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