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45-540: Like the Mahabodhivamsa and Mahavamsa , the Dāṭhavaṃsa begins with the penultimate rebirth of Gautama Buddha during the lifetime of Dipankara Buddha , and then relates the life of Gautama Buddha up until his paranirvana and the distribution of his relics. It consists of six chapters composed in five different metres , with additional variations in metre employed for the concluding verses of some chapters. Within

90-625: A Sinhala language continuation of the Mahavamsa that covers the period from the end of the Culavamsa up until 1935. While not authorized or supported by any government or religious organization, this continuation of the Mahavamsa was later recognized by the government of the Sri Lankan Prime Minister J. R. Jayawardene . A commentary on the Mahavamsa , known as the Mahavamsa-tika ,

135-552: A Buddhist missionary and Mahinda's role in converting the Sri Lankan king to Buddhism, in his 13th-year Rock Edicts, particularly Rock-Edict XIII. Sources outside of Sri Lanka and the Mahavamsa tradition do not mention Mahinda as Ashoka's son. There is also an inconsistency with the year in which Ashoka sent Buddhist missionaries to Sri Lanka. According to the Mahavamsa , the missionaries arrived in 255 BCE, but according to Edict 13 , it

180-459: A German scholar of Indology who has published studies on the Buddha and translated many Pali texts, considers this story a "pure invention". V. A. Smith (Author of Ashoka and Early History of India ) also refers to this story as "a tissue of absurdities". V. A. Smith and Professor Hermann came to this conclusion due to Ashoka not mentioning the handing over of his son, Mahinda, to the temple to become

225-496: A Romanized transliteration and translation into Latin in 1826, but these garnered relatively little attention. Working from Johnston's manuscripts, Edward Upham published an English translation in 1833, but it was marked by several errors in translation and interpretation, among them suggesting that the Buddha was born in Sri Lanka and built a monastery atop Adam's Peak . The first printed edition and widely read English translation

270-451: A continuous historical record of over two millennia, and is considered one of the world's longest unbroken historical accounts. It is one of the few documents containing material relating to the Nāga and Yakkha peoples , indigenous inhabitants of Lanka before the legendary arrival of Prince Vijaya from Singha Pura of Kalinga. As it often refers to the royal dynasties of India , the Mahavamsa

315-726: A list of locations where saplings from the Bodhi tree were planted. This list matches those included in the Samantapasadika of Buddhaghosa and the Mahavamsa . According to its introduction, the Mahabodhivamsa is an adaptation of a previously existing work in Sinhalese on the same subject. The Mahabodhivamsa quotes verses from the Mahavamsa , but draws a great deal of its material from other sources and has occasionally preserved details of

360-502: A result of the Mahavamsa , comparatively more is known about the history of the island of Ceylon and neighboring regions than that of most of the subcontinent. Its contents have aided in the identification and corroboration of archaeological sites and inscriptions associated with early Buddhism, the empire of Ashoka , and even the Tamil kingdoms of southern India. The Mahamvasa covers the early history of Buddhism in Sri Lanka, beginning with

405-467: Is a factual basis for many of the stories recorded in the Mahavamsa , including Ashoka's missionary work and the kings associated with founding various monasteries and stupas. The contents of the Mahavamsa beginning from the King Devanampiyatissa is considered mostly historically, apart from some bias by the writers. Wilhelm Geiger was one of the first Western scholars to suggest that it

450-691: Is also valuable for historians who wish to date and relate contemporary royal dynasties in the Indian subcontinent . It is very important in dating the consecration of the Maurya Emperor Ashoka , which is related to the synchronicity with the Seleucid Empire and Alexander the Great . Indian excavations in Sanchi and other locations, confirm the Mahavamsa account of the empire of Ashoka. The accounts given in

495-412: Is attributed to a monk called Upatissa who lived during the reign of Mahinda IV of Sri Lanka , and believed to have been composed in the 10th Century AD. It is written in the kavya style. The Mahabodhivamsa is composed primarily in prose, but includes verses at the end of each chapter, many of them originating from the Mahavamsa . Like the Mahavamsa , the Mahabodhivamsa begins by recounting

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540-491: Is believed to have been composed before the first additions composing the Culavamsa were written, likely sometime between 1000 CE and 1250 CE. This commentary provides explanations of ambiguous Pali terms used in the Mahavamsa , and in some cases adds additional details or clarifies differences between different versions of the Mahavamsa . Unlike the Mahavamsa itself, which is composed almost entirely of material associated with

585-619: Is believed to have been the first Pali text composed entirely in Ceylon. A subsequent work sometimes known as Culavamsa extends the Mahavamsa to cover the period from the reign of Mahasena of Anuradhapura (277–304 CE) until 1815, when the entire island was surrendered to the British throne. The Culavamsa contains three sections composed by five different authors (one anonymous) belonging to successive historical periods. In 1935, Buddhist monk Yagirala Pannananda published Mahavamsa Part III ,

630-463: Is not recorded in any source outside of the Mahavamsa tradition. Moreover, the genealogy of the Buddha recorded in the Mahavamsa describes him as being the product of four cross cousin marriages. Cross-cousin marriage is associated historically with the Dravidian people of southern India- both Sri Lankan Tamils and Sinhala practiced cross-cousin marriage historically- but the exogamous marriage

675-526: Is otherwise unknown but described as composing the Pali text at the request of a monk called Dāthānāga, identified by 19th Century scholars with a monk by the same name mentioned in the Culavamsa and other sources as being appointed by Mahinda IV to teach the Abhidhamma . Mahavamsa [REDACTED] Sri Lanka portal Mahāvaṃsa (Sinhala: මහාවංශ (Mahāvansha), Pali : මහාවංස (Mahāvaṃsa) )

720-480: Is the meticulously kept historical chronicle of Sri Lanka until the period of Mahasena of Anuradhapura . It was written in the style of an epic poem written in the Pali language. It relates the history of Sri Lanka from its legendary beginnings up to the reign of Mahasena of Anuradhapura covering the period between the arrival of Prince Vijaya from India in 543 BCE to his reign and later updated by different writers. It

765-580: The Mahavamsa are also amply supported by the numerous stone inscriptions, mostly in Sinhala, found in Sri Lanka. K. Indrapala has also upheld the historical value of the Mahavamsa . If not for the Mahavamsa , the story behind the large stupas in Anuradhapura, Sri Lanka, such as Ruwanwelisaya , Jetavanaramaya , Abhayagiri vihāra and other works of ancient engineering would never have been known. Historiographical sources are rare in much of South Asia. As

810-458: The Mahavamsa faithfully reflected an earlier tradition that had preserved the names and deeds of various royal and religious leaders, rather than being a pure work of heroic literary fiction. He regarded the early chapters of the Culavamsa as the most accurate, with the early chapters of the Mahavamsa being too remote historically and the later sections of the Culavamsa marked by excessive elaboration. Geiger's Sinhala student G. C. Mendis

855-463: The Mahavamsa is attributed to an otherwise unknown monk called Mahānāma by the Mahavamsa-tika . Mahānāma is described as residing in a monastery belonging to general Dighasanda and affiliated with the Mahavihara, but no other reliable biographical information is known. Mahānāma introduces the Mahavamsa with a passage that claims that he intends to correct repetitions and shortcomings that afflicted

900-505: The Mahavamsa was more specifically associated with the Mahavihara . A companion volume, the Culavamsa "Lesser Chronicle", compiled by Sinhala monks, covers the period from the 4th century to the British takeover of Sri Lanka in 1815 . The Culavamsa was compiled by several authors of different periods. The combined work sometimes referred to collectively as the Mahavamsa , provides

945-598: The Mahavihara , the Mahavamsa-tika makes several references to commentaries and alternate versions of the chronicle associated with the Abhayagiri vihara tradition. In Southeast Asia, a Pali work referred to as the "Extended Mahavamsa " includes not only the text of the Sri Lankan Mahavamsa , but also elements of the Thupavamsa , Buddhavamsa , Mahavamsa commentaries, and quotations from various jatakas . It

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990-825: The Tamil Nationalist movement. The Mahavamsa , being a history of the Sinhala Buddhists, presented itself to the Tamil Nationalists and the Sinhala Nationalists as the hegemonic epic of the Sinhala people. This view was attacked by G. G. Ponnambalam, a representative of the Nationalist Tamils in the 1930s. He claimed that most of the Sinhala kings, including Vijaya, Kasyapa, and Parakramabahu, were Tamils. Ponnambalam's 1939 speech in Nawalapitiya, attacking

1035-402: The 3rd century which, if the putative origin of the Sinhala precursor are true, would have been derived from contemporary sources and witnesses. George Turnour claimed that this Sinhala text still existed in the 19th century, which would have made it the earliest surviving Sinhala historical text, but it is currently considered to be lost. The first verse of the Dāṭhavaṃsa gives this original

1080-670: The Mahavamsa was listed an item of documentary heritage on the UNESCO’s Memory of the World International Register. The Buddhist monks of the Anuradhapura Maha Viharaya maintained chronicles of the island's history starting from the 3rd century BCE. These annals were then combined and compiled into a single document in the 5th century while King Dhatusena was ruling the Anuradhapura Kingdom . It

1125-477: The Sanskrit meanings of some Pali words and incorporating Sanskrit terms and compounds. G.P. Malalasekera describes its composition as marking the beginning of an era of Sanskritized Pali composition that continued for several centuries in Sri Lanka. The dating of the Mahabodhivamsa is based on the a Sinhalese commentary written in the late 12th Century. This is also the source of its attribution to Upatissa, who

1170-568: The chronicle compiled by the ancients- this may refer either to the Dipavamsa or to the Sinhala Atthakatha. The contents of the Mahavamsa can be broadly divided into four categories: While much of the contents of the Mahavamsa is derived from expansions of the material found in the Dipavamsa , several passages specifically dealing with the Abhayagiri vihara are omitted, suggesting that

1215-546: The claim that Sri Lanka is a Sinhalese, Buddhist nation was seen as an act against the notion of creating a Sinhalese-Buddhist only nation. The Sinhala majority responded with a mob riot, which engulfed Nawalapitiya, Passara, Maskeliya, and even in Tamil Jaffna . Early Western scholars like Otto Franke dismissed the possibility that the Mahavamsa contained reliable historical content, but subsequent evidence from inscriptions and archaeological finds have confirmed that there

1260-422: The early 13th century. Dhammakitti is identified as a direct pupil of Sāriputta Thera , and his writings are significant in identifying texts attributed to his teacher. Dhammakitti also identifies himself as a 'rajaguru', or royal preceptor, in a Sinhalese paraphrase of the Dāṭhavaṃsa that he authored for the benefit of those not fluent in Pali. The Dāṭhavaṃsa is praised by scholars for its literary merit- both

1305-770: The imagination of the Buddhist world of the time. Unlike many texts written in antiquity, it also discusses various aspects of the lives of ordinary people, and how they joined the King's army or farmed. Thus the Mahavamsa was taken along the Silk Road to many Buddhist lands. Parts of it were translated, retold, and absorbed into other languages. An extended version of the Mahavamsa , which gives many more details, has also been found in Southeast Asia. The Mahavamsa gave rise to many other Pali chronicles, making Sri Lanka of that period probably

1350-408: The kings who were patrons of the Anuradhapura Maha Viharaya , it has been said to support Sinhalese nationalism. Besides being an important historical source, the Mahavamsa is the most important epic poem in the Pali language. Its stories of battles and invasions, court intrigue, and great constructions of stupas and water reservoirs, written in elegant verse suitable for memorization, caught

1395-461: The older tradition not found in any other sources known, such as a variant form of the Kalingabodhi Jataka . The inclusion of quotations from the Mahavamsa and other Pali texts suggests that rather than simply translating an earlier Sinhala text, its author may have substantially expanded and supplemented the text. The style of the Mahabodhivamsa shows a strong Sanskrit influence, using

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1440-420: The origins of the Sinhala people in their travels that varied significantly from the versions recorded in the Mahavamsa - in one version, the Sinhala are descended from naga or nature spirits who traded with Indian merchants, and in another, the Sinhala progenitor is a prince exiled for patricide who then slays a wealthy merchant and adopts his 500 children. The story of the Buddha's three visits to Sri Lanka

1485-422: The recognition of Gautama Buddha by Dipankara Buddha and then proceeds to recount the life of Gautama Buddha and an account of the first three Buddhist Councils . It then describes the mission of Mahinda to bring Buddhism to Sri Lankain the 3rd century BCE, and the transplantation of the Bodhi tree and the creation of the bodhipuja ceremony that celebrates it. It consists of twelve chapters, and ends with

1530-507: The skill and rhythm with which its varying metres are employed, and the relative simplicity and elegance of its diction. According to its introduction, the Dāṭhavaṃsa is a translation of an earlier Sinhalese text that dates to when the relic first arrived in Sri Lank during the reign of Sirimeghavanna of Anuradhapura in the 3rd–4th century CE. The Dāṭhavaṃsa provides a great deal of detail regarding conflicts between Buddhists and Brahmins in

1575-399: The text its author is identified as Dhammakitti, and that it was written at the suggestion of General Parakrama , responsible for enthroning Lilavati of Polonnaruwa , both of whom are praised within the text. The death of Lilavati's husband, Parakramabahu I , and her subsequent reign are described in the Culavamsa and dated to around AD 1211, suggesting that the Dāṭhavaṃsa was composed in

1620-505: The time of Siddhartha Gautama , the founder of Buddhism. It also briefly recounts the history of Buddhism in India , from the date of the Buddha's death to the 3rd Buddhist council where the Dharma was reviewed. Every chapter of the Mahavamsa ends by stating that it is written for the "serene joy of the pious". From the emphasis of its point-of-view, and being compiled to record the good deeds of

1665-615: The title Dalada-vamsa , composed in Elu , and this may by synonymous with a work called the Datha-dhatu-vamsa in the Culavamsa that extended the story of the Tooth Relic into the 18th century. Mahabodhivamsa The Bodhi-Vamsa , or Mahabodhivamsa , is a prose poem in elaborate Sanskritized Pali that recounts the story of the Bodhi tree of Bodh Gaya and Anuradhapura . It

1710-414: The world's leading center in Pali literature. The Mahavamsa has, especially in modern Sri Lanka, acquired significance as a document with a political message. The Sinhalese majority often use Mahavamsa as proof of their claim that Sri Lanka is a Sinhalese nation since historical time. The British historian Jane Russell has recounted how a process of " Mahavamsa bashing" began in the 1930s, from within

1755-538: Was first composed by a Buddhist monk named Mahanama at the Mahavihara temple in Anuradhapura in the 5th or 6th-century CE. The Mahavamsa first came to the attention of Western researchers around 1809 CE, when Sir Alexander Johnston , Chief Justice of the British Ceylon , sent manuscripts of it and other Sri Lankan chronicles (written in mainly Sinhala language being the main language of Sri Lanka) to Europe for translation and publication. Eugène Burnouf produced

1800-416: Was five years earlier in 260 BCE. The Mahavamsa is believed to have originated from an earlier chronicle known as the Dipavamsa (4th century CE; lit.   ' Island Chronicles ' ). The Dipavamsa is much simpler and contains less information than the Mahavamsa and probably served as the nucleus of an oral tradition that was eventually incorporated into the written Mahavamsa . The Dipavamsa

1845-494: Was more openly skeptical about certain portions of the text, specifically citing the story of the Sinhala ancestor Vijaya as being too remote historically from its source and too similar to an epic poem or other literary creation to be seriously regarded as history. The date of Vijaya's arrival is thought to have been artificially fixed to coincide with the date for the death of Gautama Buddha around 543 BCE. The Chinese pilgrims Fa Hsien and Hsuan Tsang both recorded myths of

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1890-503: Was possible to separate useful historical information from the mythic and poetic elaborations of the chronicle. While other scholars had assumed that the Mahavamsa had been assembled from borrowed material from Indian Pali sources, Geiger hypothesized that the Mahavamsa had been based on earlier Sinhala sources that originated on the island of Ceylon. While Geiger did not believe that the details provided with every story and name were reliable, he broke from earlier scholars in believing that

1935-481: Was published in 1837 by George Turnour , a historian and officer of the Ceylon Civil Service who translated 38 chapters. Mudaliyar L. C. Wijesinghe completed the remaining 62 chapters and reviewed Turnour's work, publishing in 1889. A German translation of Mahavamsa was completed by Wilhelm Geiger in 1912. This was then translated into English by Mabel Haynes Bode, and revised by Geiger. In 2023,

1980-419: Was the norm in the regions of northern India associated with the life of the Buddha. No mention of cross-cousin marriage is found in earlier Buddhist sources, and scholars suspect that this genealogy was created to fit the Buddha into conventional Sri Lankan social structures for noble families. The historical accuracy of Mahinda converting the Sri Lankan king to Buddhism is also debated. Hermann Oldenberg ,

2025-558: Was written based on prior ancient compilations known as the Atthakatha (sometimes Sinhalaatthakatha ), which were commentaries written in Sinhala. An earlier document known as the Dipavamsa (4th century CE) "Chronicles of the Island" is much simpler and contains less information than the Mahavamsa and was probably compiled using the Atthakatha on the Mahavamsa as well. Authorship of

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