STATE 0F LANKA BEFORE KING VIJAYA part 2

The arrival of Vijaya and his band of men changed the social and cultural development of the entire Island. When they began to settle down the elements of the Indian culture began to take root with an unimaginable speed. The aryaniza- tion progressed as fresh bands of Aryans arrived from time to time.

It is generally believed that several batches of people came to Lanka. Some of them came from the Eastern area of India: whilst others came from the Western region. These groups settled in the Island from time to time. Vijaya's arrival was probably the last such influx. The chronicled information has to be supported by other forms of evidence. Such evidence can be gleaned from linguistic, physical and cultural elements preserved by the Sinhala pcople in the Island

The Sinhala Language of the earliest known period was a form of old Prakrit. It is like one of the Indo-Aryan languages found in India. Sinhala Language shows elements found in Bengali as well as Gujerati showing thereby the influence from both languages. The script and form of writing are very similar. The vocabulary is derived from the same common source with certain regional varia tions. On that score it can be said that the people who spoke and wrote the original Sinhala used the language common to East and West of India. According to the information couched in the ofVijaya story the new comers from the North Indian region of Bengal and Gujerat or Maharastra discriminated against the local population of the time. It could be on lines similar to those dis- layed by the Vedic Aryans when they arrived i India. Colour and culture may have been the main reasons for difference of race

The Aborigines were deemed inferior to the newcomers who were Aryans. Messengers were sent with gifts to Madura inviting the daughter of the Pandu King for Vijaya and daughters of others for his Ministers and retainers. The important point here is the despatch of a letter ofwith gifts. The importance of this mission lies in the fact that Madhura kingdom mentioned here must have been in Aryan pocket which maintained close association with the then king- doms of the North. This would have been the southern-most region of Aryan expansion at that time. During Buddha's day the region below the nowNarmada finds no mention. As it seems from the evidence available from this time as well as from the Asokan times the Southern region of India had not progressed to any degree of recognition.

Furthermore, from the oldest writings preserved on stones and rocks in India the script used was Brahmi generally called the Asokan script. The script used by Vijayan scribes would have been an earlier form of the Brahmi script. Fortunately, specimens belonging to the 3rd Century B.C. have been preserved in India and Lanka. The language is a kind of old Prakrit very similar to each other. The manner of writing was also from left to right. Writing from right to left was also known. In response to the request the daughter was sent with craftsmen and a 1000 families of the 18 guilds with a letter to the king. The entire company arrived by ship. Since the arrival of these immigrants the close association with the Sakyan Kingdom of the North continued to be maintained at the official and unofficial levels.

Next to arrive in Lanka was Vijaya's brother's youngest son named Panduvasdeva. He came with 32 sons of Ministers disguised as Mendicant monks. King Vijaya died before his nephew and successor arrived in Lanka at his invitation.

Anthropometrical data of the modern inhabi- tants of Bengal and Gujerat show strong similarities both in measurement and certain external charac- teristics to those of the Sinhalese. These tend to establish the close relationship that existed between these two groups of people. More remarkable is the observation made by a study of the physical anthropology of the Sinhalese and those of the West littoral of India. The analysis of the anthropometrical data and the external physical characteristics of the two communities showed a close similarity. This fact has made it possible for anyone to assume that the ancient Sinhalese were closely related to the Indians of Bengal and Gujerat. There is sufficient reason to establish the proposition that the ancient Sinhalese. whether they came from East or West of India belonged to the same Aryan stock, The later arrivals added to the admixture quite considerably even in other areas of culture such as arts and crafts, religion and ceremonial

The first city founded by Vijaya was Tambapanni. Here dwelt Vijaya together with Kuvanna surrounded by his ministers. In due course the ministers founded villages. Anuruddha built Anuradhapura on the bank of Kadamba river. On the bank of the Gambhira river to the North of Anuradhapura the Chaplain built Upatissagama. The other ministers built for each Uijeni, Uruvela and Vijita. Then there was Ramagona where Rama settled. Dighayu and Rohana were settled by Dighayu and Rohana. It is interesting to note that Anuradha built a tank and a palace to its South. There he took up his abode.

The indigenous population prior to the arrival of Vijaya and the succeeding hosts of mern and women from North Indian regions had attained a certain level of development. Their way of life depended on the control and utilization of the environment. Although at the very begin- ning of contact with the Aryan newcomers the local population kept aloof from each other their knowledge of local conditions would have been sought by the newcomers. In building construc tion hydrological engineering, and agricultural pursuits these local men would have offered willing assistance. Naturally thereafter there developed more communication and co-operation. The local chiefs came to be respected as equal partners This was clearly demonstrated by King Pandu- kabhaya who celebrated festive occasions with the Yakkha Chief Cittaraja receiving equality of treatment in public. The information in the drama spectacle called Kohombakankariya suggests the reconciliation the different groups which opposed each other. By that time conflicts had ended, peace had been restored and equality recognized. The newcomers would have absorbed a considerable amount of knowledge of arts and craft, techniques and processes. One wonders if the system of irrigation engincering was one of them and the art of cutting stone another. A Megalithic civilization of the ancient Yakkhas is inferred from the evidence obtained from irrigatiorn works studied in the light of recent discoveries.

The first act of real organization was the establishment of royalty on the basis of a proper coronation. Vijaya refused his consent unlessa maiden of noble house was consecrated as queen This led to the opening of communication witl King Pandu of Madura. There is a certain doubt about this kingdom of Madura. So far as the Buddhist reconds go no mention is made of a King- dom below the Narbada river. The Southern part of the Indian continent does not appear to hav reached the same advanced state as the central kingdoms. The epigraphical records do not speak of any early kingdoms. Besides, people of the South were racially and culturally quite different from those of the North, No ports situated in this area are mentioned

The Indian Anthropological Survey has evidence to establish that the Southern most area of Aryan spread was to the South of present Mysore State. There were pockets of Aryan people scattered in this region and Madhura was one such area where the people were of Aryarn stock. Naturally, therefore Vijaya and his mern sent messengers to woo the daughter of the Pandu King. The name itself connotes the Northern connections with the dynasty with names like Panduvasdeva and Pandukabhaya seem to indicate.

During the period of 5th Century BC. no mention is made of the people living in the south of India in any literary works either in the Vedic or Pali Pitaka texts. During the Mauryan and Asokan Empires too historical information is lacking. This state of affairs continues until the Ist Century B.C. when for the first time a Damila King is mentioned in the Mahavamsa. The entire area where Dravidian Languages are spoken find no mention from the time of Vijaya up to the time of Dutugemunu. In language and culture this area differs distinctly from that of the Aryan land. There has been no intercourse or communication by land or sea between the Southern region of India and Lanka. Under the circumstances Vijaya would have only agreed to obtain a Royal Princess from an Aryan Dynasty. Likewise his Ministers too, would have obtained brides of suitable ranks from Aryan families. Madhura would have been an Aryan Kingdom where King Pandu of the Sakya dynasty would have ruled

King Pandu responded by sending maidens of rank, elephants, horses and weapons. The mportant point is the arrival of a thousand families belonging to the 18 guilds and craftsmen. Theyracial too arrived by ship and landed at Mahatittha in Lanka. This clearly shows the commencement of building operations. The craftsmen belonging to 18 kinds of guilds formed an essential factor in the establishment of a city. Vijaya bestowed the maidens according to their ranks as brides to h ministers and retainers. Then Vijaya was conse- crated King and King Pandu's daughter was conse- crated his queen.

The next batch of Sakyans to arrive was Prince Panduvasudeva ac Ministers. They came disguised as mendicant monks. A princess of the Sakya dynasty of Pandu was also sent to be consecrated as his queen. 32 women friends arrived with her by ship at Gonagamba robed like nuns. A strange fact is the disguise adopted by the incoming visitors to the Island. Perhaps that was the safest method of travel in those days when people had to cross inhospitable areas. The ascetic garb was respected companied by 32 sons of a passport for safe travel. More Sakyans began to arrive and the process of aryanization progressed speedily. By and by the Brahmins too established the position in the royal household as soothsayers or persons versed in vedic lore. The king's advisers became Brahmins and their advice was based on Hindu scriptures. Meanwhile brothers of Bhaddakaccana too arrived and took up their abode wherever it pleased them. Among them was Rama who settled at Ramagona. At Uruvela settled Uruvela and Anurudha settled at Anuradha. The settlement of Vijita, Dighayu and Rohana are named Vijitagama, Dighayu tively. The first tank was built by Anuradha and to its south a palace was built. Here Anuradha resided. and Rohana respec- tively. The first tank was built by Anuradha and to its south a palace was built. Here Anuradha resided.

With the coming of successive groups of men and women belonging to different ranks and vocations the stage was set for the establishment of a ruling class organised on the pattern similar to that obtaining in Aryan India. The King, Nobles Ministers, Brahmins and ascetics or priests and ordinary men and women belonged to that society They were strong enough to resist the strength of the aboriginal groups of Nagas and Yakkhas. When two cultures of different power confront each other the stronger and more advanced culture naturally overcame the weaker and less developed. The Yakkhas and Nagas were the weaker. They succumbed to the stronger.

In conflict between the newcomer and the Nagas and Yakkhas there followed a period of suspicious association leading to conquest and assimilation. Pockets of resistance may have continued in remote regions. By a process of gradual assimilation the newcomers were accepted and recognised as rulers. There was bound to be racial admixture and cultural exchange. The newcomers certainly benefited by the experience and know how of the local population of different races. At this time the division of society was made on the basis of vocation and not birth. Caste did not exist as such. But certainly class was recognized. Racial discrimination was observed as did the Vedic Aryans when they arrived in India. Still the local kingdoms with their local chiefs were recognized by the Aryans. However the traditional customs, practices and beliefs were strictly observed by each of the groups until the wastime of King Pandukabhaya when the Yakkha chiefs were publicly recognized on terms of equality at ceremonial occasions. By that time the pacifi- cation of the different tribal kingdoms had become an accomplished fact. The Nagas living n the plains were the first to be absorbed. Then the dicanta crossthe Veddas of later times. Yakkhas began to yield by degrees (Pulindas) continued to live in the tropical rain forests at the base of the Samanala mountains as the veddas of later times.

continued to later times. They had developed techniques of water control and management. wasIt is believed that King Mahasena built the mighty reservoirs with the labour of the Yakkhas. The tradition of stone cutting is associated with the Yakkhas. Some of the megalithic structures may be attributed to them. The rock temple at Yakkhas. This shows that the Yakkhas of The memories of Yakkhas as great builders Alutnuwara was supposed to have been the work of ancient times had developed the technique of cutting, splitting, and utilizing stone for the construction of reservoirs and buildings and sculpture.

STATE OF LANKA BEFORE KING VIJAYA part 1

At this stage it may be useful to visualiz the state of Lanka immediately prior to the arrival of Vijaya and his band of men. The reader has to be cautioned by stating that Lanka could not have been an isolated spot devoid of humanwhich habitations. It is difficult to believe that the sea borne vessels did not know the existence of this Island and the nature of its human inhabitants. The ships capable of making such coastal voyages were in use. It is stated in the Chronicles that Vijaya and his men put out to sea at a port located on the Western Coast of India. The ship could not have accomplished its journey without prior preparation. This meant the experiences of sea faring persons would have been of considerable assistance in the final arrangement One has to accept such a proposition. Whether this event took place before or after the occurrence of the tidal wave that inundated miles of land around the Coast of Kelaniya one cannot say with certainty. No geological evidence is available The only evidence comes from the legends and ancient historical chronicles and literature. Be that as it may

Is the lost kingdom of Kelaniya a mere myth One cannot just discard this myth. or is it a fact? There appears to lie hidden some factual event of the nature of the disaster described. Earth tremors and tidal waves are known to have occur- red in historical times. Due to earth movements the course of the Mahaveli changed after 200 B.C. Another earth movement may have occurred after 12th Century A.D. One such minor tidal wave was recorded in the East Coast in 1938 and another bigger tidal wave occurred in the Eastern Coast in 1978. f the Ravana legend is to be believed then the possibility of his kingdom having been submerged by the tidal wave around Kelaniya may provide some kind of answer. For the Vibhishana cult has developed in Kelaniya and continues to dominate that region even to this day

Ravana was a demon king. He was a Rak- shasa the earliest non-human being mentioned in the Rg Veda. These kings lived in the hinterland of Lanka. They were connected to the Naga clans in Kelaniya and Nagadipa. Their seat of power may have been in the vicinity of ancient Tammannapura or probably in ancient Vijitapura mentioned in the Mahavamsa.

On the other hand modern literary critics and historians of India have strong doubts about Lanka in the Ramayana as being modern Lanka. They seem to favour the view that the spot to which Sita was removed by Ravana was in India itself. Some historians think Lanka was a mere hypothetical spot that existed in the imagination of poets. The author of the Ramayana wanted to picture a distant place full of riches and beauty The elements of the vision of such a spot were derived from the stories of rich merchants of the time. The identification of Lanka of the Ramayana with Sri Lanka still remains literary problem for the historians. But the legend continues to evoke in the minds of the literary men of Lanka visions of golden palaces, glittering turrets, exquisite ornaments, gems, decorative designs, flower gardens and ponds inducing the highest aesthetic sensibilities.

Tribal groups are always mentioned in legend, myths and stories of Lanka. These were the Asuras, Rakshasas, Yakshas and Nagas According to prehistoric evidence the use of stone implements in all the stages of evolution have been discovered in Lanka. These provide certain evidence of the progressive evolution of human culture in all these stages of development from hunting and food gathering to partial settlement.

It has been explained earlier that the Island was occupied from very ancient times by several ethnic groups. The chronicles mention some of them as Asuras, Yakkhas, Rakshas and Nagas. They were living during prehistoric times. Some were occupying the coastal regions whilst others were living in the hilly kingdoms. Even then these two groups were related to each other and therefore they had established relationships by marriage. The people occupying the Coastal region were also mixed to some degree due to the presence of shipwrecked mariners from the Indian continent.

These groups both coastal and inland may have been the surviving members of people who times. Unfortunately, no human skeletal remains of prehistoric periods have been discovered so far ancientas to enable anyone to ascertain evidence regarding The stone implements can establish a parallel development arrived in the Island during the ethnic composition of these people.

and evolution similar to that of the Indian continent. Judging by the scanty ethnographic evidence it may be assumed that the earliest inhabitants were a kind of Negrito. Next in antiquity were the Australoid race of men. Both categories may have migrated from a central region in North West of India. The third group came along the coastal plains from the Mediterra- nean region and crossed over to Lanka along a land connection. These were the human groups signs inhabiting the Island when Vijaya and his men arrived.

Some writers have referred to the arrival of certain other groups of men prior to the coming of Vijaya. One such area of diffusion is the North Western region(1) of India. As evidence a word in a Sinhala inscription is cited. The word is Kam- boja and it is taken to refer to a group of suchir people who had settled down in the Southern part of the Island. Another writer using the material in the Kohambakankariya has suggested that a group of people had arrived in Lanka from a region South East of present Pakistan. This region is the same as North Western area of India. Such scanty references are not suflicient to base an argument in support of ethnic connec- tion with such a distant region.

As for the coming of Vijaya it is said that he was not the first comer. His expedition was the culmination of a series of such visits by mariners of ancient times who visited Lanka for trade or adventure. The former version is established and recorded in the ancient chronicles of Lanka Judging by the information from all sources Vijaya and his men came from Vangadesa. This is West Bengal of modern times. Accordingl the historical record of Vijaya and his band of 700 followers proceeded to the Western littoral of India and took ship from this ancient port of Supparaka

During Buddha's visit to Lanka, it is said, the Doctrine was preached to the Yakkhas assembled at Mahiyangana plains. No doubt they listened and understood the medium of expression, This speech must surely be a kind of old Prakrit thed in India. This was very similar to the Pali la guage. Likewise the Nagas listened to the Dhamma preached by the Buddha during his next visit. The Nagas too, woud have under- stood the same language. These tribal groups survived into later times. They had absorbed alli the human groups which arrived in the Island from very ancient times as mentioned earlier.

Certain other influences could not have failed to enter Lanka during the time of Indus civilization. It is now definitely known that the elements of the Indus civilization had spread as far south as the Bombay region. The trade between the ports of this region was carried in ships and such trading vessels could not have failed to reach the ports in Lanka's Western littoral. Evidence of some human intercourse is rovided by the punched marked coins discovered in several places in Lanka. Certain undecipherable signs and symbols may bear a close resemblance to the innumerable signs found (which may form the script used) in the ancient seals found in the Indus Valley. Another class of signs and symbols ofmay be represented by the crude drawings and painted images found in the ancient coins of Lanka. Pieces of pottery too may be associated with that Indus civilization(). It does not follow that people of that civilization settled here in large groups. But the presumption is that partthere prevailed commercial and trade connectio terialbetween ancient Lanka and West Asian Civiliza tions like Indus and Mesapotamia and Egypt

From the far eastern region possible move- ments of traders or shipwrecked mariners should be considered. Such people came from the Indonesian Islands whilst on their way to Mada- gascar. The sea voyage was too long and naturally the havens of the South of Lanka offered safe stopping places on their way across the ocean to the East African coast and Madagascar. The recent studies of such trade possibilities between these two areas have been able to establish that the cinnamon used in preserving the mummies of Egypt has definitely come from the Far East either Indonesia or Burma. Lanka too may have obtained this plant from Indonesia. The would have used the haven at Kirinda or Hamban- tota

The Jataka stories like the Valahassa Jataka have alluded to Lanka in the tales relating to travellers of the sea who came for trade and commercial purposes. The shipwrecked mariners enedwere lured by the Yakkha women who wandered along the western coastal plains of Lanka. The havens were along this coast and the ships from India used these harbours at Tammenna, Mantota (Mahatittha) and even Kelaniya.

Babylonian and Persian records. India had trade More tangible evidence can be found in the with Babylonia. Special reference to ports in Lanka is found. These can be identified with a fair degree of certainty. Gems are also mentioned among the materials such as cotton, rice, apes and peacocks taken into the Western shores. Phoenicians, Arabs. Greeks and Indonesians were the people who conductod such trade in ships built to weather the oceans,

Tribes of Yakkhas and Nagas have lived in the Island during the period immediately prior to the arrival of Vijaya. The state of the Island at the time of Vijaya's arrival can be reconstructed from the evidence of the Mahavamsa itself. Some of the ancient sites of human settlement named in the Mahavamsa were Mahiyangana, Samantakuta Laggala, Dighavapi, Sirisavatthu, Lankapura, Nagadipa and Kelaniya. The coastal region extending from Kelaniya to Nagadipa was inhabi- ted by people who practised agriculture. In fact the shipwrecked mariners who remained behind were taught the art of cultivation. The safe havens at this time were Mahatittha and Gonagamaka. It shows that two types of human settlements had been established by this time. One was that of the river valleys in the hill country. There the people were living in caves as well as open stations. They were the Yakkha tribes, and the other was the settlement of the plaines bordering the sea along the Western border. These people were nomadic cultivators with semi-permanent homes These were the Nagas.

wandered along the western coast. She had Kuvanna is described as a Yakkhini who lured men and kept them confined until she extracted her prize. They were just the kind of women who magic powers to assume different forms at will Hermits are mentioned in the Vijaya story. Does this fact support the view that by this time ascetics were wandering in the Island. Perhaps that may have been the case. Kuvanna is described as a woman hermit seated at the foot of a tree. This is the pose of a hermit. But the difference was that she was spinning. Agriculture and the art of weaving are practices known to settled communi- ties. This surely is a certain sign that there was developed community. The followers of Vijaya who saw her by the tank had no fear to approach the tank because hermits cause no harm to an living being

A dog appears before the band of Vijaya's men. The presence of a dog confirmed the belief among the people that a human habitation should be in the vicinity. Another humane quality was the offering of food to hungry men. This was an ancient virtue in the Asian societies. The food consisted of rice and other foods of every kind. Rice was cooked with condiments for Vijaya's men. Here again the knowledge of cooking with condiments should be kept in mind. The first portion was offered to Kuvanna the Yakkhini. Was it an offering to please the devil or was it the custom to offer food to a woman? A splendid bed was prepared by Kuvanna now appearing in the form of a lovely maiden bedecked with all ornaments. She thus reveals her true identity as a, princess, perhaps the head of a matriarchal society of the Yakka tribe. At night Vijaya enjoying blissfully the night in bed with his spouse heard the sound of music and signing The Yakkha communities were preparing for a wedding feast and music and singing were a prelude to the revelry that would follow

To be continued

LEGENDS, STORIES AND MYTHS part 2


The same name because of the red earth that coloured their hands when resting on the shore. Because the king had slain the lion. the King Sinhabahu was called Sinhala and his followers were also called Sinhala. When the time for coronation came the Prince refused unless a maiden of noble birth were also consecreated as queen. 

The rejection of a non-Aryan woman in order to marry an Aryan princess is a special feature. The gross violation of a solemn oath accounts for Vijaya's having no Royal offspring. The progeni- tors of the Vedda tribes of this Island are named as the son and daughter of the Yakkhini Kuvanna by Vijaya. The incestuous marriage of brother and sister once held in high regard is now apparently censured by relegating their offspring to the category of wild men.

Some aspects of the Ramayana story have gained currency as legendary lore among the Sinhalese. Ancient Lanka was ruled by a very powerful Yakkha king called Ravana. His brother was called Vibhishana. His ten heads were adorned by a crown symbolising this feature. His palaces and gardens were famous for their splendour and beauty. He was believed to have had relatives in South India. For some acts of violence shown by Rama to the ascetics of India Ravana seized Sita and carried her by air to Lanka She was kept a prisoner closely guarded but not molested in any way. Rama and his brother Lakshmana invaded Lanka with the help of Hanuman and a fierce battle ensued. Ravana was killed and Sita was captured by Rama. Then Rama entrusted the kingdom of Lanka to Vibhi- shana and taking Sita left for India. On his return on ordeal of fire established the chastity of Sita. Thereafter Rama regained the kingdom.

 In this story Ravana reveals royal virtues of the highest order. Treatment of captive women was a sacred trust. Rama's virtue is seen in rewarding Vibhishana for helping him. Chastity of woman is held as the highest virtue of women so much so that even the flames of fire could not harm a chaste woman.

Ravana is credited as having been the author of several books on Ayurveda written in Sanskrit. Vibhishana came to be regarded in later times as the deity in charge of the Kelaniya region. Even today he is so worshipped as a protective deity able to grant the wishes of supplicants. Laksh mana the brother of Rama came to be identified as God Sumana of Sri Pada Adaviya. To what extent the place names found in Lanka can be associated with the Ramayana story it is difficult to say. But such names as Lanka, Ravana ella , Sita Eliya, Vibhishana and Sumana have aroused an interest in the minds of certain scholars.

Strangely enough Rama's name finds no mention in any place name or personal name. One is also lead to believe that Ravana's Lanka was known to Indian scholars as the author of the Ramayana may have got the idea from a distant afluent kindgom. Now some scholars seem to think that Lanka of the Ramayana Epic is not the Island of Lanka but a hypothetical place

One of the most fascinating stories is that relating to Viharamahadevi. The event is believed to have occurred at Kelaniya. Kin Kelani Tissa of ancient Kelaniya Kingdonm unwittingly committed a grievous offence by inflic- ting punishment on an innocent monk suspected of a love intrigue with the queen by placing him in a cauldron of boiling oil. The gods became enraged. They made the sea flow inland covering a fair part of the land. Only a human sacrifice could save the king and country from this calamity. The demand was for the sacrifice of the king's daughter Devi to the deity of angry waves. Having adorned her in royal garments and ornaments she was taken in a boat and put on the high seas as a sacrifice to the enraged deity of the sea. The gods were pleased. The sea receded. The boat drifted to the South of the Island and reached a coastal place called Kirinda. She was taken to King Kavan Tissa who made her his queern Later she became the illustrious Viharamahadevi the mother of King Dutugemunu.

The concept of human sacrifice is embodied in this story and its fulfilment is illustrated by the make believe offering. Another idea is the belief in nature spirits who act as guardians of morality, virtue and right. Infringement of any of these virtues entails automatic punishment.

The myth of Giri Devi and Dala Kumara is found in different versions. But the central theme of all of them is the same. In the city of Soli lived a king called Solimana Rajjuruvo His queen gave birth to a daughter of exceptional beauty so much so that even her own brotlier will not be able to resist the temptation to marry her When the girl was born she was named Giri The prince was banished to the king's brother's kingdom. The boy developed canine teeth and became beastial day by day

The girl grew up and a suitable marriage was arranged for her. The king's brother was invited to the wedding but not her own brother. When her brother heard about this he became furious. On the day of the wedding the brother arrived tired and hungry. Seeing food on the table he fell over it and ate everything. Then he demanded to see her. When this was refused Dala threa- tened to destroy everything and burn the palace The king sent for Giridevi. When Dala saw her love and lust burned within him.

He seized thegirl and fled to the forest. There he lived as husband and wife. During Dala's sleep she fled and hanged herself. Later he came to be known as Dala-yaka or Gara-yaka.

One interesting feature underlying this myth is the norm in the marriage tradition. Theis earliest form of recognized marriage was not of brother and sister as in the Vijaya myth. Then this form was relegated to the practices of wild men as in the case of Kuveni's two children. Here in this Dala story brother-sister marriage is condemned as shameful and despicable. Another feature is the change Dala kumara underwent from being a prince to a demon. Finally he assumed the role of Gara-yaka who is invoked to avert evil effects of black magic, ill will and natural calamity.

The legend of Bhairava explains how a former devil associated with the carth and hells was later regarded as deity. Due to a curse by Mara she gave birth to eight female devils. Each of them is said to guard one of the directions. The wealth of the earth including minerals is in her charge. For this reason it is believed essential to make an offering before digging the earth to sink a well, to cultivate a field or to search for gems and minerals. The offering has to be made on the spot. The belief has influenced the Sinhalese down the ages. On the hill called Bhairavakanda near Kandy a human sacrifice of a virgin had to be made to Bhairava deity annually. The chosen maid was tied to a post on the summit of the hill. She was left there alone with food and drink to suffer her fate. The devil approached her at dead of night and struck her dead. The King and Court firmly believed that if such a sacrifice were not made infectious disease is cast on the Royal Family.

 In this legend the concept of the human sacrifice to avert disaster for the community is clear. Another belief was that the goddess of the earth assisted by her regional deities keep watchover all the treasures of the earth. This includes even the fruits of cultivation. The cultivators are careful to observe certain rituals when measuring paddy on the threshing floor lest any omission may induce Bhairava to remove a part of myththe harvest. One may observe also how a devil transformed into a deity gifted with so much power.

Dedimunda is presented as a very interesting ildrencharacter in legend and story. He is believed to arriagebe a grandson of Vesamuni. He came to Lanka in a ship and landed at Dondra. From there he moved to Seenigama. It is also said that he was authorized to establish Buddhism in Lanka Buddha and Sakra helped him to do this. He is also said to have befriended the Buddha when Mara sent his three daughters to seduce Him The epithet Vahalkada deviyo is also attributed to him

The Devala at Alutnuwara near Kadugannawa is dedicated to Dedimunda. He is credited with having built it in one night by crushing the massive rock. The construction of the Devala is the work of demons under his command. This has become popular place for exorcising devils. According to tradition a sandalwood image of red sandal- wood floating across the ocean reached Dondra. This is identified as Vishnu. This may be the same person as Dedimunda referred to as Upulvan

In this legend three points have to be remem- bered. Dedimunda is of demon origin and arrived by ship. An image of Vishnu is also believed to have reached the same spot. Later Dedimunda is equated with Vishnu who is him- associated with Vijaya and his followers. Thirdly Dedimunda is said to have stood by the Buddha when the daughters of Mara tried to seduce Him. Thereafter the Buddha is believed to have entrus- ted the protection of Buddhism in Lanka to Dedimunda. The elements of this legend are nicely woven to support Buddhism in the Island

LEGENDS, STORIES AND MYTHS part 1

The earliest legend recorded in ancient historical chronicles relates to the Yakkhas and Nagas. These two groups are believed to have been the earliest inhabitants of Lanka. The Yakkhas were a war like group of beings who were quarrelling with communities of a similar character. As early as 600 B.C. all the Yakkhas in the Island assembled in the plains of river Mahaveli at Mahiyangana to engage in a bloody war. It recorded in the Mahavamsa and it is believed by the Sinhalese that the Buddha appeared in the 9th month of Buddhahood in the Island of Lanka to settle the dispute between two factions of Yakkhas. He struck terror in the hearts of those assembled by causing rain, storm and darkness. The Yakkhas were terrified. Their fears were allayed and the Yakkhas offered the whole Island to the Buddha. The Buddha got them to settle in Giridipa and freed the Island of the Yakkhas to make it fit to receive His Doctrine. He preached to the assembly of devas and con- verted all living beings and devas. The Prince of Devas Mahasumana, Lord of Sripada mountain, craved an object of worship. The Sambuddha offered him a handful of hair. This was placed in a golden urn and covered that with Thupa of sapphire. The god worshipped these relics

The next legend also revealed in the Maha vamsa deals with the two Naga clans, uncle and nephew, who were about to be engaged in a war for a gem set throne, The uncle was reigning over a coastal kingdom of Nagadipa. The nephew was holding power over a mountainous region called Kavoavaddamana. The Buddha secing the calamity about to happen came out to Lanka in the 5th yoar of Buddhahood. Hovering over the batde-field the Master created a dread darkness over the Nagas. Thereafter He once again spread light, The Master preached the Doctrine of pence. The Naga king Maniakkhika of Kalyani who was taking part in the battle took refuge in the Triple Gem and invited the Blessed One to visit his kingdom again

 The Naga king Maniakkhika invited the Buddha, The Master, together with 500 monks set forth on the full moon day of the month of Wesak to Kalyani, After partaking alms the Teacher prenched the Dhamma, He rose and left the footsteps plain to sight on Sumanakuta.

He visited several sites which were to become sacred in the future. They were Dighavapi, Mahamegha- vanarama, Bodhi Tree site, Great Thupa, Thu These visits were undertaker rama, Selacetiya. for the highest good of Asuras and Devas.

The legend in the Kohombakankariya is worth mentioning. The earlier inhabitants of Lanka belonged to Raksha, Yakksha and Naga clans. In the "Kada-impota" is said "First of all there was Vararaja of the Asura clan. There- after, came the Raksha, Naga and Yakksha. A conflict ensured between the inhabitants of Lanka and the new comers. These people were Asura. Sura, Yak, Eli-yak, Raksha, Vedi. Naga, Melesi- Yak, Bandara and Arya." Further, it is believed that the people who arrived in Lanka from time to time came from the region of ancient Kamboja. These people could have belonged to the Indus culture. If this is true then the relics of that culture may be bathing ponds and drainage system at Anuradhapura city. The symbols and signs (like Swastika) found in Caves, pottery and coins may have been introduced by these yet unknown arrivals.

These 3 legends reveal an interesting featune created intentionally by the author of the Dipa- vamsa in the preparation of the Island for the significant event to come. The ancient records preserved in the Island referred to Asuras, Yakkhas and Nagas and these were converted in the first instance and thereafter the official introduction of Buddhism took place. 

It could also be said that the recorders of events at Mahavihara maintained a Chronicle of events from the Enlightenment of the Buddha until the introduction of Buddhism. These are the highlights of the Buddhist Sinhala achievements Looking at these events in the historical pers tive one sees the prehistoric ethnic content of the Island. These are reflected in this legend in a manner that gives credence to the situation. The Island was inhabited by tribes who were related and held the two kingdoms adjacent to the North Western Coast and the highlands. The author adopts the legends to give sanctity to the various sites mentioned as having received the personal association and the bodily touch of the Blessed One. These have been presented in order as Mahiyangana, Nagadipa, Kelaniya, Sri Pada. Dighavapi, Mahamegha Park, Selacetiya, Thupa- Bodhi Tree and Maha Thupa.

Yet another legend is required to provide evidence to the supernatural nature of the origin of the Sinhala race, Here there must be an element of a magical and supernatural aspect. Thus the myth about Vijaya's ancestry is introduced with all the supernatural elements.

Here is this myth. ae In the country of Vanga (Bengal) lived a king whose consort was the daughter of the Kalinga a King. The soothsayers predicted her union with a lion. Their daughter sought an independent life and joined a caravan. In the Lala country the caravan was attacked in the forest by a lion and the princess followed the lion. She caressed the lion fearlessly and the lion took her to a cave. From the union with the lion she bore twins, a girl and a boy. She named the boy Sinhabahufailed and the girl Sinhasivali. When the boy was 16 years he questioned his mother and asked her why they do not leave this placc. She told him "Their They father has closed the cave up with a nail".

It may be of interest to mention the popular tradition which states that the last of the Veddas was put inside a cave at Veddagala and the cave was blocked with rocks.

 They left the forest. Later Sinhabahu shot the lion with an arrow and killed the lion who was his own father. He handed back the kingdom won by him and taking his sister left for the land of his birth. There he built a city and made Sinha- sivali his queen. She bore twin sons 16 times. The eldest was Vijaya, next was Sumitta. 

Vijaya became lawless. So did his followers When the people complained the king banished him and his followers with half shaven heads. Vijaya and his men landed at Supparaka. He re-embarked and arrived in Lanka in the region called Tambapanni. 

This legend too, has great historical signi- ficance in that the progenitor of the Sinhala race originated in an Aryan kingdom of India, The scion of this race had lion blood in his veins This epitomises the heroism and strength of the lord of beasts. The type of marriage of his ancestors signifies the purity of race from the mother's and father's side. Above all this form of brother sister marriage was practised by the Lichchavi royal house in order to preserve the absolute purity of the dynasty. The other impor- tant feature is religion. The event of the arrival of Vijaya in Lanka is made to synchronise with the Parinirvana of the Buddha

The progenitor of the Sinhala race and his following of 700 men is provided with divine protection by Sakra at the bidding of the Buddha himself. Sakra responds immediately by handing over the guardianship of Lanka to Uppalavanna (Vishnu). The god himself assumed the guise of an ascetic to assure Vijaya's followers that no danger will arise although there are no humar beings in this Island. Having said so he sprinkled water on their heads and tied chanted thread around their hands.

 Arrangements were made accordingly to get a princess from Madura. Messengers were sent to the King of Madura. 

Vijaya had one son and a daughter by Kuvanna (or Kuveni). But when Vijaya heard the princess had arrived he ordered Kuveni to go leaving the 2 children behind. She implored the king to let her remain. When the entreaties failed she took the 2 children and departed to Lankapura. In that city she was killed. The children were advised by their uncle to flee quickly They went to Sumanakuta. The brother took his sister as wife and lived in Malayadesa with the king's leave. From them sprang the Pulindas or (Veddas). 

The story is continued in the Kuveni asna Vijaya had no children from the royal princess. This was due to a curse (divi-dos) by Kuveni for violation of his promise her. Even his successor Panduvasdeva was afflicted by the same curse.

This story contained several important ele- ments. The protection of Vijaya by the power of magic is repeated. The conquest of the Yakkha kingdom with the help of Kuveni's magic power is emphasised.

 The interesting story of Kuvanna (Kuveni) has added to the supernatural character of Vijaya A Yakkhini attendant of Kuvanna appeared in the guise of a bitch to lure a follower of Vijaya He saw Kuvanna seated at the foot of a tree spinning. He was thrown into a pond. In like manner all 700 men were imprisoned in the pond by Kuvanna. Prince Vijaya arrived on the scene threatened to kill the Yakkhini. Her life was spared on the promise of giving a kingdom and rendering all other service of a woman. She swore to that effect. 

The men were returned of a lovely young maiden and spent her nights in bed with Vijaya under a canopy. She planned to get Vijaya to destroy the Yakkhas by using the magic power of weapons. The Yakkhas were so destroyed. Vijaya put on the garments of the Yakkha Chief. Vijaya founded the city of Thambapanni.

To be continued