Mahavamsa : die große Chronik Sri Lankas

8. Kapitel 8: Die Weihe Panduvasudeva's zum König

verfasst von Mahanama

übersetzt und erläutert von Alois Payer

mailto: payer@hdm-stuttgart.de

Zitierweise / cite as:

Mahanama <6. Jhdt. n. Chr.>: Mahavamsa : die große Chronik Sri Lankas / übersetzt und erläutert von Alois Payer. -- 8. Kapitel 8: Die Weihe Panduvasudeva's zum König. -- Fassung vom 2006-06-12. -- URL: http://www.payer.de/mahavamsa/chronik08.htm. -- [Stichwort].

Erstmals publiziert:  2006-06-12

Überarbeitungen:

Anlass: Lehrveranstaltung, Sommersemester 2001, 2006

©opyright: Dieser Text steht der Allgemeinheit zur Verfügung. Eine Verwertung in Publikationen, die über übliche Zitate hinausgeht, bedarf der ausdrücklichen Genehmigung des Übersetzers.

Dieser Text ist Teil der Abteilung Buddhismus von Tüpfli's Global Village Library

Pālitext: http://www.tipitaka.org/tipitaka/e0703n/e0703n-frm.html.-- Zugriff am 2001-06-06

Falls Sie die diakritischen Zeichen nicht dargestellt bekommen, installieren Sie eine Schrift mit Diakritika wie z.B. Tahoma.

Die Zahlreichen Zitate aus Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. sind ein Tribut an dieses großartige Werk. Das Gesamtwerk ist online zugänglich unter: http://www.palikanon.com/english/pali_names/dic_idx.html. -- Zugriff am 2006-05-08.

1.

Als der Großkönig Vijaya¹ in seinem letzten Lebensjahr¹ war, überlegte er, dass er alt sei und keinen Sohn habe.

Kommentar:

¹ zu Vijaya siehe Mahāvaṃsa, Kapitel 6 und Kapitel 7

² d.i. nach Theravādachronologie 504 v. Chr.

2. Kicchena vāsitaṃ raṭṭhaṃ,
nasseyyātha mamaccaye;
āṇāpeyyaṃ rajjahetu
Sumittaṃ bhātaraṃ mama.

2.

"Das Land, das ich unter Schwierigkeiten besiedelt habe, könnte nach meinem Tod zugrundegehen. Ich will meinen Bruder Sumitta¹ hierher beordern, damit er König werde."

Kommentar:

¹ Sumitta

"Sumitta. Younger brother of Vijaya and son of Sīhabāhu. His wife, Cittā, was the daughter of the Madda King. He reigned in Sīhapura, and was invited by Vijaya to Ceylon to succeed to the throne; but he sent, instead, his son Panduvāsudeva. He had two other sons. Mhv.vi.38; viii.2, 6, 10." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

3. Athāmaccehi mantetvā,
lekhaṃ tattha visajjayi;
lekhaṃ datvāna Vijayo,
na cirena divaṅ gato.

3.

Dann beriet er sich mit den Ministern und sandte einen Brief an seinen Bruder. Bald nachdem er den Brief geschrieben hatte, kam Vijaya in den Himmel.

4.

Nach seinem Tod warteten die Minister, dass der Fürst (Kṣatriya) komme, und verwalteten Gemeinsam von Upatissagāma¹ aus das Reich.

Kommentar:

¹ Upatissagāma

"Upatissagāma (sometimes called Upatissanagara). The settlement founded by Vijaya's chaplain, Upatissa, on the banks of the Gambhīra-nadī, about seven miles to the north of Anurādhapura (Mhv.vii.44; Mhv.Trs.58, n.4; Dpv.ix.36; x.5). It was the seat of government till Anurādhapura became the capital (See, e.g., Mhv.viii.4; x.48). Soon after Mahinda's arrival in Ceylon many young men joined the Order, and among them there were five hundred from Upatissagāma (Mhv.xvii.60)." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

5. Mate Vijayarājamhi,
khattiyāgamanā purā;
ekaṃ vassaṃ ayaṃ Laṃkā-
dīpo āsi arājiko.

5.

Zwischen dem Tod Vijayas und dem Kommen des Fürsten war die Insel Laṃkā ein Jahr lang ohne König.

6. Tasmiṃ Sīhapure tassa,
Sīhabāhussa rājino;
accayena Sumitto so,
rājā tassa suto ahu.

6.

In Sīhapura¹ wurde nach dem Tode König Sīhabāhu's² dessen Sohn Sumitta König.

Kommentar:

¹ zu Sīhapura siehe Mahāvaṃsa, Kapitel 6, zu Vers 35

² zu Sihabāhu siehe Mahāvaṃsa, Kapitel 6

7. Tassa puttā tayo āsuṃ,
Maddarājassa dhītuyā;
dūtā Sīhapuraṃ gantvā,
rañño lekhaṃ adaṃsu te.

7.

Dieser hatte von der Tochter des Königs von Madda¹ drei Söhne. die Gesandten gingen nach Sīhapura und übergaben dem König den Brief.

Kommentar:

¹ Madda: Gegend um Sāgala, dem heutigen Sialkot, Pakistan

Abb.: Lage von Sialkot (سیالکوٹ) = Sāgala
(©MS Encarta)

"Madda The name of a country and its people (Maddā). In the Kusa Jātaka, Kusa, son of Okkāka, king of Kusāvatī in the Malla country, is mentioned as having married Pabhāvatī, daughter of the king of Madda, and the capital of the Madda king was Sāgala (J.v.283ff.; Kusāvati was one hundred leagues from Sāgala (J.v.290), cp. Mtu.ii.441f). In the similar story of Anitthigandha, a prince of Benares contracts a marriage with a daughter of the king of Sāgala -  his name being Maddava; but the girl dies on the way to her husband. (SNA.i.68f.; cp. DhA.iii.281, about the other Anitthigandha of Sāvatthi of the Buddha's days, who also married a Madda princess). The Chaddanta Jātaka also mentions a matrimonial alliance between the royal houses of Benares and Sāgala, while in the Kālingabodhi Jātaka (J.iv.230f ) the Madda king’s daughter marries a prince of Kālinga while both are in exile. J.v.39f.; so also in the Mūgapakkha Jātaka (J.vi.1), the wife of the Kāsi king was the daughter of the king of Madda, Candadevi by name; while Phusatī, wife of Sañjaya of Jetuttara in the Sivi kingdom and mother of Vessantara, was also a Madda princess (J.vi.480); likewise Maddī, wife of Vessantara. Cūlani, son of Talatā, also married a princess of Madda (J.vi.471). According to the Mahāvamsa (Mhv.viii.7; this probably refers to Madras and not to the Madda country, whose capital was Sāgala), Sumitta, son of Sīhabāhu and king of Sīhapura, married the daughter of the Madda king and had three sons by him, the youngest of whom, Panduvāsudeva, became king of Ceylon. Bhaddā Kāpilānī wife of Pippalimānava (Mahā Kassapa), was the daughter of a Kosiyagotta brahmin of Sāgala in the Madda country. Men went there in search of a wife for him because it was famed for the beauty of its women (Maddarattham nāma itthāgāro) (ThagA.ii.142; ThigA.68). Anojā, wife of Mahā Kappina of Kukkutavatī, also came from the royal household of Madda (DhA.ii.116), as did Khemā, wife of Bimbisāra (ThigA.127). The wife of a Cakka-vatti comes either from Uttarakuru or from the royal family of Madda (MA.ii.950; DA.ii.626; KhA.173). For the identification of Madda see Sāgala." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

"Sāgala, Sāgalā A city in India, capital of King Milinda (Mil.pp.1, 3, etc.). In various Jātakas -  e.g., the Kālingabodhi (J.iv.230) and the Kusa (J.v.283), and also in the scholiast of the Mahāummagga (J.vi.471, 473) -  Sāgala is mentioned as the capital of the Madda kings. It was also evidently called Sākala. (E.g., Mahābhārata 14, 32; tatah Sākalam abhyetvā Mādrānām putabhedanam). Sāgala was the birthplace of Khemā Therī, (ThigA.127; Ap.ii.546; AA.i.187) of Bhaddā Kāpilānī, (ThigA.68; Ap.ii.583; AA.i.99) and of Queen Anojā (DhA.ii.116). It is said (DhA.iii.281f.; cp. the story of Anitthigandha, a Pacceka Buddha, given in SNA.i.69) that when Aritthigandhakumāra refused to marry any woman unless she resembled a golden image possessed by him, the messengers sent by his parents found a girl in Sāgala who possessed the necessary requirements, but she was delicate, and died on her way from Sāgala to Sāvatthi. It is perhaps the same city which is mentioned in the Vinaya (Vin.iii.67) as the residence of Dalhika. Sāgala is identified with the modern Sialkot in the Panjab (Law, Geog. 53)." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

"Sagala, modern Sialkot [Urdu: سیالکوٹ ], was a city of located in northern Punjab [Punjabi: پنجاب], Pakistan. Tetradrachme of Menander I in Greco-Bactrian style (Alexandria-Kapisa mint). Obv: Menander throwing a spear. Rev: Athena with thunderbolt. Greek legend: BASILEOS SOTEROS MENANDROY, "King Menander, the Saviour". Sagala was used as a capital by the Greco-Bactrian (alternatively Indo-Greek or Graeco-Indian) king Menander during his reign between 160 and 135 B.C. Though many Graeco-Bactrian, and even some Indo-Greek cities were designed along Greek architectural lines, Sagala was clearly an Indian city. In contrast to other imperialist governments elsewhere, literary accounts suggests the Greeks and Indians of cities like Sagala lived in relative harmony, with some Indians adopting the responsibilities of Greek citizenship - and more astonishingly, Greeks converting to Buddhism. The best descriptions of Sagala however, come from the Milinda Panha, a dialogue between king Menander and the Buddhist monk Nagasena. Historians like Sir Tarn believe this document was written around 100 years after Menander's rule, which is one of the best enduring testimonies of the productiveness and benevolance of his rule, which has made the more modern theory that he was regarded as a Chakravartin - King of the Wheel or literally Wheel-Turner in Sansrkit - generally accepted. In the Milindapanha, the city is described in the following terms: "There is in the country of the Yonakas a great centre of trade, a city that is called Sâgala, situate in a delightful country well watered and hilly, abounding in parks and gardens and groves and lakes and tanks, a paradise of rivers and mountains and woods. Wise architects have laid it out, and its people know of no oppression, since all their enemies and adversaries have been put down. Brave is its defence, with many and various strong towers and ramparts, with superb gates and entrance archways; and with the royal citadel in its midst, white walled and deeply moated. Well laid out are its streets, squares, cross roads, and market places. Well displayed are the innumerable sorts of costly merchandise with which its shops are filled. It is richly adorned with hundreds of alms-halls of various kinds; and splendid with hundreds of thousands of magnificent mansions, which rise aloft like the mountain peaks of the Himalayas. Its streets are filled with elephants, horses, carriages, and foot-passengers, frequented by groups of handsome men and beautiful women, and crowded by men of all sorts and conditions, Brahmans, nobles, artificers, and servants. They resound with cries of welcome to the teachers of every creed, and the city is the resort of the leading men of each of the differing sects. Shops are there for the sale of Benares muslin, of Kotumbara stuffs, and of other cloths of various kinds; and sweet odours are exhaled from the bazaars, where all sorts of flowers and perfumes are tastefully set out. Jewels are there in plenty, such as men's hearts desire, and guilds of traders in all sorts of finery display their goods in the bazaars that face all quarters of the sky. So full is the city of money, and of gold and silver ware, of copper and stone ware, that it is a very mine of dazzling treasures. And there is laid up there much store of property and corn and things of value in warehouses-foods and drinks of every sort, syrups and sweetmeats of every kind. In wealth it rivals Uttara-kuru, and in glory it is as Âlakamandâ, the city of the gods". (The Questions of King Milinda, Translation by T. W. Rhys Davids, 1890) Incidentally, Sagala was also the capital of the Indo-Hepthalite King Mihirakula." [Quelle: http://en.wikipedia.org/wiki/Sagala. -- Zugriff am 2006-06-12]

"Sialkot (Urdu: سیالکوٹ ) is a city in the north of Pakistan. Situated under the feet of the snow-covered peaks of Kashmir and near the Chenab river, Sialkot about 125 km north of Lahore and only a few kilometers from the city of Jammu in India. Sialkot is inhabitated by the people of Punjab comprising a population of approximately 3,000,000. It is one of the major industrial centers of Pakistan and is well-known for its manufacture and export of surgical instruments, musical instruments, sports goods, leather goods, textile products and other light manufactures. A Pakistan Army base (Sialkot Cantonment) is situated adjacent to the city. The Sialkot International Airport, Limited (SIAL) and the Sialkot Dry Port serve the Sialkot, Gujranwala and Gujrat region. A university of Engineering Sciences and Technlogy is being set up in Sialkot by the Government of Pakistan with Swedish collaboration. A Medical College is also being established in the city. In addition, a Polytechnic Institute and a Paramedic Institute are already functional in Sialkot. History Siālkot is believed to have been founded by Raja Sul or Sālā, the uncle of the Pandavas, whose heroic deeds are recorded in the epic Mahābhārta. After his death, some 5000 years ago, there is a tradition that the dynasty continued for some 1500 years. The seasonal stream, known as the Aik Nala, that flows through the city is mentioned in the Upanishads. Sākaladvipa (island of Sākala) was the name of the doāb (land lying between two rivers) between Chandrabhāga (Chenab) and Irāvati (Ravi). Sākala (Siālkot) was the capital of the Madras who are known in the late Vedic period (c. 1500 - c. 200 B.C.) (Brihadāranyaka Upanishad). In those early days, Sākala was studded with thick forests and inhabited by a pastoral race called Yahars or Yirs. Sākala or Sagala was the capital, or one of the capitals, of the Indo-Greek Kingdom which broke-away from the Greco-Bactrian Kingdom during the Euthydemid Dynasty, and the residence of Menander I (Milinda) during his reign between 160 and 135 B.C. During the reign of Vikrama Ditya of Ujjain (380-413 A.D.), Shun and Dall were two of the most powerful tribes in Sialkot. Then the country was flooded and remained one vast uninhabited region for about 1000 years. The antiquities of Sialkot are discussed by Sir Alexander Cunnigham in his Archaeological Survey Reports, II, 21, 22, and XIV, 44 to 47. It's early history is closely interwoven with traditions of the Raja Sālivāhan, his son, Raja Rasālu, and his foe, Raja Hūdi, so famous in the Punjabi folk-lore. The popular belief is that it was re-founded by Raja Sālivāhan or Sālbān when Sialkot became a part of Kashmir under Raja Sam Dutt. Raja Sālivāhan built a fort and the city and gave the place its present name. He was of Sia caste, and it is believed that the word "Sialkot" means 'the fort of Sia'. Legend also says that Raja Sālivāhan had two sons: Puran and Rasalu. Puran got punished by his father, Raja Sālivāhan, due to the instrumentality of a wicked step-mother and thrown into a well, still the resort of pilgrims near Sialkot, called "Puran di Khui", (Puran's Well). A mohalla (town) in the city is also named "Puran Nagar". The other son of Raja Sālivāhan, Rasalu, became Raja after the death of Raja Sālivāhan. Attacks from the neighboring Raja of Jehlum [جہلم ] ruined the city. Raja Rasalu got involved in wars with Raja Hudi, popularly stated to have been a Gakkhar chieftain. Being worsted in battle, Rasalu, as the price for peace, was forced to give his daughter in marriage to his conqueror, who gave the territory he had conquered to Rasalu's adopted son. After Rasalu’s death in 400 A.D., there are no significant accounts of Sialkot for the next 300 years in the known history except that after the invasion of the Hūnas (Huns or Hephthalites) in the last quarter of the 5th century A.D., it became the capital of Toramāna and his son Mihirakula until he was defeated by a native Indian Prince, Yeshodharman. In 790 A.D., Raja Nairut, supported by the Yousafzai tribe, attacked and demolished the city. There is again no mention of Sialkot in historical texts for a fairly long period after that except that it remained a part of Jammu under the rule of Raja Braham Deo. Sialkot then became a part of the Muslim Sultanate of India and, later, the Muslim Mughal Empire of India. Shahab-ud-Din Muhammad Ghauri [Persian:محمد شہاب الدین غوری] invaded Punjab in 1011. He was unable to conquer Lahore but left a garrison in Sialkot. Later, Sultan Khusro Malik tried to capture the city but failed to do so. In 1394, Taimur [Chagatai: تیمور] captured Jammu and compelled the Raja to embrace Islam. The Mughal Emperor, Zaheer-ud-Din Muhammad Babur [Persian: ظﮩیرالدین محمد بابر], advanced toward India by way of Sialkot which capitulated to his armies. During the era of the Mughal Emperor, Jalal-ud-Din Muhammad Akbar [Persian: جلال الدین محمد اکبر], the present district of Sialkot formed a part of Rachna-Bar Sarkar of the Lahore province. Under the reign of the Mughal Emperor, Shahab-ud-Din Muhammad Shah Jahan [Persian: شاه ‌جهان], Ali Mardan Khan held the charge of Sialkot. At the end of the Mughal Dynasty, the suburbs and outlying districts and areas of Sialkot were left to themselves. Sialkot itself was appropriated by a powerful family of Pathans [Persian: پختون; Urdu: پشتون], and the sub-mountainous tracts were in the hands of Raja Ranjit Deo of Jammu. In 1748, the four districts of Gujrat, Sialkot, Pasrur and Daska were given to the Afghan invader, Ahmed Shah Durrani [Persian: احمد شاہ ابدالی]. After 1751, Ahmed Shah Durrani left his son, Taimur, to rule Lahore and these districts. During that time, Raja Ranjit Deo of Jammu expanded his domination over this area, but the city of Sialkot was not included in it. The city was held strongly by a Pathan family till the time of Sikhs. During the decline of the Durrani regime, the Sikhs organized themselves into 12 well-organized groups called Misls. Sialkot was wrested from the control of the Pathans by two Sikh leaders, Jhanda Singh and Ganda Singh (sons of the leader of the Bhangi Misl, Hari Singh Dhillon), who represented the Bhangi Misl. Thus, the area came under the rule of Bhangis. During that time, Sialkot suffered from extreme famine and starvation leading to a mass migration of people to Kashmir. From that time onwards, the Bhangi Sardars carried incessant raids upon Raja Ranjit Deo’s principality and, ultimately, the areas were appropriated between them. However, from 1797 to 1810, Raja Ranjit Singh [Punjabi: ਮਹਾਰਾਜਾ ਰਣਜੀਤ ਸਿੰਘ ] succeeded in acquiring the Sialkot district and establishing his sovereignty in the area. He also absorbed the Bhangi Misl, which was stronger than his Sukerchakia Misl, into the Sarkar Khalsa. After the death of Raja Ranjit Singh, the British officers were appointed in Sialkot to restore order. It was annexed by the British after the Second Anglo-Sikh War in 1849; since then its area has been considerably reduced, assuming its present proportions in 1867. During the Mutiny of 1857 it was the scene of heavy fighting, and the Sialkot Fort was used by the Europeans for protection. The native troops plundered the treasury and destroyed all the records. In 1930, the Tehsils of Rayya Daska and Pasrur were split up and parts of these were amalgamated in District Gujranwala [Urdu: گجرانوالہ]. After the partition of British India in 1947, Sialkot came under Pakistani rule. In 1991, The Tehsils of Narowal and Shakar Garh (which was Tehsil Shankar Garh in District Gurdaspur before partition) were split up and formed into a new District of Narowal. As mentioned earlier, it is believed that the name of the city means "Fort of the Sial" (the word/root kot, meaning fort, being common in South Asian place names), the Sial being a gotra of the Jat caste which founded the city in ancient times. The city still has the biggest caste of Jats [Hindi: जाट,Punjabi: ਜਟ, Urdu: جاٹ]. The great saint of Sialkot, Imam Ali-ul-Haq, better known as Imam Sahib, lived in the 13th century, during the reign of Feroz Shah Tughlaq (of the Tughlaq Dynasty [Persian: سلطنت تغلق]). He is reputed to have converted a majority of the local population to Islam. Another renowned scholar of Sialkot was Mullah Abdul Hakim who is known in the Middle East as Fazil Lahori. The Mughal Emperor, Shah Jahan, had him weighed in gold once and in silver twice. He is buried in Sialkot near the old Power House (Bijli Ghar). The British laid the foundation of the Sialkot Cantonment in 1849 which was completed in 1852. For establishing the Sialkot Cantonment, the British-Indian Commander-in-Chief, Sir Lord Napier, surveyed and selected the area between the seasonal streams, Bher Nala and Palkhu Nala, from the point of view of defence. He also laid the foundations of the Brigade Headquarters. The Area Command laid its foundation in 1852 under the leadership of Major General Angulas. A Gothic-style church was designed by an engineer from Bengal, J. Harley. Sheikh Mola Bukhsh bore all the expenses for its construction. The church was opened for public in 1857. Archbishop Mr. Michelangelo Jacobi of Agra [Hindi: आगरा] from Sardhana laid the foundation of Convent of Jesus & Mary School in 1855. Sheikh Ghulam Qadir and Seth Rai Bahadur laid the foundation stone for the Clock House (Ghanta Ghar) in the Sadar Bazar. The Church of Scotland came to Sialkot in 1855 and set up the Scotch Mission High School in 18xx and the Scotch Mission College (later renamed Murray College) in Sialkot in 1889. In 1859, Gurdaspur, Amritsar [Punjabi: ਅੰਮ੍ਰਿਤਸਰ] and Sialkot were placed in the new Division of Sialkot. But in 1884, Gurdaspur alongwith Amritsar again became a part of the Lahore [Urdu: لاہور] Division. The Alexandra Bridge, where the North-Western Railway crossed Chenab [Punjabi: ਚਨਾਬ, Urdu: چناب] at Wazirabad [Urdu: وزیر آباد] on its way to Sialkot, was opened by the Prince of Wales in 1876. The railway branch from Wazirabad to Sialkot was extended to Jammu in 1890. The Sialkot-Narowal railway line was opened in 1915. In 1886 Dr. Maria White, a medical missionary appointed by the Board of Foreign Missions of India under the United Presbyterian Church of North America, opened a small dispensary in Sialkot which, later, became The American Mission Hospital, Sialkot. The Christian Training Institute (CTI) at Bara Pathar was established in 1888 by the United Presbyterian Church of North America whose Sialkot Mission was registered as a society in 1895. Sialkot is the birthplace of the British-Indian Muslim philosopher, scholar and poet, Dr. Muhammad Iqbal [Urdu: محمد اقبال, Hindi: मुहम्मद इकबाल], as well as the famous Pakistani poet, Faiz Ahmed Faiz [فيض ١حمد فيض]. Another prominent figure from Sialkot was the eminent philosopher Professor William Lilly who taught at the Murray College, Sialkot and spent most of his working life there. His book on ethics remains a classic. Professor William Lilly and Dr. Muhammad Iqbal used to act as examiners in philosophy for Punjab University. The famous Indian journalist, Kuldip Nayyar, is the son of Dr. Gurbakhsh Singh who was from Sialkot and used to practice medicine in the city’s Trunk Bazar. The famous Indian politician, Gulzari Lal Nanda, also came from Sialkot. Papermaking in Sialkot dates back to the time of the Mughal Emperor Akbar and it was Raja Man Singh who, as the Governor of Kabul [Persian کابل], initiated the industry. Sialkoti paper, also known as Man Singhi paper, was famous all over the world. The Damascene craftsmen of Sialkot (koftgars or koftars) were famous during the Mughal period for their fine swords and daggers, but the introduction of rifle in 1857, put them out of work. The opportunity for alternative work arose in 1905, when some broken equipment at the American Mission Hospital in Sialkot afforded a chance to adopt their skills. Encouraged by the hospital staff, they gradually started manufacturing replicas of originals. Before long, orders were received from other Christian mission hospitals in British India. By 1920, Sialkot was exporting to all parts of British India and as far away as Afghanistan and Egypt and was later selected for supplying surgical instruments for the Allied forces in World War II. The Metal Industries Development Centre (MIDC) was established in 1942 to act as a supply and inspection agency for the Allied forces. Although the surgical instruments manufacturing factories were mostly owned by Hindus, the craftsmen were mostly Muslim and the industry was not affected by the partition of British India. According to a myth, the sport goods industry started in Sialkot because an English man broke his tennis racket and, since an immediate replacement was not possible, he asked a local to repair it. The man did a perfect job and the sports goods manufacturing industry took root in Sialkot. Recorded history of the industry goes back to 1895 when the city started becoming famous for its tennis racquets. By 1903, cricket bats were being crafted from imported English willow and exported to different parts of British India and beyond. In 1922, one, Mr. Syed, was awarded the British Empire Export Award for supplying footballs to the British Army. Over the years the industry grew to include a variety of wood and leather-based sports equipment, and diversified into related industries such as sports apparel and riding equipment and even the Scottish bagpipes. The biggest name in the sports industry of Sialkot was Oberoi Sports which was owned by Sardar Ganda Singh and whose entire workforce was Muslim. His brilliant deputy, Khawaja Hakim Din, managed the factories. Sardar Ganda Singh used to own a magnificient residence made entirely of red brick. Sialkot used to have a great departmental store, Ghulam Qadir & Sons, which was the biggest in Northern India before partition. The Maharaja of Kashmir used to shop there (the store closed down in the 1970's because of property divisions and disputes among the family members of the owners). Paris Road used to be a fashionable area of Sialkot where rich and fashionable Hindus once lived. The most wonderful residence on Paris Road belonged to the famous Hindu barrister, C. Roy, which was converted to the official residence of the sessions judge in Sialkot after the formation of Pakistan. At the farthest end of the Paris Road, near the seasonal stream, Bher Nala, there were two enormous homes, both owned by Hindus, which were taken over by the government and turned into the official residences of the deputy commissioner and the superintendent of police after the partition of British India. The Connelley Park (named after a British deputy commissioner of Sialkot) was converted to Jinnah Stadium (by another deputy commissioner of Sialkot, Mr. Waqar Ahmed) in 1979 which was formally inaugurated in 1984 by the deputy commissioner of Sialkot at that time, Mr. Ismail Qureshi. The famous roundabout of Sialkot, Iqbal Chowk, has been variously known in the past as Sabha Chowk, Samaj Chowk, and Drumman-wala Chowk. The Sialkot Dry Port was established in Sambrial (home-town of Dr. Muhammad Iqabl's mother) between 1985 and 1986. During the Second Kashmir War in 1965, the Lahore-Sialkot region was threatened by the Indian Army which managed to capture the outlying areas of Pakistani lands in the sector, that were, later, given back as per the Tashkent Agreement. In fact, the armoured battles in the Sialkot sector (especially, the Battle of Chawinda), in 1965, were the most intense since the Second World War. Again, during the Indo-Pakistani War of 1971, the region witnessed bitter battles, most importantly, the Battle of Basantar in the Sialkot-Shakar Garh area. The major Indian counter-offensive came in this area where, two Pakistani tank regiments, equipped with the United States' Patton tanks, confronted the Indian First Armored Corps, which was equipped with the British Centurion tanks. The result was a decisive victory for the Indian Army which secured nearly 350 mi2 before it was again reverted back to Pakistani control as per the Simla Accord of 1972 as a gesture of "lasting peace". Sights The old city has a fascinating labyrinth of narrow streets and crowded bazaars. Down a small side street in the old part of the city is the shrine of Hazrat Imam Ali-ul-Haq (Imam Sahib). The path leading to the tomb is often lined with numerous prostrating pilgrims. The mausoleum complex is a maze of narrow corridors leading to several shrines of pirs (holy men). The tomb of Imam Ali-ul-Haq is to the right, through a mirrored gateway tiled with Koranic inscriptions and geometric designs. The courtyard is a fascinating place to sit and absorb the atmosphere. To the rear is a small graveyard where drumming, devotional singing and dancing takes place. The market outside is very photogenic and a large flat roof at the entrance to the shrine offers a panoramic view of the deals being struck. On a low hill in the centre of the old city are the few remains of the Sialkot Fort. The shrine of the pir (saint) Muradala Shah is also on the hill. Other places of interest include the tomb of the great Muslim scholar, Mian Abdul Hakim, on Khadim Ali Road and the former residence of Dr. Muhammad Iqbal (1877-1938) which has been turned into a small museum containing some of his personal belongings and named Iqbal Manzil (Iqbal House). Head Works Marala Chenab is a 1086 km long river which originates in the Kulu and Kangra Districts of Himachal Pradesh [Hindi: हिमाचल प्रदेश] in India and is fed by the tributaries - Chandra and Bagha as it enters Jammu & Kashmir [Kashmiri: جۄم تٕہ کٔشِیر ज्वम त॒ कॅशीर, Urdu:جموں و کشمیر, Hindi:जम्मू और कश्मीर] near Kishtwar. After cutting across the Pir Panjal range, it enters the Sialkot District in Pakistan that built the Marala Barrage across the river in 1968 with a maximum discharge of 1.1 million cusecs. Two major water channels originate at Marala headworks - the Marala-Ravi Link Canal and the Upper Chenab Canal. This resulted in the loss of Choapala village that was cut away by the river. It was one of the biggest and most well-built villages of Pakistan and its people were later relocated to a new place where new Choapala village now stands. Sialkot-Lahore Motorway A 6-lane motorway from Sialkot to Lahore, the two important industrial centers of Punjab, has been planned which will give impetus to economic activities in the province. The proposed motorway will pass through Gujranwala and will be linked with Wazirabad, Muridke and other industrial centers through highways. Gujrat will be linked with the Sialkot-Lahore Motorway by constructing a bridge on river Chenab near Shahbazpur. This will be the first motorway of its kind in the country and will be called "Shahrah-e-Sanat". It will reduce the distance between Sialkot and Lahore to just 45 minutes. The purpose of the mega project is to facilitate export of products grown or produced in Punjab which will have a positive impact on the country’s economy. The project will be completed by 2007. Climate and General Soil Conditions Sialkot District is cold during winters and hot and humid during summers. June and July are the hottest months. The temperature during winter may drop to 4C. The land is, generally, plain and fertile. The average annual rainfall is about 1000 mm. District at a Glance Population (000 Numbers) = 3.000 Area Square Kilometers) = 3,016 Population Density (per square km) = 903 Tehsils = Sialkot, Daska, Sambrial and Pasrur. Main Towns = Chowinda, Begowala, Kotli Loharan and Mitranwali Main Crops = Wheat and Rice. Main Fruits = Guava and Citrus Main Vegetables = Potato, Turnip, Garlic, Cauliflower, Peas and Onion. Forest (Area in Acres) = 15,078 Total Metalled Roads (Km) = 12295 No. of Grid Stations = 12 No. of Telephone Exchanges = 45 Number of Industrial Units = 3229 Major Industries = Beverages, Cutlery, Cycle Tyres/Tubes, Diesel Engines, Drugs & Pharmaceuticals, Earthen Ware, Flour Mills, Fruit Juices, Hand Tools, Hosiery Products, Iron & Steel Re-Rolling Mills, Leather Garments, Leather Products, Locks, Musical Instruments, Ready-made Textile Garments, Rice Mills, Sanitary Fittings, Sanitary Ware, Sports Goods, Sugar, Surgical Instruments, Tannery and Vegetable Ghee / Cooking Oil ." [Quelle: http://en.wikipedia.org/wiki/Sialkot. -- Zugriff am 2006-06-12]

8. Lekhaṃ sutvāna so rājā,
putte āmantayī tayo;
ahaṃ mahallako tātā,
eko tumhesu gacchatu.
9. Laṃkaṃ nekaguṇaṃ kantaṃ,
mama bhātussa santakaṃ;
tassaccayena tattheva,
rajjaṃ kāretu sobhanaṃ.

8. - 9.

Als ihm der Brief vorgelesen worden war, sprach der König zu seinen drei Söhnen: "Meine Lieben, ich bin alt. Einer von euch gehe ins schöne Laṃkā, das viele Vorzüge besitzt, zu meinem Bruder. Nach dessen Tod soll er das schöne Königreich regieren."

10. Kaṇiṭṭhako Paṇḍuvāsu-
devo rājakumārako;
gamissāmī ti cintetvā,
ñatvā sotthiṃ gatimhi ca.

10.

Der jüngste Prinz, Paṇḍuvāsudeva¹ wollte gehen und versicherte sich bei Zeichendeutern² des Gelingens seiner Reise.

Kommentar:

¹ Paṇḍuvāsudeva: regierte nach Theravādachronologie 503 - 473 v. Chr.

"Paṇḍuvāsudeva King of Ceylon (444 - 414 B.C.). He was the youngest son of Sumitta, brother of Vijaya. He came to Ceylon at Vijaya's request, and having succeeded him to the throne, reigned in Upatissagāma. He married Bhaddakaccānā, who bore him ten sons and one daughter. He reigned for thirty years. Mhv.viii.10ff.; ix.1ff., 28; x.29; Dpv.iv.41; x. 2, 7, 8; xi.8ff." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

² "bei Zeichendeutern" ergänzt gemäß dem Kommentar Vaṃsatthappakāsinī

11. Pitarā samanuññāto,
dvattiṃsāmaccadārake;
ādāya āruhī nāvaṃ,
paribbājakaliṅgavā.

11.

Mit der Erlaubnis seines Vaters bestieg er mit 32 Söhnen von Ministern ein Schiff, als Wandersasketen¹ verkleidet.

Kommentar:

¹ Wanderasketen

Abb.: Jaina-Mönch, Ahmedabad
[Bildvorlage: Eileen Delhi. -- http://www.flickr.com/photos/eileendelhi/16185771/. -- Creative Commons Lizenz. -- Zugriff am 2006-06-12]

12. Mahākandaranajjā te,
mukhadvāramhi otaruṃ;
te paribbājake disvā,
jano sakkari sādhukaṃ.

12.

Sie landeten an der Mündung des Mahākandara-Flusses¹. Als die Leute die "Wanderasketen" sahen, behandeltes sie diese mit der gehörigen Ehrfurcht.

Kommentar:

¹ Mahākandara-Fluss: nicht identifiziert. Vermutlich einer der vielen Flüsse im Nordwesten Lankas.

Abb.: Flüsse im Norden Sri Lankas
(©MS Encarta)

13. Pucchitvā nagaraṃ ettha,
upayantā kamena te;
Upatissagāmaṃ sampattā,
devatāparipālitā.

13.

Sie fragten nach der Hauptstadt und näherten sich ihr allmählich. Unter dem Schutz von Gottheiten erreichten sie Upatissagāma¹.

Kommentar:

¹ Upatissagāma, siehe oben zu Vers 4.

14. Amaccānumato 'macco,
pucchi nemittakaṃ tahiṃ;
khattiyāgamanaṃ tassa,
so byākāsi paraṃ pi ca.

14.

Im Auftrag der anderen Minister hatte dort ein Minister einen Zeichendeuter nach der Ankunft des Fürsten befragt. Dieser erklärte ihm unter anderem:

15. Sattame dīvase yeva,
āgamissati khattiyo;
buddhasāsanam etassa,
vaṃsajo paṭṭhapessati.

15.

"Am siebten Tag wird der Fürst ankommen. Ein Nachkomme¹ aus seinem Geschlecht wird hier die Religion Buddhas errichten."

Kommentar:

¹ nämlich Devānampiyatissa, sie Mahāvaṃsa, Kapitel 14

16. Sattame divase yeva,
te paribbājake tahiṃ;
patte disvāna pucchitvā,
amaccā te vijāniya.

16.

Als die Minister genau am siebten Tag die Wanderasketen hier ankommen sahen, befragten sie sie und erkannten sie.

17. Taṃ Paṇḍuvāsudevaṃ te,
Laṃkārajjena appayuṃ;
mahesiyā abhāvā so,
na tāva abhisecayi.

17.

Sie betrauten Paṇḍuvāsudeva mit der Herrschaft über Laṃkā. Da er noch keine Hauptfrau hatte, wurde er noch nicht zum König geweiht.

18. Amitodanasakkassa,
Paṇḍusakko suto ahu;
ñatvā vināsaṃ Sakyānaṃ,
so ādāya sakaṃ janaṃ.
19. Gantvā aññāpadesena,
Gaṅgāpāraṃ tahiṃ puraṃ;
māpetvā tattha kāresi,
rajjaṃ satta sute labhi.

18. - 19.

Sohn des Sakka¹ Amitodana² war der Sakka¹ Paṇḍu³. Als er von der (bevorstehenden) Vernichtung⁴ der Sakya¹ erfuhr, zog er mit seinem Volk um eines anderen Landes wegen auf die andere Seite⁵ des Ganges.

Kommentar:

¹ Sakka = Sakya = Śākya (Sanskrit)

Abb.: Lage des Landes der Sakya und des Ganges
(©MS Encarta)

"Śākya (Sanskrit) or Sakya (Pāli) is the name (derived from Sanskrit śakya, "capable, able") of an Indo-Aryan-speaking nation or janapada of the kṣatriya varṇa (the so-called "warrior caste"). The Śākyas formed independent tribes or kingdoms near the foothills of the Himālayas, north of the modern town of Gorakhpur. The Śākya capital was Kapilavastu (Pāli: Kapilavatthu). The most famous Śākya was the Buddha, a member of the ruling Gautama (Pāli: Gotama) clan, who is also known as "Śākyamuni" (Pāli: Sakyamuni, "sage of the Śākya nation"). The Śākyas are mentioned in the accounts of the birth of the Buddha (e.g. Mahāvastu, c. end of 2nd century BCE) as part of the "solar race" – i.e., descendants of the legendary king Ikṣvāku (Pāli: Okkāka): "There lived once upon a time a king of the Śākya, a scion of the solar race, whose name was Śuddhodana. He was pure in conduct, and beloved of the Śākya like the autumn moon. He had a wife, splendid, beautiful, and steadfast, who was called the Great Māyā, from her resemblance to Māyā the Goddess." (Buddhacarita of Aśvaghoṣa, I.1-2) The Greeks, and many writers and scholars since, have connected them to the Scythians, or Śaka as they were known in India. Although this is disputed by the fact that the Śaka where not known in India before the 2nd century BCE, centuries after the elimination of the Śākyas; the connection may be because the name "Śākya" is a possible cognate with that of the Scythians, a result of their common Proto-Indo-Iranian ethnic or cultural identity." [Quelle: http://en.wikipedia.org/wiki/Shakya. -- Zugriff am 2006-06-12]

² Amitodana

"Amitodana Son of Sīhahanu and Kaccānā (daughter of Devadahasakka) and brother of Suddhodana (Mhv.ii.20; SnA.i.357). He was the father of Mahānāma and Anuruddha (DhA.iv.124). Elsewhere (DA.ii.492; AA.i.162) Ānanda is also called a son of Amitodana. In Sanskrit sources (E.g., Rookhill, p.13, and Bigandet i.13; see also Mtu.i.352) he is spoken of as Amrtodana and the father of Devadatta. Mention is also made of another son of his, the Sakka Pandu, who escaped the slaughter of the Sākiyans by Vidūdabha. Mhv.viii.18,19." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

³ Paṇḍu

"Paṇḍu A Sākiyan, son of Amitodana; he was the father of Bhaddakaccānā and her six brothers. On learning from soothsayers of the impending destruction of the Sākiyans by Vidūdabha, Pandu left the Sākiyan country and settled beyond the Ganges. Mhv.viii.18 f.; Dpv.x.i. His wife was Susīmā. MT. 275." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

⁴ Vernichtung der Sakya, durch Vidūdabha

"Vidūdabha Son of Pasenadi and Vāsabhakhattiyā. On the birth of Vidūdabha, the king, glad at having a son, sent word to his own grandmother asking her to choose a name. The minister who delivered the message was deaf, and when the grandmother spoke of Vāsabhakhattiyā as being dear to the king, mistook "vallabha" for "Vidūdabha," and, thinking that this was an old family name, bestowed it on the prince. When the boy was quite young, Pasenadi conferred on him the rank of senāpati, thinking that this would please the Buddha. It was for the same reason he married Vāsabhakhattiyā; both in the Piyajātika Sutta (M.ii.110) and the Kannakatthala Suttas (M.ii.127) Vidūdabha is spoken of as senāpati. When Vidūdabha was seven years old, he wished to visit his maternal grandparents, hoping to be given presents, like his companions by theirs, but Vāsabhakhattiyā persuaded him against this, telling him that they lived too far away. But he continued to express this desire, and when he reached the age of sixteen she consented to his going. Thereupon, accompanied by a large retinue, he set out for Kapilavatthu. The Sākiyans sent all the younger princes away, there being thus none to pay obeisance to him in answer to his salute, the remaining ones being older than he. He was shown every hospitality and stayed for several days. On the day of his departure, one of his retinue overheard a contemptuous remark passed by a slave woman who was washing, with milk and water, the seat on which Vidūdabha had sat. This was reported to him, and, having discovered the deceit which had been practiced on his father, he vowed vengeance on the Sākiyans. Pasenadi cut off all honours from Vāsabhakhattiyā and her son, but restored them later, at the Buddha's suggestion. After Pasenadi’s death, which was brought about by the treachery of Dīghakārāyana in making Vidūdabha king (for details see Pasenadi), Vidūdabha remembered his oath, and set out with a large army for Kapilavatthu. The Buddha, aware of this, stood under a tree, with scanty shade, just within the boundaries of the Sākiyan kingdom. On the boundary was a banyan which gave deep shade. Vidūdabha, seeing the Buddha, asked him to sit under the banyan. "Be not worried," said the Buddha, "the shade of my kinsmen keeps me cool.” Vidūdabha understood and returned home with his army. This exposure to the sun gave the Buddha a headache which lasted through out his life (UdA.265; Ap.i.300). Three times he marched against the Sākiyans and three times he saw the Buddha under the same tree and turned back. The fourth time the Buddha knew that the fate of the Sākiyans could not be averted and remained away. In a previous existence they had conspired and thrown poison into a river. The Sākiyans went armed into the battle, but not wishing to kill, they shot their arrows into Vidūdabha's ranks without killing anyone. On this being brought to Vidūdabha's notice, he gave orders that all the Sākiyans, with the exception of the followers of the Sākiyan Mahānāma, should be slain. The Sākiyans stood their ground, some with blades of grass and some with reeds. These were spared, and came to be known as Tinasākyā and Nalasākiyā respectively.* The others were all killed, even down to the infants. Mahānāma was taken prisoner and went back with Vidūdabha, who wished him to share his meal. But Mahānāma said he wished to bathe, and plunged into a lake with the idea of dying rather than eating with a slave woman's child. The Nāgas of the lake, however, saved him and took him to the Nāga world. That same night Vidūdabha pitched his camp on the dry bed of the Aciravatī. Some of his men lay on the banks, others on the river bed. Some of those who lay on the river bed were not guilty of sin in their past lives, while some who slept on the bank were. Ants appeared on the ground where the sinless ones lay, and they changed their sleeping places. During the night there was a sudden flood, and Vidūdabha and those of his retinue who slept in the river bed were washed into the sea. This account is taken from DhA.i.346 9, 357 61; but see also J.i.133 and iv.146f., 151f. * According to Chinese records, Vidūdabha took five hundred Sākiyan maidens into his harem, but they refused to submit to him and abused him and his family. He ordered them to be killed, their hands and feet to be cut off, and their bodies thrown into a ditch. The Buddha sent a monk to preach to them, and they were reborn after death in heaven. Sakra collected their bones and burnt them (Beal, op. cit.ii.11f.). The eleventh Pallava of the Avadānakalpalatā has a similar story. Vidūdabha killed seventy seven thousand Sākiyans and stole eighty thousand boys and girls. The girls were rude to him, and he ordered their death." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

⁵ d.i. das Land südlich des Ganges

20. Dhītā kaṇiṭṭhikā āsi,
Bhaddakaccānanāmikā;
suvaṇṇamayaitthī ca,
surūpā abhipatthitā.

20.

Seine jüngste Tochter hieß Bhaddakaccānā¹. Sie war eine Frau wie aus Gold², von schöner Gestalt, begehrt.

Kommentar:

¹ Bhaddhakaccānā

"Bhaddakaccānā The youngest of the children of Pandu, the Sākiyan. She was so beautiful that seven kings begged to be allowed to marry her. Her father, unable to decide between her suitors, put her in a boat with thirty two companions and launched the boat upon the Ganges. The boat arrived in the course of the following day at Gonagāmaka in Ceylon, where the women landed, dressed as nuns. In due course they came to Upatissagāma, where the king, Panduvāsudeva, warned by soothsayers, awaited their arrival and married Bhaddakaccānā. Later, six of her brothers came to Ceylon and settled in different parts; the brothers were Rāma, Uruvela, Anurādha, Vijita, Dīghāyu and Rohana. The seventh brother, Gāmani, stayed at home. Bhaddakaccānā had ten children, the eldest being Abhaya and the youngest Ummādacittā. Mhv.viii.18ff.; ix. 1, 9 f.; Dpv.x.1ff." [Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

² d.h. sie hatte eine goldfarbene Haut, was in der singhalesischen Dichtung als besonders schön galt.

Abb.: "Eine Frau wie aus Gold, schön, begehrt". -- Felsmalaerei, Sigiriya, Sri Lanka
[Bildquelle: Axel. -- http://www.flickr.com/photos/ax-ro/74934374/. -- Creative Commons Lizenz. -- Zugriff am 2006-06-12]

21. Tadatthaṃ satta rājāno,
paṇṇākāre mahārahe;
pesesuṃ rājino tassa,
bhīto rājūhi so pana.

21.

Ihretwillen haben sieben Könige diesem König wertvolles Gut geschickt. Er aber hatte Angst vor den Königen.

22. Ñatvāna sotthigamanaṃ,
abhisekaphalam pi ca;
saha dvattiṃsaitthīhi,
nāvaṃ āropiyāsu taṃ.

22.

Er hatte von einer heilsamen Fahrt erfahren¹, die zu ihrer Weihe zur Königin führen werde. Deshalb ließ er sie mit 32 Frauen ein Schiff besteigen.

Komentar:

¹ nämlich durch Zeichendeuter

23. Gaṅgāya khipi gaṇhātu,
pahū me dhītaraṃ iti;
gahetuṃ te na sakkhiṃsu,
nāvā sā pana sīghagā.

23.

Er stieß das Schiff in den Ganges mit der Botschaft: "Wer dazu fähig ist, soll meine Tochter nehmen!" Man konnte sie nicht greifen. Das Schiff aber war schnellgängig.

24. Dutiye divase yeva,
Goṇāgāmakapaṭṭanaṃ;
patvā pabbajitākārā,
sabbā tā tattha otaruṃ.

24.

Schon am zweiten Tag erreichten sie den Hafen Goṇāgāmaka¹. Dort gingen alle als Wanderasketinnen² verkleidet an Land.

Kommentar:

¹ Goṇagāmaka: Hafen an der Mündung des Mahākandara-Flusses, siehe oben zu Vers 12

² als Wanderasketinnen verkleidet

Abb.: Jaina-Nonnen (Śvetāmbara), Auf dem Weg von Mysore (ಮೈಸೂರು) nach Vrindavan (वृन्दावन)
[Bildquelle: Claude Renault. -- http://www.flickr.com/photos/clodreno/117126149/. -- Creative Commons Lizenz. -- Zugriff am 2006-06-12]

25. Pucchitvā nagaraṃ ettha,
tā kamenopayantiyo;
Upatissagāmaṃ sampattā,
devatāparipālitā.

25.

Sie fragten nach der Hauptstadt und näherten sich ihr allmählich. Unter dem Schutz von Gottheiten erreichten sie Upatissagāma¹.

Kommentar:

¹ identisch mit Vers 13 oben.

26. Nemittikassa vacanaṃ,
sutvā tatthāgatā tu tā;
disvā amacco pucchitvā,
ñatvā rañño samappayi.

26.

Ein Minister, der die Aussage eines Zeichendeuters gehört hatte und sah wie sie dort ankamen, befragte sie, erkannte sie, und brachte sie zum König.¹

Kommentar:

¹ Vgl. oben die Verse 14 und 16.

27. Taṃ Paṇḍuvāsudevaṃ te,
amaccā suddhabuddhino;
rajje samabhisiñciṃsu,
puṇṇasabbamanorathaṃ.

27.

Die Minister, von reiner Gesinnung, weihten gemeinsam Paṇḍuvāsudeva zum Könige, dessen sämtliche Wünsche damit erfüllt waren.

28. Subhaddakaccānam anomarūpiniṃ;
mahesībhāve abhiseciyattano;
sahāgatā tāya padāya attanā;
sahāgatānaṃ vasi bhūmipo sukhan

tī.

27.

Der König weihte Subhaddakaccānā, von vollendeter Gestalt, zu seiner Königin. Ihre Gefährtinnen gab er seinen mit ihm gekommenen Gefährten. Dann lebte er glücklich.

Kommentar:

Versmaß:

Vaṃśastha (Vaṃśasthavila)
(12 Silben; 5.7.; Schema: ja ta ja ra: vandanti Vaṃśasthavilaṃ jatau jarau)

˘ˉ˘ˉˉ˘˘ˉ˘ˉ˘ˉ
˘ˉ˘ˉˉ˘˘ˉ˘ˉ˘ˉ
˘ˉ˘ˉˉ˘˘ˉ˘ˉ˘ˉ
˘ˉ˘ˉˉ˘˘ˉ˘ˉ˘ˉ

43 Parinibbutamhi sambuddhe dhammarāje pabhaṅkare, Aṭṭhatiṃsati vassāni rajjaṃ kāresi khattiyo. 44 Dūtaṃ pāhesi Sīhapuraṃ Sumittavhassa santike, Lahuṃ āgacchatu 'mheko Laṅkādīpavaruttamaṃ. 45 Natthi koci mam' accaye imaṃ rajjānusāsako, Niyyādemi imaṃ dīpaṃ mamaṃ kataparakkamaṃ. Navamo paricchedo. Bhāṇavāraṃ navamaṃ. 1 Paṇḍusakkassāyaṃ dhītā Kaccānā nāma khattiyā, Kulavaṃsānurakkhanathāya Jambudīpā idhāgatā 2 Abhisittā khattiyābhisekena Paṇḍuvāsamahesiyā, Tassā saṃvāsam anvāya jāyiṃsu ekadasa atrajā. 3 Abhayo Tisso ca Utiī ca Tisso Aselapañcamo, Vibhāto Rāmo ca Sivo ca Matto Mattakalena ca. 4 Tesaṃ kaṇiṭṭhadhītā tu Cittā nāmā ti vissutā, Rañjayati jane diṭṭhe Ummādacittā ti vuccati. 5 Saṅkhābhisekavassena āgami Upatissagāmake, Paripuṇṇatiṃsavassāni rajjaṃ kāresi khattiyo.

"42. Prince (Vijaya) reigned thirty-eight years after the Parinibbana of the Sambuddha, the light-giving king of Truth. 43. He despatched a messenger to Sīhapura to the (prince) called Sumitta, (with this message): „Come one (of you) quickly to us, to the most excellent island of Laṅkā; — 44. there is nobody to govern this kingdom after my death. I hand over to you this island which I have acquired by my exertions." X. 1. The daughter of the Sakka prince Paṇḍu, the princess called Kaccānā, came over hither from Jambudīpa in order to preserve the dynasty. 2. She was crowned as the queen-consort of Paṇḍuvāsa; from this marriage eleven children were born: 3. Abhaya, Tissa, and Utti, Tissa, and Asela the fifth, Vibhāta, Rāma, and Siva, Matta together with Mattakala. 4. The youngest of them was a daughter known by the name of Cittā; because she fascinated the hearts of the men who saw her, she was called Ummādacittā (fascinating Cittā). 5. (Paṇḍuvāsa) arrived in Upatissagāma in the same year in which he was crowned. This king reigned full thirty years." [Quelle: Dipavamsa : an ancient historical record / ed. and translated by Hermann Oldenberg [1854 - 1920]. -- 1879. -- S. 163.]

Vergleich von Mahāvaṃsa, Extended Mahāvaṃsa und Mahāvaṃsa-Ṭīkā zu Kapitel 8

M = Mahāvaṃsa; EM = Extended Mahāvaṃsa; MT = Mahāvaṃsa Ṭīkā.
M VIII., 1-17.—Vijaya asks his brother, Sumitta, to succeed him. Sumitta sends his youngest son, Paṇḍu-vāsudeva. After Vijaya's death, his minister, administers the government for a year.	EM VIII, 1-17.—Same as in M.
M VIII., 18-27.—Paṇḍuvāsudeva marries the Sākyan princess Bhaddakaccānā, daughter of Amitodana.	EM VIII., 18-30.—Very similar to M., but with a few more details.
MT. but not EM. gives (269.13) the name of Sumitta's wife, Cittā, and mentions (269.23) Gokaṇṇatittha, at the mouth of Mahākandara-nadī, as the landing place of Paṇḍuvāsudeva. Both MT. (271.1) and EM. (19) give the massacre of Viḍūḍabha as the slaughter of the Sākyans mentioned in M (18). Again, both EM. (27.28) and MT. (276.6) give the name of the minister who consulted a soothsayer regarding the date of Bhaddakaccānā's arrival in Ceylon. EM. calls him Jīva (Jīvaka), MT. Vijita. MT. adds (272.8) the name of the soothsayer, too, Kāḷadeva, and says that Bhaddakaccānā and her companions were first welcomed by the Sinhalese ministers at Vijitanagara (272.16).
[Quelle: G. P. Malalasekera (1899 - 1973). -- In: Extended Mahāvaṃsa / ed. by G. P. Malalasekera. -- Colombo : Times of Ceylon, 1934. -- LVIII, 380 S. -- (Aluvihāra Series ; III). -- Reprint: Oxford : Pali Text Society, 1988. -- ISBN 0-86013-285-4. -- S. XV - XVI.]

Zu Kapitel 9: Die Weihe Abhaya's zum König