; and he too, when he had made it known by beat of drum, directed the work of harvest.
Thus are pious men wont to appease an enmity, though heaped up from many causes, even if it be great; what wise man, pondering this, shall not be of peace-loving mind toward others?
Here ends the twenty-fourth chapter, called `The War of the Two Brothers', in the Mahavamsa, compiled for the serene joy and emotion of the pious.
WHEN the king Dutthagamani had provided for his people and had had a relic put into his spear' he marched, with chariots, troops and beasts for riders, to Tissamaharama, and when he had shown favour to the brotherhood he said: `I will go on to the land on the further side of the river to bring glory to the doctrine. Give us, that we may treat them with honour, bhikkhus who shall go on with us, since the sight of bhikkhus is blessing and protection for us.' As a penance the brotherhood allowed him five hundred ascetics; taking this company of bhikkhus with him the king marched forth, and when he had caused the read in Malaya leading hither to be made ready he mounted the elephant Kandula and, surrounded by his warriors, he took the field with a mighty host. With the one end yet in Mahagama the train of the army reached to Guttahalaka.
Arrived at Mahiyangana he overpowered the Damila Chatta. When he had slain the Damilas in that very place he came then to Ambatitthaka, which had a trench leading from the river, and (conquered) the Damila Titthamba; fighting the crafty and powerful foe for four months he (finally) overcame him by cunning,' since he placed his mother in his view. When the mighty man marching thence down (the river) had conquered seven mighty Damila princes in one day and had established peace, he gave over the booty to his troops. Therefore is (the place)called Khemäräma.
In Antarasobbha he subdued Mahakotta, in Dona Gavara, in Halakola Issariya, in Nalisobbha Nalika. In Dighabhayagallaka he subdued, in like manner, Dighabhaya; in Kacchatittha, within four months, he subdued Kapisisa. In Kotanagara he subdued Kota, then Halavahanaka, in Vahitta the Damila Vahittha and in Gamani (he subdued) Gamani, in Kumbagama Kumba, in Nandigama Nandika, Khanu in Khanugama but in Tamba and Unnama the two, uncle and nephew, named Tamba and Unnama. Jambu also did he subdue, and each village was named after (its commander.)
When the monarch heard (that it was said: ) `Not knowing their own army they slay their own people', he made this solemn declaration: `Not for the joy of sovereignty is this toil of mine, my striving (has been) ever to establish the doctrine of the Sambuddha. And even as this is truth may the armour on the body of my soldiers take the colour of fire.' And now it came to pass even thus.
All the Damilas on the bank of the river who had escaped death threw themselves for protection into the city named Vijitanagara. In a favourable open country he pitched a camp, and this became known by the name Khandhavarapitthi.
Since the king, in order to take Vijitanagara, would fain put Nandhimitta to the test, he let loose Kandula upon him (once) when he saw him coming towards him. When the elephant came to overpower him, Nandhimitta seized with his hands his two tusks and forced him on his haunches.
Since Nandhimitta fought with the elephant the village built on the spot where (it came to pass) is therefore named Hatthipora.
When the king had (thus) put them both to the test he marched to Vijitanagara. Near the south gate befell a fearful battle between the warriors. But near the east gate did Velusumana, sitting on his horse, slay Damilas in great numbers.
The Damilas shut the gate and the king sent thither his men. Kandula and Nandhimitta and Suranimila, at the south gate, and the three, Mahasona, Gotha and Theraputta, at the three other gates did their (great) deeds. The city had three trenches, was guarded by a high wall, furnished with gates of wrought iron, difficult for enemies to destroy. Placing himself upon his knees and battering stones, mortar and bricks with his tusks did the elephant attack the gate of iron. But the Damilas who stood upon the gate-tower hurled down weapons of every kind, balls of red-hot iron and molten pitch. When the smoking pitch poured on his back Kandula, tormented with pains, betook him to a pool of water and dived there.
`Here is no sura-draught for thee, go forth to the destroying of the iron gate, destroy the gate !' thus said Gothambara to him. Then did the best of elephants again proudly take heart, and trumpeting he reared himself out of the water and stood defiantly on firm land.
The elephants' physician washed the pitch away and put on balm; the king mounted the elephant and, stroking his temples with his hand, he cheered him on with the words: `To thee I give, dear Kandula, the lordship over the whole island of Lanka.' And when he had had choice fodder given to him, had covered him with a cloth and had put his armour on him and had bound upon his skin a seven times folded buffalo-hide and above it had laid a hide steeped in oil he set him free. Roaring like thunder he came, daring danger, and with his tusks pierced the panels of the gate and: trampled the threshold with his feet; and with uproar the gate crashed to the ground together with the arches of the gate. The crumbling mass from the gate-tower that fell upon the elephant's back did Nandhimitta dash aside, striking it with his arms. When Kandula saw his deed, in contentment of heart he ceased from the former wrath he had nursed since he (Nandhimitta) had seized him by the tusks.
That he might enter the town close behind him Kandula the best of elephants turned (to Nandhimitta) and looked at that warrior. But Nandhimitta. thought: `I will not enter (the town) by the way opened by the elephant' and with his arm did he break down the wall. Eighteen cubits high and eight usabhas long it crashed together. The (elephant) looked on Süranimila, but he too would not (follow in) the track but dashed forward, leaping the wall into the town. Gona also and Sona pressed forward, each one breaking down a gate. The elephant seized a cart-wheel, Mitta a waggon frame, Gotha a cocos-palm, Nimila his good sword, Mahasona a palmyra-palm, Theraputta his great club,' and thus, rushing each by himself into the streets, they shattered the Damilas there.
When the king in four months had destroyed Vijitanagara he went thence to Girilaka and slew the Damila Giriya.
Thence he marched to Mahelanagara that had a triple trench and was surrounded by an undergrowth of kadamba flowers, possessed but one gate and was hard to come at; and staying there four months the king subdued the commander of Mahela by a cunningly planned battle. Then nearing Anuradhapura the king pitched his camp south of the Kasa-mountain. When he had made a tank there in the month Jetthamüla he held a water-festival. There is to be found the village named Pajjotanagara.
When the king Elara heard that king Dutthagamani was come to do battle he called together his ministers and said: `This king is himself a warrior and in truth many warriors (follow him). What think the ministers, what should we do?' King Elara's warriors, led by Dighajantu, resolved: `Tomorrow will we give battle.' The king Dutthagamani also took counsel with his mother and by her counsel formed thirty-two bodies of troops. In these the king placed parasol-bearers and figures of a king;' the monarch himself took his place in the innermost body of troops.
When Elara in full armour had mounted his elephant Mahäpabbata he came thither with chariots, soldiers and beasts for riders. When the battle began the mighty and terrible Dighajantu seized his sword and shield for battle, and leaping eighteen cubits up into the air and cleaving the effigy of the king with his sword, he scattered the first body of troops. When the mighty (warrior) had in this manner scattered also the other bodies of troops, he charged at the body of troops with which king Gamani stood. But when he began to attack the king, the mighty warrior Süranimila insulted him, proclaiming his own name. Dighajantu thought: `I will slay him,' and leaped into the air full of rage. But Süranimila held the shield toward him as he alighted (in leaping). But Dighajantu thought: `I will cleave him in twain, together with the shield,' and struck the shield with the sword. Then Süranimila let go the shield. And as he clove (only) the shield thus released Dighajantu fell there, and Suranimila, springing up, slew the fallen (man) with his spear. Phussadeva blew his conch shell, the army of the Damilas was scattered; nay, Elara turned to flee and they slew many Damilas. The water in the tank there was dyed red with the blood of the slain, therefore it was known by the name Kulantavapi.
King Dutthagamini proclaimed with beat of drum: `None but myself shall slay Elara.' When he himself, armed, had mounted the armed elephant Kandula he pursued Elara and came to the south gate (of Anuradhapura).
Near the south gate of the city the two kings fought; Elara hurled his dart, Gamani evaded it; he made his own elephant pierce (Elara's) elephant with his tusks and he hurled his dart at Elara; and this (latter) fell there, with his elephant.
When he had thus been victorious in battle and bad united Lankã under one rule he marched, with chariots, troops and beasts for riders, into the capital. In the city he caused the drum to be beaten, and when he had summoned the people from a yojana around he celebrated the funeral rites for king Elara. On the spot where his body had fallen he burned it with the catafalque, and there did he build a monument and ordain worship. And even to this day the princes of Lanka, when they draw near to this place, are wont to silence their music because of this worship.
When he had thus overpowered thirty-two Damila kings Dutthagamani ruled over Lanka in single sovereignty.
When Vijitanagara was destroyed the hero Dighajantuka had told Elara of the valour of his nephew, and to this nephew named Bhalluka he had sent a message to come hither. When Bhalluka had received (the message) from him he landed here, on the seventh day after the day of the burning of Elara, with sixty thousand men.
Although he heard of the king's death after he had landed yet, from shame, with the purpose: `I will do battle,' he pressed on from Mahatittha hither.' He pitched his camp near the village Kolambahalaka.
When the king heard of his coming he marched forth to battle in full panoply of war, mounted on the elephant Kandula, with warriors mounted on elephants, horses and chariots, and with foot-soldiers in great numbers.
Ummadaphussadeva, who was the best archer in all the island (followed) armed with the five weapons, and the rest of the heroes followed him (also). While the raging battle went forward Bhalluka in his armour came at the king there; but Kandula, the king of elephants, to weaken his onslaught, yielded his ground quite slowly and the army with him drew also back quite slowly. The king said: `Aforetime in twenty-eight battles he has never retreated, what may this be, Phussadeva?' And he answered: `Victory lies behind us, O king; looking to the field of victory the elephant draws back, and at the place of victory he will halt.' And when the elephant had retreated he stood firm beside (the shrine of) the guardian god of the city within the precincts of the Mahavihara.
When the king of elephants had halted here the Damila Bhalluka came toward the king in that place and mocked at the ruler of the land. Covering his mouth with his sword the king returned insult for insult. `I will send (an arrow) into the king's mouth,' thought the other, and he let fly an arrow. The arrow struck on the sword-blade and fell to the ground. And Bhalluka, who thought `He is struck in the mouth,' uttered a shout for joy. But the mighty Phussadeva sitting behind the king, let fly an arrow into his mouth wherewith (as the arrow passed) he lightly touched the king's ear-ring. And since he made him thus to fall with his feet toward the king, he let fly yet another arrow at the falling man and struck him in the knee; and making him (now) to turn with his head toward the king, thus with swift hand he brought him down.' When Bhalluka had fallen a shout of victory went up.
To make known his fault Phussadeva himself forthwith cut off the lobe of his own ear and showed the king the blood streaming down. When the king saw this he asked: `What does this mean?' `I have carried out the royal justice upon myself,' he said (in answer) to the ruler of the land. And to the question: `What is thy guilt?' he answered: `Striking thy ear-ring.' `Why hast thou done this, my brother, taking as guilt that which was no guilt?' replied the great king, and in gratitude he said moreover: `Great shall be thy honourable guerdon, even as thy arrow.'
When the king, after winning the victory, had slain all the Damilas he went up on the terrace of the palace, and when, in the royal chamber there in the midst of the dancers and ministers, he had sent for Phussadeva's arrow and had set it in the ground with the feathered end uppermost, he covered the dart over and over with kahapanas poured forth upon it, and these he forthwith caused to be given to Phussadeva.
Sitting then on the terrace of the royal palace, adorned, lighted with fragrant lamps and filled with many a perfume, magnificent with nymphs in the guise of dancing-girls, while he rested on his soft and fair couch, covered with costly draperies, he, looking back upon his glorious victory, great though it was, knew no joy, remembering that thereby was wrought the destruction of millions (of beings).
When the arahants in Piyangudipa knew his thought they sent eight arahants to comfort the king. And they, coming in the middle watch of the night, alighted at the palace-gate. Making known that they were come thither through the air they mounted to the terrace of the palace.
The great king greeted them, and when he had invited them to be seated and had done them reverence in many ways he asked the reason of their coming. `We are sent by the brotherhood at Piyangudipa to comfort thee, O lord of men.'
And thereon the king said again to them: `How shall there be any comfort for me, O venerable sirs, since by me was caused the slaughter of a great host numbering millions?'
`From this deed arises no hindrance in thy way to heaven. Only one and a half human beings have been slain here by thee, O lord of men. The one had come unto the (three) refuges, the other had taken on himself the five precepts Unbelievers and men of evil life were the rest, not more to be esteemed than beasts. But as for thee, thou wilt bring glory to the doctrine of the Buddha in manifold ways; therefore cast away care from thy heart, O ruler of men!'
Thus exhorted by them the great king took comfort. When he had bidden them farewell and had given them leave to depart belay down again and thought: `Without the brotherhood you shall never take a meal,' thus our mother and father have caused to swear us in our boyhood at the meal. Have I ever eaten anything whatsoever without giving to the brotherhood of bhikkhus?' Then he saw that he had, all unthinkingly, eaten pepper in the pod, at the morning meal, leaving none for the brotherhood; and he thought: `For this I must do penance.'
Should a man think on the hosts of human beings murdered for greed in countless myriads, and should he carefully keep in mind the evil (arising from that), and should he also very carefully keep in mind the mortality as being the murderer of all, then will he, in this way, shortly win freedom from suffering and a happy condition.
Here ends the twenty-fifth chapter, called `The Victory of Dutthagamani', in the Mahavamsa, compiled for the serene joy and emotion of the pious.