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