Episode 9. Episode Photo, Meme or GIF. Topic is a specific subject of discussion. Optional, please keep it short. Spoiler Some users flagged this comment as containing a spoiler. Display anyway. Episode emotions How was it? Share this page with your friends and followers:. Get VIP. Unlock ALL Perks. Explore the the Best VPN services of The all-access pass to global content.
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Terms of Service. Privacy Policy. Log in. Sign up. About Simkl. Media Kit. White cloth shining on the two gold coloured sides of that Giri lady, Bright with chains and pearl girdle, ornaments, and corset; Seeing the lady and coveting, he desired the Giri lady in possession ; Seeing the younger sister's beauty, the yaka was of contented mind.
THIS is another saga on the subject already quoted under No. The present saga is about two centuries old, but my copy though complete in itself, seems to be only one section of a larger work ; it is well composed. The story commences abruptly by stating that Hansavati Devi became pregnant, and was seized with a longing for all kinds of wild fruit, and ate also little bits of potsherd, clay, and gravel.
In due course Dala Kumara was born to her, and afterwards she had a daughter named Giri Devi. This daughter was confined in a cave, the reason is here omitted. Her beauty is described at length. This becoming known to his parents, they decided to send his sister to him, to save his life. Accordingly she was decked in royal array and sent to her brother, the mother Queen Hansavati making pathetic lamentation over the horrible sacrifice, and asking " how can I call my daughter daughter-in-law ".
The princess herself was not informed that her chastity was threatened, and believed that she merely went to see her brother, as a sister. He then seduced her, as told in all the sagas, and while he slept, she went out and hung herself on an aehala tree. The prince went out with lamentation to search for her.
Here the section ends. It seems clear that there should be an introduction, and sequel, but I have not yet met with them. Waralesa pil kalambak se dilenne Net deka nil maenikak se dilenne Mukayada banduwada peti se dilenne Bellada ran kanda lesa babalanne.
The hair is bright as a bunch of peacock feathers, The two eyes are bright as a sapphire gem, The mouth is bright as scarlet hibiscus petals, The neck glitters like a golden trunk.
Dala Kumara puwata. THIS is another saga on the theme quoted under No. It describes a bali offering to the god, and to his sister-wife Giri Devi. It describes the sickness caused by the god, as noticed under No. The kapuwa or priest is to purify or make pe a white ants nest, on the north, presumably of the patient's house, and then take the clay for an image.
The table for the figure should be eight spans long, and four spans four fingers wide ; the figure is to have three cobra hoods above the head, " todu " jewels in the ears, pearls and jewels on the neck, and wear a jacket, and belt. A Giri Devi is to be on each side, and the god is to be depicted holding them by the hair. He has the face of a Rakusu, and four hands. This image must be placed to the west, presumably of the patient's house, in the nearest cemetery.
Among the offerings should be given, young cocoanuts. The table for the figure of Giri Devi is to be seven spans two fingers long, sour spans one finger wide. Her form is that of a woman, with a Rakusu on each side, with their arms on her neck, and entwining her body.
She holds a child on her hip. This is to be put on the west, presumably of the patient's house, and made of the clay of a white ants nest on the north. During the ceremony for the god, a pirit cord is to be tied, and charms murmured from a distance. My copy is preceded by 12 verses of the Pirittuwa, No. This appears to be about two centuries old; my copy has 50 verses, and is in a very bad state ; the greater part of two verses is broken off, in one leaf.
Taembili kurumba kikili bijut gati Naewun kale dola pideni aeragati Pas pulutut noyindul ema karagati Pirit nula baenda dura sita maturati. Any food, or other article part of which has been taken, tasted, smelled, etc. THIS contains a number of proverbs in verse, such as " one's own gums are better than the teeth of another, though as sharp as hatchets ", " like drinking from the river, and thanking the sea ", " like changing pillows because of headache " , and so on.
This is a very interesting little collection of proverbs, and seems to be some two to three centuries old. My copy has seventeen verses, and is bound with Karmma Sivupada, , and Mutu-keliya , of about the same age. Though very short, they are useful as specimens of the short poetry of two or three centuries ago.
Winde saepata sawu isuren saebaewina Inde samaga an taena rasa angawemina Sonde me Iowa anganange guna nuwana Gangen diya bibi mudata awadana.
Enjoying prosperity with all success truly, Whilst living with one , praising excellence elsewhere, Good is the virtue and wisdom of women in this world, Drinking water of the river, they bless the sea.
Aehaelepola warnnanawa. He killed many and seized their wealth, taking even the property of Buddha and the Devas. He went to Badulla, taking with him men, women, and children related to the former kings, and there at Kudaluwana he killed them, ninety persons in all. He raised up new nobles, and destroyed B5 trees, images and preaching halls. Fetching over hosts of Wadiga men Tehigus and calling them his relations, he over-powered and neglected the Sinhalese army. He impaled thousands and thousands of headmen and chiefs.
Their clothes and jewels he gave to the Tamils. He collected thousands of men and forced them to work on the bund of his tank. In order to make changes at Maha Nuwara Kandy he destroyed the houses and gardens of the inhabitants. He distrusted the people of all the districts except the five Ratas, Hewahaeta, and Dumbara.
The ancient guards and officers were replaced by men from Dumbara. He impaled sixty chiefs from Kurunegala, when attending the perahaera. He cut off the hands and noses of ten traders from Siyanae Korle. When Aehaelepola Yuwa Raja was in charge of Sabaragamuwa, he sent for him, intending to kill him, and he escaped to Kolamba.
Then his wife and children were pounded in mortars and killed. The invading army was welcomed by the people with yound cocoanuts and refrechments.
The king absconded, but was arrested and deported. The details of this are rather full. It concludes with an eulogy of the Yuwa Raja. This poem is well written, and fully justifies the action of the English towards Aehaelepola.
These crafty verses by calling him Yuwa Raja, a title to which he could never presume with reason, were clearly intended to prepare the way for his own elevation to the vacant throne, amongst villagers of distant provinces, to whom his pedigree was unknown. He is posed before them as the national hero, avenging the Sinhalese upon their Telugu tyrants. The author is Kavisundara Mudali of Waeligala. Ekalata apa Yuwa Rada tuma Sitawaka Kadayima paena Satanata ena muladaeniwarunta liyaman aeri taena Eka wita eka naekatin watatama siti aya kadayin paena Nuwarata ena lesin nikmuno samudura goda gat mena.
At that time our Yuwa Raja himself rushing to the Sitawaka pass, Having sent letters to the chiefs coming for the war, At once, at one time, all who were around rushing to the pass, When forth in order to come to the city, like the ocean coming on shore. Yuwa raja is the title of the lawful heir apparent of the reigning Sinhalese king, and its arrogation for Aehaelepola, an ordinary feudal baron, was a deliberate act of treason. Sulu Mahabinikman, II. THIS, and Nos.
The present poem begins with his birth at Kimbulwatpura, and briefly summarises the chief events of his career, until the preaching of the Dam Sak sutra at Baranaes.
It is good poetry, with no special features, and may be three centuries or so old. My copy has 48 verses. Gana andurak mawamin balaminne E maeda babalana pun sanda waenne Karapuwa yuda muniduta me lesinne Nawa wida warusha min daena ganne. Creating a thick darkness, looking, In midst of that shining like the full moon, Thus wise against Munidu was made.
The nine forms of rain, know by this—. THIS is a little poem composed to celebrate the cremation of Buddha, aa related in the Maha Parinibbana sittta atthakatha, and other commentaries.
The pyre is here called gini ge or fire house, a term new to me. There are no new features in the story as versified. It is probably two centuries or so old ; my copy has ten verses.
Porowa ran siwuru min waedi dahasa wati Andana, tun madulu Budu raes saepata wati Bindawa Mara senanga ran mera paetalu saetl Dukin Ananda aenduwe siri pada waeti.
The golden robe worn and shoes are worth a thousand, The three parts draped are worth the bliss of Budu rays, The Mara host broken, he is overturned like the Golden Meru, Sadly Ananda wept falling at the glorious feet. Kalundawa sinduwa. It says that at Udukaha-maeda of Seven Korales the Kalundawa vihare was built by the king, and given to Wepatiruwe Tera, and that it was subsequently repaired by Hetti-gedara Tera, one of his successors.
Yati and Yatindu are used for tera. It says that the Suriya Naranidu of Kalinga rata ruled over Ceylon, and that Ms descendant was living in disguise at Kalundawa, when he dreamed that he washed his ploughshare in a smith's tempering bath, and then the state elephant came, and lowering its tusks, saluted him as king, at the field called Nambambara to this day. He and his wife, the maiden Siriwadana, seem to have founded the Kalundawa Temple on that spot. The poet gives his name as Wirakodi maeti, but does not afford a clue to the period at which he wrote.
It does not seem more than a century or so old. My copy has about 15 verses, but I have not exactly counted them, as they are written like prose. Eda kumaru dutu slnaya pawatiya Kumbure nama tawa Nambambare Nida pibida gos siwaela sedu Borapatulu wature Lada isuru saepa balawat mema gan atare.
The dream seen by the prince that day is remembered, The field is still named Nambambare, After sleeping he awoke and washed the ploughshare in the Borapatalu water, Supreme prosperity was greatly received at this village. THIS is composed partly in prose, and partly in verse, to exorcise evil spells, and sickness. The eight magala are the eight chambers formed by a yantra design to exorcise evil. The prose precedes, and then the theme of this is again given in verse, so that there is a prose and verse version in one book.
As Wije Raja was guilty of perjury to Kuveni, divi dos, the perjury curse, arose. Anoma asked the Rishis how it should be cured. The Rishis created a tolabo or crinum plant; when that had got seven leaves, they gave the first to Anoma Rishi, the second to Wije raja, the third to Sudarsana the younger brother of Wijaya, the fourth to the Four Guardian gods, the fifth to Budu, the Pase Budus, and Maha Rahats ; the sixth to Iswara, the seventh to the devas and devatars of the Sapta-Kfita parwata, or Seven-peaked mountain.
A mat should be laid near the patient's feet, and the eight magala should be drawn on it, and the tolabo leaf placed over them. Next the exorcism turns to the hiraessa vine, Vitis cissus quadrangularis. This arose at Kayilasa from a ray issued by the right nostril of Iswara. This was put at Wijaya's feet. Vasuki naga raja dwells in that vine, and at its four angles the Four Guardian gods, and at the eight angles the eight great, Gajendrayo, or elephant lords.
A leopard's skull comes next. There is a play here on the word diwi, leopard and diwi, swearing on oath. The legend is noticed of Rahu as a boar enticing Mala raja to Pandipura to exorcise Panduwas deva's spell. The Mala raja- dwells in the right side of the leopard's skull, the Swarga gods in the orbits and nostrils, the Suras and Asuras in its four limbs. Ramahasti Devatawa resides in its back, and Balabadra Devatawa in its soles, and the top of its feet.
Walakul Devatawa is in its tail. A yellow cocoanut follows. This was created from the head of Gana Deva when cut off by Iswara. In the prose we are also told that Gana Deva burst his way to birth through the right side of Parvati. One eye of the cocoanut is like the eye of Hanuma, one is like the mouth of Saraswati, and the third is as the eye of Sriya devi.
Gana deva dwells in the cocoanut. Next comes a rice pestle or M5la. This was created from a divi kaduru tree Tabernaemontana dichotoma which sprang from the false oath of the Brahman YagasSman of Weluwaran nuwara under the influence of a woman.
Viskam Deva Visvakarmma cut down that tree with a four edged sword. At one end he put a golden band, and at the top a silver one ; in the middle of red and orange paint a polished band like a zone of crystals.
Lastly the mat or kalala ; in this when stretched in the midst of a house, the Awagraha, Wiwagraha, Titigraha, Tudusgraha Devas and the Four Guardian gods, all eight dwell in the four corners of the mat. Sahampati Maha Brahma's foot print is in the midst of the eight magalas.
By the power of these the evil is exorcised. This incantation is in many details quite obscure to me, and must originally belong to a cult which I have not adequately studied, if I have met with it all. It appears to be about three centuries old in its present form. My copy has 52 verses. It is self evident to the adept, after hearing the verses, that the design or yantra to be adopted is a square, divided by two lines at right angles to each other, so as to divide it up into four equal squares.
Within this a second square is drawn, also divided into four equal parts by the same two lines. This affords eight chambers. The four angles of the outer square, and the four points where the diameters bisec the sides of this outer square form the eight corners ata kona in which the goddesses reside. Topage wimane koyi divi kiyati Apage piya raja raja kula paewati Saepase dawas aera indinuya kaemati Obage divi dosa ada dura damati.
THIS is a very important and beautiful poem, almost equal to the Lowaeda Sangraha itself, but it seems quite unknown to the present generation of Sinhalese scholars.
The theme is the beauty of " kusal ", meritorious conduct and virtue, treated from the Buddhist view. Birth in the heavens, birth as a sura or god, as a Sakwiti raja or Chakravartti, and so on, are attributed to the performance of kusal.
Those who reject beggers, and give them no alms, are reborn to pass a life without obtaining food. Dutiful conduct to parents and teachers, is like dutiful conduct to Buddha himself. Birth in the deva world is the reward of those who give cloth for robes in alms to the priests. Those who disrespect the law of Buddha will be reborn in the Wetarini hell, and so on. My copy is an excellent and old one, bound with Lowaeda Sangraha. It has verses. The composition, the verse, and the subject are equally excellent.
Bo kara Muni desu dahamata noyadi Anadara kara ki satahata waradi Nowitara yama palu yama paharaya di Wetara nam maha niraye upadi. Greatly not conforming to the doctrine preached by Muni, Acting and speaking harshly, doing wrong to mankind, The Yama guards having given yama scourging freely, Born in the great hell named Wetara.
Kanawaendum hatane. THIS is a comic song or poem, of no great age, but a good specimen of the popular muse. In a wealthy family there was no son, and for its destruction only a daughter was born to it. She is described as of most aggravatedly bad disposition.
Her lovers were disgusted by her conduct. Her parents died when she was sixteen and she was divorced by her husband. When her neighbour married, she deceived and mislead his young wife, and broke up the marriage.
She used to steal cakes on pretence of helping the woman of the house. So she was called kaewum-hera, or cake-thief, and so on. Example : Taka tari kita kanawaendum landuni asanawata Hari haetiyata diga yanda daen aeti sita yata Kita tari kita me kavi kiyamin indagana pila pita Sita piriyata me kavi asawu daenamiti wennata.
Widowed women listen! To go in marriage in suitable way is now under your thought. Kita tari kita! Bodhiraja Kumara a son of king Bimbisara adopted him. He grew up to be a great physician, as related in the Maha Vaggo. He cured the seven-year-headache of a Situ lady ; he cured a certain sore tumour for king Bimbisara, by touching it with medicine smeared on his nail; he cured two worms in the head of a nobleman of Rajagaha, when other physicians had despaired of his life, by trepanning the skull, and extracting them from near the brain.
He opened the abdomen, and adjusted the bowel which was twisted, and so cured a nobleman. He cured king Chandapprajota of jaundice, though it was dangerous to inject oil into his nose, as he became so passionately angry. The physician applied it to the royal nose, and escaped on the royal elephant, before the king could visit his rage upon him.
The composition and verse have not much merit, and the poem may be two centuries old. Paemini narapotiyot Senevirat aematiyot Lowa sakala janayot Baetin bisanguttama raeka det. May the kings arriving, General and ministers, And all people in the world, Faithfully protect the physician. Advice to the young THIS is a poem written to instruct the young, in good conduct. At five years old they are advised to begin learning their letters, and their teachers should then teach them the pas pawu or five sins, and their consequences.
General good advice follows. This has no special merit of verse, but the advice is excellent. It appears to be at most two centuries old, and I have not met with it in the low-country. The author is not known to me. It is taught to children in the North-Central Province, who learn parts of it by heart. My copy A has 75 verses. Rasa aeti naeti saetiyata kapanne Redi aeti naeti saetiyata aendapanne Saepa no pata tada duk windapanne Ugat ayata matuwata saepa denne.
Eat whether it be tasty or not, Dress as clothes may be or not, Not craving for prosperity, endure strong sorrow, To one who is learned prosperity will hereafter be given. THIS is a satirical village ballad of the Anuradhapura district, holding up to public scorn a woman who committed incest with her brother. Kirimaeniki is reminded that when Giri devi was violated by her brother the god Gara Yaka, she hung herself; and is asked whether there are no men in the world, except her brother.
The incident occurred some forty years ago. There are twelve verses. Ratata nogos unne nubage awagune Mari sita nisa Dala Kumaruta kal baendune Giri landa numut laejja aeti lesa saedune Kiri-maeniki misa naeta wesiyak wene.
Staying without going abroad, is your evil conduct— Because of insane mind though united to Dala Kumaru, The Giri lady, conducted herself as one ashamed— Besides Kirimaeniki there is no other prostitute— equally shameless. Waduru Ma Devi kavi. T H I S is an incantation, to be used at ceremonies to exorcize small-pox or waduru.
The goddess is described as acting with the authority of Vishnu, Kanda Kumaru, and Pattini. She holds a bangle in her right hand, a sun shade in her left, and a silk kerchief. She resides at the southern gate of the house of Pattini, and crosses the waters with bangles on both hands, and tinkling anklets. During a plague of small-pox she is the refuge, and chases the Yakas with fiery rays.
This goddess appears to differ from Waduru Ma Kali of No. The invocation contains no more information about her, and is about three centuries old. My copy has 20 verses. Dulla mutu mala sawari tuna inga wata dilisenne Nilla banda osari dama inata halamba andiminne Galla gata sandun suwanda neyiyadan kehminne Allagena napuru yakun gini raes dl elawanne.
A girdle of glittering pearl strings on the slim waist, you shine, Wearing a robe across one shoulder of the blue body, you wear a bangle on arm, With sandal and scent smeared on the body, you dance posturing, Catching, you chase the evil yakas, emitting rays of fire.
INA is applied to the use of philtres and spells of all kinds to secure love by illicit means. The Ina Yaku or spirits of such spells are here invited to dance, and it is supposed that if their influence causes the possessed person to dance, while this invocation is chanted, they will leave her.
These spirits only attack women. The Yakas hidden in hot water are also summoned to dance. They are asked to descend to the flower altar. This invocation seems to be about two centuries old, my copy A, has 82 verses, and I have a shorter one B, reduced to 28 verses.
Lakunu aetuwa Budu unu bawa danida yaku Dakunu atin Budu raes wihidunu yaku Me kunu kayata rae sinen penunu yaku Kakusanda muni anayen nata Ina yaku. Do you know that possessing signs he became Budu, Yakas? Did Budu rays radiate from the right branch, Yakas?
Yakas that appeared in night dream to this corrupt body, By power of Kakusanda muni dance, Ina Yakas? Panan devi kavi. THIS name Panan deva, means in modern language " coin god ".
In the ballad we are told that a procession in his honour is formed at Senkadagala, with a golden umbrella. He afflicted the elephant Konda-raja with sickness. Kataragama Deva gave him charge of the country. He visited the Hat Raja god. Prom Senkadagala, or Kandy he strikes people with sickness, in great numbers.
He is a raja over rajas. He is also addressed as Panan Bandara. A verse of torn torn sounds is addressed to him. He carries a walking cane in his right hand. He rides on gawaras around the twelve islands. He carries a golden sword, and a club. He wears a topparama or hat. He breaks up the armies of the Yak.
He carries a round rattling club, and an elephant goad with three crooks tun mal henduwa. There is a bangle on his arm, and a silken canopy is over him. He wears a pleated robe. He is lord aramudali of the twelve islands perhaps the islands in Minneri tank. The Kaludaekada Hat-raju gave him his approval, and authorised him to cure small-pox and leprosy. Milk is boiled in his honour, and betel is offered to him.
He drives off the Pilli Yaku. He receives double torches. When angry he creates sounds solman which cause sickness. At Katugastota he overturns all boats ; this refers to the Katugastota rapids, on the river near Kandy. At Dumbara-eliya he breaks the breast bands of the women ; these bands are no longer worn by the women of Dumbara, and the custom has been long abolished.
It refers to a narrow band of cloth or bark worn anciently across both breasts and fastened at the back. He killed sixty Buddhist priests in the forest near Kataragam, and appeared as the ten avatars of Vishnu, who is called Rambara, an obsolete name.
He visits the tank at Minneri and the stone well at Ganneri, he thence goes to Kadirapura or Kataragam, and thence to Senkadagala or Kandy. From Gurubaebila he wasted Senkadagala.
This ballad preserves tradition of a god worshipped at Minneri, Kataragama, and also at Senkadagala before it became the capital of the later kings. It must certainly be four or five centuries old, in the main, though probably re-edited in more modern style, about three centuries ago. The ballad may refer to the worship of some god, favoured by the Giri wansa, a royal dynasty which held the country round Kandy ; Abaya raja of this race was expelled by Dutugaemunu to the neighbourhood of Tammankaduwa, in which Minneri is situated, where he formed a new principality.
His daughter apparently married Dutugaemunu, and was mother of prince Sali, so very popular in Sinhalese tradition. The main allusions may belong to the time of those princes, but the subject requires further elucidation. The name Panan may in reality have no connection at all with panam, money. There is a hill once sacred to the god in the Trincomalee district, and his worship exists there, but obscurely.
I have heard no tradition about this god around. The name Dumbara eliya, or the plains of Dumbara, is no longer applied to Dumbara locally. Panan probably comes from a root allied to the old Persian root, pri, to protect, and Panan Deva means the protecting god.
Dumbara eliyata waedala sititi Pembara anganan tanapota kadati Pin bala sanga saeta namakut marati Rambara dasa awataren waditi. Having come he stays at Dumbara eliya, He breaks the breast-bands of loving women, He kills sixty priests of great merit, He comes in ten delightful avataras. The breast-band is removed after child-birth, when the mother commences to suckle her infant, and the allusion probably means that the god grants to his votaries the boon of children.
With the suggested name of the god may be compared such Persian names as the well known Tissa-phernes. With the suggested perivation we may compare Avertic, panm, Pehlvi, paneke, protection.
Kaputu Bakamunu sindu. THIS song relates that some owls made their home in a cave in a certain forest. A crow in search of fruit visited the forest, and called his companions to go and live there. One day the crow robbed the nests of the owls of their eggs, and killed the owls, and by night the owls went and killed the crows, and ate their eggs. A crow then suggested to his companions a trick, in accordance with which they plucked out all his feathers, and then left the place.
When an owl came to attack the crows, he saw this pitiable object, and asked what had happened. The cunning crow replied that as he had praised the virtue of the owls, the other crows had so cruelly treated, and then discarded him. Telling the helpless crow to hold on to a stick, with his beak, two owls flew off with him, to their cave, where they fed and supported him with great kindness.
After his feathers had grown, the crow pretended to be cold, and persuaded the simple owls to fetch him firewood, which at his request they piled up at the door of their cave.
He then set fire to it, when they were all inside, and they became giddy with the smoke, and finally were killed by the fire. It is thus that the wicked requite those who show them kindness and shelter them. The poet gives his name as Mawule Yatindu, or priest, and the poem may be a century or more old. My Copy occupies 8 small leaves.
Gini dalu dun saema gal geta gos wadiminne Gal ge rat wenne Bakamunu igili wata kaeraki balanne Dorakada balaminne. All the fire flame and smoke entering the cave, The cave becoming hot, The owls flying around in circles, looking, Searching for the door. It describes how certain men made a clearing in the Crown forest, and grew tasty vegetables there, and grain. But a prosecution was taken, on information from one Kiribonda, and all seven fell into gaol, after conviction by the Court.
The miseries of gaol are expatiated upon. They are sleepless with sorrow, early in the morning as soon as they have eaten they must go to work, they have to drink well water. The people of that district have a rooted dislike to any but tank water, with its peculiar taint, and this punishment of well water is evidently heavily felt. From the fact that the prisoners then only bathed once a week, and at the river, the verses are 20 years old at least.
It is a good specimen of modern popular verse, amongst villagers little affected by the general progress and education of their countrymen. There are 16 verses. Basa kara bojun api sadena kaewata Sita yata gini kanda aewuluni kuse yata Netayata ninda naeta taena taena api haemata Rata aera yanda hit uni api hadenata.
For having eaten tasty food we seven, In mind and breast a fire-flame is lighted, For the eye there is no sleep, here or there for us all, To depart leaving the land was the thought of us seven. Yuga hatara kavi. This is arranged as a dialogue, or catechism, with question and answer. The Treta commenced on a Tuesday, on the 3rd of the month Nikini under Punawasa, and was of 1,, years. The Dwapara Yuga commenced on a Wednesday, on the 9th day of the month Durutu, under Puwaputa, and was of 8,, years; the Kali Age began on a Thursday under Utraputupaya, on the 15th day of the month Nawam, and consisted of , years.
These figures appear to me to be nonsence, but it may serve a useful purpose to point out the occurrence of nonsence. Flowers, leaves, and fishes were made from the eyes of Yama raja of Yama pura. Silk cloths grow on a damba tree in Uturukuru ; this may be explained. The damba has small purple-black fruits, very juicy, and is evidently confused with the mulberry. It is a species of Eugenia. Demala vyakarana, and Sangis- kirita, or Tamil grammar and Sanskrit, were created by the Ashta gana, or eight feet in prosody.
The four former names of Anuradhapura, were Abayapura, Sirimanda pura, Nawasalpura and Sakkitu pura, but at what time these names were applied to it, is not stated. This Sirimanda, as a former name fo Anuradhapura is not taken from any work known to me, and I should be tempted to regard the passage as idle invention, did not this word remind one of the Palai-si-munda of Pliny, then the capital according to the envoys, of the king of Ceylon, and a city with two hundred thousand inhabitants.
The number of people, two laks, shows, that the envoys spoke in round numbers, or conjecturally, but indicates a large city. Whether there is any authority for Sirimanda, Nawasal, and Sakkitu, remains to be discovered.
In the Mahawansa Mihinda states the city Anuradhapura had in the times of the former Budus, been successively known as Abayapura, Vaddhamana, and Visa-la nagara ; Mihintalawa was the first dagaeba, and it contains the gem given by Saekra to King Kusa ; this is an important record also ; for the ashta wanka manikya is now thought to have been enshrined in a Sela Chaitya at Anuradhapura, and not in a Sela Chaitya at Mihintalawa.
Basawa kulama was the first tank. There were four universal storms of rain over the earth during this Kalpa. Four times in this Kalpa the Daeduru Oya has overflowed its banks. Four times all seas have been filled up. This poem seems to be about two centuries old, and composed by some village worthy with no great learning ; my copy has 26 verses.
THIS is a dialogue on the same subject as No. It describes the ten thousand sakwalas, in the usual manner. Each sakwala has its own sun and moon, its own Mahameru, its own six Deva worlds ; and similarly each has 16 Brahma worlds, and one Sak Deva, each with his retinue ; also one Maha Bamba with his retinue for each. Pour guardian gods, or hatara waran devas to each. Each sakwala has two thousand kodewu or small islands, forming divisions of its four continents. Each sakwala has a Sapta kiita or seven peaked mountain, and each has seven oceans.
Dambadiwa consists of 4, yoduns of ocean, 3, yoduns of Himala, and 3, yoduns of inhabited land between those two. Details are given of the circumference of the Sakwala, and so on, of no real value.
The sakwala rock is 42, yoduns above the sea, and 42, below it. The ten kinds of elephants, the four kinds of lions, are noticed, as usual, see Nos. In Ruhunu rata are , villages; in Maya rata are , villages : in Pihiti rata are , villages.
This dialogue is well composed, and is two or three centuries old. My copy A, has 69 verses, and B, has Kalawa kula gange kula pandara kula tamba me kula Pingala kula gandaya kula mangala kula hema kula Uposata kula chaddanta kula yana me kula Aeti piliwela kiya me kula wen wen kala haeti pera kala.
Kalawa kind, gange kind, pandara kind, tamba, these kinds,. Pingala kind, gandaya kind, mangala kind, hema kind, Uposata kind, chatdanta kind, these said kinds, These kinds are said to be classed separately, as was done in ancient times.
Sutasoma Jataka kavi. THIS poem is called Kividipani at the conclusion. It is an excellent poem, with rhyme in the last two syllables of each line, if not in three syllables. The story is that of the Sutasoma birth, related in prose The poet writes during the reign of Kirtti Sri raja, and praises the town of Kolamba, and its governor or Govaernadoru. This Mudali married the daughter of Nanediri Mudali of Galle, and their son held offices at Colombo, and became a chief minister under the name Abayavira Siriwardana Mukaveti.
They were of Mahabada caste. My copy has verses, but the poem itself says that it contains verses so that 60 verses must be additions.
I have to thank H. Bell, Esqr. Eka basa sawanayen mama ohu damana kala Wigasita pawitu harawami ehi piwisi kala Duka waedi siti siyak raja diwi raeka me kala Saeka nowa emi nobawa Widurawi se awi kala. By hearing one word, I subdued him, Quickly cause the crime to depart, having reached there, Preserving the life at this time of the hundred kings suffering pain, Without hesitation I come, fear not, resembling Widurawi Saekra. THIS is an invocation to Anuhasmata or the Power-mother, to dispel epidemics of janapada or plague, udara or dropsy, kushta or leprosy, and to protect mankind.
Her golden foot-jewels, anklets, tinkling anklets, and bangles, are praised, as well as her sun-shade awupat and silk head dress pata oliyal. With gold, gems and pearls on her neck, and her false hair on her head, she is invoked to be present, surrounded by her attendants.
From sporting in the waves of the ocean she is asked to come, and be present at the Peramiyankulam tank. With silver cane in her hand, she utters mantras in the Telugu speech. She chases away the yakas. She mutters mantras and kawachas. Coming to this land, at Bulankulame she received endowments aramudal.
She wears golden sandals miriwaedi , and carries a silk kerchief in her hand. A consecrated puna thread crosses her neck. With her silken robe she clears away sickness and sorrow. She cures murrain amongst cattle. She is represented with a stern face and aquiline features, loaded with jewels, a high head-dress, and radiated halo and she is bare to the waist, except for a narrow zone across the breasts.
She has eight arms two of which are natural ones, and empty handed, while she holds in the other right hands a flaming and radiated disk, held edgeways, as if passing in front of her, a sword, and a sceptre or decorated mace. In the left hands she has a chank, a bow, and a shield. The invocation in its present form seems to be about three centuries old, more or less. Networking Software. Trending from CNET.
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