Myth and Fantasy of the Sinhalas. The Children of the Indian Emperor Asoka were responsible for converting the King of Lanka and his people to Buddhism is nothing but a TISSUE OF ABSURDITIES AND PURE INVENTION of Sinhalas.

  • 16 Jun 2011 02:47:16 GMT

    [For the Sinhala Buddhists nationalists, who have become myopic over the years of misinformation or lack of information, the Mahavamsa constitutes a sacred unquestionably legitimate proof of their original Sinhala Buddhist heritage and ownership of the island. According to the Sinhala nationalism the Mahavamsa mythology provides proof beyond doubt that the Sinhala race was the chosen people, the predestined custodian of the island and the guardian of Buddhism.

    TAKE THIS PLATFORM AWAY, AND THE SINHALA NATIONALISTIC POLITICIANS WILL HAVE NO GROUND TO STAND ON, AS THEY KNOW NO OTHER MEANS TO SECURE THEIR LEADERSHIP.

    An objective glimpse of the narratives in the Mahavamsa is therefore pertinent to separate the myths from the facts, the nationalistic interpretation of the history from the factual scientific historical events and chronology.

    The original Mahavamsa, or Mahawansha, is an historical poem written in Pali, which covers a period starting from the arrival of Vijaya (543 BC) to the time of Mahasena s rule (334-361 BC). This section of the Mahavamsa was written in Pali by the Venerable Mahanama Thero, an uncle of King Dhatusena in the 6th century AD. Mahanama Thero compiled the first part of the Mahavamsa from a collection of historical records (diaries) of Sri Lanka, starting from 300 BC, kept by the Buddhists monks of the Mahavihara. The Mahavihara is the Buddhist monastery that King Devanampiya Tissa built for Mahinda Thero, who is believed to have brought Buddhism to Sri Lanka from India in 300 BC. In compiling the Mahavamsa, Mahanama Thero relied also on an earlier set of documents known as the Mahavamsa Atthakatha and another earlier compilation of chronological records of Lanka known as the Dipavamsa.

    Later, Sinhalese Buddhist monks added a sequel to the Mahavamsa, which is known as Culawamsa (Lesser Chronicle), to cover the period from 4th century AD until the military occupation of Lanka by the British in 1815.

    LION ANCESTRY MYTH:

    The story of a lion mating with a human female to produce human twins, a son and a daughter and then the act of incest between the twins to produce 16 twins is not only mind-boggling but also defies wildest fantasies. This material of the Mahavamsa no doubt deserves an adults-only rating. One can only marvel at the extent of the imagination of the authors, the celibate bhikkus of the Mahavihara, who wrote these lines for the consumption of the pious general populace.

    Sinhala Buddhist nationalism, based on mythical narrations covering mere hundreds of years, has locked up and enslaved hundreds of thousands of years of island s multicultural, multilingual and even international history. The time has come to provide our younger generation with the knowledge of the true history based on scientific facts, so that the cycle of nationalistic hatred and enslavement could be stopped, hopefully with the next generation.

    It is the lack of scientific knowledge of our true history that has made generation after generation of Sinhala Buddhists myopic due to an over-strong sense of superiority and ILLUSIVE LEGITIMACY OF THEIR BIRTHRIGHTS TO THE CUSTODIANSHIP OF THE ISLAND.

    Like the Sinhalese people, their language is also a cross breed of the languages that were in use on the island long before Vijaya s arrival. THE IMPACT OF DRAVIDIAN GRAMMAR ON THE INDO-ARYAN LANGUAGES IS CONSIDERED TO BE FAR GREATER than the Indo-Aryan grammatical impact on the Dravidian languages.

    As the original Mahavamsa was written in Pali, only a few Sinhalese who knew Pali had access to it until its Sinhala translation appeared in 1877. The Sinhala translation of the original Mahavamsa was later updated and edited in 1935 and then in 1978. The use of the Mahavamsa as a tool for rallying Sinhala Buddhist nationalism started to become widespread as it was interpreted as a true historical chronicle of Sri Lanka and the origin of the Sinhala ethnicity

    Historians use the Mahavamsa with caution and do not use its narrations as facts of history. Alongside with many myths such as the adults-only tale of princess Suppadevi s union with a lion and the Indian Emperor Asoka s son (or relative, according to other records) arriving in Sri Lanka by zooming through the air, obviously were fantasies to glorify Buddhism and, as Wilhelm Geiger thought, due to the author`s Buddhist convictions on account of his priestly mode of viewing things.

    With the spread of the Sinhala translation came a dangerous escalation of the Sinhala nationalistic fervour that was built on the blind belief in the legendary mythical accounts and narrations about the heroes and kings in ancient Sri Lanka. This lead to the strong feelings of nationalism that is still widely prevalent among the misinformed Sinhala Buddhists, who genuinely BELIEVE that the only TRUE SRI LANKANS are the SINHALA BUDDHIsTS. This means the Tamils, Muslims, Malays,Burghers, Sinhala Christians and other minorities can never be considered as true full-fledged Sri Lankans.

    Lawrence J. Zwier has written a number of books as part of a series called World in Conflict. In his 96 page book titled Sri Lanka: War-Torn Island he explains how the Mahavamsa has been used by the Sinhala Buddhist nationalistic politicians to implant the idea of justification of their birth right to rule the Island. ]

    [Even in translation, the chronicles were difficult to use as historical sources. The Mahavamsa was written hundreds of years after some of the events it describes. Alongside passages that seemed factual the NAME OF THE KINGS or location of his court were such obviously NONFACTUAL accounts as the story of a person zooming through the air.

    The Mahavamsa and other chronicles sometimes contradicted one another, with different accounts of Vijaya and his origins, for example. The biggest problem was that the chronicles were written mainly to glorify Buddhism in Sri Lanka, not to record objectively what happened.

    The greatest importance of the Mahavamsa is not as history but as a symbol.- and as a motivating force behind Sinhala Nationalism. A Sinhalese politician speaking in public is likely to mention incidents from Mahavamsa as evidence of the long and distinguished history the Sinhalese have in Sri Lanka. But Sinhalese political and religious leaders also use Mahavamsa stories as evidence that THE WHOLE ISLAND SHOULD BE RULED BY SINHALESE BUDDHISTS.]

    T:)))

  • 16 Jun 2011 03:27:38 GMT

    [The contradiction is that there is a five year discrepancy between Asoka`s edict entries about the missionaries having already been dispatched to Sri Lanka, and the Mahavamsa records of the actual arrival of the missionaries in Sri Lanka. This is beyond comprehension. ]

    5 year discrepancy between Mahavamsa and Asoka`s edict entries? Given its chronicle going back 2500 years, 0.002% error is negligible don`t you think? If anything the correlation between Asoka`s edict and Mahavamsa makes the chronicle far more credible.

  • 16 Jun 2011 03:33:31 GMT

    [The contradiction is that there is a five year discrepancy between Asoka`s edict entries about the missionaries having already been dispatched to Sri Lanka, and the Mahavamsa records of the actual arrival of the missionaries in Sri Lanka. This is beyond comprehension. ] I agree..how on earth could it have taken five years for news to be recorded in two places? I mean, it would have taken less than 2 hours for the missionaries to catch a flight from India to Sri Lanka (and those pre 9-11 security lines would have been MUCH shorter), find the King, and convert him to Buddhism, and then it would have taken mere minutes for the King to update his twitter and facebook so that the Mahavamsa writers (who would have friended/followed the King`s social networking feed) could pick up the news and update their chronicle.

  • 16 Jun 2011 03:37:19 GMT

    Thvya, Please go and see a psychiatric, Don`t you have any other work in your life other than hating Sinhalese?

    What a pathetic creature..?

  • 16 Jun 2011 03:42:56 GMT

    [5 year discrepancy between Mahavamsa and Asoka`s edict entries? Given its chronicle going back 2500 years, 0.002% error is negligible don`t you think? If anything the correlation between Asoka`s edict and Mahavamsa makes the chronicle far more credible.]

    I think Dr.Mithra Fernando is saying that Monk Mahanama wrote Mahavamsa 600 years after the arrival of Vijaya, but wrote it like he actually witnessed the arrival of Vijaya. He added so many of his own beliefs and fantasies to the mahavamsa. So, Mahanama heard about Emperor Asoka and added those details about him in Mahavamsa and created the story but he got mixed up with the years. I think monk Mahanama was high when he wrote the Mahavamsa. :))))

    In addition to that the Mahavamsa says that Asoka handed over his own children to the temple and sent them to Sri Lanka to convert the King of Sri Lanka to Buddhism, Asoka has made no mention of this in his own Edicts.

    The question that begs an answer is: if Mahinda and Sangamitta were really handed over to the temple to become Buddhist missionaries, and if they did really convert the Sri Lankan King Devanampiya Tissa to Buddhism, why would Asoka their father have neglected to record these important events in his own edicts? The NAME SANGAMITTA is, as V.A. Smith thinks, SUSPICIOUS FROM ITS VERY MEANING.

  • 16 Jun 2011 03:47:26 GMT

    Poor little boy tintin doesn`t know the Mahavamsa was written by Monka Mahanama more than 600 years after the so called arrival of prince Vijaya. :)))LOL

    `In compiling the Mahavamsa in 6th century AD, Mahanama Thero relied on an earlier set of documents known as the Mahavamsa Atthakatha and another earlier compilation of chronological records of Lanka known as the Dipavamsa and he added his own fantasies also. :)))

  • 16 Jun 2011 03:57:44 GMT

    Are you quoting this is not true..???

    [Everywhere (2) within Beloved-of-the-Gods, King Piyadasi`s domain, and among the people beyond the borders, the Cholas, the Pandyas, the Satiyaputras, the Keralaputras, as far as Tamraparni and where the Greek king Antiochos rules, and among the kings who are neighbors of Antiochos,(3) everywhere has Beloved-of-the-Gods, King Piyadasi, ]

    Tamraparni = Sri Lanka

  • 16 Jun 2011 03:59:01 GMT

    [I think Dr.Mithra Fernando is saying that ... ]

    It clearly says 5 year gap. If Mahinda thero left North India it would have taken 5 years to reach the island in modes of transport availbele those days.

  • 16 Jun 2011 04:13:40 GMT

    [IS THE EMPIRE ASOKA`S CONNECTION TO THE SINHALESE JUST A WILD FANTASY OF THE SINHALESE?]

    As per We Tamizhs chronicle what other write or believe is a fantasy. This law doesn`t apply to their own beliefs.

    For eg: A Tamizh women burnt an entire city by parting away with one of her breast, additional twist to the popular story is fire burnt only bad people yet it reduced the entire city into ashes. I don`t want to insult the poet or his works or the historic events but appreciating the rational thinking of our beloved We Tamizh histrionic brayer.

    The other day one more cut and copy nuisance who hardly understand Sanskrit was braying about animal sacrifice while meaning of Ashwamedha yagna is completely misinterpreted.

    These We Tamizhs are the victims of their own superiority complex, so no use in educating them... Can we? :))

    The Tamizh women i quoted is considered as the chaste woman by Tamizhs. And if she can avenge his husbands killing by parting with her breast, why chaste We Tamizh women from Sri Lanka didn`t follow their fore fathers....

    Following the same analogy of this We Tamizh women, sadly like V. Smith this V. Singh has to conclude that not even a Single We Tamizh women is chaste. Isn`t it Sad day in the history of We Tamizhs. If I extrapolate that, all these charges of We Tamizh women being raped are baseless. Because it must have been the super tactics used by unchaste We Tamizh women to lure the innocent SLA men in adultery to win the war... So the rape victims are indeed criminals involved in adultery and must have been punished by the mother nature. AFTER ALL mother Nature is also a women and how long she can see obscenity in her own land...

    SO SHE KILLED ALL SLvTS like isa!priya

    :)))

  • 16 Jun 2011 04:18:08 GMT

    [Tamraparni = Sri Lanka ]

    Tamaraparani is a river in Thirunelveli District in Tamil Nadu. The land where river Tamaraparani runs is one of the most fertile lands and is the area of ancient Tamil settlement. It is a proof the Tamils were the indigenous people of Sri Lanka. That`s why they called both lands the same name.

    `Spelt differently as Tampraparani, Tamraparni, Tamiravaruni, etc., the river is mentioned as the Porunai nathi in Tamil poetic literature. It gets recognition and is referred to as the renowned one in Sanskrit literature references to which are as old as that of the Puranas and Epics.

    The meaning and origin of the name Tamiraparani is reasoned out differently. Bishop R. Caldwell, in his book, A History of Tinnevelly discussed the various interpretations of the word Tamiraparani at length.

    According to him the meaning of the name Tamiraparani in itself is sufficiently clear, but its application in this connection is far from being self-evident. Tamara means, red, parani means parana, a tree which has leaves.

    Tamiraparani might, therefore mean a tree with red leaves, but, this is a strange derivation for, the name of a river and the ideas naturally suggest itself that some events or legends capable of explaining the name lies beyond. He further discussed the similarity of the name Tamiraparani and of the old name of the present Sri Lanka which was called in olden days as Tambrabane AND TRIED TO FIND OUT THE POLITICAL, CULTURAL AND ANTHROPOLOGICAL INTERCOURSE OF THE LAND OF THE RIVER WITH THAT ISLAND.

    He concludes that it seems more natural that Tamiraparani, the tree with the red leaves should have been first the name of a tree, then of a town, then of a district and then of a river (it being not uncommon in Tamil Nadu for villages to adopt their names from remarkable trees).