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Pali chronicles. His reign is traditionally dated to 543 BC 505 BC.[2] The primary source for his life-story is the
Mahavamsa.
Contents
[hide]
3 Kuveni
5 Significance
6 Ancestors
7 See also
8 References
9 Notes
10 External links
A section of the mural at Ajanta in Cave No.17,depicts the 'coming of Sinhala'. The
prince (Prince Vijaya) is seen in both of groups of elephants and riders.[1]
Vijaya married Kuveni [3](local Yaksha princess) like his army marrying off local
women. Later this gave rise to the modern Sinhala race. Vijaya landed on Sri Lanka
near Mahathitha (Manthota or Mannar), and named the island "Thambaparni"
('copper-colored palms). These are attested in Ptolemy's map of the ancient world.
Mahavamsa also claims, Lord Buddha visiting Sri Lanka three times. Firstly, to stop a
war between a Naga king and his son-in-law who were fighting over a ruby chair. It is
said that on his last visit, he left his foot mark on Sripada (Adam's Peak).
Tamirabharani was the old name for second longest river in Sri Lanka (known as
Malwatu Oya in Sinhala & Aruvi Aru in Tamil). This river was main supply route
connecting the capital, Anuradhapura to Mahathitha (Mannar). The waterway was
used by Greek and Chinese ships traveling the southern Silk Route. Mahathitha was an ancient port linking Sri
Lanka to Bengal and Persian Gulf.[4]
At the beginning of the chronicle (see History of Sri Lanka) the King of Banga (Bengal) is married to the daughter
of the King of Kalinga. Their daughter, Suppadevi, was not only 'very fair and very amorous', but was also
prophesied to consummate a 'union with the King of beasts'[5] - in the Mahavamsa, a lion. When this duly happened,
she gave birth to two children - Sinhabahu and Sinhasivali. 'Sinhabahu' means 'lion-armed' and the young prince
himself is described as having 'hands and feet...formed like a lion's'.[5] The family lived together in the lion's cave,
blocked in by a large rock the lion had placed to prevent their exit. Eventually, however, Suppadevi and her two
children flee the cave. Later Sinhabahu kills his father with an arrow. Then, marrying his sister, he establishes a
kingdom based on a city called Singhapur. Sinhasivali bears him a series of twins; their eldest child is named Vijaya,
and his younger twin brother Sumitta. However, a critical twist and serious study by scholars and researchers with
further references suggest that the King of Sinhpur/Sinhapura ( Sihor ), region's very ancient telltales and references
about Prince Vijaya, his exile, his route, are the ones which connect strongly to the History of Sri Lanka and
Sinhala/Sinhalese people and culture.
Vijaya is described as indulging in 'evil conduct, and his followers were...(like himself), and many intolerable deeds
of violence were done by them'. So antisocial were his activities that the people of the kingdom eventually
demanded that the (now aging) King Sinhabahu have him executed.[5] Instead Sinhabhu had half their heads shaved
(a sign of disgrace) and exiled Vijaya with his followers, their wives and children, from the kingdom - traditionally
said to number a total of 700 souls. After resting in several places they are found to be hostile, and the wayward
prince and his associates eventually 'landed in Lanka, in the region called 'Tambapanni.[5]
Later research by Sinhala linguist W.S. Karunatillake supports the hypothesis that the Sinhalese originated in the
Eastern India and that many words (over 50%) resemble Bengali language.[6] At the same time, the fact can not be
denied for it was rise and origin of sub languages from Sanskrit in the times of Middle India where a great volume of
syntax and material were common to all the newly emerging Indian Languages. And yet they were few at that time.
This is to ask for a serious comparison and conclusion for Prince Vijaya's origin, whether it was from Singhpur,
Kalinga or it was from Sihor, Gujarat, despite references weigh more in favor of Vijaya's origin to lower Indus, and
Sihor, which was officially known as Sinhapur in Kathiawar peninsula in ancient times. Another critical point of
observation is that, the last and, now only home to Asiatic Lions (locally referred as 'Sinh' or 'Sinha') is Gir Forest
falls under Kathiawar peninsula in Gujarat and approach to core Gir territory is just some miles away from Sihor. In
fact, till date as in year 2011, Lions are sighted in rural areas adjoining Sihor.
Some dialects, words and punches between Bengali and Gujarati languages are strikingly common so the researchers
and scholars may have to stress more on other viable aspects too while any Indian sub language during Middle India
2
was not prominent and dominant, where Sanskrit was being widely used in majority of Indian sub-continent. This is
where esteemed scholars and researchers have to stress more while they strive to bring out their valuable
observations and opinion.
A second geographical issue is the location of Tambapanni, the landing-site of the Vijaya expedition. The Rajaveliya
states that the group saw Adam's Peak from their boats and thus landed in Southern Sri Lanka, in an area that
eventually became part of the Kingdom of Ruhuna. British historian H. Parker narrowed this down to the mouth of
Kirindi Oya. This is now thought to be a far too Southerly location. The more favored region currently is between
the cities of Mannar and Negombo, and Puttalam, where the copper-colored beaches may have given rise to the
name Tambapanni, which means 'copper-palmed'.[7]
Kuveni[edit]
Vijaya's arrival in Sri Lanka [3] is said to have coincided with the passing away of the Buddha. Indeed the very first
'person' that Vijaya supposedly encounters on the island is the 'Lord of the Gods', Lord Vishnu, who is charged by
the ailing Buddha with looking after Vijaya and his descendants.[7]
3
The second encounter is far less auspicious - a Yakkinni, or demoness, who 'appeared in the form of a dog'. Vijaya's
men, surmising that 'Only where there is a village are dogs to be found', followed the creature, only to come upon
the Queen of the demons, Kuveni (also known as Kuvanna). Though the protection of Vishnu prevented Kuveni
from devouring the hapless man, it did not prevent her from hurling him - and all of Vijaya's other companions - into
a chasm.[7]
Vijaya eventually comes upon Kuveni and threatens her with death unless she releases his men. When this is done,
Kuveni supplies them with food and clothing, and, 'assuming the lovely form of a sixteen year old maiden' seduces
Vijaya.[7] Then, in a complete reversal of her allegiances, she states that she 'will bestow Kingship on my Lord
(Vijaya)' and thus 'all the Yakkhas must be slain, for (else) the Yakkhas will slay me, for it was through me that men
have taken up their dwelling (in Lanka)'. This Vijaya goes on to do, vanquishing the demons and driving them from
the island, all the time with Kuveni at his side.
Though Kuveni bears him two children, a son and a daughter, Vijaya eventually rejects her with the words 'Go now,
dear one, leaving the two children behind; men are ever in fear of superhuman beings'.[7] Despite begging Vijaya not
to send her away, a broken-hearted Kuveni eventually leaves the palace, taking the two children despite being
ordered not to. Arriving in one of the few surviving Yakka cities she is killed by her own people for her betrayal.
One of her uncles takes pity on her children and tells them to flee before they, too, are killed. They eventually flee to
Malaya rata where they settle and become the ancestors of the Pulindas. And alternative tale is that Kuveni flung
herself from Yakdessa Gala, imploring the Gods to curse Vijaya for his cruelty - which they do by preventing any of
Vijaya's children from ever sitting on the throne of Rajarata.[22] 'Vijaya's curse' is held by some to still hold sway over
Sri Lanka's troubled politics.
The Kuveni-Vijaya story evokes some similarities with the encounter of Odysseus with Circe. Circe is also an
enchantress and a witch. The Kuveni myth is also remarkable for being so violent and tragic. Both the demon Queen
and Vijaya are portrayed as being deeply treacherous and unfeeling - the former in betraying her entire people, the
latter in betraying her in turn so callously. Indeed Vijaya's reason for rejecting Kuveni is his desire for a 'a maiden of
a noble house' to be consecrated Queen with him. This desire could have had a political aspect - in marrying a
princess of an established noble house he would essentially have established himself as a legitimate monarch in his
own right, on a par with the other rulers of the subcontinent's kingdoms.
Kuveni, on the other hand, is regarded as a descendant of the demons of the Ramayana and of Ravana, who also
dwelled in Lanka. A common folk tale was that her children did not, in fact, flee to Malaysia, but instead remained in
Sri Lanka's jungles and became the Veddas - Sri Lanka's aboriginal population. This may indeed be the explanation
for Kuveni and her people, as early Indian settlers would almost certainly have come into contact and conflict with
indigenous Sri Lankans. The Yakkas are referred to occasionally as 'invisible',[7] and indeed would have appeared so
to the newcomers unused to Sri Lanka's jungles, through which the Veddas even today can move in near-silence and
with barely a trace.
The Dipavamsa, on which the Mahavamsa is based, makes no mention of Kuveni whatsoever.
had been separated from them on their voyage to Sri Lanka, and according to legend they were sent to the Maldivian
Islands).
The ministers also appear to have been quite intrepid in founding their own towns and cities around Tambapanni Ujjeni, Uruvela, Upatissagama (Upatissagama was the 2nd Capital of the kingdom.), Vijita, and Anuradhagama.[7]
Anuradhagama ('Anuradha's village') in particular was a significant foundation - under the name Anuradhapura
(Anuradha's city) it was to become capital of Rajarata for over a thousand years.
Following the arrival of the princess of the Pandyan Kingdom, 'the ministers in full assembly consecrated Vijaya
king and appointed a great festival'. Age and marriage appear to have had a profound impact on Vijaya, who changed
his way of life and ruled 'in peace and righteousness' for thirty-eight years.[7]
The Mahavamsa describes the Pandyan ladies as originating from "Dakshina Madura" or "Southern Madura", which
most Sinhala scholars have interpreted as modern-day Madurai in the state of Tamil Nadu, "Northern Madura" being
the city of Mathura in Uttar Pradesh. This is a solid evidence of the relationship that Sri Lanka and South India have
shared for long. There are several such recorded instances of intermarriage between ruling families of Sri Lanka and
the major royal South Indian Dynasties, in particular, the Pandyas and the Cheras.
The events surrounding Vijaya's death provide an interesting insight into the standards of government - or at least the
ideals of government - during this period. As seen before it was the ministers of Vijaya who took the initiative in
finding a bride for the King and in founding cities, indicating a considerable amount of independence and authority.
Similarly when Vijaya dies, 'the ministers ruled, dwelling in Upatissagama...for a year' [23] whilst Vijaya's chosen
successor, Sumitta, was summoned from Sinhapura. In the event it is not Sumitta but his son Panduvasdeva who
arrives and takes up the reins of government, thus ensuring that the direct line of Vijaya's house is broken.
Significance[edit]
Vijaya's reign is of immense importance to the Sinhalese people as it forms the core of their cultural identity. As the
Sinhalese kingdom developed into something of a South Asian anomaly - a Buddhist Kingdom in a largely Hindu
belt across the Palk strait- the Vijaya legend reiterated that which differentiated the Sinhalese from their neighbors.
The clear association of Vijaya with Buddhism, though he is not Buddhist himself, foreshadows the kingdom's
conversion in Devanampiyatissa's time. Vijaya's relationship with Kuveni explains the presence of the Veddas, and
his marriage to the Pandyan princess establishes a precedent for the often cordial relations between the Sinhalese and
the various kingdoms of South India.
Vijaya himself, however, is fascinating for being wayward, and on occasion even cruel and callous. Though he is
consistently shown deference as leader of the embryonic Sinhalese polity, the Mahavamsa does not shy away from
his more immoral acts. As such he is not held in the kind of awe and respect afforded to Devanampiyatissa,
Dutugemunu, or Parakramabahu the Great.
The Modern Sri Lankan Navy, for a considerable amount of time, consisted of only one battle ship, named the
'Vijaya'.