Mahavamsa : die große Chronik Sri Lankas

13. Kapitel 13: Mahinda's Ankunft

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. -- 13. Kapitel 13: Mahinda's Ankunft -- Fassung vom 2006-05-28. -- URL: http://www.payer.de/mahavamsa/chronik13.htm. -- [Stichwort].

Erstmals publiziert:  2001-05-30

Überarbeitungen: 2006-06-21 [Korrekturen]; 2006-05-28 [Ergänzungen]; 2006-05-10 [Ergänzungen]; 2006-04-21 [Umstellung auf Unicode!]; 2006-03-01 [Einfügen des Palitexts]

Anlass: Lehrveranstaltungen, Sommersemester 2001, 2006

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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

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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. Mahāmahindatthero so,
tadā dvādasavassiko;
upajjhāyena āṇatto,
saṅghena ca mahāmati.
2. Laṃkādīpaṃ pasādetuṃ,
kālaṃ pekkhaṃ vicintayi;
vuḍḍho Muṭasivo rājā,
rājā hotu suto iti.

1./2.  Der weise große Thera Mahinda¹ war damals schon zwölf Jahre lang Mönch. Sein Mentor im Ordensleben (upajjhāya)² und die Mönchsgemeinde hatte ihn bevollmächtigt, die Insel Lankā zu bekehren. Als er über den rechten Zeitpunkt für dieses Vorhaben nachdachte, überlegte er, das König Muṭasiva³ alt war und dessen Sohn nun König werden sollte.

Kommentar:

¹ Mahinda

"Mahinda Thera. Son of Asoka and brother of Sanghamittā. He was fourteen at the time of the coronation of his father and was ordained at the age of twenty, his preceptor being Moggaliputtatissa. The ordination was performed by Mahādeva, while Majjhantika recited the kammavācā. Mahinda became an arahant on the day of his ordination (Mhv.v.204ff.; Dpv.v.24 f ; Sp.i.51). He spent three years in study of the Doctrine under his preceptor, and, later, when the latter retired to Ahogangā, he left his one thousand disciples for seven years under the care of Mahinda (Mhv.v.233; Sp.i.52). When the Third Council was held, Mahinda had been for twelve years a monk and was charged with the mission of converting Ceylon. But he delayed for six months, until Devānampiyatissa became king. He then went to Dakkhināgiri and from there to his birthplace, Vedisagiri, staying in Vedisagiri vihāra and visiting his mother, the queen Devī. Still one more month he tarried, teaching the Doctrine to Bhanduka, and then, on the full moon day of Jettha, at the request of Sakka, he went, in company with Itthiya, Uttiya, Sambala, Bhaddasāla, Sumanasāmanera and Bhanduka, to Ceylon, where he converted Devānampiyatissa by preaching to him the Cūlahatthipadopama Sutta. Later, on the same day, he preached the Samacitta Sutta. The next day, at the request of the king, he visited Anurādhapura, travelling through the air and alighting on the site of the (later) Pathamacetiya. After a meal at the palace he preached the Petavatthu, the Vimānavatthu and the Sacca Samyutta, and Anulā and her five hundred companions became sotāpannas. Later, in the elephant stables, he preached the Devadūta Sutta to the assembled people, and, in the evening, the Bālapandita Sutta, in Nandanavana. The night he spent in Mahāmeghavana, and on the next day the king gave the park to Mahinda, on behalf of the Order. Mahinda pointed out to the king various spots destined to be connected with the growth of the sāsana in Ceylon, offering flowers at the same, and at the site of the (later) Mahā Thūpa, he described the visits of the Four Buddhas of this kappa to Ceylon. On the fourth day he preached the Anamatagga Sutta in Nandanavana and helped the king in defining the boundaries of what later became the Mahāvihāra. On the fifth day he preached the Khajjanīya Sutta, on the sixth the Gomayapindī sutta, and on the seventh the Dhammacakkappavattana Sutta. The pāsāda first built for the residence of Mahinda was called Kālapāsāda parivena. Other buildings associated with him were the Sunhātaparivena, the Dīghacanka parivena, the Phalagga parivena, the Therāpassaya parivena, the Marugana-parivena, and the Dīghasandasenāpati-parivena. Twenty six days Mahinda stayed in Mahāmeghavana, and on the thirteenth day of the bright half of āsālha, after having preached the Mahāppamāda Sutta, he went to Missakapabbata, to spend the vassa. The king had sixty eight rock cells built in the mountain and gave them to the theras on the full moon day. On the same day Mahinda ordained sixty two monks, who attained arahantship, at Tumbarumālaka. After the full moon day of Kattika, at the conclusion of the pavārana ceremony, Mahinda held a consultation with Devānampiyatissa and sent Sumanasāmanera to Pātaliputta to bring the relics of the Buddha from Dhammāsoka and other relics from Sakka. These relics were brought and placed on the Missakapabbata, which from then onwards was called Cetiyegiri. The collar bone from among the relics was deposited in the Thūpārāma (q.v.), which was built for the purpose. It was at Mahinda's suggestion that Devānampiyatissa sent an embassy headed by Mahāarittha to Asoka, with a request that Sanghamittā should come to Ceylon with a branch of the Bodhi tree. The request was granted, and Sanghamittā arrived in Ceylon with the branch. Devānampiyatissa, during the later part of his reign, acting on the advice of Mahinda, built numerous vihāras, each one yojana from the other; among them were Issarasamanaka and Vessagiri. Mahinda is said to have taught the Commentaries to the Tipitaka in the Singhalese language, after translating them from the Pāli (Cv.xxxvii.228ff). The Samantapāsādikā (pp. 102ff ) mentions a recital held by Mahinda under the presidency of Mahāarittha. Mahinda continued to live for the first eight years of the reign of Uttiya, who succeeded Devānampiyatissa. Then, at the age of sixty, he died on the eighth day of the bright half of Assayuja, in Cetiyagiri, where he was spending the rainy season. His body was brought in procession, with every splendor and honour, to the Mahāvihāra and placed in the Pañhambamālaka, where homage was paid to it for a whole week. It was then burnt on a pyre of fragrant wood on the east of the Therānambandhamālaka, to the left of the site of the Mahā Thūpa. A cetiya was erected on that spot over half the remains, the other half being distributed in thūpas built on Cetiyagiri and elsewhere. The place of cremation was called Isibhūmangana, and there for many centuries were cremated the remains of holy men who lived within a distance of three yojanas.( For details of Mahinda see Mhv.xiii. xx; Dpv.vii.57f., xii., xiii., iv.: xv.; Sp.i.61, 69ff., 79ff., 83ff., 90ff., 103, etc.) Later, King Sirimeghavanip had a life size image of Mahinda made of gold; this he took to the Ambatthalacetiya. For eight days a festival was held in its honour; on the ninth day the image was taken from Ambatthala, carried by the king himself at the head of a large and splendid procession, and placed for three days in Sotthiyākara vihāra. On the twelfth day it was taken with all splendours to Anurādhapura, to the Mahāvihāra, where it was left for three months in the courtyard of the Bodhi tree. From there it was removed to the inner city and deposited in a magnificent image house to the south east of the palace. An endowment was set up for the annual performance of ceremonies in honour of the image, and this custom was continued for many centuries. The image was brought from the inner town to the (Mahā)vihāra on the pavārana day, and every year an offering was made on the thirteenth day (Cv.xxxvii.66ff). Dhātusena had the image brought to the place where Mahinda's body was cremated and there held a great festival (Cv.xxxviii.58), while Aggabodhi I. set up the image on the banks of the tank called Mahindatata, and ensured that the special task of carrying the image to the dyke of the tank was the task of the Taracchas. Cv.xlii.30." [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 Upajjhāya

"Upajjhāya or Upajjhā The guardian or the spritual teacher of a Buddhist monk. He acts as a 'preceptor' during the Pabbajjā or Upasampadā of a monk. In the SP. the term Upajjhāya is explained thus: "Vajjāvajjam upanijjhāyako garū ti Upajjhāyo nama"; i. e. one who is vigilant of the severe or light faults of his Saddhivihāriko (the disciple). (SP. Vol. III. p. 1025; Cf. Manasā upecca sissānam vajjāvajjam jhāyatī ti Upajjhāyo.—Abhidhānappadīpikāṭīkā (M), Gāthā No 410; p. 208, Pyigyi Mandai Press, Rangoon, 1930). A person intending to become a monk should look out for a 'competent' and 'able' monk who can act as his Upajjhāya, (Mv. p. 43). The Bhikkhu who agrees to become the Upajjhāya must have spent at least ten years after his own Upasampadā. (Anujānāmi, bhikkhave, byattena bhikkunā paṭibalena dasavassena va atirekadasavassena upasampādetuṃ.—Ibid. p. 57). It is enjoined by the Buddha that an Upajjhāya should treat his Saddhivihārika as his son; and the Saddhivihārika should treat him as his father. (Upajjhāyo, bhikkhave, saddhivihārikamhi puttacittam upaṭṭhapessati, saddhivihāriko upajjhāyamhi pitucittam upaṭṭhapessati. — Ibid. p. 43). He should teach him the Dhamma and train him in Vinaya and arrange for his requisites like bowl, robe etc., if the disciple does not have them, If the Saddhivihāriko falls ill, it is the duty of the Upajjhāya to do everything possible till he comes round. For instance, he should offer him tooth-stick, water, medicine, food, wash his clothes, arrange his seat etc. The Upajjhāya must take special care of his Saddhivihārika when he is found to have developed antipathy towards the Dhamma and Saṅgha and is intending to disrobe himself. The Upajjhāya should preach him, and if necessary, he should send for someone else who can give discourses so that his antipathy may be removed. For this purpose he should try his utmost. If some false view has crept into the mind of the Saddhivihārika, the Upajjhāya must make every effort to dispel it from his mind. In case the Saddhivihāriko happens to commit an offence like Saṅghādisesa or any such grievous offence, it is the duty of the Upajjhāya to induce him for 'expiation| from it. Necessary instructions should also be imparted to the Saddhivihāriko by the Upajjhāya in respect of washing, stitching, dyeing of the robes, (Mv. pp. 48-51; Cv. pp. 332-336; Cf. Pari. pp. 316-819). In case the Saddhivihāriko does not behave properly and he has become disobedient, the Upajjhāya should 'expel' him (Paṇāmanā); otherwise the offence of Dukkaṭa is committed by him. But if the Saddhivihāriko admits his mistakes and begs pardon, the Upajjhāya should excuse him and take him back (Khamāpanā). If he does not accept him back and does not excuse him, the offence of Dukkaṭa is committed. Similarly the Upajjhāya must be very considerate in 'expelling' the Saddhivhārika. The dutiful and obedient one should not be 'expelled'; otherwise the offence of Dukkaṭa is committed. (Mv. pp. 51-53). A Bhikkhu ceases to be an Upajjhāya under the following circumstances: If he goes away, or disrobes, or dies, or changes his religion or when he 'expels' the Saddhivihārika. *Upajjhāyo pakkanto vā hoti vibbhanto vā kālaṅkato vā pakkhasaṅkanto vā āṇatti yeva pañcamī.—Ibid. p. 67). And when the Upajjhāya is 'lost', an Ācariya should be 'taken up' (Nissaya) as his 'teacher', if the Saddhivihārika has not yet completed his five years after Upasampadā or has not made himself accomplished so as to live without a 'guidance'. *Ibid. pp. 57-58)." [Quelle: Upasak C. S. (Chandrika Singh): Dictionary of early Buddhist Monastic terms : (based on Pali literature). -- Varanasi : Bharati Prakashan, 1975. -- III, 245 S. ; 25 cm. -- s.v.]

³ Muṭasiva: regierte von 307 bis 247

"Muṭasiva King of Ceylon, senior contemporary of Asoka. He was the son of Pandukābhaya and Suvannapālī, and reigned for sixty years (307-247 B.C.). Among his works was the laying out of the Mahāmeghavana. He had ten sons and two daughters, and was succeeded by his second son, Devānampiyatissa (Mhv.xi.1ff.; xiii.2). For their names see Dpv.xi.5 and xvii.25f., also MT. 425: Abhaya, Tissa (Devānampiyatissa), Nāga (Mahānāga), Uttiya, Mattābhayā, Mitta, Sīva (Mahā-Sīva), Asela, Tissa, (Sūratissa), Kīra, Anulā and Sīvalī. The Dīpavamsa (v. 82; but see xi.13) says that the sixth year of Asoka's reign corresponded with the forty eighth of Mutasīva's. Mutasīva, was crowned in the fourteenth year of Candagutta's reign and was still alive when the Third Council was held, when Mahinda was entrusted with the conversion of Ceylon; but Mahinda waited for the death of Mutasīva before carrying out his mission. Mhv.xi.12." [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. Tadantare ñātigaṇaṃ,
daṭṭhuṃ katvāna mānasaṃ;
upajjhāyañ ca saṅghañ ca,
vanditvāpuccha bhūpatiṃ.

3. Er beschloss, in der Zwischenzeit seine Verwandten zu besuchen. Dann verabschiedete er sich formell bei seinem Mentor und der Mönchsgemeinde und bat den König um Erlaubnis zur Abreise.

4. Ādāya caturo there,
Saṅghamittāya atrajaṃ;
Sumanaṃ sāmaṇerañ ca,
chaḷābhiññaṃ mahiddhikaṃ.

4. Er nahm mit sich

• die vier Thera¹,

• den Sohn Sanghamittā's², den Novizen Sumana³, der die sechs höheren Geisteskräfte (abhiññā)⁴ und große Wundermacht besaß.

  Kommentar:

  ¹ nämlich: Iṭṭhiya, Uttiya, Sambala und Bhaddasāla (siehe Mahāvaṃsa, Kapitel 12, Vers 7; so sind es insgesamt fünf Mönche, die Mindestanzahl, um Mönchsweihen (upasampadā) durchzuführen.

  ² Saṅghamittā: Mahinda's Schwester

   

  "Saṅghamittā Therī Daughter of Asoka and sister of Mahinda. She was born in Ujjeni and was married to Aggibrahmā -  who later joined the Order  - and had by him a son, Sumana. She was ordained in her eighteenth year together with Mahinda, her preceptor being Dhammapālā and her teacher Ayupālā. (Mhv.v.190 208; xiii.4, 11; DPv.vi.17; vii.18, 19; xv.77, 90; xvii.20; xviii.11, 25; Sp.i.51). After her ordination and attainment of arahantship she lived in Pātaliputta, and, when Anulā and other women of Devānampiyatissa's court at Anurādhapura wished to enter the Order, Devānampiyatissa, at Mahinda's suggestion, sent an embassy, led by Arittha, to Asoka, asking that Sanghamittā might be sent to Ceylon, and with her a branch of the Bodhi tree for Anurādhapura. Asoka granted the request, and sent Sanghamittā, by sea, with eleven other nuns, carrying a branch of the Bodhi tree. On the way, when Nāgas surrounded the Bodhi tree, Sanghamittā frightened them away by assuming the form of a Garuda. She landed at Jambukola, and, after her arrival at Anurādhapura, ordained Anulā and her companions. She lived at the Upāsikā-vihāra, and had twelve buildings erected there for the use of the nuns. Later, the king built for her the Hatthālhaka vihāra. She died at the age of fifty nine, in the ninth year of the reign of King Uttiya, and celebrations, lasting one whole week, were held in her honour throughout Ceylon. Her body was cremated to the east of the Thūpārāma near the (later) Cittasālā, in sight of the Bodhi tree, on a spot indicated by the Therī herself before her death. Uttiya had a thūpa erected over her ashes. Mhv.xviii.13f.; xix.5, 20, 53, 65, 68ff., 83f.; xx.48ff.; Sp.i.90f." [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 Sumana

  
  Abb.: Novize, Sri Lanka, 2005
  [Bildquelle: Lisa de Vreede. -- http://www.flickr.com//photos/ldevreeede/9971291/. -- Creative Commons Lizenz. -- Zugriff am 2006-056-04]

   

  "Sumana. Son of Sanghamittā and Aggibrahmā (Mhv.v.170). He joined the Order at the age of seven; even as a sāmanera he was gifted with the sixfold abhiññā and accompanied Mahinda to Ceylon (Mhv.xiii.4,18). Once when he announced that Mahinda was going to preach his voice was heard all over Ceylon (Mhv.xiv.33). In order to get relics for the cetiyas in Ceylon, he went (by air) to Papphapura (Pātaliputta), and from there to Sakka's abode, for the Buddha's right collar bone. He supervised the placing of the relics in the Thūpārāma-cetiya. Mhv.xvii.7, 21; xix.24, 42; see also Dpv.xii.13, 26, 39; xv.5f., 28, 93." [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 Die sechs höheren Geisteskräfte sind:
   

  1. lokiyā abhiññā f. -- weltliche höhere Geisteskräfte:

     1. iddhi-vidhā f. -- die verschiedenen Fähigkeiten außergewöhnlicher Macht (iddhi):

     1. einer seiend wird er vielfach und vielfach geworden wird er wieder einer
     2. er macht sich sichtbar und unsichtbar
     3. ungehindert schwebt er durch Wände, Mauern und Berge hindurch
     4. auf dem Wasser schreitet er dahin ohne unterzusinken
     5. in der Erde taucht er auf und unter
     6. mit gekreuzten Beinen schwebt er durch die Luft
     7. Sonne und Mond berührt er mit seiner Hand
     8. bis hinauf zur Brahmawelt hat er über seinen Körper Gewalt

     2. dibba-sota -- das himmlische Ohr: Fähigkeit himmlische und menschliche Töne zu hören, ferne und nahe

     3. parassa ceto-pariyañāṇa n. -- das Durchschauen der Herzen anderer: Erkennen des Bewusstseins anderer, ob gierbehaftet usw.

     4. pubbe-nivāsānussati f. -- Erinnerung an frühere eigene Daseinsformen

     5. dibba-cakkhu n. -- das himmlische Auge: man sieht wie andere Wesen vergehen und wiederentstehen
      

  2. lokuttarā abhiññā : überweltliche höhere Geisteskraft (durch Vipassanā erreichbar):

     6. āsava-kkhaya-ñāṇa n. -- Wissen um die eigene Triebversiegung

  (Dutiya-āhuneyyasutta : Anguttaranikāya III, 280 - 281)

5. Ñātīnaṃ saṅgahaṃ kātuṃ,
agamā Dakkhiṇāgiriṃ;
tathā tassa carantassa,
chammāsā samatikkamuṃ.

5. Mit diesen ging er nach Dakkhiṇāgiri¹, um seinen Verwandten die Gunst [seiner Unterweisung]  zu erweisen. Während er damit beschäftigt war, vergingen sechs Monate.

Kommentar:

¹ Dakkhiṇāgiri: Distrikt mit der Hauptstadt Ujjenī, auch der Ort Vedisā liegt darin.

Abb.: Lage von Ujjenī und Vedisa (©MS Encarta)

"Dakkhiṇāgiri (v.l. Dakkhiṇagiri) A janapada (district) in India, the capital of which was Ujjeni, and over which Asoka ruled as Viceroy. It also contained the city of Vedisā (Sp.i.70; Mhv.xiii.5). Dakkhināgiri lay to the south of Rājagaha, beyond the hills that surrounded the city - hence its name (SNA.i.136; MA.ii.795; SA.i.188). In the district was the brahmin village of Ekanālā (SN., p.13). The road from Sāvatthi to Rājagaha lay through Dakkhināgiri, and the Buddha traversed it in the course of his periodical tours through Magadha, residing in the Dakkhināgiri-vihāra in Ekanālā (S.i.172; SA.ii.133; Vin.i.80). It was during one of these tours that he converted Kasī-Bhāradvāja and Dhammasava and his father. On another of these occasions the Buddha saw the Magadhakhetta, which gave him the idea of designing the robe of a monk to resemble a field (Vin.i.287). Ānanda is also said to have travelled through Dakkhināgiri, gathering a large number of young men into the Order, who, however, do not appear to have been very serious in their intentions, as their behaviour earned for Ananda the censure of Mahā Kassapa (S.ii.217f). Later, we find Punna with a large following in Dakkhināgiri refusing to join in the findings of the Rājagaha Council, and preferring to follow the Dhamma according to his own lights (Vin.ii.289). Dakkhināgiri was the residence of Nandamātā of Velukantaka and she was visited both by Sāriputta and by Moggallāna during a tour in the district (A.iv.64). In Dakkhināgiri, Sāriputta heard of the lack of zeal of Dhānañjāni (M.ii.185; see J.i.224 for another incident connected with Sāriputta's tour). The Arāmadūsa Jātaka (q.v.) was preached in Dakkhināgiri. The Dakkhināgiri-vihāra was, for a long time, a great monastic centre, and at the foundation of the Mahā Thūpa there were present from there forty thousand monks led by Mahā Sangharakkhita. Mhv.xxix.35." [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.]

6. Kamena Vedisagiriṃ,
nagaraṃ mātu deviyā;
sampatto mataraṃ passi,
Devī disvā piyaṃ sutaṃ.
7. Bhojayitvā saparisaṃ,
attanā yeva kāritaṃ;
vihāraṃ Cetiyagiriṃ,
theraṃ āropayī subhaṃ.

6./7.  Im Lauf seiner Besuche kam er nach Vedisagiri¹, der Stadt seiner Mutter Devī², und traf seine Mutter. Seine Mutter speiste ihren lieben Sohn mit Gefolge mit selbst zubereiteten Speisen. Dann brachte sie den Thera ins schöne Kloster (vihāra) Cetiyagiri.

Kommentar:

¹ Vedisagiri

Abb.: Lage von Vedisa = Vidisha
(©MS Encarta)

"Vedisa, Vedisagiri A city, the home of Devī, mother of Mahinda. He and Sanghamittā were born there, and, just before he left for Ceylon, he went there to visit his mother and stayed for one month in the monastery, which was also called Vedisagiri. (Dpv.vi.15; xii.14, 35; Sp.i.70, 71; Mhv.xiii.6 9,18). Vedisa was fifty yojanas from Pātaliputta and was founded by the Sākiyans who fled from Vidūdabha's massacre (Mbv., p. 98). Vedisa is identified with the modern Bhilsa in Gwalior State, twenty six miles north east of Bhopal. Mhv. Trs. 88, n. 4." [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.]

"Vidisha or Besnagar is a city in Madhya Pradesh [मध्य प्रदेश] state of central India. It is the administrative headquarters of Vidisha District. The town is situated east of the Betwa River, in the fork of the Betwa and Bes rivers, 10 km from Sanchi. The town of Besnagar, 3 km from present-day Vidisha on the west side of the river, became an important trade center in the sixth and fifth centuries BCE, under the Sungas, Nagas, Satavahanas, and Guptas, and was mentioned in the Pali scriptures. The Emperor Ashoka was the governor of Vidisha and it finds mention in Kalidasa's immortal Meghdoot [Meghadūta]. Besnagar was abandoned in the sixth century, it came into prominence again as Bhilsa during the medieval period. The Bija Mandal mosque in Vidisha was constructed after demolishing the Vijayamandir Hindu temple during the time of Mughal emperor Aurangzeb [اورنگ‌زیب]. It thus, passed on to the Malwa [माळवा)] Sultans, the Mugals [مغل] and the Scindias. The ruins of a Brahmanical shrine at Vidisha dedicated to Vishnu reveal that the foundation bricks were cemented together with lime mortar, the first known example of the use of cement in India. The ruins are of period prior to 2nd century BC. Close to the ruins are the remains of votive pillars with palm-leaf capitals; the only one that still stands is the Heliodorus pillar, also known as Khamba Baba. A monolithic free-standing column, the pillar bears an inscription which states that it was Garuda Pillar, raised in honour of Vasudeva by Heliodorous, a resident of Taxila, who had been sent to the court of Bhagabhadra as an envoy of Indo-Bactrian monarch, Antialkidas. This inscription is a valuable historical record, revealing both the relations that existed between the region and the Greek kingdoms of the Punjab, and the remarkable fact that a Greek had become a follower of Hindu god Vishnu. The inclusion of the name of Antialkidas dates the erection of the pillar to approximately 140 BC" [Quelle: http://en.wikipedia.org/wiki/Vidisha. -- Zugriff am 2006-05-10]

"Vidisha District is a district of Madhya Pradesh state in central India. The city of Vidisha is the administrative headquarters of the district. The district has an area of 2,742 km², and is bounded by the districts of Ashoknagar to the northeast, Sagar to the east, Raisen to the south, Bhopal [भोपाल] to the southwest, and Guna to the northwest. Vidisha District lies where the western Malwa [माळवा] region meets the eastern Bundelkhand region. In addition to the town of Vidisha, the district is home to the historic city of Besnagar and the Buddhist stupa at Sanchi. The district was created in 1904 by joining the tehsils of Vidisha and Basoda, which were then part of Gwalior state. After India's independence in 1947, the former princely state of Gwalior became part of Madhya Bharat state, which was formed in 1948. Vidisha District was enlarged in 1949 by the addition of the small princely state of Kurwai. The district took its present form in 1956, when Madhya Bharat state, Bhopal state, and the tehsil of Sironj, then part of Rajasthan state and previously part of the princely state of Tonk, were both merged into Madhya Pradesh state. Sironj tehsil and the small pargana of Piklone from Bhopal state were merged into Vidisha District." [Quelle: http://en.wikipedia.org/wiki/Vidisha_District. -- Zugriff am 2006-05-10]

² Devī

"Devī Mother of Mahinda and Sanghamittā and wife of Asoka. She was the daughter of Deva of Vedisagiri. Asoka met and married her while on his way to Ujjeni, there to become Viceroy. When he became king, Devī continued to live at Vedisagiri (Mhv.xiii.6ff; Dpv.vi.16; Sp.i.70). She is sometimes called Vedisa-devī (MT.324)." [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.]

8. Avantiraṭṭhaṃ bhuñjanto, pitarā dinnamattano;
so Asokakumāro hi, Ujjenīgamanā purā.
9. Vedise nagare vāsaṃ, upagantvā tahiṃ subhaṃ;
devin nāma labhitvāna, kumāriṃ seṭṭhidhītaraṃ.

8./9. Als der Prinz Asoka über das Avanti-Reich¹ herrschte, das ihm sein Vater gegeben hatte, weilte er bevor er nach Ujjenī ging in der Stadt Vedisa. Dort erhielt er ein schönes Mädchen namens Devī, die Tochter eines Händlers.

Kommentar:

¹ Das Avanti-Reich ist eines der Großreiche des alten Indien. Seine Hauptstadt ist Ujjenī. Heute ungefähr = Malwa [माळवा]

Abb.: Asoka's Maurya-Reich mit Avanti

[Bildquelle: A historical atlas of South Asia / ed. by Joseph E. Schwartzberg ... Chicago [u.a.] : University of Chicago Press, ©1978. -- ISBN 0-226-74221-0. -- Plate III.B.4]

"Avanti One of the four great monarchies in the time of the Buddha, the other three being Magadha, Kosala and Vamsa (or Vatsa). Avanti is also mentioned among the sixteen Mahājanapadā (A.i.213; iv.252, 256, 260). Its capital was Ujjenī. But according to another account (D.ii.235), Māhissati is mentioned as having been, at least for some time, the capital of Avanti. It is quite likely that ancient Avanti was divided into two parts, the northern part having its capital at Ujjenī and the southern part (also called Avanti Dakkhināpatha) at Māhissati (Māhismatī) (Bhandarkar: Carmichael Lectures (1918), p.54). This theory is supported by the fact that in the Mahābhārata (ii.31, 10), Avanti and Māhismatī are referred to as two different countries. In the Buddha's time, the King of Avanti was Pajjota, a man of violent temper (Vin.i.277), and therefore known as Canda Pajjota. He wished to conquer the neighbouring kingdom of Kosambī, of which Udena was king, but his plans did not work out as he had anticipated. Instead, his daughter Vāsuladattā became Udena's wife and the two countries continued to be on friendly terms. The romantic story of this marriage is given in DhA.i.191ff. For a summary see Vāsuladattā. The kingdom of Assaka is invariably mentioned in connection with Avanti. Even in the Buddha's life-time, Avanti became a centre of Buddhism. Among eminent monks and nuns who were either born or resided there, are to be found Mahā Kaccāna Nanda Kumāraputta Sona Kutikanna Dhammapāla Abhayarājakumāra Isidatta and Isidāsī It is said that when Pajjota heard of the Buddha's advent to the world, he sent his chaplain's son, Kaccāna, with seven others, to invite him to Avanti. Having listened to the Buddha's teaching, the messengers became arahants, and when Kaccāna conveyed to the Buddha the king's invitation to Avanti, he was asked by the Buddha to return and represent him. Kaccāna returned to Avanti and converted Pajjota to the faith of the Buddha (ThagA.i.485). Henceforward Mahā Kaccāna seems to have spent a good deal of his time in Avanti, dwelling in the city of Kuraraghara in the Papāta Pabbata (S.iii.9, 12; iv.115-16; A.v.46; also UdA.307). The religion thus introduced, however, does not seem to have spread to any extent until much later; for we find Mahā Kaccāna experiencing great difficulty in collecting ten monks, in order that Sona Kutikanna might receive the higher Ordination; in fact it was not until three years had elapsed that he succeeded (Vin.i.195). Later, when Sona Kutikanna visited the Buddha at Sāvatthi, he conveyed to the Buddha Mahā Kaccāna's request that special rules might be laid down for the convenience of the monks of Avanti Dakkhināpatha and of, other border countries (Vin.i.197-8). The Buddha agreed, and among the rules so laid down were the following: (1) The higher Ordination could be given with only four monks and a Vinayadhara. (2) Monks are allowed the use of shoes with thick linings (because in Avanti the soil is black on the surface, rough and trampled by cattle). (3) Monks are enjoined to bathe frequently (the men of Avanti attaching great importance to bathing). (4) Sheepskins, goatskins, etc., could be used as coverlets. (5) Robes could be accepted on behalf of a monk who has left the district, and the ten days' rule with regard to such a gift will not begin until the robes have actually reached the monk's hands (Cp. the first nissaggiya rule, Vin.iii.195-6) (this, evidently, because of difficulty of access). By the time of the Vesāli Council, however, Avanti had become one of the important centres of the orthodox school, for we find Yasa Kākandakaputta sending messengers to Avanti to call representatives to the Council, and we are told that eighty-eight arahants obeyed the summons (Vin.ii.298-9). Among other localities in Avanti (besides those mentioned above) were Ghanaselapabbata, Makkarakata and Velugāma, and, in Jaina works, we find mention also of Sudarsanapura (Law: Ksatriya Tribes, p.148). Even in the Buddha's day there were rumours of the King of Avanti making preparations to attack Magadha, but we are not told that he ever did so (E.g.,M.iii.7). Subsequently, however, before the time of Candagupta, Avanti became incorporated with Magadha. Before Asoka became King of Magadha he was the Magadha Viceroy of Avanti and ruled in Ujjeni, and it was in Ujjeni that Mahinda and Sanghamittā were born and grew up (Mhv.xiii.8ff). But the country seems to have retained its name at least as late as the second century A.D., as may be seen from Rudradāman's Inscription at Junagadh (Buddhist India, p.28). Avanti is now identified with the country north of the Vindhaya Mountains and north-east of Bombay, roughly corresponding to modern Mālwa, Nimār and adjoining parts of the Central Provinces (Law: Geography of Early Buddhism, p.22). In the Milindapañha (Trs.ii.250, n.1) Avanti is mentioned as one of the three mandalas or great divisions of Jambudīpa, the other two being Pācīna and Dakkhināpatha. According to a late tradition recorded in the Buddhavamsa (Bu.xxviii.10), the Buddha's mat (nisīdana) and rug were deposited, after his death, in Avanti. It has sometimes been suggested that Avanti was the home of modern Pāli (E.g.,in Bud. India, pp.153-4). It has further been suggested that the Avanti school of monks - founded by Mahā Kaccāna, who was considered the greatest analytical exponent of the Buddha's time - living in comparative isolation (as seen above) on account of difficulty of access (Avanti, however, lay on the road taken by Bāvari's ten disciples on their way from Patitthāna to Sāvatthi), and laying special stress on dhutavāda practices (Vin.ii.299) - developed branches of knowledge dealing mainly with grammar and doctrinal interpretation by ways of exegetical analysis. The Pāli grammar ascribed to Kaccāyana and the Netti-ppakarana were both works of this school. For a discussion of this see PLC.181ff Avanti was one of the parts into which the earth was divided by King Renu, with the help of his Great Steward, Mahā-Govinda. The King of Avanti at the time was Vessabhū and his capital Māhissati. D.ii.235-6." [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.]

Abb.: Landschaft (Mandu Hills) auf dem Malwa-Plateau
[Bildquelle: cool spark. -- http://www.flickr.com/photos/cool_spark/36056640/. -- Creative Commons Lizenz. -- Zugriff am 2006-05-28]

"Malwa (Malvi:माळवा) is a region in western India occupying a plateau of volcanic origin in the western part of Madhya Pradesh [मध्य प्रदेश] state and the south-eastern part of Rajasthan [राजस्थान].This region has been a separate political unit from the time of the Aryan tribe of Malavas until 1947, when the British Malwa Agency was merged into Madhya Bharat. Although political borders have fluctuated throughout history, the region has developed its own distinct culture and language. The plateau that forms a large part of the region is named the Malwa Plateau, after the region. The average elevation of the Malwa plateau is 500 metres, and the landscape generally slopes towards the north. Most of the region is drained by the Chambal River [चम्बल] and its tributaries; the western part is drained by the upper reaches of the Mahi River. Ujjain [उज्जैन] was the political, economic, and cultural capital of the region in ancient times, and Indore is presently the largest city and commercial centre. Overall, agriculture is the main occupation of the people of Malwa. The region has been one of the important producers of opium in the world. Cotton and soybeans are other important cash crops, and textiles are a major industry. The region includes the Madhya Pradesh districts of Dewas, Dhar, Indore, Jhabua, Mandsaur, Neemuch, Rajgarh, Ratlam, Shajapur, Ujjain, and parts of Guna and Sehore, and the Rajasthan districts of Jhalawar [झालावाड] and parts of Banswara and Chittorgarh. Politically and administratively, the definition of Malwa is sometimes extended to include the Nimar region south of the Vindhyas. Geologically, the Malwa Plateau generally refers to the volcanic upland south of the Vindhyas, which includes the Malwa region and extends east to include the upper basin of the Betwa and the headwaters of the Dhasan and Ken rivers. The region has a tropical climate with dry deciduous forests that are home to a number of tribes, most important of them being the Bhils. The culture of the region has had influences from Gujarati, Rajasthani and Marathi cultures. Malvi is the most commonly used language, especially in rural areas, while Hindi is widely understood in cities. Major places of tourist interest include Ujjain, Mandu, Maheshwar and Indore. The first significant kingdom in the region was Avanti, an important power in western India by around 500 BCE, when it was annexed by the Maurya empire. The fifth-century Gupta period was a golden age in the history of Malwa. The dynasties of the Parmaras, the Malwa sultans, and the Marathas have ruled Malwa at various times. The region has given the world prominent leaders in the arts and sciences, including the poet and dramatist Kalidasa, the author Bhartrihari, the mathematicians and astronomers Varahamihira and Brahmagupta, and the polymath king Bhoj. History The name Malwa is derived from the ancient Aryan tribe of Malavas, about whom very little is known apart from the fact that they founded the Vikrama Samvat; this is a calendar dating from 57 BCE that is widely used in India and that is popularly associated with the king Chandragupta Vikramaditya. The name Malava is derived from the Sanskrit term Malav, and means “part of the abode of Lakshmi”. The location of the Malwa or Moholo, mentioned by the 7th century Chinese traveller Xuanzang [玄奘], is plausibly identified with present-day Gujarat. The region is cited as Malibah in Arabic records, such as Kamilu-t Tawarikh by Ibn Asir. Ujjain, also known historically as Ujjaiyini and Avanti, emerged as the first major centre in the Malwa region during India's second wave of urbanisation in the 7th century BCE (the first wave was the Indus Valley Civilization). Around 600 BCE an earthen rampart was built around Ujjain, enclosing a city of considerable size. Avanti was one of the prominent mahajanapadas of the Indo-Aryans. In the post-Mahabharata period—around 500 BCE—Avanti was an important kingdom in western India; it was ruled by the Haihayas, a people who were possibly of mixed Indo-Aryan and aboriginal descent, who were responsible for the destruction of Naga power in western India. The region was conquered by the Maurya empire in the mid-4th century BCE. Ashoka, who was later a Mauryan emperor, was governor of Ujjain in his youth. After the death of Ashoka in 232 BCE, the Maurya Empire began to collapse. Although evidence is sparse, Malwa was probably ruled by the Kushanas and the Shakas during the 2nd and 1st centuries BCE. Ownership of the region was the subject of dispute between the Western Kshatrapas and the Satavahanas during the first three centuries CE. Ujjain emerged a major trading centre during the 1st century CE. Malwa became part of the Gupta Empire during the reign of Chandragupta II (375–413), also known as Vikramaditya, who conquered the region, driving out the Western Kshatrapas. The Gupta period is widely regarded as a golden age in the history of Malwa, when Ujjain served as the empire's western capital. Kalidasa, Aryabhata and Varahamihira were all based in Ujjain, which emerged as a major centre of learning, especially in astronomy and mathematics. Around 500, Malwa re-emerged from the dissolving Gupta empire as a separate kingdom; in 528, Yasodharman of Malwa defeated the Hunas, who had invaded India from the north-west. During the seventh century, the region became part of Harsha's empire, and he disputed the region with the Chalukya king Pulakesin II of Badami in the Deccan. In 786 the region was captured by the Rashtrakuta kings of the Deccan, and was disputed between the Rashtrakutas and the Pratihara kings of Kannauj until the early part of the tenth century. From the mid-tenth century, Malwa was ruled by the Paramara clan of Rajputs, who established a capital at Dhar. King Bhoj, who ruled from about 1010 to 1060, was known as the great polymath philosopher-king of medieval India; his extensive writings cover philosophy, poetry, medicine, veterinary science, phonetics, yoga, and archery. Under his rule Malwa became an intellectual centre of India. Bhoj also founded the city of Bhopal to secure the eastern part of his kingdom. His successors ruled until about 1200, when Malwa was conquered by the Delhi Sultanate. Dilawar Khan, previously Malwa's governor under the rule of the Delhi sultanate, declared himself sultan of Malwa in 1401 after the Mongol conqueror Timur [Chagatai Turkish: تیمور,] attacked Delhi, causing the break-up of the sultanate into smaller states. Khan started the Malwa Sultanate and established a capital at Mandu, high in the Vindhya Range overlooking the Narmada River valley. His son and successor, Hoshang Shah (1405–35), embellished Mandu. Hoshang Shah's son, Ghazni Khan, ruled for only a year and was succeeded by Sultan Mahmud Khalji (1436–69), the first of the Khalji [سلطنت خلجی] of Malwa, who expanded the state to include parts of Gujarat, Rajasthan, and the Deccan. The Muslim sultans invited the Rajputs to settle in the country. In the early 16th century, the sultan sought the aid of the sultans of Gujarat to counter the growing power of the Rajputs, while the Rajputs sought the support of the Sesodia Rajput kings of Mewar [मेवाड]. Gujarat stormed Mandu in 1518 and 1531, and shortly thereafter, the Malwa sultanate collapsed. The Mughal emperor Akbar [جلال الدین محمد اکب] captured Malwa in 1562 and made it a province of his empire. Mandu was abandoned by the 17th century. As the Mughal state weakened after 1700, the Marathas raided Malwa. Malhar Rao Holkar (1694–1766) became leader of Maratha armies in Malwa in 1724, and in 1733 the Maratha Peshwa granted him control of most of the region, which was formally ceded by the Mughals in 1738. Another Maratha general, Anand Rao Panwar, established himself as the raja of Dhar in 1742, and the two Panwar brothers became rajas of Dewas. At the end of the 18th century, Malwa became the venue of fighting between the rival Maratha powers and the headquarters of the Pindaris, who were irregular plunderers. The Pindaris were rooted out in a campaign by the British general Lord Hastings, and further order was established under Sir John Malcolm. The Holkar dynasty ruled Malwa from Indore and Maheshwar on the Narmada until 1818, when the Marathas were defeated by the British in the Third Anglo-Maratha War, and the Holkars of Indore became a princely state of the British Raj. After 1818 the British organised the numerous princely states of central India into the Central India Agency; the Malwa Agency was a division of Central India, with an area of 23,100 km² (8,919 square miles) and a population of 1,054,753 in 1901. It comprised the states of Dewas (senior and junior branch), Jaora, Ratlam, Sitamau and Sailana, together with a large part of Gwalior, parts of Indore and Tonk, and about 35 small estates and holdings. Political power was exercised from Neemuch. Upon Indian independence in 1947, the Holkars and other princely rulers acceded to India, and most of Malwa became part of the new state of Madhya Bharat, which was merged into Madhya Pradesh in 1956. Geography  Malwa and neighbourhood according to the historical map of India by Fielding Lucas Jr. (1823). The Malwa region occupies a plateau in western Madhya Pradesh and south-eastern Rajasthan (between 21°10′N 73°45′E and 25°10′N 79°14′E) , with Gujarat in the west. To the south and east is the Vindhya Range and to the north is the Bundelkhand upland. The plateau is an extension of the Deccan Traps, formed between 60 and 68 million years ago at the end of the Cretaceous period. In this region the main classes of soil are balck, brown and bhatori (stony) soil. The volcanic, clay-like soil of the region owes its black colour to the high iron content of the basalt from which it formed. The soil requires less irrigation because of its high capacity for moisture retention. The other two soil types are lighter and have a higher proportion of sand. The average elevation of the plateau is 500 m. Some of the peaks over 800 m high are at Sigar (881 m), Janapav (854 m) and Ghajari (810 m). The plateau generally slopes towards the north. The western part of the region is drained by the Mahi river, while the Chambal river drains the central part, and the Betwa river and the headwaters of the Dhasan and Ken rivers drain the east. The Shipra River is of historical importance because of the Simhasth mela, held every 12 years. Other notable rivers are Parbati, Gambhir and Choti Kali Sindh. Malwa's elevation gives it a mild, pleasant climate; a cool morning wind, the karaman, and an evening breeze, the Shab-e-Malwa, make the summers less harsh. The year is popularly divided into three seasons: summer, the rains, and winter. Summers extends over the months of Chaitra [चैत्र] to Jyestha [ज्येष्ठ] (mid-March to mid-May). The average daily temperature during the summer months is 35 °C, which typically rises to around 40 °C on a few days. The rainy season starts with the first showers of Aashaadha [आषाढ] (mid-June) and extends to the middle of Ashvin (September). Most of the rain falls during the southwest monsoon spell, and ranges from about 100 cm in the west to about 165 cm in the east. Indore and the immediately surrounding areas receive an average of 140 cm of rainfall a year. The growing period lasts from 90 to 150 days, during which the average daily temperature is below 30 °C, but seldom falls below 20 °C. Winter is the longest of the three seasons, extending for about five months (mid-Ashvin to Phalgun [फाल्गुन], i.e., October to mid-March). The average daily temperature ranges from 15 °C to 20 °C, though on some nights it can fall as low as 7 °C. Some cultivators believe that an occasional winter shower during the months of Pausha [पौष] and Maagha [माघ]—known as Mawta—is helpful to the early summer wheat and germ crops. The region is part of the Kathiawar-Gir dry deciduous forests ecoregion. Vegetation: The natural vegetation is tropical dry forest, with scattered teak (Tectona grandis) forests. The main trees are Butea, Bombax, Anogeissus, Acacia, Buchanamia and Boswellia. The shrubs or small trees include species of Grewia, Ziziphus mauritiana, Casearia, Prosopis, Capparis, Woodfordia, Phyllanthus, and Carissa. Wildlife: Sambhar (Cervus unicolor), Blackbuck (Antilope cervicapra), and Chinkara (Gazella bennettii) are some common ungulates. During the last century, deforestation has happened at a fast rate, leading to environmental problems such as acute water scarcity and the danger that the region is being desertified. Demographics The population of the Malwa region was about 18.9 million in 2001, with a population density of a moderate 231/km². The annual birth rate in the region was 31.6 per 1000, and the death rate 10.3. The infant mortality rate was 93.8, slightly higher than the overall rate for the Madhya Pradesh state. There are numerous tribes in the region, such as the Bhils—and their allied groups, the Bhilalas, Barelas and Patelias—and the Meenas, who all differ to a remarkable degree from the regional population in their dialects and social life. They encompass a variety of languages and cultures. Some tribes of the region, notably the Kanjars, were notified in the 19th century for their criminal activities, but have since then been denotified. A nomadic tribe from the Marwar region of Rajasthan, the Gaduliyas—who work as lohars (blacksmiths)—visit the region at the start of the agricultural season to repair and sell agricultural tools and implements, stopping temporarily on the outskirts of villages and towns and residing in their ornate metal carts. The Kalbelias are another nomadic tribe from Rajasthan that regularly visits the region. Malwa has a significant number of Dawoodi Bohras, a subsect of Shia Muslims from Gujarat, who are mostly businessmen by profession. Besides speaking the local languages, the Bohras have their own language, Lisan al-Dawat [لسان الدعوة]. The Patidars, who probably originated from the Kurmis of Punjab [Gurmukhi: ਪੰਜਾਬ, Shahmukhi: پنجاب], are mostly rural farmers who settled in Gujarat around 1400. Periods of sultanate and Maratha rule led to the growth of sizeable Muslim and Marathi [मराठी] communities. A significant number of Jats [Hindi: जाट; Punjabi: ਜੱਟ; Urdu: جاٹ] and Rajputs also live in the region. The Sindhis [سنڌي، سندھی ، सिन्धी], who settled in the region after the partition of India, are an important part of the business community. Like neighbouring Gujarat and southern Rajasthan, the region has a significant number of Jains [जैन], who are mostly traders and business people. The region is home to smaller numbers of Parsis or Zoroastrians, Goan Catholics, Anglo-Indians, and Punjabis [ਪੰਜਾਬੀ Gurmukhī, پنجابی in Shāhmukhī]. The Parsis are intimately connected with the growth and evolution of Mhow, which has a Parsi fire temple and a Tower of Silence. Economy The region is one of the world's major opium producers. It was this crop that resulted in close connections between the economies of Malwa, the western Indian ports and China, bringing international capitalism to the region in the 18th and 19th centuries. Malwa opium was a challenge to the monopoly of the East India Company, which was supplying Bengal opium to China. This led the British company to impose many restrictions on the production and trade of the drug; eventually, opium trading was pushed underground. When smuggling became rife, the British eased the restrictions. Today, the region is still one of the largest producers of legal opium in the world. There is a central, government-owned opium and alkaloid factory in the city of Neemuch. Nevertheless, there is a still a significant amount of illicit opium production, which is channelled into the black market. The headquarters of India's Central Bureau of Narcotics is in Mandsaur. The region is predominantly agricultural. The black, volcanic soil is ideal for the cultivation of cotton, and textile manufacture is an important industry. Large centres of textile production include Indore, Ujjain and Nagda. Maheshwar is known for its fine Maheshwari saris, and Mandsaur for its coarse woollen blankets. Handicrafts are an important source of income for the tribal population. Coloured lacquerware from Ratlam, rag dolls from Indore, and papier-mâché articles from Indore, Ujjain and several other centres are well known. The brown soil in parts of the region is particularly suitable for the cultivation of such unalu (early summer) crops as wheat, gram (Cicer arietinum) and til (Sesamum indicum). Relatively poor soil is used for the cultivation of syalu such (early winter) crops as millet (Andropogon sorghum), maize (Zea mays), mung bean (Vigna radiata), urd bean (Vigna mungo), batla (Pisum sativum) and peanuts (Arachis hypogaea). Overall, the main crops are jowar, rice, wheat, coarse millet, peanuts and pulses, soya bean, cotton, linseed, sesame and sugarcane. Sugar mills are located in numerous small towns. Mandsaur district is the sole producer in India of white- and red-coloured slate, used in the district's 110 slate pencil factories. There is a cement factory in . Apart from this, the region lacks mineral resources. The region's industries mainly produce consumer goods—but there are now many centres of large- and medium-scale industries, including Indore, Nagda, and Ujjain. Indore has a large-scale factory that produces diesel engines. Pithampur, an industrial town 25 km from Indore, is known as the Detroit of India for its heavy concentration of automotive industry. Indore is recognised as the commercial capital of Madhya Pradesh, and is the main centre for trade in textiles and agro-based products. It has one of the six Indian Institutes of Management. Culture The culture of Malwa has been significantly influenced by Gujarati and Rajasthani culture, because of their geographic proximity. Marathi influence is also visible, because Malwa was the recent rule by the Marathas. The main language of Malwa is Malvi, although Hindi is widely spoken in the cities. This Indo-European language is subclassified as Indo-Aryan. The language is sometimes referred to as Malavi or Ujjaini. Malvi is part of the Rajasthani branch of languages; Nimadi is spoken in the Nimar region of Madhya Pradesh and in Rajasthan. The dialects of Malvi are, in alphabetical order, Bachadi, Bhoyari, Dholewari, Hoshangabadi, Jamral, Katiyai, Malvi Proper, Patvi, Rangari, Rangri and Sondwari. A survey in 2001 found only four dialects: Ujjaini (in the districts of Ujjain, Indore, Dewas and Sehore), Rajawari (Ratlam, Mandsaur and Neemuch), Umadwari (Rajgarh) and Sondhwari (Jhalawar, in Rajasthan). About 55% of the population of Malwa can converse in and about 40% of the population is literate in Hindi, the official language of the Madhya Pradesh state. Traditional Malwa food has elements of both Gujarati and Rajasthani cuisine. Traditionally, jowar was the staple cereal, but after the green revolution in India, wheat has replaced jowar as the most important food crop; many are vegetarians. Since the climate is mostly dry throughout the year, most people rely on stored foods such as pulses, and green vegetables are rare. A typical snack of Malwa is the bhutta ri kees (made with grated corn roasted in ghee and later cooked in milk with spices). Chakki ri shaak is made of wheat dough, which is washed under running water, steamed and then used in a gravy of curd. The traditional bread of Malwa is called baati/bafla, which is essentially a small, round ball of wheat flour, roasted over dung cakes, in the traditional way. Baati is typically eaten with dal (pulses), while baflas are dripping with ghee and soaked with dal. The amli ri kadhi is kadhi made with tamarind instead of yogurt. Sweet cakes, made of a variety of wheat called tapu, are prepared during religious festivities. Sweet cereal called thulli is also typically eaten with milk or yoghurt. Traditional desserts include mawa-bati (milk-based sweet similar to Gulab jamun), khoprapak (coconut-based sweet), shreekhand (yogurt based) and malpua. Lavani is a widely-practised form of folk music in southern Malwa, which came through the Marathas. The Nirguni Lavani (philosophical) and the Shringari Lavani (erotic) are the two of the main genres. The Bhils have their own folk songs, which are always accompanied by dance. The folk musical modes of Malwa are of four or five notes, and in rare cases six. The devotional music of the Nirguni cult is popular throughout Malwa. Legends of Raja Bhoj and Bijori, the Kanjar girl, and the tale of Balabau are popular themes for folk songs. Insertions known as stobha are commonly used in Malwa music; this can occur in four ways: the matra stobha (syllable insertion), varna stobha (letter insertion), shabda stobha (word insertion) and vakya stobha (sentence insertion). Malwa was the centre of Sanskrit literature during and after the Gupta period. The region's most famous playwright, Kalidasa, is considered to be the greatest Indian writer ever. His first surviving play is Malavikagnimitra (Malavika and Agnimitra). Kalidasa's second play, his masterpiece, is the Shakuntala, which tells the story of king Dushyanta, who falls in love with a girl of lowly birth, the lovely Shakuntala. The last of Kalidasa's surviving plays is Vikramorvashiiya ("Urvashi conquered by valour"). Kalidasa also wrote the epic poems Raghuvamsha ("Dynasty of Raghu"), Ritusamhāra and Kumarasambhava ("Birth of the war god"), as well as the lyric Meghaduuta ("The cloud messenger"). Swang is a popular dance form in Malwa; its roots go back to the origins of the Indian theatre tradition in the first millennium BCE. Since women did not participate in the dance-drama form, men enacted their roles. Swang incorporates suitable theatrics and mimicry, accompanied alternatately by song and dialogue. The genre is dialogue-oriented rather than movement-oriented. Mandana (literally painting) wall and floor paintings are the best-known painting traditions of Malwa. White drawings stand out in contrast to the base material consisting of a mixture of red clay and cow dung. Peacocks, cats, lions, goojari, bawari, the swastika and chowk are some motifs of this style. Sanjhya is a ritual wall painting done by young girls during the annual period when Hindus remember and offer ritual oblation to their ancestors. Malwa miniature paintings are well known for their intricate brushwork. In the 17th century, an offshoot of the Rajasthani school of miniature painting, known as Malwa painting, was centred largely in Malwa and Bundelkhand. The school has preserved the style of the earliest examples, such as the Rasikapriya series dated 1636 (after a poem analysing the love sentiment) and the Amaru Sataka (a 17th-century Sanskrit poem). The paintings from this school are flat compositions on black and chocolate-brown backgrounds, with figures shown against a solid colour patch, and architecture painted in vibrant colours. The biggest festival of Malwa is the Simhastha mela, held every 12 years, in which more than a million pilgrims take a holy dip in river Shipra. The festival of Gana-gour is celebrated in honour of Shiva and Parvati. The history of the festival goes back to Rano Bai, whose parental home was in Malwa, but who was married in Rajasthan. Rano Bai was strongly attached to Malwa, and did not want to stay in Rajasthan. After marriage, she was allowed to visit Malwa only once a year; Gana-gour symbolises these annual return visits. The festival is observed by the women in the region once in the month of Chaitra (mid-March) and Bhadra (mid-August). The Ghadlya (earthen pot) festival is celebrated by the girls of the region, who gather to visit every house in their village in the evenings, carrying earthen pots with holes for the light from oil lamps inside to escape. In front of every house, the girls recite songs connected with the Ghadlya and receive food or money in return. The Gordhan festival is celebrated on the 16th day in the month of Kartika. The Bhils of the region sing Heeda anectodal songs to the cattle, while the women sing the Chandrawali song, associated with Krishna's romance. The most popular fairs are held in the months of Phalguna, Chaitra, Bhadra, Ashvin and Kartik. The Chaitra fair, held at Biaora, and the Gal yatras, held at more than two dozen villages in Malwa are remarkable. Many fairs are held in the tenth day of the month of Bhadra to mark the birth of Tejaji. The Triveni mela is held at Ratlam [रतलाम], and other fairs take place in Kartika at Ujjain, Mandhata (Nimad), Nayagaon, among others. In the Belisarius series, by David Drake and Eric Flint, the people of Malwa are chosen by malicious beings from the future to change the course of history. The Byzantine general Belisarius is set against them by a creature sent by a benevolent group of future beings. Tourism The main tourist destinations in Malwa are places of historical or religious significance. The river Shipra and the city of Ujjain have been regarded as sacred for thousands of years. The Mahakal Temple of Ujjain is one of the 12 jyotirlingas. Ujjain has over 100 other ancient temples, including Harsidhhi, Chintaman Ganesh, Gadh Kalika, Kaal Bhairava and Mangalnath. The Kalideh Palace, on the outskirts of the city, is a fine example of ancient Indian architecture. The Bhartrihari caves are associated with interesting legends. Since the fourth century BCE, Ujjain has enjoyed the reputation of being India's Greenwich, as the first meridian of longitude of the Hindu geographers. The observatory built by Jai Singh II is one of the four such observatories in India and features ancient astronomical devices. The Simhastha mela, celebrated every 12 years, starts on the full moon day in Chaitra (April) and continues into Vaishakha (May) until the next full moon day. Mandu was originally the fort capital of the Parmar rulers. Towards the end of the 13th century, it came under the sway of the Sultans of Malwa, the first of whom named it Shadiabad (city of joy). It remained as the capital, and in it the sultans built exquisite palaces like the Jahaz Mahal and Hindola Mahal, ornamental canals, baths and pavilions. The massive Jami Masjid and Hoshang Shah's tomb provided inspiration to the designers of the Taj Mahal centuries later. Baz Bahadur built a huge palace in Mandu in the 16th century. Other notible historical monuments are Rewa Kund, Rupmati's Pavillion, Nilkanth Mahal, Hathi Mahal, Darya Khan's Tomb, Dai ka Mahal, Malik Mughit's Mosque and Jali Mahal. Close to Mandu is Maheshwar, a town on the northern bank of Narmada river that served as the capital of the Indore state under Rajmata Ahilya Devi Holkar. The Maratha rajwada (fort) is the main attraction. A life-size statue of Rani Ahilya sits on a throne within the fort complex. Dhar was the capital of Malwa before Mandu became the capital in 1405. There, the fort is in ruins but offers a panoramic view. The Bhojashala Mosque (built in 1400) is still used as a place of worship on Fridays. The abandoned Lat Masjid (1405) and the tomb of Kamal Maula (early 15th century), a Muslim saint, are other places of interest. Modern Indore was planned and built by Rajmata Ahilya Devi Holkar. The grand Lal Baag Palace is one of its grandest monuments. The Bada Ganpati temple houses what is possibly the largest Ganesh idol in the world, measuring 7.6 m from crown to foot. The Kanch Mandir is a Jain temple entirely inlaid with glass. The Town Hall was made in 1904 in indo-gothic style; originally named King Edward Hall, it was renamed Mahatma Gandhi Hall in 1948. The chhatris are the tombs or cenotaphs erected in memory of dead Holkar rulers and their family members. The shrine of Hussain Tekri, built by the Nawab of Jaora, Mohammad Iftikhar Ali Khan Bahadur, in the 19th century, is on the outskirts of Jaora in the Ratlam district. Mohammad Iftikhar Ali Khan Bahadur was buried in the same graveyard where Hussain Tekri was buried. During the month of Moharram [محرم] , thousands of people from all over the world visit the shrine of Hazrat Imam Hussain [حسين بن علي بن أﺑﻲ طالب] there, which is a replica of the Iraqi original. The place is famous for the rituals called Hajri to cure mental illness." [Quelle: http://en.wikipedia.org/wiki/Malwa. -- Zugriff am 2006-05-10]

10. Saṃvāsaṃ tāya kappesi,
gabbhaṃ gaṇhiya tena sā;
Ujjeniyaṃ kumāraṃ taṃ,
Mahindaṃ janayī subhaṃ.

10. Er wohnte ihr bei und sie empfing von ihm. In Ujjenī¹ gebar die dann den schönen Prinzen Mahinda.

Kommentar:

¹ Ujjenī

"Ujjenī. The capital of Avanti. In the Buddha's time, Canda-Pajjota (Vin.i.276; DhA.i.192) was king of Ujjenī and there was friendly intercourse between that city and Magadha, whose king was Seniya Bimbisāra. After Bimbisāra's death, however, Pajjota seems to have contemplated a war against Ajātasattu. See M.iii.7. There was an old trade-route from Ujjenī to Benares and the merchants of the two cities showed healthy rivalry not only in trade, but also in matters of culture. See, e.g., J.ii.248ff., where the merchants of Benares compare their musician Guttila with Mūsila, the chief fiddler of Ujjenī. It was while going with a caravan to Ujjenī, that Sona Kutikanna (4) met the Peta, whose words made him decide to renounce household life (UdA.307f). The road taken by Bāvarī's disciples ran through Ujjenī (Sn.v.1011). Ujjenī was also the birthplace of Mahā Kaccāna (ThagA.i.483), of Isidāsī (Thig.v.405), of Abhaya (ThagA.41) and of the courtesan Padumavatī, mother of Abhayā (ThigA.39). Before succeeding to his father's throne at Pātaliputta, Asoka reigned for several years as Viceroy at Ujjenī, and it was during this period that Mahinda and Sanghamittā were born (Mhv.xiii.10ff; Mbv.99; Sp.i.70). Mahinda spent six months in Dakkhinagiri Vihāra in Ujjenī, prior to his visit to Ceylon (Mhv.xiii.5). From the same vihāra forty thousand monks were present, under the leadership of Mahā Sangharakkhita, at the foundation of the Mahā Thūpa in Anurādhapura (Mhv.xxix.35). The Jātakas speak of Ujjenī as having been the capital of Avanti from very ancient times. E.g., in J.iv.390, where Avanti Mahārāja rules in Ujjenī as capital of Avanti. But in the Mahāgovinda Sutta (D.ii.235), Māhissatī is mentioned as the capital of Avanti. Perhaps Māhissatī lost its importance later and gave place to Ujjenī, for we find Māhissatī mentioned just before Ujjenī among the places passed by Bāvarī's pupils on their way to Sāvatthi (Sn.v.1011). Ujjenī is identical with the Greek Ozene, about 77° E. and 23° N. (Bud. India, p.40; see also CAGI, 560, and Beal ii.270 for Hiouen Thsang's description of it)." [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.]

"उज्जैन उज्जैन भारत के मध्य प्रदेश राज्य का एक प्रमुख शहर है जो क्षिप्रा नदी के किनारे बसा है। यह एक अत्यन्त प्राचीन शहर है। यह विक्रमादित्य के राज्य की राजधानी थी। इसे कालिदास की नगरी के नाम से भी जाना जाता है। यहाँ हर १२ वर्ष पर सिंहस्थ कुंभ मेला लगता है। भगवान शिव के १२ ज्योतिर्लिंगों में एक महाकाल इस नगरी में स्थित है । उज्जैन मध्य प्रदेश के सबसे बड़े शहर इन्दौर से ५५ कि मी पर है. इसकी जनसंख्या लगभग ४ लाख है। यह लेख एक सबस्टब है । सबस्टब एक साधारण स्टब से भी छोटा होता है । इसे बढाकर आप विकिपीडिया की मदद कर सकतें हैं ।" [Quelle: http://hi.wikipedia.org/wiki/%E0%A4%89%E0%A4%9C%E0%A5%8D%E0%A4%9C%E0%A5%88%E0%A4%A8. -- Zugriff am 2006-05-10]

11. Vassadvayam atikkamma,
Saṅghamittañ ca dhītaraṃ;
tasmiṃ kāle vasati sā,
Vedise nagare tahiṃ.

11. Zwei Jahre später gebar sie die Tochter Sanghamittā. Zu jener Zeit [als Mahinda nach Vedisa kam] lebte sie in der Stadt Vedisa.

12. Thero tattha nisīditvā,
kālaññū iti cintayi;
pitarā me samāṇattaṃ,
abhisekamahussavaṃ.
13. Devānaṃpiyatisso so,
mahārājānubhotu ca;
vatthuttayaguṇe cāpi,
sutvā jānātu dūtato.

12./13. Als der Thera dort weilte überlegte er, der des rechten Zeitpunkts Kundige: "Der große König Devānampiyatissa¹ soll die große Feier der Königsweihe, die mein Vater angeordnet hat, feiern. Er soll auch den Vorzug der drei Grundlagen² von den Gesandten hören und erkennen.

Kommentar:

¹ Devānampiyatissa: Siehe Mahāvaṃsa, Kapitel 11, zu Vers 6

² nämlich Buddha, seine Lehre (dhamma), die Gemeinschaft der Erlösten (saṅgha).

14. Ārohatu Missakanagaṃ,
jeṭṭhamāsass’ uposathe;
tadahe va gamissāma,
Laṃkādīpavaraṃ mayaṃ.

14. dann soll er den Missaka-Berg¹ am Vollmondtag des Monats Jeṭṭha² besteigen. An diesem Tag werden wir zur besten Insel Lankā gehen."

Abb.: Lage des Missaka-Berges (Mihintale) (©MS Encarta)

Kommentar:

¹ Missaka-Berg = heutiges Mihintale

"Missakapabbata A mountain near Anurādhapura, the present Mihintale. It was while hunting the elk on this mountain that Devānampiyatissa met Mahinda who had come with his companions to convert the Island to Buddhism. It was on Silākūta, the northern peak of the mountain, that Mahinda alighted after his journey through the air from India, while the conversation between him and the king took place in Ambatthala, the small tableland below the peak (Mhv.xiii.14, 20; xiv.2; Dpv.xii.28, 37ff). The mountain later came to be called Cetiyagiri (q.v.). Mhv.xvii.23; Dpv.xiv.56." [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 Jeṭṭha: der dritte indische Monat (April/Mai bzw. Mai/Juni); d.h. einen Monat nach der zweiten Königsweihe Devānampiyatissa's

15. Mahindo upasaṅkamma,
Mahindattheram uttamaṃ;
yāhi Laṃkaṃ pasādetuṃ,
sambuddhenāpi byākato.
16. Mayampi tatth' upatthambhā,
bhavissāmā ti abravi;

15./16a. Der große Indra¹ kam zum herausragenden Thera Mahinda und sprach:  "Geh, um Lankā zu bekehren. Der vollkommene Buddha hat dich vorausgesagt. Wir werden dich dort unterstützen."

Kommentar:

¹ große Indra: mahindo, Wortspiel mit dem Namen des Thera Mahinda

"Inda The Pāli equivalent of the Vedic Indra. He is referred to only very seldom in the Nikāyas. In one such passage (D.i.244-5) he is mentioned with Soma, Varuna, Isāna, Pajāpati, Brahmā, Mahiddi and Yāma, as a god whom brahmins invoke and pray to, for union with Brahma after death. In another place, he is described as being seated in the company of Pajāpati and other gods in the Assembly Hall, named Sudhamma. Two of his companions, having listened to the admonition of Gopaka, became disciples of the Buddha and, as a result, far surpassed in glory Inda and his other companion devas. In the same context, Vāsava, ruler of the gods, identified with Sakka, is addressed by Gopaka as "Indra." (Ibid., ii.274; in M.i.140; J.v.411 and vi.568, he is mentioned with Brahmā and Pajāpati; in J.iv.568, 571 is a list in which Inda appears with Brahmā, Pajāpati, Soma, Yama and Vessavana).  By the time of the compilation of the Nikāyas, the hold of the Vedic god Indra on the mind of the people seems to have become greatly weakened and Indra has been merged in Sakka, although, strictly speaking, Indra and Sakka are quite different conceptions. (See Sakka). In the later literature, however, particularly in the Jātakatthakathā, Indra's name occurs frequently, but always as identified or identifiable with Sakka. In one place at least (J.v.115) the scholiast says, "Sakko ti Indo."  In the Ayakūta Jātaka (J.iii.146), for example, Indra is called king of the gods (devārājā) in one verse, and in the next he is identified with Maghavā, husband of Sujā, and described as "devānam indo." Indra is most revered of the gods (Sn.vs.316). He is free from old age and death, and is, therefore, the happiest type of king (Sn.vs.515), a condition that could be attained by sacrifice (Sn.vs.517). Alone he conquered the Asuras (J.iv.347; he is therefore called Asurinda and Asurādhipa ; see Asura). He is spoken of, as the lord of victors (jayatam pati) (J.v.322), and he is the embodiment of the greatest valour (Mhv.xxx.10).  Sometimes he visits the earth in disguise (J.v.33). He is also represented as punishing people guilty of heinous crimes; with his thunderbolt he smites them (DhA.iv.105).  The scene of his pleasures is in the Nandana pleasance (J.v.158), and his is the ideal enjoyment of pleasure, surrounded by friends (J.v.506; Sn.v.679) and by adoring wives (J.vi.240). The gods of Tāvatimsa are called Inda-purohitā, because, with Inda as their chief, they seek to promote the welfare of gods and men (J.vi.127; the Tāvatimsa gods are also described as being Sa-Indakā, ibid., 568).   Inda is called Tidivapuravara and Suravaratara (D.iii.176). His capital is Masakkasāra (J.vi.271; but see Amarāvatī). In the sacrifice the palāsayatthi (Butea shoot), used by the sacrificing priest, is described as Indra's right hand (J.vi.212). Indra's gotta, or clan, is the Kosiya (J.vi.501) ; he is called Vatrabhū in reference to his victory over Vatra (Skt. Vrtra) (J.v.153), and mention is made of his thunderbolt, the Indavajira (J.i.354) ; thus he is called Vajirahattha (D.ii.259; DA.ii.689). The sound of Indra's thunderbolt striking its victim, surpasses all other sounds by its intensity, its volume and its fearfulness (UdA.67); no obstruction can stop the progress of Indra's Vajira and it never misses its mark; it is avirajjhanaka (VibhA.333). After his victory over the Asuras, images of him were made (Indapatimā) and placed round Cittakūta to frighten the Asuras away, in case they attempted to retrieve their lost honour (J.vi.125-6; see also J.i.203-4; DhA.i.280). To be born into the company of Indra (Indasahavyatā) is considered very fortunate (E.g., J.v.411).  A species of coral red insect (kimi), noticeable after rain, are called Indagopakā. The reason for this name is not clear. (See Brethren, p.18 n., and N.P.D ).  The Udāna Commentary (p.75, n.12) seems to give Vidojā as an epithet of Indra; but this is probably a wrong reading, the correct one being, as in some MSS., "Visamucchājapam japanti."  Inda was a special protector of cows, and when men began to kill these creatures he visited his wrath on them. Sn.v.310." [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.]

"Indra (Sanskrit: इन्द्र or इंद्र, indra) is the chief deity of the Rigveda, and the god of weather and war, and Lord of Svargaloka in Hinduism. Origins The theonym Indra may be reconstructed for Proto-Indo-Iranian, but not for Proto-Indo-European. Indra is also attested as a god of the Mitanni. If Indra as a deity is cognate to other Indo-European gods, either thunder gods such as Thor or Perkunos, or heroic gods, or gods of intoxicating drinks, his name has either not been preserved in any other branch, or else it is itself an Indo-Iranian innovation. Janda (1998:221) suggests that the Proto-Indo-European (or Graeco-Aryan) predecessor of Indra had the epitheta *trib-welumos "smasher of the enclosure" (of Vritra, Vala) and diye-snūtyos "impeller of streams" (the liberated rivers, corresponding to Vedic apam ajas "agitator of the waters"), which resulted in the Greek gods Triptolemos and Dionysos [Διώνυσος or Διόνυσος]. In the Vedic religion Indra has prominence over the continuation of chief god of the Indo-European pantheon Dyēus (Dyēus appears in the Vedas as Dyaus Pita, a relatively minor deity who, interestingly, is the father of Indra). Compare to this the comparatively low status of Tyr compared to Odin or Thor in Norse paganism. Indra was the Supreme Deity of early Vedic religion, god of war and a natural phenomenon personified for the Indo-Aryans. The battle between Indra and Vritra is depicted in ancient Iranian religions such as Zoroastrianism. Rigvedic Indra The Rig-Veda states, He under whose supreme control are horses, all chariots, and the villages, and cattle; He who gave being to the Sun and Morning, who leads the waters, He, O men, is Indra. (2.12.7, trans. Griffith) Indra is the chief god of the Rigveda (besides Agni). He delights in drinking Soma, and the central myth of Vedic religion is his heroic defeat of Vritra, liberating the rivers, or alternatively, his smashing of the Vala, a stone enclosude where the Panis had imprisoned the cows, and Ushas (dawn). Indra in Hinduism Status and function Indra is an important god in many tales and epics. He leads the Devas (the gods who form and maintain Heaven and the elements, such as Agni (Fire), Varuna (Water) and Surya (Sun)), and constantly wages war against the demonic Asuras of the netherworlds, or Patala, who oppose morality and dharma. He thus fights in the timeless battle between good and evil. In addition, he is one of the Guardians of the directions, representing the east. Vaishnavites and most modern Hindus, see Indra as minor deity and contemporary Hindus generally worship a personal supreme God in the form of Shiva,Vishnu, Devi or Surya. A puranic story illustrating the subjugation of Indra's pride is illustrated in the story of Govardhan hill where Krishna, avatar or incarnation of Vishnu carried the hill and protected his devotees when Indra, angered by non-worship of him, launched rains over the village. Characteristics In art, Indra is depicted as a muscular, red man, sometimes with four very long arms. Indra's weapon, which he used to kill Vritra, (with the help of other gods), is the thunderbolt (Vajra), though he also uses a bow, a net and a hook. He rides a large, four-tusked albino elephant called Airavata. When portrayed having four arms, he has lances in two of his hands which resemble elephant goads. When he is shown to have two, he holds the Vajra and a bow (Masson-Oursel and Morin, 326). Indra lives in Svarga in the clouds around Mt. Meru. Deceased warriors go to his hall after death, where they live without sadness, pain or fear. They watch the Apsaras and the Gandharvas dance, and play games. The gods of the elements, celestial sages, great kings and warriors enrich his court. Relations with other gods He is married to Indrani (whose father, Puloman, Indra killed), and is the father of Arjuna (by Kunti), Jayanta, Midhusa, Nilambara, Rbhus, Rsabha. Indra is also the father of Vali and Surya. He is attended to by the Maruts (and the Vasus), children of Diti and Rudra. Indra had murdered Diti's previous children, so she hoped her son would be more powerful than him and kept herself pregnant for a century, practicing magic to aid her fetal son. When Indra discovered this, he threw a thunderbolt at her and shattered the fetus into 7 or 49 parts; each part regenerated into a complete individual, and the parts grew into the Maruts, a group of storm gods, who are less powerful than Indra. According to one belief, Indra pulled his father, Dyaus Pita, from the sky by the foot; he fell to his death; afterwards, Indra married his mother Prthivi, who supported the murder. Some scholars have also argued that there is a continuity between Indra and Shiva (Rudra). Stories about Indra The curse on Indra Indra is not a perfect being, and is ascribed with more human characteristics and vices than any other Vedic deity. Perhaps consequently, he also has the most hymns dedicated to him: 250 (Masson-Oursel and Morin, 326). A well-known story about Indra tells of a sin that he committed and how he was punished for it. Indra had an affair with Ahalya, wife of Gautama Rishi. He was punished by Gautama with a curse that one thousand female organs would cover his body in a grotesque and vulgar display, and that his reign as king of gods would meet with disaster and catastrophe. Gautama later commuted the curse, upon the pleading of Bramha, to one thousand eyes, instead of female organs. Due to this sin Indra's throne remains insecure forever. He is repeatedly humiliated by demonic kings like Ravana of Lanka, whose son Indrajit (whose name means victor over Indra) bound Indra in serpent nooses and dragged him across Lanka in a humiliating display. Ravana released Indra when Brahma convinced him to do so, but Indra, as the defeated, had to pay tribute and accept Ravana's supremacy. Indra realized the consequences of his sin, and was later avenged by the Avatara of Vishnu, Rama, who slew Ravana to deliver the three worlds from evil, as described in the epic Ramayana. Indra and Vritra Vritra, an asura, stole all the water in the world and Indra drank much Soma to prepare himself for the battle with the huge serpent. He passed through Vritra's ninety-nine fortresses, slew the monster and brought water back to Earth. In a later version of the story, Vritra was created by Tvashtri to get revenge for Indra's murder of his son, Trisiras, a pious Brahmin whose increase of power worried Indra. Vritra won the battle and swallowed Indra, but the other gods forced him to vomit Indra out. The battle continued and Indra fled. Vishnu and the rishis brokered a truce, and Indra swore he would not attack Vritra with anything made of metal, wood or stone, nor anything that was dry or wet, or during the day or the night. Indra used the foam from the waves of the ocean to kill him at twilight. In yet another version, recounted in the Mahabharata, Vritra was a Brahmin who got hold of supernatural powers, went rogue and became a danger to the gods. Indra had to intervene, and slew him after a hard fight. A horrible goddess named Brāhmanahatya (personified sin of brahmin murder) came from the dead corpse of Vritra and pursued Indra, who hid inside a lotus flower. Indra went to Brahma and begged forgiveness for having killed a Brahmin. "Vajrayudha" which Indra possessed is believed to be prepared from backbone of a sage Dadhichi to kill Asuras." [Quelle: http://en.wikipedia.org/wiki/Indra. -- Zugriff am 2006-05-10]

Deviyā bhaginīdhītu
putto Bhaṇḍukanāmako.
17. Therena Deviyā dhammaṃ,
sutvā desitam eva tu;
anāgāmiphalaṃ patvā,
vasi therassa santike.

16b./17. Ein Sohn einer Schwester Devī's¹ namens Bhaṇḍuka² hörte die Lehre, die der Thera [seiner Mutter] Devī verkündte und erreichte die Frucht des Nichtmehrwiederkehrers³. Er blieb beim Thera.

Kommentar:

¹ Devī: Mahinda's Mutter

² Bhaṇḍu

"Bhaṇḍu, Bhaṇḍuka. An Anāgāmi upāsaka, son of a sister of Devī, and therefore cousin of Mahinda and Sanghamittā. He accompanied Mahinda to Ceylon, and was ordained, on the day of their arrival, at Ambatthala. He attained arahantship immediately after. Mhv.xiii.16, 18; xiv.29, 31f.; Dpv.xii.26, 39, 62, 63." [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 Frucht des Nichtmehrwiederkehrers (anāgāmiphala): die dritte Stufe der Erlösten: ein anāgāmi wird vor seinem endgütigen Erlöschen nicht mehr als Mensch oder Gott wiedergeboren, sondern nur noch in einer höheren Welt, in der er die Erlösung erlangt.

18. Tattha māsaṃ vasitvāna,
jeṭṭhamāsass’ uposathe;
thero catūhi therehi,
Sumanenātha Bhaṇḍunā.
19. Saddhiṃ tena gahaṭṭhena,
naratāñātihetunā;
tasmā vihārā ākāsaṃ,
uggantvā so mahiddhiko.
20. Khaṇeneva idhāgamma,
ramme Missakapabbate;
aṭṭhāsi Sīlakūṭamhi,
rucirambatthale vare.
 

18. / 19. Der wundermächtige Thera weilte dort¹ einen Monat, dann stieg er, die vier Thera², [der Novize] Sumana³ und Bhaṇḍuka am Vollmondtag des Monats Jeṭṭha⁴ von jenem Kloster in die Luft auf. Bhaṇḍuka blieb Laie, damit er [in Lankā] klar machen konnte, dass sie menschliche Wesen waren⁵. Mit seinem Gefolge kam er in einem Augenblick hierher⁶ und landete auf dem schönen Missaka-Berg⁷, auf dem Sīlagipfel⁸, auf dem besten und wunderschönen Ambatthala⁹.

Abb.: Ujjenī -- Mihintale (©MS Encarta)

Kommentar:

¹ d.i. im Vedisagirikloster

² nämlich: Iṭṭhiya, Uttiya, Sambala und Bhaddasāla (siehe Mahāvaṃsa, Kapitel 12, Vers 7; so sind es insgesamt fünf Mönche, die Mindestanzahl, um Mönchsweihen (upasampadā) durchzuführen.

³ Sumana
 

"Sumana. Son of Sanghamittā and Aggibrahmā (Mhv.v.170). He joined the Order at the age of seven; even as a sāmanera he was gifted with the sixfold abhiññā and accompanied Mahinda to Ceylon (Mhv.xiii.4,18). Once when he announced that Mahinda was going to preach his voice was heard all over Ceylon (Mhv.xiv.33). In order to get relics for the cetiyas in Ceylon, he went (by air) to Papphapura (Pātaliputta), and from there to Sakka's abode, for the Buddha's right collar bone. He supervised the placing of the relics in the Thūpārāma-cetiya. Mhv.xvii.7, 21; xix.24, 42; see also Dpv.xii.13, 26, 39; xv.5f., 28, 93." [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 Jeṭṭha: der dritte indische Monat (April/Mai bzw. Mai/Juni)

⁵  siehe unten, Kapitel 14, Vers 31

⁶ d.i. nach Lankā

⁷ d.i. Mihintale

Abb.: Blick von Mihintale
[Bildquelle: Prince Roy. -- http://www.flickr.com/photos/princeroy/46717863/. -- Creative Commons Lizenz. -- Zugriff am 2006-05-28]

⁸ Sīlagipfel

 

Abb.: Lageplan des Mihintale-Berges

[Vorlage der Planskizze: Krack, Rainer: Sri Lanka. -- 6., komplett aktualisierte Aufl. -- Bielefeld : Reise Know-how, 2000. -- (Reise Know-how). -- ISBN 3894168404. -- S. 432. -- {Wenn Sie HIER klicken, können Sie dieses Buch  bei amazon.de bestellen}]

Abb.: Mihintale (Foto: Ceylonesisches Fremdenverkehrbüro)

"Sīlakūṭa. The summit of the Missakapabbata in Ambatthala. It was there that Mahinda alighted on his arrival in Ceylon (Mhv.xiii.20). In the time of Kakusandha Buddha, it was called Devakūta; in the time of Konāgamana, Sumanakūta; in the time of Kassapa, Subhakūta. Dpv.xvii.14." [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.]

⁹ Ambatthala: d.h. oberhalb der Fläche, auf der jetzt die Ambasthala-Dagoba steht

"Ambatthala A little tableland immediately below the Silakūta of the Missaka Mountain in Ceylon. It was near here that Mahinda and his companions alighted after their aerial journey from Jambudīpa (Mhv.xiii.20). There King Mahādāthika-Mahānāga built the Ambatthala Thūpa, risking his own life in order to make the building secure. He made a cover for the whole thūpa and, at its dedication, held the great Giribhandapūjā (Mhv.xxiv.68-81). Kanitthatissaka built a monastery attached to the thūpa (Mhv.xxxvi.9), which Gothābhaya renovated (Mhv.xxxvi.106).  The vihāra was rebuilt or enlarged by Dhātusena. He intended to give it into the charge of the Theravādins, but ultimately gave it to the Dhammarucikas at the latters' request (Cv.xxxviii.76). Sirimeghavanna had a life-size golden image of Mahinda placed in the Ambatthala Cetiya (Cv.xxxvii.69).  It is said that the place was so called after the riddle of the mango tree (Mhv.xiv.17ff.) with which Mahinda put Devānampiyatissa's discernment to the test. Even now mango trees are planted near the ceitya in memory of the event (Cv.trans. i.4. n.5).  Other names for the place are Cetiyambatthala (Cv.xxxvii.69) and Therambatthalaka (Mhv.xxxvi.106)." [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.]

"AMBATTHALA, name of the tableland in Mihintale near which, according to tradition, Mahinda met king Devānampiya Tissa on arrival in Ceylon. The word amba, in the Pali language, means ' mango ' and it is the mango-tree into which was woven the riddle set to the king by the thera. Mihintale (Pali : Missaka-pabbata) is a rocky eminence. Where the thūpa called Ambastala (Ambatthala) stands today is perhaps the most spacious of the few level sites here. According to tradition, a portion of the ashes of Mahinda was enshrined in the thūpa built on Ambatthala, and it is this belief which has made it the most venerated shrine at Mihintale. Close to the thūpa, by the steps at the approach, there is a long Brāhmī inscription (1st cent. B.C.) in which mention has been made, by king Kuṭakaṇṇa Tissa, of the existence of the images of the theras Mahinda, Iṭṭiya, Uttiya and Bhaddasāla. The name of Sambala, given in the chronicles of Ceylon as one of the same group who brought Buddhism into the country, does not appear in the legible portion, large inscribed portions being damaged. Noticed (in passing) in the last century (Edward Müller, Ancient Inscriptions in Ceylon, p. 30, Ins. No. 20), the inscription has not yet been edited, but has recently been more accurately referred to by S. Paranavitana (A Concise History of Ceylon, p. 50). The Mahāvaṃsa credits king Mahādāṭhika Maḥānāga (7-19 A.C.) with the building of the thūpa, which he completed with great splendour. At its dedication he held the ceremony known as Giribhaṇḍapūjā. Of the four bejewelled arches at the four entrances with which he had embellished the courtyard, there is no trace. A temple for the thupa was constructed by king Kanittha Tissa, also known as Meghavannabhaya (167-86 A.C), and this was found dilapidated by king Goṭhābhaya (249-63 A.C.) who ordered the restoration of the thūpa temple. King Kittisirimeghavaṇṇa (301-28 A.C.) caused a life-size image of Mahinda to be made which he placed on the site. An impressive account is given of the festival held on the occasion of its removal to the capital. The image was exhibited and venerated in Anurādhapura, reposing at Sotthiyākara-vihāra, Mahāvihāra. the court of the Bodhi tree and in a shelter at the south-east corner of the royal palace, after which it was brought back to Ambatthala. The king instituted a festival of offerings to it on the thirteenth day, that is, the day preceding the commencement of the Pavāraṇā. ceremony, and decreed that similar ceremonies should be held in the island every year. King Dhātusena (455-73 A.C.) seems to have enlarged Ambatthalavihāra—he is stated to have built it—and, contrary to what might have been expected, he handed its charge not to the Theriya but to the heterodox fraternity. called Dharmaruci (q.v.), who had asked him for it. In its present condition the thūpa shows the form first renovated in the nineteenth century and thereafter touched up from time to time. Its height is between 30 and 33 ft. Altogether, the edifice is a modest erection, with a basal diameter of 29 ft., standing on a stone-paved circular platform with a diameter of 97 ft. Around it are two concentric rows of octagonal stone pillars all of the same height, that is, 14 ft. each. These have sculptured capitals and are identical with those around Thūpārāma (q.v.), Anurādhapura, except for the fact that they are level on the top of the capitals, unlike those at the other shrine which have tenons. The pillars, which are presumed to have had their prototype in wood, are dated to 7-8 cent. A.C, from epigraphical records found on one of them as well as on the stone paving on the platform upon which they stand. From the circumstance of the enclosing pillars, the full structure has been classed as a thūpaghara or cetiyaghara, or (in Sinhalese) vaṭa-dā-gē. The identity of the thūpa now venerated as Ambatthala is, however, questioned by Paranavitana according to whom, at some unknown time, a confusion arose as regards the two thūpas found here in proximity to each other. He concludes that this thūpa is, in fact, the Sīlathūpa built to commemorate the brief period during which the Buddha meditated when on the third of his (traditional) visits to Ceylon (Mhv. i, 83). Investigations have revealed a part of the ancient stone work, that is, the beautifully moulded base and the first course of the original work at the dome. Paranavitana thinks that the Mahāsāya, the colossal thūpa on the peak above the plateau, is the proper Ambatthala thupa (ASCAR. for 1951, pp. 21-3)." [Quelle: D. T. Devendra. -- In: Encyclopaedia of Buddhism. -- Colombo : Government of Sri Lanka. -- Band 1. -- 1964. -- S. 423.]

21. Laṃkāpasādanaguṇena viyākato so;
Laṃkāhitāya muninā sayitena ante;
Laṃkāya satthusadiso hitahetu tassā;
Laṃkām arūhi mahito’ bhinisīdi tatthā

ti.

21. Er, der vom Weisen [Buddha] an seinem Lebensende zum Heile Lankā's wegen seiner Geeignetheit zur Bekehrung vorhergesagt wurde; er, der wegen des Heils für Lankā wie ein Buddha war, landete dort, von den Göttern Lankas gefeiert.

Kommentar:

Versmaß:

Vasantatilakā
(14 Silben; 8.6.; Schema: ta bha ja ja ga ga: uktā Vasantatilakā tabhajā jagau gaḥ)

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

Zur Metrik siehe:

Payer, Alois <1944 - >: Einführung in die Exegese von Sanskrittexten : Skript.  -- Kap. 8: Die eigentliche Exegese, Teil II: Zu einzelnen Fragestellungen synchronen Verstehens. -- Anhang B: Zur Metrik von Sanskrittexten. -- URL: http://www.payer.de/exegese/exeg08b.htm

Abb.: Heute überwinden Mönche augenblicklich große Strecken virtuell, hier in einem Kloster Sri Lankas
[Bildquelle: telecentrepictures. -- http://www.flickr.com/photos/telecentrepictures/130968140/. -- Creative Commons Lizenz. -- Zugriff am 2006-06-04]

Kolophon

Sujanappasādasaṃvegatthāya kate Mahāvaṃse Mahindāgamano nāma terasamo paricchedo.

Dies ist das dreizehnte Kapitel des Mahāvamsa, der zum Vertrauen und zur Erschütterung der guten Menschen verfasst wurde. Der Titel dieses Kapitels ist "Mahinda's Ankunft".

Paralleltext im Dīpavaṃsa (12, 7 - 44)

gatadūtena te saha. 8 Asokārāme pavare bahū therā mahiddhikā, Laṅkātalānukampāya Mahindaṃ etad abravuṃ: 9 Samayo Laṅkādīpamhi patiṭṭhāpetu sāsanaṃ. Gacchatu tvaṃ mahāpuñña pasāda dīpalañjakaṃ. 10 Paṇḍito sutasampanno Mahindo dīpajotako, Saṅghassa vacanaṃ sutvā sampaṭicchi sahaggaṇo. 11 Ekaṃsaṃ cīvaraṃ katvā paggahetvāna añjaliṃ, Abhivādayitvā sirasā: gacchāmi dīpalañjakaṃ. 12 Mahindo nāma nāmena saṅghathero tadā ahū, Iṭṭhiyo Uttiyo thero Bhaddasālo ca Sambalo. 13 Sāmaṇero ca Sumano chaḷabhīñño mahiddhiko, Ime pañca mahātherā chaḷabhiññā mahiddhikā. 14 Asokārāmamhā nikkhantā caramānā sahaggaṇā, Anupubbena caramānā Vedissagiriyaṃ gatā. Vihāre Vedissagiriṃhi vasitvā yāvadicchakaṃ. 15 Mātaraṃ anusāsetvā saraṇe sīle uposathe, patiṭṭhapesi saddhamme sāsane dīpavāsinaṃ. 16 Sāyaṇhe paṭisallāna Mahindathero mahāgaṇī Samayaṃ vā asamayaṃ vā vicintesi rahogato. 17 Therasaṅkappam aññāya Sakko devānam issaro, Pātur ahū therasammukhe santike ajjhabhāsatha: 18 Kālo te hi mahāvīra Laṅkādīpappasādanaṃ, Khīppaṃ gaccha varadīpaṃ anukampāya pāṇinaṃ 19 Laṅkādīpavaraṃ gaccha dhammaṃ desehi pāṇinaṃ, Pakāsāya catusaccaṃ satte mocehi badhanā. 20 Sāsanaṃ buddhajeṭṭhassa Laṅkādīpamhi jotaya, Byākataṃ c' asi nāgassa bhikkhusaṅgho ca sammato. 21 Ahaṃ ca veyyāvatikaṃ Laṅkādīpassa cāgame, Karomi sabbakiccāni, samayo pakkamituṃ tayā. 22 Sakkassa vacanaṃ sutvā Mahindo dīpajotako, Bhagavatā subyākato bhikkhusaṅghena sammato. 23 Sakko ca maṃ samāyāci patiṭṭhissāmi sāsanaṃ, Gacchām' ahaṃ Tambapaṇṇiṃ, nipuṇā Tambapaṇṇikā. 24 Sabbadukkhakkhayaṃ maggaṃ na suṇanti subhāsitaṃ, Tesaṃ pakāsayissāmi, gamissaṃ dīpalañjakaṃ 25 Kālaññū samayaññū ca Mahindo Asokatrajo, Gamanaṃ Laṅkātalaṃ ñatvā āmantayi sahaggaṇe. 26 Mahindo gaṇapāmokkho samānupajdhāyake catu, Sāmaṇero ca Sumaṇo Bhaṇḍuko ca upāsako. 27 Channaṃ ca chaḷabhiññāṇaṃ pakāsesi mahiddhiko: Āyāma bahulaṃ ajja Laṅkādīpaṃ varuttamaṃ. 28 Pasādena bahū satte, patiṭṭhāpessāma sāsanaṃ, Sādhū ti te paṭissutvā sabbe attamanā ahū: 29 Gacchāma bhante samayo nage Missakanāmake, Rājā ca so nikkhamati katvāna migavaṃ purā. 30 Sakko tuṭṭho vāsavindo Mahindatherassa santike Paṭisallānagatassa idaṃ vacanam abravi: mārisa tvaṃ pi bhagavatā subyākato: anāgatamaddhāne Mahindo bhikkhu dīpaṃ pasādayissati, vitthārikaṃ karissati jinasāsanaṃ, anupavattissati dhammacakkaṃ, satte mahādukkhā uddharitvā thale patiṭṭapessati, bahujanahitāya hitāya sukhāya devamanussānan ti. evañ ca pana bhagavatā niddiṭṭho idāni etarahi therena ca āṇatto bhikkhūhi ca dīpapasādanāya. kālo mahāvīra dīpaṃ pasādetuṃ, samayo mahāvīra dīpaṃ pasādetuṃ, tuyh' eso vāro anupatto, vahassu etam bhāraṃ, pasādehi Tambapaṇṇiṃ, vitthārikaṃ karohi jinasāsanaṃ. aham tava sisso pubbuṭṭhāyi paṭṭhacaro veyyavaccakaro homīti. bhagavato satthuno vacanaṃ sampaṭicchitvā Tampapaṇṇiṃ tāressāmi ālokañ ca dassessāmi, jinatejaṃ sammā vaḍḍhissami. aññānabhavatimirapaṭalapihitapaṭikujjitā issāmaccheraparetadandhadudhammavipallāsānuggarā kummaggapaṭipanna vipathe pakkhantā tantā kulakajātā gulāguṇṭhikajātā muñjababbajabhūtā añānabhavatimiraavijjandhakārena āvutaophuṭapihitapaṭicchannapariyonaddhā Tambapaṇṇi. avijjandhakāraṃ bhinditvā ālokaṃ dassayissāmi, jotayissāmi kevalaṃ Tambapaṇṇiṃ jinasāsanan ti. evam ussāhito ca pana vāsavindena devarājena evaṃvācasiṃkene uṭṭhāya paṭisallānā viriyapāramipatto apalokayi bhikkhusaṃghan ti Gacchāma mayaṃ Tambapaṇniṃ nipunā Tambapaṇṇikā Sabbadukkhakkhayaṃ maggaṃ na suṇanti subhāsitam. Tesaṃ santappayissāma gacchāma dīpalañjakan ti. 31 Vedissagiriye ramme vasitvā tiṃsa rattiyo: Kālaṃ ca gamanaṃ dāni, gacchāma dīpam uttamaṃ. 32 Palinā Jambudīpato haṃsarājā va ambare, Evam uppatitā therā nipatiṃsu naguttame. 33 Purato puraseṭṭhassa pabbate meghasannibhe, Patiṭṭhahiṃsu Missakakūṭamhi haṃsā va nagamuddhani. Tasmiṃ ca samaye rājā tambapaṇṇimhi issaro. 38 Devānampiyatisso so Muṭasīvassa atrajo, Asoko abhisitto ca vassaṃ aṭṭhārasaṃ ahū. 39 Tissassa ca abhisitte sattamāse anūnake Mahido dvādasavasso Jambudīpā idhāgato. 40 Gimhāne pacchime māse jeṭṭhamāse uposathe, hanakkhatte Mahido gaṇapāmokkho missakagirim āgato.

"As soon as the messengers had departed, — 8. many Theras who possessed the great (magical) powers addressed Mahinda, in the most excellent Asokārāma, out of compassion for the country of Laṅkā, (as follows:) 9. „The time has come to establish the Faith in the island of Laṅkā; go, most virtuous one, convert the island of Laṅkā." 10. The wise and learned Mahinda, the enlightener of the island, having heard the speech of the Fraternity, consented together with his companions. 11. Adjusting his robe so as to cover one shoulder, raising his clasped hands, and saluting them with an inclination of the head, (he said:) „I go to the island of Laṅkā." 12. The (prince) called Mahinda became then the chief of that number; Iṭṭhiya and the Thera Uttiya, Bhaddasāla and Sambala, — 13. and the novice Sumana who was possessed of the six (supernatural) faculties and of the great (magical) powers, those five great Theras being possessed of the (same) six (supernatural) faculties and great (magical) powers, departing from the Asokārāma went forth together with their retinue. 14. Wandering from place to place they reached Vedissagiri. They sojourned as long as they liked in the monastery of Vedissagiri. 15. Thera (Mahinda), having instructed his mother (in the doctrine of) the refuges, the moral precepts, and the Uposatha ceremonies, made the inhabitants of the island firm in the true faith and in the religion. 16. (Once) in the evening, Thera Mahinda, the great teacher, retiring into solitude, reflected whether the time would be favourable or unfavourable (for the conversion of Laṅkā). 17. Perceiving the thought of the Thera, Sakka the chief of gods appeared to the Thera, and thus addressed him face to face: 18. „The time has come to thee, great hero, to convert Laṅkādīpa; go quickly to the best of islands out of compassion for created beings. 19. Go to the most excellent Laṅkādīpa, preach the Dhamma to created beings; proclaim the four Truths, release men from the fetters (of sin); — 20. make illustrious the doctrine of the supreme Buddha in Laṅkādīpa. Thy (advent) has been foretold by the Chief (of the Faith); the fraternity of Bhikkhus has elected thee, — 21. and I shall do service to thee at thy arrival in Laṅkādīpa and perform all that is necessary; it is time for thee to depart." 22. Having heard the speech of Sakka, Mahinda, the enlightener of the island, reflected (thus): „Bhagavat has rightly prophesied about me, the fraternity of Bhikkhus has elected me, — 23. and Sakka has exhorted me; I shall establish the Faith; I will go to Tambapaṇṇi; subtle is the people of Tambapaṇṇi, — 24. (yet) they have not heard of the well proclaimed path which leads to the destruction of all suffering. I shall proclaim it to them; I shall go to the island of Laṅkā." 25. Mahinda, the son of Asoka, who well knew the time and the season, having resolved to go to Laṅkā, told his companions (to come). Mahinda was the chief of that number; there were (then) his four fellow-pupils, — 26. the novice Sumana, and the lay-disciple Bhaṇḍuka. To these six men who were endowed with the six (supernatural) faculties, (Mahinda) who possessed the great (magical) powers, thus made known (his intention): 27. „Let us go now to the extensive, most excellent island of Laṅkā, let us convert many people and establish the Faith." 28. Expressing their assent (by exclaiming:) „Be it so", they all were joyful. (They added:) „lt is time, venerable sir, let us go to the mountain called Missaka; the king (Devānampiyatissa) is just leaving the town in order to hunt." 29. Sakka, the chief of the gods, was delighted and addressed Thera Mahinda who had retired into solitude, with the following speech: 30. „Venerable sir, Bhagavat has given this prediction about thee: ,In future times the Bhikkhu Mahinda will convert the island, he will propagate the religion of the Jina, he will set on foot there the kingdom of Righteousness, he will deliver created beings from great pain, and will establish them on firm ground, he will act for the welfare of many people, for the joy of many people, out of compassion for the world, for the good, for the welfare, and for the joy of gods and men.' 31. Thus Bhagavat has indicated thee, and now, at the present time, the Thera and the Bhikkhus have charged thee with the conversion of the island. It is time, great hero, to convert the island; the hour has come, great hero, to convert the island; upon thee this task has devolved; bear this burden, convert Tambapaṇṇi, propagate the religion of the Jina. I am thy obedient pupil who gets up before thee and walks behind thee." 32. (Mahinda replied:) „I accept what Bhagavat, our Teacher, has said; I will save Tambapaṇṇi, I will show the light (to the island) and cause the splendour of the Jina to increase. (Tambapaṇṇi) is covered and enclosed by the overclouding darkness of ignorance and of (worldly) existence; it is ruined by envy and selfishness; it cannot rise from the delusions which are produced by the fault of idleness; it has entered on a wrong way and goes far astray from the true path; it is exhausted; high born people have become (as it were) people covered with sores, and have become (feeble like) Muñja or Babbaja grass. Tambapaṇṇi has entirely been subdued by obstacles and passions in consequence of the obscurity of error and of the darkness of ignorance and of (worldly) existence; it is covered, pervaded, veiled, overshadowed, and girt round with that great darkness, the obscurity of error. 33. I shall destroy the darkness of error and throw light on all Tambapaṇṇi, I shall cause to shine the religion of the Jina." Being thus exhorted by Vāsavinda, the chief of gods, by such a speech, he rose up from his solitude, and having attained to the fullness of resolve, he thus asked for the assent of the fraternity of Bhikkhus: 34. „Let us go to Tambapaṇṇi; the people of Tambapaṇṇi are subtle; (yet) they have not heard of the well proclaimed path which leads to the destruction of all suffering. I shall proclaim it to them, I shall go to the island of Laṅkā." 35. Having resided thirty days on the delightful hill of Vedissa, (they reflected thus:) „It is now time to start; let us go to the best of islands." 36. They flew through the air from Jambudīpa, as the king of swans flies in the air. Having thus risen, the Theras alighted on the best of mountains (Missaka). 37. To the east of the most excellent town (Anurādhapura), on the cloud-like mountain they stationed themselves, on the top of Missaka, as swans (alight) on the summit of a hill. 38. The (Thera) called Mahinda was then the chief of that fraternity; Iṭṭhiya, Thera Uttiya, Bhaddasāla, and Sambala, — 39. the novice Sumana, and the lay-pupil Bhaṇḍuka, all these possessing the great (magical) powers, were the converters of Tambapaṇṇi. 40. The Thera, rising into the air as the king of swans rises to the sky, stationed himself to the east of the most excellent town on the cloud-like mountain, — 41. 42. on the top of Missaka, as swans (alight) on the summit of a bill. At that time Devānampiyatissa, the son of Muṭasīva, was king and ruler of Tambapaṇṇi. The eighteenth year had elapsed since the coronation of Asoka, — 43. and full seven months since the coronation of Tissa, when Mahinda, twelve years (after his Upasampadā ordination), arrived in this island from Jambudīpa. 44. In the last month of summer, on the full moon day of the month Jeṭṭha, under the asterisms Anurādhā and Jeṭṭha, Mahinda at the head of his companions arrived on mount Missaka." [Quelle: Dipavamsa : an ancient historical record / ed. and translated by Hermann Oldenberg [1854 - 1920]. -- 1879. -- S. 168 - 171.]

Vergleich von Mahāvaṃsa, Extended Mahāvaṃsa und Mahāvaṃsa-Tīkā zu Kapitel 13

M = Mahāvaṃsa; EM = Extended Mahāvaṃsa; MT = Mahāvaṃsa Ṭīkā. "Chapter XIII. The remarks made about Chapter XII. apply here too. EM. expands certain passages of M. Thus, e.g. M. 2cd n EM. 2cd-3ef ; M. 15 cd-16 ab == EM. 17ab-20ab ; M. 19-20 » EM. 24-20. EM. adds (13 ab) only one fact of importance that Mahinda was 14 years old when Asoka became king. It also gives (27, 28 Cf. Dpv. XII. 34-5) what is evidently a mnemonic verse, giving a list of those who accompanied Mahinda to Ceylon." [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. XXVI.]

Zu Kapitel 14: Mahinda's Ankunft in Anurādhapura