Indian Antiquary Vol 22

Author(s): Richard Carnac Temple
Publisher: Swati Publications

Page 41

FEBRUARY, 1893.]
KALYANI INSCRIPTIONS.
29
A PRELIMINARY STUDY OF THE KALYANI INSCRIPTIONS OF DHAMMACHETI.
1476 A. D..
BY TAW SEIN KO.
(Continued from page 17.)
N arrival at Kusimanagara, Uttarâjivamahâthera embarked in a ship, accompanied by many Why was he called Chhapatasamanêra? His parents were natives of Kusimaratṭha, while he himself was a pupil of Uttarajivamahathêra. He was called Chhapatasâmanêra, because his parents were natives of a village called Chhapata, in Kusimarattha.
Uttarajivamahâthêra embarked in a ship and set out for Laikâdipa. On his arrival there, the maháthéras, residing in Laikâdîpa, came together in a body and accorded him a meet reception. As they were well disposed towards him they said: "We are the spiritual successors of Mahamahindathêra, who established the Religion in Lankûdîpa, while you and the other priests in your company are the spiritual successors of the two maháthéras, called Sona and Uttara, who established the Religion in Suvanṇabhûmi. Let us all, therefore, perform together the ceremonies incumbent upon the Order." Having spoken thus, they performed the upusampada ordination on Chhapata, the twenty-year old samanera.
After this, Uhttarajivamahâthêra, having accomplished the object of his visit, namely, the worshipping, &c., at the shrines in Lankâdîpa, made preparations to return to Pugâma.
Then the priest Chhapata thought thus: "If I were to return home with Uttarâjîvamahathera, owing to the impediments caused by my relatives, I should not be able to enjoy that peace and quiet, which are conducive to the study of the Tipitaka together with its commentaries. It is, perhaps, advisable, therefore, that I should, with the permission of the maháthéra, remain in Lankadipa, and return home only after I have mastered the Tipitaku together with its commentaries." Accordingly, Chhapata asked permission from Uttarâjivamahâthêra and remained behind in Lankadipa.
Uttarajivamahathera, accompanied by his large company of priests, embarked in a ship, and returned to Kusimanagara. Thence he proceeded to Pugama, and took up his residence there.
Meanwhile, the priest, Chhapata, by dint of hard study, had acquired a knowledge of the Tipitaka together with its commentaries; and, as he had completed his tenth year in orders, he acquired the designation of thera. Being now desirous of returning to Pugâma, he reflected thus: "If I were to return home alone, and if, in the event of the death of Uttarâjivamahathêra, I did not wish to associate with the priests of Pugâma in the performance of ecclesiastical ceremonies, how could I, in the absence of a pañchavaggagana, perform such functions separately? It is, perhaps, proper, therefore, that I should return home in the company of four other priests, who are well-versed in the Tipitaka."
After reflecting thus, he appointed Sivalithera, a native of Tamalitthi,13 Tamalindathers, the son of the Raja of Kamboja, Anandathera, a native of Kinchipura, and Rahulathera, a native of Lankadipa, to accompany him, and, embarking in a ship, returned to his native country. These five maháthéras were well-versed in the Tipitaka, and were learned and able; and, among them, Bahulathêra was the ablest and the most learned.
On the arrival of these five mahathêras at Kusimanagara, the time for journeying on to Pugama was unseasonable, because of the approaching vassa, and they, accordingly, observed their vassa at Kasimanagara. The site and walls of the monastery, where they spent the vassa, may be seen to this day, on the south side of Kusimanagara. At the conclusion of the
15 Tâmalitthi is probably Tamluk in Bengal; Kamboja is either Cambodia or the Shan States, and Kinchipura is probably Conjeveram in Madras.