Mahavamsa : die große Chronik Sri Lankas

21. Kapitel 21: Die fünf Könige


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. -- 21. Kapitel 21: Die fünf Könige. -- Fassung vom 2006-07-08. -- URL: http://www.payer.de/mahavamsa/chronik21.htm. -- [Stichwort].

Erstmals publiziert:  2006-06-18

Überarbeitungen: 2006-07-08 [Ergänzungen]

Anlass: Lehrveranstaltungen, Sommersemester 2001, 2006

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

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


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

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

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


Ekavīsatamo paricchedo.

Pañcarājako


Die fünf Könige:

"In theory the Singhalese monarchy was elective in the descendants of the Solar race: in practice, primogeniture had a preference, and the crown was either hereditary or became the prize of those who claimed to be of royal lineage. On reviewing the succession of kings from B.C. 307 to A.D. 1815, thirty-nine eldest sons (or nearly one fourth), succeeded to their fathers: and twenty-nine kings (or more than one fifth), were succeeded by brothers. Fifteen reigned for a period less than one year, and thirty for more than one year, and less than four. Of the Singhalese kings who died by violence, twenty-two were murdered by their successors; six were killed by other individuals; thirteen fell in feuds and war, and four committed suicide; eleven were dethroned, and their subsequent fate is unknown. Not more than two-thirds of the Singhalese kings retained sovereign authority to their decease, or reached the funeral pile without a violent death.—FORBES' Eleven Years in Ceylon, vol. i. ch. iv. p. 80, 97; JOINVILLE, Religion and Manners of the People of Ceylon; Asiat. Res. vol. vii. p. 423. See also Mahawanso, ch. xxiii. p. 201."

[Quelle: Tennent, James Emerson <1804-1869>: Ceylon: an account of the island. --  2nd ed. --  London : Longman, Green, Longman, and Roberts, 1859. --  2 Bde. : Ill. ; 23 cm. -- Bd. 1, S. 361 n. 1.]

1 Uttiyassa kaṇiṭṭho tu Mahāsivo tadaccaye
Dasavassāni kāresi rajjaṃ sujanasevako.

1.

Mahāsiva1, Uttiya2's jüngster Bruder, regierte nach dessen Tod zehn Jahre lang als König als Diener der Guten.

Kommentar:

1 Mahāsiva

"Mahāsīva.

King of Ceylon; he was the son of Mutasīva and the younger brother of Uttiya, whom he succeeded. He reigned for ten years (197 - 187 B.C.) and built the Nagarangana vihāra for Bhaddasāla Thera. He was succeeded by Sūratissa. Mhv.xxi.1ff."

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

2 Uttiya

"Uttiya.

King of Ceylon for ten years (207-197 B.C.) (Dpv.xii.75; Mhv.xx.57). He was the fourth son of Mutasīva and succeeded Devānampiyatissa. In the eighth year of his reign died Mahinda (Mhv.xx.33), and in the ninth, Sanghamittā (Mhv.xx.49). He held great celebrations in honour of these two illustrious dead and built thūpas in various places over their ashes. The Mahāvamsa Tīkā (p.253) adds that Uttiya built a cetiya at the Somanassamālaka."

[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 Bhaddasālamhi so there pasīditvā manoramaṃ
Kāresi purimāyan tu vihāraṃ Nagaraṅgaṇaṃ.

2.

Er hatte Vertrauen zum Thera Bhaddasāla und ließ im Osten das schöne Kloster Nagaraṅgaṇa erbauen.

3 Mahāsivakaṇiṭṭho tu Sūratisso tadaccaye
Dasavassāni kāresi rajjaṃ puññesu sādaro.

3.

Sūratissa1, der jüngste Bruder Mahāsiva's, regierte nach dessen Tod zehn Jahre lang, voll Hochachtung gegenüber den Tugenden.

Kommentar:

1 Sūratissa

"Sūratissa

King  of Ceylon (187-177 B.C.). He was the younger brother and successor of Mahāsiva. He built five hundred vihāras, including the Nagarangana, Hatthikkhandha, Gonnagirika, Pācīnapabbata, Kolambahālaka, Makulaka, Acchagallaka and Girinelavāhanaka. He died at the age of sixty, after being conquered by the Damilas Sena and Guttika. He was called Suvannapindatissa before his accession. Mhv.xxi.3ff.; Dpv.xviii.46f; see also Acchagiri."

[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 Dakkhiṇāya disāyaṃ so vihāraṃ Nagaraṅgaṇaṃ,
Purimāya Hatthikkhandhañ ca, Goṇṇagirikam eva ca,
5 Vaṃguttare pabbatamhi Pācinapabbatavhakayaṃ
Raherakasamīpamhi tathā Koḷambakāḷakaṃ,
6 Ariṭṭhapāde Makulakaṃ purimāyacchagallakaṃ
Girinelavāhanakaṃ Kaṇḍanagaruttarāya tu:
7 Pañcasatān' evamādī vihāre pathavīpati
Gaṅgāya orapāraṃ hi Laṅkādīpe tahiṃ tahiṃ,
8 Pure rajjam ca rajje ca saṭṭhivassāni sādhukaṃ
Kāresi ramme dhammena ratanattayagāravo.

4. - 8.

Er ließ folgende Klöster erbauen:

Insgesamt fünfzig Klöster ließ der Herr der Erde diesseits und jenseits der Gaṅgā6, hier und dort auf der Insel Laṃkā vor und während seiner Regierungszeit innert sechzig Jahren erbauen, gut und gerecht, in Ehrfurcht vor den drei Juwelen7.

Kommentar:

1 Hatthikkhanda

"Hatthikkhandha-vihāra.

A monastery built by Sūratissa to the east of Anurādhapura (Mhv.xxi.4) and near the village of Dvāramandala. MT. 424."

[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 Vaṅguttara-Berg

"Vaṅguttara.

A mountain in Ceylon on which was built the Pācīnapabbata vihāra by Sūratissa (Mhv.xxi.5). The Mahāvamsa Tīkā (p. 424) explains that Vanguttara was at the foot of Ekadvārikapabbata."

[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 Raheraka

"Rahera, Raheraka

The name is frequently mentioned in the Pāli Chronicles, sometimes as a locality, sometimes as a mountain (E.g., Mhv.xxi.5; Cv.xli.44; xliv.7), apparently situated (Mhv. Trs.176, n.2) to the north of, and not far from Anurādhapura.

It is also given as the name of a tank, repaired by Parakkamabāhu I. (Cv.lxxix.33), and also as that of an irrigation canal (dakavāra), given by Silākāla to the monks of Abhayagiri (Cv.xli.31).

Near Raheraka was the Kolambahālaka vihāra (q.v.)."

[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 Koḷambahālaka

"Koḷambahālaka

A village in Ceylon, where Bhalluka pitched his camp (Mhv.xxv.80; see also Mhv. Trs.176, n.2). It is probably identical with Kolambālaka (Mhv.xxxiii.42), in which case it was near the Titthārāma, in the neighbourhood of the northern gate of Anurādhapura. There was also a monastery called Kolambahalāka founded by Sūratissa, and said to have been near Raheraka (Mhv.xxi.5). The Kolambahālaka-parivena was the residence of the monk Dāthāvedhaka. MT.176."

[Quelle: Malalasekera, G. P. <1899 - 1973>: Dictionary of Pāli proper names. -- Nachdruck der Ausgabe 1938. -- London : Pali Text Society, 1974. -- 2 vol. -- 1163, 1370 S. -- ISBN 0860132692. -- s. v.]

5 Ariṭṭha-Berg: vermutlich heutiger Ritigala


Abb.: Lage von Ritigala
(©MS Encarta)
 


Abb.: Ritigala, 2004
[Bildquelle: Dennis Sylvester Hurd. -- http://www.flickr.com/photos/dennissylvesterhurd/36381561/. -- Creative Commons Lizenz. -- Zugriff am 2006-06-15]

"Ariṭṭhapabbata

A mountain in Ceylon half-way between Anurādhapura and Pulatthipuva. It is identified with modern Ritigala, and is near the modern Habarane in the North-Central Province (Mhv.trans.72, n.3). Pandukābhaya lived there for seven years, awaiting an opportunity to make war on his uncles, and it was near there that he ultimately defeated them (Mhv.x.63-72). At the foot of the mountain, Sūratissa built the Makulaka Vihāra (Mhv.xxi.6). Lañjatissa built a vihāra on the mountain and called it Arittha Vihāra (Mhv.xxxiii.27). 

Jetthatissa occupied the mountain before his fight with Aggabodhi III., and it was there that he organised his forces (Cv.xliv.86).

Sena I. built a monastery on the mountain for the use of the Pamsukulikas and endowed it with large revenues (Cv.l.63).

At the present day the place is extremely rich in ruins. See Hocart: Memoirs of the Arch. Survey of Ceylon i.44."

[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  Gaṅgā: d.i. Mahāgaṅgā = heutige Mahaweliganga


Abb.: Lage der Mahaweliganga
(©MS Encarta)

7 Drei Juwelen: Buddha, seine Lehre (dhamma) und die Gemeinschaft der Erlösten (saṅgha)

9 Suvaṇṇapiṇḍatisso ti nāmaṃ rajjā pure ahū
Sūratīsso ta nāman tu tassāhu rajjapattiyā.

9.

Bevor er König wurde hieß er Suvaṇṇapiṇḍatissa, nachher Sūratissa (Helden-Tissa).

10 Assanāvikaputtā dve Damiḷā Sena-Guttakā
Sūratissamahīpālaṃ taṃ gahetvā mahabbalā
11 Duve dvavīsavassāni rajjaṃ dhammena kārayuṃ.
Te gahetvā Aselo tu Muṭasivassa atrajo
12 Sodariyānaṃ bhātūnaṃ navamo bhātuko tato
Anurādhapure rajjaṃ dasavassāni kārayi.

10. -12.

Zwei Tamilen1, Sena2 und Guttika, Söhne eines Pferdefrächters3, haben den König Sūratissa mit einer großen Heermacht besiegt. Die beiden regierten 22 Jahre gerecht.

Asela1, Muṭasiva's Sohn, der neunte der Brüder von der gleichen Mutter, hat die beiden besiegt und in Anurādhapura zehn Jahre lang regiert.

Kommentar:

1 Tamilen (தமிழர): erste Erwähnung des Mahāvaṃsa von einer tamilischen Invasion. Ausführlich zu den Tamilen siehe Mahāvaṃsa, Kapitel 1, zu Vers 41f.


Abb.: Lage von Tamil Nadu (தமிழ் நாடு), dem Land der Tamilen (தமிழர)
[Bildquelle: Wikipedia]

"Damiḷa

The name of a people (Tamils) whose home was in South India. The Ceylon Chronicles (Mhv., Cv., and Dpv., passim) contain records of invasions of Ceylon by the Damilas, the most noteworthy being that which was repelled by Dutthagāmani. The Damila leader on that occasion was Elāra. Other Damilas mentioned by name in the Mahāvamsa are Sena, Gutta, Pulahattha, Vatuka and Niliya. Large numbers of Damilas settled in Ceylon, chiefly in the north and east of the Island and, in due course, gained possession of that part of the country. They were employed as mercenary soldiers by some of the Sinhalese kings and many were brought as captives (E.g., Cv.lxx.230; lxxv.20, 69; lxxviii.76, etc.). The Damila bhāsā is mentioned among the eighteen non-Aryan languages (E.g., VibhA.388; it was full of consonants, AA.i.409). In the Akitti Jātaka (J.iv.238) the Damilarattha is spoken of as including also the region round Kāvīrapattana, while in the Petavatthu Commentary (p.133) it is spoken of as part of Dakkhinapātha."

[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 Sena

"Sena.

A Damila usurper who, with his companion Guttika, both of them horse dealers, defeated Sūratissa and occupied the throne at Anurādhapura for twenty two years (177 - 155 B.C.). At the end of that time they were overpowered by Asela. Mhv.xxi.10f.; Dpv.xviii.47f.; Cv.lxxxii.21."

[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 Pferdefrächter (Assanāvika): vermutlich jemand, der aus Südindien per Schiff Pferde nach Laṃkā exportierte

4 Asela

"Asela

Son of Mutasiva, and youngest brother of Devānampiyatissa. When the two Damilas, Sena and Guttaka, conquered Sūratissa and captured the throne, Asela defeated them and reigned in Anurādhapura for ten years (155-145 B.C.). (Mhv.xxi.11; Cv.lxxxii.20; Epy. Zeyl. iii., Introd., p.5, n.1). He was ultimately conquered by Elāra (Mhv.xxi.13).

Asela was one of nine brothers, the others being Abhaya, Devānampiyatissa, Uttiya, Mahāsīva, Mahānāga, Mattābhaya, Sūratissa and Kīra (MT. 425).

He built a cetiya in the Asokamālaka (MT. 358)."

[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.]

13 Coḷaraṭṭhā idhāgamma rajjatthaṃ ujujātiko
Eḷāro nāma Damiḷo gahetvāselabhūpatiṃ
14 Vassāni cattārīsañca cattāri ca akārayi,
Rajjaṃ vohārasamaye majjhatto mattasattusu.

13. - 14.

Der Tamile von nobler Herkunft Eḷāra1 kam aus dem Coḷa-Reich2 hierher, um die Herrschaft zu ergreifen. Er besiegte König Asela und regierte 44 Jahre, bei Rechtsentscheiden unparteiisch gegenüber Freund und Feind.

Kommentar:

1 Eḷāra

"Eḷāra

King of Anurādhapura (145-101 B.C.) He was a native of Cola, and having come to Ceylon, overpowered the reigning king, Asela, and captured the throne. The Mahāvamsa says (Mhv.xxi.14f ) that he ruled with "even justice towards friend and foe," and many stories are related showing his love of fairness and his kindness. Although an unbeliever, he paid the greatest respect to Buddhism, and he is credited with having persuaded the gods, by his determination, to send rain over his kingdom only at convenient times. Elāra had a general named Mitta (Mhv.xxiii.4); the chief of his forces was Dīghajantu, while his royal elephant was called Mahāpabbata. In the great battle between Elāra's forces and the Sinhalese soldiers under Dutthagāmanī, Elāra was slain in single contest with the latter. In recognition of the dead king's chivalry, great honours were paid to him at his funeral and a monument was erected over his ashes. For many generations all music was stopped while passing the monument as a mark of respect to the honoured dead (Mhv.xxv.54-74; Dpv.xxiii.49ff).

According to the Mahāvamsa Tīkā (p. 483), a shrine was erected on the spot where Elāra's ashes were buried, and it was called the Elārapatimāghara. It was to the south of Anurādhapura, beyond the potters' village."

[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.]

Eḷāra aus tamilischer Sicht:

"Ellaalan( c. 235 - 161 B.C.E. ), the just , a.k.a. Élaezha Chola was the Tamil king who ruled Sri Lanka from 205 B.C.E. to 161 B.C.E. His capital was the old city of Anuradhapura .

Birth and early life

Born as a Chola prince of the ancient South India at Poompugaar , was the first son of a Vaiyaavi princess and Chola queen . He was the younger brother of the Chola king Ellagan . Ellaalan wanted a kingdom of his own and was attracted to the emerald island Sri Lanka when he set out in doing so . He conquered Sri Lanka in 205 B.C.E. and set up his own kingdom and put the Sinhala king Asela to death.

Administration

He was a king of the masses so close to their hearts that even the Sinhalas . The Sinhalas were differentiated in the 2nd century Sri Lanka as those who followed Buddhism and those who talked Sinhala language which was a hybrid of the native Tamil and the Kalinga and the Buddhist language Pali . They hailed him as their lord and 'their own king' and popularly called as "Élaezha Singhan" meaning the sweet fragrant Eezha son of the Sinhalas (Eezha was the native name of Old Sri Lanka and Sinhala or Singha-Eezha was the name given to the followers of Prince Vijaya {Lion-born} and his religion the Buddhism) . In his country people were free to practice any form of God and religion . He is said to have treated the Sinhalas as equal with the Tamils . He even built the Ellaala Sohana , a Buddhist stupa for his beloved people .

The Just

He was known as the "Manu needhi kaaththa Cholan " -'one who preserved the doctrine of Manu or Dharma', in all of the ancient Tamil Sangam Literature and in the SriLankan chronicle the Mahavamsa . Though a Hindu, his secular justice commanded respect of his Sinhala subjects . Concerning this the Mahavamsa relates that the king had a bell with a rope attached at the head of his bed, so that all who sought redress might ring it. Among other instances of the royal justice the chronicle tells how a calf was killed unintentionally by the chariot wheel of the king's son, and how, on the mother cow ringing the bell, the father had the prince's head struck off by the same wheel.

The end of an epic

In 161 B.C.E. the now son-less seventy four year old Tamil king was called for an one-to-one battle (arm to arm) by the young strong native prince Dutte Gamini , and was was slain by him in single combat .

In the southern gate of the city of Anuradhapura , his body was burnt with royal honours, and such was the respect in which he was held that succeeding kings of Lanka silenced their musical instruments when passing his tomb in procession.

The so-called Ellala Sohona or Tomb of Ellala at Anuradhapura does not mark his burial-place, but is the Dakkhina Thupa or Southern Dagaba built by the secular Ellaala for the Buddhists in 200 B.C.E."

[Quelle: http://en.wikipedia.org/wiki/Ellalan. -- Zugriff am 2006-06-18]

2 Coḷa-Reich


Abb.: Lage der Koromandelküste (Coḷa-maṇḍala = Coḷa-Kreis)
(©MS Encarta)

"Coḷa

A country whose people were called Colā. The country extended from the Coromandel coast of South India as far as the Penner River, its capital in mediaeval times being Tanjore. The Ceylon Chronicles mention frequent invasions of Ceylon by the Colā chiefly for purposes of plunder. These invasions were a constant menace to the peace and prosperity of Ceylon, and helped largely in the destruction and disappearance of that country's literary and artistic works. For details see Mhv. and Cv. passim."

[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.]

"Koromandelküste

wird die südöstliche Küste der indischen Halbinsel genannt. Allgemein wird angenommen, dass der Name von den tamilischen Worten Chola Madal für "Region (madalam) der Chola (eine historische südindische Dynastie)" abgeleitet ist. Historisch bezeichnet Koromandelküste die Küste zwischen Point Calmere (auch Cape Calimere oder Kodikkarai) in der Nähe des Flussdeltas des Kaveri nach Norden bis zur Mündung des Krishna. Heute teilen sich die Bundesstaaten Tamil Nadu [தமிழ் நாடு], Andhra Pradesh [ఆంధ్ర ప్రదేశ్] und das Unionsterritorium Pondicherry die Koromandelküste.

Geographie

Die Küste ist insgesamt sehr flach und wird durch die Deltas mehrerer großer Flüsse unterbrochen, einschließlich des Kaveri, des Palar, des Penner und des Krishna, die in den Hochebenen der Westghats (auch Sahyadri) -Berge entspringen und durch das Dekkanplateau in den Golf von Bengalen fließen. Die Schwemmebenen dieser Flüsse sind fruchtbar und werden landwirtschaftlich genutzt. Die Küste ist auch für ihre Häfen in Pulicat, Chennai (Madras) [சென்னை], Sadras, Pondicherry, Karaikal, Cuddalore, Tranquebar, Nagore und Nagapattinam bekannt, die aus ihrer Nähe zu Regionen mit reichen natürlichen und mineralischen Ressourcen wie dem Chhattisgarh-Gürtel und den Bergwerken von Golkonda und Kolar und/oder einer guten Transportinfrastruktur ziehen. Die flache Geographie der Region fördert zudem das urbane Wachstum und das Zusammenwachsen von Städten.

Klima

Die Koromandelküste liegt im Regenschatten der Westghats und erhält deshalb eine deutlich geringere Niederschlagsmenge während des sommerlichen Südwest-Monsuns als das restliche Indien. Der regionale Durchschnitt liegt bei 800 mm im Jahr, das meiste fällt zwischen Oktober und Dezember. Die Topographie des Golfs von Bengalen und die jahreszeitlich gestaffelten Wetterverhältnisse fördern den Nordwest-Monsun, der eine Tendenz hat, eher Zyklone und Hurrikans als einen gleichmäßigen Niederschlag mitsichzubringen. Im Ergebnis wird die Küste fast jedes Jahr zwischen Oktober und Januar von rauhem Wetter getroffen. Die sehr unterschiedlichen Niederschlagsmengen sind auch für Wasserknappheit und Hungersnöte in den meisten Gebieten verantwortlich, die nicht von großen Flüssen versorgt werden. Chennai ist beispielsweise wegen der schwer einschätzbaren jahreszeitabhängigen Natur des Monsuns, trotz der hohen Luftfeuchtigkeit eine der trockensten Städte des Landes, was die Verfügbarkeit von Trinkwasser angeht.

Geschichte

Die Koromandelküste war im 17. und 18. Jahrhundert Schauplatz von Kämpfen zwischen europäischen Kräften um die Kontrolle des Indienhandels. Die Briten setzten sich im Fort St. George (Madras) und in Masulipatnam fest, die Niederländer in Pulicat und Sadras, die Franzosen in Pondicherry, Karaikal und Nizampatnam und die Dänen in Tranquebar. Letztendlich machten die Briten das Rennen, auch Frankreich die beiden kleinen Enklaven in Pondicherry und Karaikal bis 1954 hielten. Chinesische Lack-Waren wie Kästen, Schirme und Truhen wurden im 18. Jahrhundert als "Coromandelwaren" bekannt, weil viele chinesische Exportlieferungen in den Koromandelhäfen zusammenliefen.

Ökologie

Die Koromandelküste ist die Heimat der Ökoregion Ostdekkanischer immergrüner Trockenwald, die als schmaler Streifen die Küste entlangläuft. Anders als die anderen tropischen und subtropischen Trockenlaubwaldregionen in Indien, wo die Bäume ihre Blätter während der Trockenperiode verlieren, behält der Ostdekkanische immergrüne Trockenwald seine Blätter das ganze Jahr über. Die Koromandelküste beheimatet auch ausgedehnte Mangrovenwälder entlang der tiefgelegenen Küste und Flussdeltas und verschiedene wichtige Feuchtgebiete, zum Beispiel die Seen Kaliveli und Pulicat, die einen Lebensraum für tausende Zug- und Standvögel bieten.

Die Koromandelküste war vom Erdbeben im Indischen Ozean 2004 und dem darauf folgenden Tsunami [津波] betroffen, der hier viele Menschen tötete und viele Küstendörfer vernichtete."

[Quelle: http://de.wikipedia.org/wiki/Koromandelk%C3%BCste. -- Zugriff am 2006-06-17]

15 Sayanassa siropasse ghaṇṭaṃ sudīghayottakaṃ
Lambāpesi virāvetuṃ icchantehi vinicchayaṃ.

15.

Er ließ am Kopf seines Betts eine Glocke mit einem Langen Strick aufhängen, damit, wer eine Rechtsentscheidung wünscht, sie läute.

16 Eko putto ca dhītā ca ahesuṃ tassa rājino.
Rathena Tissavāpiṃ so gacchanto bhumipālajo
17 Taruṇaṃ vacchakaṃ magge nipannaṃ sahadhenukaṃ
Gīvaṃ akkamma cakkena asañcicca aghātayi.

16. - 17.

Dieser König hatte nur einen Sohn und eine Tochter. Als der Prinz einmal mit einem Wagen zum Tissa-Teich fuhr, hat er unbedachtsam ein junges Kalb getötet, das mit seiner Mutter auf dem Weg lag, indem er es am Hals mit dem Rad überfuhr.

18 Gantvāna dhenu ghaṇṭaṃ taṃ ghaṭṭesi ghaṭṭitāsayā
Rājā teneva cakkena sīsaṃ puttassa chedayi.

18.

Erschütterten Herzens kam die Mutterkuh und läutete jene Glocke. Der König ließ seinen Sohn mit jenem Wagenrad köpfen.

19 Dijapotaṃ tālarukkhe eko sappo abhakkhayi;
Tampotamātā sakuṇī gantvā ghaṇṭam aghaṭṭayi.

19.

Eine Schlange hatte auf einer Palmyrapalme1 ein Vogeljunges gefressen. Die Mutter kam und läutete die Glocke.

Kommentar:

1 Palmyrapalme: Borassus flabellifer

20 Āṇāpetvāna taṃ rājā kucchiṃ tassa vidāliya
Potaṃkaṃ nīharāpetvā tāle sappam samappayi.

20.

Der König ließ die Schlange kommen, ließ ihren Bauch öffnen und das Junge herausnehmen. Dan hängte er die Schlange auf die Palmyrapalme.

21 Ratanaggassa ratanattayassa guṇasārataṃ
Ajānanto pi so rājā cārittam anupālayaṃ
22 Cetiyapabbataṃ gantvā bhikkhusaṅghaṃ pavāriya
Āgacchanto rathagato rathassa yugakoṭiyā
23 Akāsi jinathūpassa ekadesassa bhañjanaṃ.
Amaccā deva thūpo no tayā bhinno ti āhu taṃ.

21. - 23.

Obwohl der König die essentiellen Eigenschaften des ersten aller Juwelen der drei Juwelen! nicht kannte, ging er - der Tradition folgend - zum Cetiya-Berg2. Als er mit seinem Wagen ankam, beschädigte er mit der Spitze des Jochs3 den Stupa des Eroberers an einer Stelle. Die Minister sagten ihm, dass nicht er4 den Stūpa beschädigt habe.

Kommentar:

1 drei Juwelen: Buddha, seine Lehre (dhamma) und die Gemeinschaft der Erlösten (saṅgha); erste: Buddha. Der Tamile Eḷāra war also kein Buddhist und trotzdem das Musterbild eines guten Herrschers!

2 Cetiya-Berg: heutiges Mihintale


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

"Cetiyapabbata

Also called Cetiyagiri. The later name of the Missaka mountain given on account of its many shrines. Devānampiyatissa built a vihāra there - the second vihāra in Ceylon - for Mahinda and those ordained under him (Mhv.xvi.12-17). The relics, obtained by Sumanasāmanera from Asoka and from Sakka, were deposited there until they were needed. According to the Mahāvamsa (Mhv.xxii.23ff) this fact was the occasion for the name. One of the eight saplings of the Sacred Bodhi-tree at Anurādhapura was planted in the drama on Cetiyagiri (Mhv.xix.62). Mahinda spent the last years of his life on Cetiyagiri and died there, and there his relics were enshrined (Mhv.xx.32, 45). Near the mountain was the village of Dvāramandala (Mhv.xxiii.23). Kutakannatissa built an uposatha-hall on the mountain and planted a Bodhi-tree, while Bhāti-kābhaya supplied food daily to one thousand monks dwelling there (Mhv.xxxiv.30f, 64), and Lañjakatissa had the vihāra paved at a cost of one hundred thousand (Mhv.xxxiii.25). Mahādāthikamahānāga made four gateways and a road round the mountain, and held the Giribhandapūjā with great pomp and ceremony; it is said that in order that the people might approach the mountain with clean feet he spread carpets right up to it from the Kadamba River (Mhv.xxxiv.75ff). Kanirajānutissa had sixty monks of Cetiyapabbata put to death as traitors by flinging them into the cave called Kanira (Mhv.xxxv.11). Vasabha provided four thousand lamps to be lighted on Cetiyagiri (Mhv.xxxv.80), while Jetthatissa gave to the vihāra the income derived from the Kālamattika Tank. (Mhv.xxxvi.130; see also Dpv.xv.69; xvii.90; xix.13, and Sp.i.82ff).

In the time of Kakusandha, Cetiyagiri was known as Devakūta, in that of Konāgamana as Suvannakūta, and in that of Kassapa as Subhakūta (Sp.i.86f). The Dhammarucikas once occupied the Ambatthalavihāra on Cetiyapabbata, it having been given to them by Dhātusena (Cv.xxxviii.75). Aggabodhi supplied a permanent supply of water for the bathing-tank called Nāgasondi, on the top of Cetiyagiri (Cv.xlii.28; see Cv. Trs.i.68, n.8), while Aggabodhi III. gave to the vihāra the village of Ambillapadara (Cv.xliv.122). Aggabodhi V. restored the ruined buildings of Cetiyapabbata at a cost of one hundred and twenty thousand pieces (Cv.xlviii.7), while the queen of Udaya I, built there the Kanthakacetiya, and her husband decorated the mountain with brightly coloured flags and streamers (Cv.xlix.23, 27). Sena I, gave to the monastery the income from the Kānavāpi (Cv.l.72), and Sena II. Provided a hospital for the use of the monks there (Cv.li.73). Kassapa VI. built the Hadayunha Parivena and gifted it to the Dhammarucikas (Cv.lii.18). Parakkamabāhu I restored all the old buildings which had been destroyed and built sixty-four thūpas (Cv.lxxviii.108).

The Commentaries relate several anecdotes connected with Cetiyapabbata. Maliyadeva Thera recited there the Chachakka Sutta, and sixty listening bhikkhus became arahants (MA.ii.1064). Lomasanāga Theca lived in the Padhānaghara in the Piyanguguhā there and overcame the cold he felt by meditating on the Lokantarikaniraya (MA.i.65). Cetiyapabbata was the residence of Kālabuddharakkhita, and King Saddhātissa spent some time there (MA.i.469f. See also Vsm.20, 64; DhSA.194, 200; AA.i.44). At the time that Fa Hsien came to Ceylon there were two thousand monks in Cetiyagiri, including a monk of great fame, called Dharmagupta (Giles: p.72)."

[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 Joch


Abb.: Joch, Indien
[Bildquelle: enyahs. -- http://www.flickr.com/photos/19814691@N00/95502709/. -- Creative Commons Lizenz. -- Zugriff am 2006-06-17]

4 es geschah ja unbeabsichtigt

24 Asañcicca kate p' esa rājā oruyha sandanā
Cakkena mama sīsam pi chindathā ti pathe sayī.

24.

Obwohl es unbeabsichtigt geschehen war, stieg der König vom Wagen, legte sich auf den Weg und sprach: "Köpft mich mit dem Rad!"

25 Parahiṃsaṃ mahārāja satthā no neva icchati;
Thūpaṃ pākatikaṃ katvā khamāpehī ti āhu taṃ.

25.

Man sagte ihm: "Unser Lehrer (Buddha) wünscht unter keinen Umständen, dass man andere verletzt. Rapariere den Stūpa und bitte um Verzeihung!"

26 Te ṭhapetuṃ pañcadasa pāsaṇe pātite tahiṃ
Kahāpaṇasahassāni adā pañcadaseva so.

26.

Um die 15 Steine zu ersetzen, die er heruntergeworfen hatte, gab er 15.000 Kahāpaṇa1.

Kommentar:

1 Kahāpaṇa: Sanskrit: Karṣāpaṇa: Silbermünze mit ca. 3,3 g reinem Silber, 15.000 Kahāpana entsprechen also ca. 50 kg Silber.

27 Ekā mahallikā vīhiṃ sosetuṃ ātape khipi;
Devo akāle vassitvā tassā vīhiṃ atemayi.

27.

Eine alte Frau hatte Reis zum Trocknen in der Sonne ausgebreitet. Der Regengott ließ zur Unzeit regnen und machte den Reis nass.


Abb.: Frau beim Reistrocknen, Goa, 2006
[Bildquelle: kastakephoto. -- http://www.flickr.com/photos/kastakephoto/82612686/. -- Creative Commons Lizenz. -- Zugriff am 2006-06-18]

28 Vīhiṃ gahetvā gantvā sā ghaṇṭaṃ taṃ samaghaṭṭayi.
Akālavassaṃ sutvā taṃ vissajjetvā tam itthikaṃ
29 Rājā dhammam hi vattanto kālavassaṃ labhe iti
Tassā vanicchayatthāya upavāsaṃ nipajji so.

28. - 29.

Sie nahm den Reis, kam und läutete jene Glocke. Als der König vom unzeitigen Regen gehört hatte, entließ er die Frau und begann zu fasten,um zu einer Entscheidung zu kommen. Er dachte nämlich, dass ein König, der das Recht befördert, Regen zur rechten Zeit bekommt.

30 Baliggāhī devaputto rañño tejena otthaṭo
Gantvā cātummahārājasantikaṃ taṃ nivedayi.

30.

Ein Göttersohn, der vom König regelmäßig Opfer erhielt, wurde durch die Macht des Fastens des Königs überwältigt, ging zu den Cātummahārāja-Göttern1 und berichtete ihnen.

Kommentar:

1 Cātummahārāja-Götter: Wächter über die vier Grundhimmelsrichtungen, entsprechen den Lokapāla der Hindus

  1. kāma-bhava m. -- Existenzebene der Begierden,grobkörperliche Existenzebene = Kāma-loka m. -- Welt der Begierden, Sinnenwelt:
    • 2. Sugati f. -- gute Orte der Wiedergeburt:
      • 2. Deva-loka m. -- Götterwelten:
        • 6. Para-nimittavasavatti
        • 5. Nimmāṇa-rati
        • 4. Tusita
        • 3. Yāma
        • 2. Tavatiṃsa
        • 1. Cātum-mahārājika
      • 1. Manussa-loka m. -- Menschen
    • 1. Duggati f. -- schlechte Orte der Wiedergeburt:
      • 4. Asura-yoni f. -- als Dämon
      • 3. Peta-yoni f. -- als Gespenst
      • 2. Tiracchāna-yoni f. -- als Tier
      • 1. Niraya m. -- Höllen
  2. rūpa-bhava m. -- Existenzebene der Formen, feinkörperlicheExistenzebene = rūpa-loka m. -- Welt der Formen, feinkörperliche Welt:
    • 4. Catuttha-jhāna-bhūmi f. -- Ebene der vierten Versenkungsstufe:
      • 3. Suddhāvāsa -- reine Gefilde:
        • 5. Akaniṭṭha
        • 4. Sudassī
        • 3. Sudassa
        • 2. Ātappa
        • 1. Aviha
      • 2. Asaññāsatta -- Wesen ohne Wahrnehmung und Empfindung
      • 1. Vehapphala
    • 3. Tatiya-jhāna-bhūmi f. -- Ebene der dritten Versenkungsstufe:
      • 3. Subhakiṇṇa
      • 2. Appamāṇasubhā
      • 1. Parittasubhā
    • 2. Dutiya-jhāna-bhūmi f. -- Ebene der zweiten Versenkungsstufe:
      • 3. Ābhassarā
      • 2. Appamāṇābhā
      • 1. Parittābhā
    • 1. Paṭhama-jhāna-bhūmi f. -- Ebene der ersten Versenkungsstufe:
      • 3. Mahābrahma
      • 2. Brahmapurohitā
      • 1. Brahmaparisajjā
  3. arūpa-bhava m. -- formlose Existenzebene, unkörperliche Existenzebene = arūpa-loka m. -- Formlose Welt, unkörperliche Welt:
    • 4. Nevasaññā-nāsaññāyatana n. -- Gebiet der Weder-Wahrnehmung-noch-Nicht-Wahrnehmung
    • 3. ākiñcaññāyatana n. -- Gebiet der Nichtsheit
    • 2. Viññāṇñcāyatana n. -- Gebiet der Bewusstseinsunendlichkeit
    • 1. ākāsānañcāyatana n. -- Gebiet der Raumunendlichkeit

(Dreiteilung der bhava z.B.: Mahavedallasutta : Majjhimanikāya I, 294; Nal I, 363, 5-7; Th 12, 539 - 540; Nyanamoli III, 4)


Abb.: Die vier Himmelskönige (四天王), Beihai Park (北海公园), Beijing (北京), China
[Bildquelle: Rolf Müller. -- GNU Lizenz. -- Wikipedia]

"Cātummahārājikā

The inhabitants of the lowest (Cātummahārājika) deva world.

This world derives its name from the Four Great Kings (Cattāro Mahārājāno) who dwell there as guardians of the four quarters;

  1. Dhatarattha of the East,
  2. Virūlhaka of the South,
  3. Virūpakkha of the West, and
  4. Vessarana of the North (D.ii.207f; iii.194f).

They keep large retinues consisting, respectively, of Gandhabbas, Kumbhandas, Nāgas and Yakkhas, all of whom dwell in the same world as their lords and accompany them on their travels. These kings are mentioned (D.ii.257f) as having undertaken the protection of the Buddha from the moment of his conception in his mother's womb, and in the ātānātiya Sutta, they appear as protectors not only of the Buddha but also of his followers (See, e.g., DhA.ii.146; iii.96).

The Four Kings appear to have been regarded as Recorders of the happenings in the assemblies of the devas (D.ii.225). On the eighth day of the lunar half-month, they send their councillors out into the world to discover if men cultivate righteousness and virtue; on the fourteenth day they send their sons, on the fifteenth day they themselves appear in the world, all these visits having the same purpose. Then, at the assembly of the devas, they submit their report to the gods of Tāvatimsa, who rejoice or lament according as to whether men prosper in righteousness or not (A.i.142f.; for more details see AA.i.376f).

These four Gods surpass the other inhabitants of their worlds in ten ways - beauty, length of life, etc. - because their merit is greater than that of the others (A.iv.242).

Besides these Regent Gods and their followers, other dwellers are to be found in their world - the Khiddāpadosikā, the Manopadosikā, the Sitavalāhakā, the Unhavalāhakā, and the devaputtas Candima and Suriya (VibhA.519; MNidA.108).

Life in the Cātummahārājikā world lasts, according to human computation, ninety thousand years (DA.ii.472, 647, but see Kvu.207). Beings are born there as a result of various acts of piety and faith which, however, are based on motives not very exalted (A.iv.60).

The Cātummahārājikā world is situated half-way up Mount Sineru. Some of the devas of the world dwell in the mountain, others in the sky. (On these gods see Moulton: Zoroastrianism 22-7, 242.)"

[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.]

"In the Buddhist faith, the Four Heavenly Kings are four guardian gods, each of whom watches over one cardinal direction of the world. They are collectively named as follows:
  • Sanskrit – Devarāja "king of gods" or Lokapāla "guardian of the world"
  • Chinese – Tiānwáng (天王) "Heavenly kings" or Sì Tiānwáng (四天王) "Four heavenly kings"
  • Korean – Cheonwang (천왕) "Heavenly kings" or Sacheonwang (사천왕) "Four heavenly kings"
  • Japanese – Shitennō (四天王) "Four heavenly kings"
  • Tibetan – rgyal.chen bzhi "Four great kings"

They reside in the Cāturmahārājika heaven (Pāli Cātummahārājika, "Of the Four Great Kings") on the lower slopes of Mount Sumeru, which is the lowest of the six worlds of the devas of the Kāmadhātu. They are the protectors of the world and fighters of evil, each able to command a legion of supernatural creatures to protect the Dharma. They are:

Sanskrit Name Vaiśravaṇa (Kubera) Virūḍhaka Dhṛtarāṣṭra Virūpākṣa
Pāli Name Vessavaṇa (Kuvera) Virūḷhaka Dhataraṭṭha Virūpakkha
Meaning “He who hears everything” “He who enlarges” or “Patron of Growth” "He who maintains the state" or “Watcher of the Lands” "He who sees all"
Traditional Chinese 多聞天 增長天 持國天 廣目天
Simplified Chinese 多闻天 增长天 持国天 广目天
Hànyŭ Pīnyīn Duō Wén Tiān Zēng Cháng Tiān Chí Guó Tiān Guăng Mù Tiān
Korean Name Damun Cheonwang

다문천왕

Jeungjang Cheonwang

증장천왕

Jiguk Cheonwang

지국천왕

Gwangmok Cheonwang

광목천왕

Japanese characters 多聞天

or 毘沙門

増長天 持國天

or 治國天

廣目天
Japanese Name Tamonten or Bishamon Zōchōten Jikokuten Kōmokuten
Tibetan Name rnam.thos.sras

(Namthöse)

'phags.skyes.po

(Phakyepo)

yul.'khor.srung

(Yülkhorsung)

spyan.mi.bzang

(Chenmizang)

Color Yellow Blue White Red
Symbol Umbrella, Mongoose Sword Pipa Serpent, Small stupa or pearl
Followers Yakṣas Kumbhāṇḍas Gandharvas Nāgas
Direction North South East West

Further associations between the four directions and elements, seasons, planets, animals, internal organs, etc. can be found at Five elements (Chinese philosophy). Note, however, that the colors assigned to the Four Heavenly Kings represent an independent tradition and do not correspond to the traditional Chinese association of colors and directions.

All four serve Śakra (Jp: Taishakuten 帝釈天), the lord of the devas of Trāyastriṃśa. On the 8th, 14th and 15th days of each lunar month, the Four Heavenly Kings either send out messengers or go themselves to see how virtue and morality are faring in the world of men. Then they report upon the state of affairs to the assembly of the Trāyastriṃśa devas.

On the orders of Śakra, the four kings and their retinues stand guard to protect Trāyastriṃśa from another attack by the Asuras, which once threatened to destroy the kingdom of the devas. They are also vowed to protect the Buddha, the Dharma, and the Buddha's followers from danger.

According to Vasubandhu, devas born in the Cāturmahārājika heaven are 1/4 of a krośa in height (about 750 feet tall). They also have a five-hundred year lifespan, of which each day is equivalent to 50 years in our world; thus their total lifespan amounts to about nine million years (other sources say 90,000 years).

In Chinese they are known collectively as "Fēng Tiáo Yǔ Shùn" ( 風調雨順 / 风调雨顺 ), which translates into "Good Climate". This mnemonic reminds one of the symbols the Heavenly Kings carry. For instance, "Fēng" sounds like the Chinese word for "edge" (鋒/锋), hence the corresponding symbol is a sword. "Tiáo" sounds like "Tune", hence the corresponding symbol is a musical instrument. "Yǔ" means "rain", hence the corresponding symbol is an umbrella. "Shùn" refers to the symbol of a crimson dragon (赤龙).

These symbols also link the deities to their followers; for instance, the nāgas, magical creatures who can change form between human and serpent, are led by Virūpākṣa, represented with a snake; the gandharvas are celestial musicians, led by Dhṛtarāṣṭra, represented with a lute. The umbrella was a symbol of regal sovereignty in ancient India, and the sword is a symbol of martial prowess. Vaiśravaṇa's mongoose, which ejects jewels from its mouth, is said to represent generosity in opposition to greed."

[Quelle: http://en.wikipedia.org/wiki/Four_Heavenly_Kings. -- Zugriff am 2006-06-18]

31 Te tam ādāya gantvāna Sakkassa paṭivedayuṃ;
Sakko Pajjuṇṇam āhūya kāle vassaṃ upādisi.

31.

Diese gingen mit ihm zu Sakka1 und berichteten ihm. Sakka rief Pajjuṇṇa1 und befahl ihm, zur rechten Zeit regnen zu lassen.

Kommentar:

1 Sakka: Götterkönig

"Sakka

Almost always spoken of as “devānam indo," chief (or king) of the devas.

The Samyutta Nikāya (S.i.229; DhA.i.264) contains a list of his names:

  • he is called Maghavā, because as a human being, in a former birth, he was a brahmin named Magha. (But see Magha; cf. Sanskrit Maghavant as an epithet of Indra).
  • As such he bestowed gifts from time to time, hence his name Purindada (Cf. Indra's epithet Purandara, destroyer of cities) (generous giver in former births or giver in towns).
  • Because he gives generously and thoroughly (sakkaccam) he is known as Sakka. Sakra occurs many times in the Vedas as an adjective, qualifying gods (chiefly Indra), and is explained as meaning “able, capable." It is, however, not found as a name in pre Buddhist times.
  • Because he gives away dwelling places (āvasatham) he is called Vāsava (But see Vāsava).
  • Because in one moment he can think of one thousand matters, he is called Sahassakkha (also Sahassanetta).
  • Because he married the Asura maiden Sujā, he is called Sujampati. For the romantic story of Sakka's marriage, see Sujā. Thus Sujā's father, Vepacitti, became Sakka's father in law. Several quaint stories are related about father  and son in law. The two sometimes quarrelled and at others lived together in peace (SA.i.265).
  • Because he governs the devas of Tāvatimsa he is called Devānam Indo (See Inda).
  • Elsewhere (E.g., D.ii.270; M.i.252) Sakka is addressed as Kosiya.
  • He is also spoken of as Yakkha. M.i.252; cf. S.i.206 (Sakkanāmako Yakkho); at S.i.47 Māghadevaputta (Sakka) is called Vatrabhū, slayer of Vrtra (SA.i.83);
  • Sakka is also, in the Jātakas, called Gandhabbarāja (J.vi.260) and Mahinda (J.v.397, 411).

Sakka rules over Tāvatimsa devaloka, the lowest heaven but one of the lower plane. His palace is Vejayanta and his chariot bears the same name. Though king of the Tāvatimsa devas, he is no absolute monarch. He is imagined rather in the likeness of a chieftain of a Kosala clan. The devas meet and deliberate in the Sudhammā sabhā and Sakka consults with them rather than issues them commands. On such occasions, the Four Regent Devas are present in the assembly with their followers of the Cātummahārājika world (See, e.g., D.ii.207f., 220f). Among the Tāvatimsa devas, Sakka is more or less primus inter pares, yet lie surpasses his companions in ten things: length of life, beauty, happiness, renown, power; and in the degree of his five sense experiences: sight, hearing, smelling, taste and touch. A.iv.242; these are also attributed to the rulers of the other deva worlds.

In the Samyutta Nikāya (S.i.228, 229, 231; cf. Mil. 90; for details of these see Magha) the Buddha gives seven rules of conduct, which rules Sakka carried out as a human being, thus attaining to his celestial sovereignty. When the devas fight the Asuras they do so under the banner and orders of Sakka. For details of Sakka's conquest of the Asuras see Asura. The Asuras called him Jara Sakka (J.i.202). Pajāpati, Vamna and Isāna are also mentioned as having been associated with him in supreme command (S.i.219).

In the Samyutta Nikāya a whole Samyutta - one of the shortest, consisting of twenty five short suttas -  is devoted to Sakka.

  • In the first and second suttas Sakka praises energy (viriya);
  • in the third he denounces timidity;
  • in the fourth he shows forbearance to his enemy; (*16)
  • in the fifth lie advocates the conquest of anger by kindness;
  • in the sixth kindness to animals;
  • in the seventh he denounces trickery, even towards enemies;
  • and in the ninth he preaches courtesy and honour towards the wise.
  • In the eleventh are described the seven life long habits which raised him to his present eminent position;
  • twelve and thirteen repeat this and explain his titles.
  • In the fourteenth Sakka explains how new gods, who outshine the old ones, do so because they have observed the Buddha's teaching.
  • In the fifteenth he describes as the most beautiful spot that where arahants dwell;
  • in the sixteenth he praises gifts to the Order (*17);
  • in the seventeenth he praises the Buddha, but is told by Sahampati that he has selected the wrong attributes for praise.
  • In eighteen to twenty he says that whereas brahmins and nobles on earth and the gods of the Cātummahārājika world and of Tāvatimsa worship him, he himself worships good men and arahants.
  • Numbers twenty one, twenty two, twenty four and twenty five are against anger, and twenty three is against deceit.

*16 The enemy, in this case, is his father-in law, Vepacitta. Sakka had a reputation for great forbearance. In sutta 22 a Yakkha is said to have come and to have sat on his throne, to anger him. But Sakka showed him great honour and the Yakkha vanished. The Commentary adds (S.A.i.272) that it was no Yakkha, but a Rūpāvacara Brahmā, named Kodhabhakkha, who had come to test Sakka's patience.

*17 The story connected with this sutta is that of Sakka, seeing the people of Anga and Magadha make preparations for a great sacrifice to Mahā Brahmā, feels pity for them and comes among them in the guise of Brahmā, advising them to take their offerings to the Buddha and seek his counsel (SA.i.270).

These and other passages show that Sakka was considered by the early Buddhists as a god of high character, kindly and just, but not perfect, and not very intelligent. His imperfections are numerous: in spite of his very great age, (*18) he is still subject to death and rebirth (A.i.144); as an example of this, it is mentioned that Sunetta had thirty five times been reborn as Sakka (A.iv.105), a statement confirmed by the Buddha (A.iv.89). Sakka is not free from the three deadly evils -  lust, ill will, Stupidity (*22); nor is he free from anxiety. He is timid, given to panic, to fright, to running away. (*23)

*18 At J.ii.312, Sakka's life is given as lasting thirty million and sixty times one hundred thousand years.

*22 A.i.144. The story of Rohini shows that Sakka was very susceptible to the charms of beauty. He evidently liked other people to enjoy life and sent a heavenly dancer to amuse Mahāpanāda when nobody on earth could accomplish that feat (SNA.ii.400). On another occasion, as Sakka was rejoicing in his triumph over the Asuras, he saw a crane on a hill top who wished to be able to eat fish without going down into the stream. Sakka immediately sent the stream in full flood, to the hill top (J.iii.252).

*23 He is mentioned in the Jātakas as frightened of ascetics who practised severe penances, lest they should unseat him from his throne, e.g., J.ii.394; also the stories of Visayha, Lomasakassapa, Kanha, Akitti, Mahā Kañcana and Isisinga.

In the Sakkapañha Sutta, Sakka is said to have visited the Buddha at Vediyagiri in Ambasandā and to have asked him a series of questions. He sends Pañcasikha with his vinā to play and sing to the Buddha and to obtain permission for him (Sakka) to visit him and question him. It was Sakka who had given the Beluvapanduvīnā to Pañcasikha (SNA.ii.394).

The Buddha says to himself that Sakka, for a long time past, has led a pure life, and gives him permission to question him on any subject. It is stated in the course of the sutta (D.ii.270) that it was not the first time that Sakka had approached the Buddha for the same purpose. He had gone to him at the Salaghara in Sāvatthi, but found him in meditation, with Bhuñjatī, wife of Vessavana, waiting on him. He therefore left with a request to Bhuñjatī to greet the Buddha in his name. He also declares (D.ii.286) that he has become a sotāpanna and has earned for himself the right to be reborn eventually in the Akanitthā world, whence he will pass entirely away.

The Commentary says that Sakka was constantly seeing the Buddha and was the most zealous of the devas in the discharge of his duties to the sāsana. DA.iii.697. In the sutta Sakka admits (D.ii.284) that he visited other brahmins and recluses as well. They were pleased to see him, and boasted that they had nothing to teach him; but he had to teach them what he knew. But this visit to the Buddha at Vediyagiri had a special object. Sakka saw sips that his life was drawing to an end and was frightened by this knowledge. He therefore went to the Buddha to seek his help. It adds (DA.iii.732; cp. DhA.iii.270) that, as Sakka sat listening to the Buddha, he died in his old life and was reborn a new and young Sakka; only Sakka himself and the Buddha was aware of what had happened. The Commentary continues (DA.iii.740) that Sakka became an "uddham sota," treading the path of Anāgāmīs. As such he will live in Avihā for one thousand kappas, in Atappa for two thousand, in Sudassanā for four thousand, and will end in the Akanittha world, after having enjoyed life in the Brahmaworlds for thirty one thousand kappas.

An account of another interview which Sakka had with the Buddha is given in the Cūlatanhāsankhaya Sutta (q.v.). There the question arises regarding the extirpation of cravings. Sakka accepts the Buddha's answer and leaves him. Anxious to discover whether Sakka has understood the Buddha's teaching, Moggallāna visits Sakka and questions him. Sakka evades the questions and shows Moggallāna the glories of his Vejayanta palace. Moggallāna then frightens him by a display of iddhi-power, and Sakka repeats to him, word for word, the Buddha's answer. Moggallāna departs satisfied, and Sakka tells his handmaidens that Moggallāna is a "fellow of his" in the higher life, meaning, probably, that he himself is a sotāpanna and therefore a kinsman of the arahant.

In a passage in the Samyutta (S.i.201) Sakka is represented as descending from heaven to make an enquiry about Nibbāna, and in another (S.iv.269f.), as listening, in heaven, to Moggallāna’s exposition of the simplest duties of a good layman. On another occasion, at Vessavana's suggestion, Sakka visited Uttara Thera on the Sankheyyaka Mountain and listened to a sermon by him (A.iv.163f.). See also Sakka Sutta (2) and (3).

The later books contain a good deal of additional information regarding Sakka. His city extends for one thousand leagues, and its golden streets are sixty leagues long; his palace Vejayanta is one thousand leagues high; the Sudhammā hall covers five hundred leagues, his throne of yellow marble (Pandukambalasilāsana) is sixty leagues in extent, his white umbrella with its golden wreath is five leagues in circumference, and he himself is accompanied by a glorious array of twenty five million nymphs (J.v.386). Other features of his heaven are the Pāricchattaka tree, the Nandā pokkharanī and the Cittalatāvana (DA.iii.716; See also Tāvatimsa). His body is three gavutas in height (DhA.iii.269); his chief conveyance is the marvellous elephant Erāvana (q.v.), but he goes to war in the Velayanta ratha (q.v.). Reference is often made to his throne, the Pandukambalasilāsana (q.v.), composed of yellow stone. It grows hot when Sakka's life draws towards its end; or his merit is exhausted; or when some mighty being prays; or, again, through the efficacy of virtue in recluses or brahmins or other beings, full of potency. J.iv.8; when the Buddha, however, sat on it, he was able to conceal it in his robe (DhA.iii.218).

Sakka's devotion to the Buddha and his religion is proverbial. When the Bodhisatta cut off his hair and threw it into the sky, Sakka took it and deposited it in the Cūlāmani cetiya (J.i.65). He was present near the Bodhi tree, blowing his Vijayuttara sankha (q.v.), when Māra arrived to prevent the Buddha from reaching Enlightenment (J.i.72). When the Buddha accepted Bimbisāra's invitation to dine in his palace, Sakka, in the guise of a young man, preceded the Buddha and his monks along the street to the palace, singing the Buddha's praises (Vin.i.38). When the Buddha performed his Yamaka pātihārīya at the foot of the Gandamba, it was Sakka who built for him a pavilion, and gave orders to the gods of the Wind and the Sun to uproot the pavilions of the heretics and cause them great discomfort (DhA.iii.206, 208). When the Buddha returned to Sankassa from Tāvatimsa, whither he went after performing the Twin Miracle, Sakka created three ladders -  of gold, of silver, and of jewels respectively -  for the Buddha and his retinue (DhA.iii.225).

Sakka was present at Vesāli when the Buddha visited that city in order to rid it of its plagues. His presence drove away the evil spirits, and the Buddha's task was thus made easier (DhA.iii.441). When the Buddha and his monks wished to journey one hundred leagues, to visit Culla Subhaddā at Uggapura, Sakka, with the aid of Vissakamma, provided them with pavilions (kūtāgāra) in which they might travel by air (DhA.iii.470). Once, when the ponds in Jetavana were quite dry, the Buddha wished to bathe and Sakka immediately caused rain to fall and the ponds were filled (J.i.330). In Sakka's aspect as Vajirapāni (q.v.) he protected the Buddha from the insults of those who came to question him. See also the story of Ciñcā mānavikā, when Sakka protected the Buddha from her charges. Sakka also regarded it as his business to protect the Buddha's followers, as is shown by the manner in which he came to the rescue of the four seven year old novices -  Sankicca, Pandita, Sopāka and Revata -  when they were made to go hungry by a brahmin and his wife (DhA.iv.176f.).

During the Buddha's last illness, Sakka ministered to him, performing the most menial tasks, such as carrying the vessel of excrement. DhA.iv.269f. He did the same for other holy men -  e.g., Sāriputta. Sakka also waited on the Buddha when he was in Gayāsīsa for the conversion of the Tebhātikajatilas (Vin.i.28f.); see also the story of Jambuka (DhA.ii.59). The Udāna (iii.7) contains a story of Sakka assuming the guise of a poor weaver and Sujā that of his wife, in order to give alms to Mahā Kassapa who had just risen from a trance. They succeeded in their ruse, to the great joy of Sakka (cp. DhA.i.424f). On other occasions - e.g., in the case of Mahāduggata   Sakka helped poor men to gain merit by providing them with the means for giving alms to the Buddha (DhA.ii.135ff.).

He was present at the Buddha's death, and uttered, in verse, a simple lament, very different from the studied verses ascribed to Brahmā. (D.ii.157; on the importance of this verse, however, see Dial.ii.176, n.1). At the distribution, by Dona, of the Buddha's relics, Sakka saw Dona hide the Buddha's right tooth in his turban. Realizing that Dona was incapable of rendering adequate honour to the relic, Sakka took the relic and deposited it in the Cūlāmanicetiya (DA.ii.609). And when Ajātasattu was making arrangements to deposit his share of the relics, Sakka gave orders to Vissakamma to set up a vālasanghātayanta for their protection (DA.ii.613).

Sakka did all in his power to help followers of the Buddha in their strivings for the attainment of the goal, as in the case of Panditasāmanera, when he sent the Four Regent Gods to drive away the birds, made the Moon deity shroud the moon, and himself stood guard at the door of Pandita's cell, lest he should be disturbed. (DhA.ii.143; cf. the story of Sukha DhA.iii.96f.). Often, when a monk achieved his ambition, Sakka was there to express his joy and do him honour. See, e.g., the story of Mahāphussa (SNA.i.55f.).

He was ready to help, not only monks and nuns, but also eminent laymen, such as Jotika for whom he built a palace of wondrous splendour, and provided it with every luxury (DhA.iv. 207f). Sakka was always ready to come to the rescue of the good when in distress -  e.g., in the case of Cakkhupāla when he became blind; Sakka led him by the hand and took him to Sāvatthi. DhA.i.14f. Many instances are found in the Jātaka where Sakka rescued the good in distress -  e.g., Dhammaddhaja, Guttila, Kaccāni, the Kinnarī Candā, Sambulā, Kusa, Mahājanaka's mother, Candakumāra's mother, Candā, and Mahosadha.

He loved to test the goodness of men, as in the case of the leper Suppabuddha, to see if their faith was genuine. DhA.ii.34f.; see also the story of the courtesan in the Kurudhamma Jātaka (J.ii.380).

The Jātaka contains several stories of his helping holy men by providing them with hermitages, etc. -  e.g., Kuddāla pandita, Hatthipāla, Ayoghara, Jotipāla (Sarabhanga), Sutasoma, Dukūlaka, Pārikā and Vessantara. Sometimes, when he found that ascetics were not diligently practising their duties, he would frighten them -  e.g., in the Vighāsa and Somadatta Jātakas. The Anguttara Nikāya (iii.370f ) contains a story of Sakka punishing a deva called Supatittha, who lived in a banyan tree, because he failed to keep the rukkhadhamma.

Sakka appears as the guardian of moral law in the world. When wickedness is rampant among men, or kings become unrighteous, he appears among them to frighten them so that they may do good instead evil. He is on the side of the good against the wicked, and often helps them to realize their goal. Instances of this are seen in the Ambacora, Ayakūta, Udaya, Kaccāni, Kāma, Kāmanīta, Kumbha, Kelisīla, Kharaputta, Culladhanuggaha, Dhajavihetha, Bilārikosiya, Manīcora, Mahākanha, Vaka, Sarabhanga, Sarabhamiga and Sudhābhojana Jātakas. Sakka patronised good men; some of the more eminent he invited to his heaven, sending his charioteer Matali to fetch them, and he showed them all honour -  e.g., Guttila, Mandhātā, Sādhina, and Nimi; others he rewarded suitably -  see, e.g., the Uraga Jātaka.

The lesser gods consulted Sakka in their difficulties and problems e.g., in the case of the deity of Anāthapindika’s fourth gateway, who incurred the displeasure of Anāthapindika by advising him to refrain from too much generosity towards the Buddha and his monks (J.i.229). Sakka has also to deal with disputes arising among the devas themselves (DA.iii.705). On several occasions Sakka helped the Bodhisatta in the practice of his Perfections   e.g., as King Sivi, Temiya, Nimi and Vessantara, also in his birth as a hare; in this last story, the Sasa Jātaka (q.v.), Sakka paints the picture of a hare in the moon to commemorate the Bodhisatta's sacrifice.

Sakka sometimes answers the prayers of good and barren women and gives them sons -  e.g., Sumedhā, Sīlavatī, Candādevī. Mention is also made of other boons granted by Sakka to various persons. Thus in the Mahāsuka Jātaka he visited the parrot who clung to the dead stump of a tree through gratitude, and granted him the boon that the tree should once more become fruitful (J.iii.493). He granted four boons to Kanha, that he might be calm, bear no malice or hatred against his neighbour, feel no greed for others' glory, and no lust towards his neighbour (J.iv.10). To Akitti he granted several boons, the last of which was that he should have no more visits from Sakka! (J.iv.240f). When Sivi became blind, Sakka gave him two eyes; these were not natural eyes, but the eyes of Truth, Absolute and Perfect (saccapāramitā cakkhunī). Sakka confesses that he has not the power of restoring sight; it was the virtue of Sivi himself which had that power (J.iv.410f). When Sīlavatī wished for a boon, Sakka, took her to heaven, where he kept her for seven days; then he granted that she should have two sons, one wise and ugly and the other a fool and handsome. He also presented her with a piece of kusa grass, a heavenly robe, a piece of sandalwood, the flower of the Pāricchattaka tree and a Kokanda lute. All this passed into the possession of Kusa, and, later, Sakka gave him the Verocana jewel (J.v.280f., 310). He gave Phusatī, mother of Vessantara, ten boons (J.vi.481f) and to Vessantara himself he gave eight (J.vi.572).

In the Sarabhanga Jātaka (J.v.392) mention is made of four daughters of Sakka -  āsā, Saddhā, Hirī and Sirī. His wife, Sujā, accompanied him everywhere on his travels (E.g., J.iii.491), even into the world of men, because that was the boon she had asked for on her marriage to him (DhA.i.279). Vessavana was Sakka's special friend (MA.i.476f), and when one Vessavana died, it was Sakka's duty to appoint a successor (J.i.328). Matāli (q.v.) is Sakka's charioteer and constant companion. Vissakamma (q.v.) is his "handy man." Sakka has twenty five million handmaids and five hundred dove-footed nymphs (kakutapādiniyo), famed for their beauty. It was the sight of these which tempted the Buddha's step brother, Nanda, to give up thoughts of Janapadakalyānī Nandā (J.ii.93). Sakka's special weapon is the Vajirāvudha and his special drum the ālambara (q.v.).

His voice is sweet, like the tintinnabulation of golden bells (SA.i.273).

It is Sakka's special duty to protect the religion of the Buddha in Ceylon. As the Buddha lay dying, he enjoined on Sakka the task of looking after Vijaya and his successors. This duty Sakka, in turn, entrusted to the god Uppalavanna (Mhv.vii.1ff). Sakka informed Mahinda of the right moment for his visit to Ceylon (Mhv.xiii.15). When Devānampiyatissa wished for relics to place in the Thūpārāma Thūpa, Sumana sāmanera visited Sakka and obtained from him the right collar bone of the Buddha, which Sakka had placed in the Culāmani cetiya (Mhv.xvii.9ff). Again, when Dutthagāmanī was in need of building materials for the Mahā Thūpa, it was Sakka who supplied them (Mhv.xxviii.6ff). On the occasion of the enshrining of the relics in the Mahā Thūpa, Sakka gave orders to Vissakamma to decorate the whole of Ceylon. He also provided the throne and casket of gold for the relics brought from the Nāgā world by Sonuttara and was himself present at the festival, blowing his conch shell. (Mhv.xxxi.34, 75, 78)

Other Cakkavālas have also their Sakka (aññehi Cakkavālehi Sakkā āgacchanti; J.i.203.), and in one place (J.i.204) mention is made of many thousands of Sakkas.

It is evident from the foregoing account that, as Rhys Davids suggests (Dial.ii.297f), Sakka and Indra are independent conceptions. None of the personal characteristics of Sakka resemble those of Indra. Some epithets are identical but are evidently borrowed, though they are differently explained. The conception of the popular god which appealed to a more barbarous age and to the clans fighting their way into a new country, seems to have been softened and refined in order to meet the ideals of a more cultured and peaceful civilization. The old name no longer fitted the new god, and, as time went on, Sakka came to be regarded as an entirely separate god."

[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 Pajjuṇṇa: Sanskrit: Parjanya

"Pajjuṇṇa

A devarāja, the god of rain. He was subject to the will of Sakka, and the books contain instances of his causing rain to fall at the command of Sakka (J.i.330; Mhv.xxi.31; J.iv.253).

He was also influenced by the exercise of saccakiriyā (protestation of truth) E.g., J.i.331f. Buddhaghosa (SA.i.64) describes him as Vassavalāhaka, and says that he was an inhabitant of the Cātummahārājika-world. Kokanadā and Culla Kokanadā were his daughters (S.i.29f).

Pajjunna is mentioned among the Mahāyakkhas to be invoked in time of need (D.iii.205), and he was present at the preaching of the Mahāsamaya Sutta. Ibid., ii.260."

[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.]

"In Hinduism, Parjanya (parjánya) is the Vedic Sanskrit for "rain" or "raincloud". Personified, it is the deity of rain, often identified with Indra, the "Bull" of the Rigveda, but also associated with Varuna as a deity of clouds and as punishing sinners. Two hymns of the the Rigveda, 5.63 and 7.101, are dedicated to Parjanya.

He is one of the 12 Adityas, a Gandharva and a Rishi in the Harivamsa. The name may be cognate with Lithuanian Perkūnas "god of thunder", Gothic fairguni "mountain", see Perkwunos..

RV 5.63 in the translation of Griffith:

1a áchā vada tavásaṃ gīrbhír ābhí stuhí parjányaṃ námasā vivāsa
1c kánikradad vṛṣabhó jīrádānū réto dadhāty óṣadhīṣu gárbham
Sing with these songs thy welcome to the Mighty, with adoration praise and call Parjanya.
The Bull, loud roaring, swift to send his bounty, lays in the plants the seed for germination.
2a ví vṛkṣān hanty utá hanti rakṣáso víśvam bibhāya bhúvanam mahāvadhāt
2c utānāgā īṣate vŕṣṇyāvato yát parjánya stanáyan hánti duṣkŕtaḥ
He smites the trees apart, he slays the demons: all life fears him who wields the mighty weapon.
From him exceeding strong flees e'en the guiltless, when thundering Parjanya smites the wicked.
3a rathîva káśayāśvāṁ abhikṣipánn āvír dūtān kṛṇute varṣyāaàṁ áha
3c dūrāt siṁhásya stanáthā úd īrate yát parjányaḥ kṛṇuté varṣyàṃ nábhaḥ
Like a car-driver whipping on his horses, he makes the messengers of rain spring forward.
Far off resounds the roaring of the lion, what time Parjanya fills the sky with rain-cloud.
4a prá vātā vānti patáyanti vidyúta úd óṣadhīr jíhate pínvate svàḥ
4c írā víśvasmai bhúvanāya jāyate yát parjányaḥ pṛthivîṃ rétasāvati
Forth burst the winds, down come the lightning-flashes: the plants shoot up, the realm of light is streaming.
Food springs abundant for all living creatures, what time Parjanya quickens earth with moisture.
5a yásya vraté pṛthivî nánnamīti yásya vraté śaphávaj járbhurīti
5c yásya vratá óṣadhīr viśvárūpāḥ sá naḥ parjanya máhi śárma yacha
Thou at whose bidding earth bows low before thee, at whose command hoofed cattle fly in terror,
At whose behest the plants assume all colours, even thou Parjanya, yield us great protection.
6a divó no vṛṣṭím maruto rarīdhvam prá pinvata vŕṣṇo áśvasya dhārāḥ
6c arvāṅ eténa stanayitnúnéhy apó niṣiñcánn ásuraḥ pitā naḥ
Send down for us the rain of heaven, ye Maruts, and let the Stallion's flood descend in torrents.
Come hither with this thunder while thou pourest the waters down, our heavenly Lord and Father.
7a abhí kranda stanáya gárbham ā dhā udanvátā pári dīyā ráthena
7c dŕtiṃ sú karṣa víṣitaṃ nyàñcaṃ samā bhavantūdváto nipādāḥ
Thunder and roar: the germ of life deposit. Fly round us on thy chariot waterladen.
Thine opened water-skin draw with thee downward, and let the hollows and the heights be level.
8a mahāntaṃ kóśam úd acā ní ṣiñca syándantāṃ kulyā víṣitāḥ purástāt
8c ghṛténa dyāvāpṛthivî vy ùndhi suprapāṇám bhavatv aghnyābhyaḥ
Lift up the mighty vessel, pour down water, and let the liberated streams rush forward.
Saturate both the earth and heaven with fatness, and for the cows let there be drink abundant.
9a yát parjanya kánikradat stanáyan háṁsi duṣkŕtaḥ
9c prátīdáṃ víśvam modate yát kíṃ ca pṛthivyām ádhi
When thou, with thunder and with roar, Parjanya, smitest sinners down,
This universe exults thereat, yea, all that is upon the earth.
10a ávarṣīr varṣám úd u ṣû gṛbhāyākar dhánvāny átyetavā u
10c ájījana óṣadhīr bhójanāya kám utá prajābhyo 'vido manīṣām
Thou hast poured down the rain-flood now withhold it. Thou hast made desert places fit for travel.
Thou hast made herbs to grow for our enjoyment: yea, thou hast won thee praise from living creatures.

Verse 2 and 9 describe Parjanya as a violent god, slaying demons like Indra and chastising the wicked like Varuna. Verses 3 to 5 describe thunderstorm and torrential rain (Monsoon) as a gift from a benevolent god, feeding plant and animal life, and "liberating the streams", an important mythological motive of the Rigveda, again connected with Indra. In verse 10, Parjanya having bestowed the beneficient rain is asked to cease again."

[Quelle: http://en.wikipedia.org/wiki/Parjanya. -- Zugriff am 2006-06-18]

32 Baliggāhī devaputto rājino taṃ nivedayi.
Tatoppabhuti taṃrajje divā devo na vassatha.

32.

Der Göttersohn, der vom König regelmäßig Opfer erhielt, berichtete dem König. Von da an regnete in seinem Reich der Gott nie tagsüber.

33 Rattiṃ devo 'nusattāhaṃ vassi yāmamhi majjhime;
Puṇṇān' ahesuṃ sabbattha buddakāvāṭakāni pi.

33.

Der Gott ließ einmal pro Woche in der Nacht während der mittleren Nachtwache regnen. Überall waren selbst die kleinen Zisternen voll.

34 Agatigamanadosā muttamattena eso
Anupahatakudiṭṭhī pīdisiṃ pāpuṇiddhiṃ;
Agatigamanadosaṃ suddhadiṭṭhī samāno
Katham idha hi manusso buddhimā no jaheyyā

ti

34.

Nur weil er sich vom Fehler befreit hatte, auf dem Weg des Verderbens zu gehen, hat er solche außergewöhnliche Macht erlangt, obwohl der die falsche Ansicht1 noch nicht zerstört hatte. Wie könnte ein weiser Mensch, der die rechte Ansicht2 besitzt, nicht den Fehler aufgeben, den Weg des Verderbens zu gehen?!

Kommentar:

Versmaß:

Mālinī (15 Silben, 8.7.; Schema: na na ma ya ya: nanamayayayuteyaṃ Mālinī bhogilokaiḥ: Die Mālinī besteht aus na na ma ya ya, mit Zäsur nach 8 und 7 Silben." (Loka: es gibt zwei mal sieben Welten)

˘˘˘˘˘˘ˉˉˉ˘ˉˉ˘ˉˉ
˘˘˘˘˘˘ˉˉˉ˘ˉˉ˘ˉˉ
˘˘˘˘˘˘ˉˉˉ˘ˉˉ˘ˉˉ
˘˘˘˘˘˘ˉˉˉ˘ˉˉ˘ˉˉ

1 Eḷāra war kein Buddhist

2 d.h. ein Buddhist


Sujanappasādasaṃvegatthāya kate Mahāvaṃse
Pañcarājako nāma ekavīsatimo paricchedo.


Zu Kapitel 22: Prinz Gāmanī's Geburt