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RACIAL, RELIGIOUS and IDEOLOGICAL DIFFERENCES The CHAPTER III RACIAL, RELIGIOUS AND IDEOLOGICAL DIFFERENCES I The roots of the Sinhal a-Tami 1 problem go back more than two thousand years^_ Though the conflict is known as an ethnic conflict the role of religions and ideologies ! connected with them colored with contrary historical perceptions believed for centuries together, has played a . t major role that a rational dialogue between the Sinhalese and Tamils seem impossible. Religious division has taken place in such a way that being a Buddhist implies being a Sinhalese, and being a Hindu implies being a Tamil. If political consideration and advantages l;ave given filling to this division, mythology and tpeligious books and beliefs have added tremendously to this. The Mahavamsa links the story of the landing of Vijaya, "The ethnic origin myth" to a series of religious myths regarding the position of Buddhism in Sri Lanka as ordained by Buddha. According to the Chronicle Vijaya 1 landed on the day Buddha attained Nibhana." This I statement vests the 'origin myth' with a religious, significance. Even more significant is the assertion in the chronicle that an important incident took place just before his death "the guide of the world (Buddha)" having 54 accomplished the good of the whole world, attained the supreme moment of bliss and was lying on his death bed. The great sage, the noblest among speakers took Sakka (a name for Indra, the Lord of Gods) who was standing by him there in the vast assemT)Ty of deities: "King Sinhabahu's son, Vijaya, from Lala-country has reached Lanka, together with seven hundred followers. Lord of gods my faith will be established in Lanka. Therefore protect him along with his followers and also Lanka diligently. The Lord of Gods heard the words of the Tathagatha and with respect entrusted the protection of Lanka to God Uppalaranna. By such injunctions of the Master, the Chronicle represents Vijaya and his supposed descendants-the Sinhala Buddhists - as a chosen people with the special mission of preserving the Buddhists religion. They are reinforced by further myths of visits of Buddha to the island to make the "pious" believe that the island has been consecrated by Buddha. The Mahavamsa says about Buddha's visit: "In the evening on the full-moon day of Phussa in the ninth, month of his Buddhahood, the Conqueror by himself set forth for the Island of Lanka to purify it; for Lanka was known to the conqueror as a place where his doctrine would shine in glory; he thought, 'The Yakkas must be driven 4 way from Lanka which was filled with them. "• ^ According to The Mahavamsa records, Buddha made three visits to Sri Lanka. In his first visit he quelled the Yakkas who offered to give him the whole island if he 55 released them from fear. During the second visit Buddha believed to have gone to the Naga Dipa in the north where he quelled the Nagas. In the third visit He believed to have gone to places like Kalaniya and Anuradhapura where he rose to Sumanakuta and displayed his foot-print. Sumanakutta is known as Sripada or Ajdam's Peak. The 1 record of .Buddha in The Mahavamsa ends like this: “Thus, the Saviour, the Light of ithe world of boundless wisdom and immense compassion, came thrice to this beautiful island, anticipating the future benefit to Lanka and seeing the good of the gods, the nagas and others of Lanka at that particular moment. By this, the island, honored by the pious« came to be resplended as the righteous isle." The Visits of Buddha to Sri La:ka are not supported by any evidences of history in India or e^ven in the Buddhist religious history. Buddhist legends in India also do not support these visits of Buddha. More so there is a serious question on the year suggested for the Nibhana of Buddha and the arrival of Vijaya in Sri Lanka. According to The Mahavamsa these events believed to have taken place in 543 B.C. However, the suggested year of Buddha's Mibhana by Indian historians and even by' scholars of Pali 5 Buddhism is 486 B.C. Bdt the repeated references of these visits in The Mahavamsa and even in later historical and literary works such as Culavamsa, Thipavansa etc. and on being orally transmitted from generation to generation 56 in the buddhist rituals, they occupy a revered plsce in present day Sinhalese-Buddhist popular beliefs. The idea that Buddha himself had visited their isi and and decreed that Sri Lanka would protect Buddhism "not the Hindu India" is well embedded in the minds of every generation of Sinhalese. Dr Walpola Rahula a scholar monk says, "For more than two millennia the Sinhalese have been inspired that they were a nation brought into being for the definite purpose of carrying the torch lit by Buddha". This racial myth assumed pernicious dimensions owing to the common belief in the story of a war between the Aryan king Dutugemunu and the Tamil king Elara in 2nd cen'ury B.C. King Dutugemunu ruled the south and Elara ruled the north. Both these kings are accepted as most righteous kings and Sinhalas and Tamils take pride to narrate the virtues of each of them. Dutugemunu waged a war against Elara to protect Buddhism from the 'unbelievers' froni the island of Buddha. Legend tells that Dutugemunu was advised by his own father, not to go for war with a righteous king such as Elara but still he decided tc go for war in defense of Buddhism “not for kingdom but for Buddhism". According to The Mahavamsa, five hundred Bikkus accompanied Dutugemunu's crusading army to conquer Anuradhapura. Having defeated Elara and unified the entire country into one kingdom Dutugemunu a true Buddhist lamented like Ashoka, the killing of countless human 57 beings. According to The Mahavamsa he addressed the eight Arhats or saints: "How shall there be any comfort for me. Oh, venerable Sirs, since by me was caused tl^e slaughter of a great host numbering millions." The Arhats replied: ___ "From this deed arises no hindrance in they way to heaven ...unbelievers and men of evil life were they, not more to be esteemed that beasts. But as for thee, thou wilt bring glory to the doctrine of the Buddha in manyfold ways; therefore cast away care from they heart, Oh, ruler of men . " 8 Thus not only folklore or Chauvinistic perceptions even the religious classic justified the killing of "non­ believers" to safe-guard the Buddhist order and the expelling of all culturally heterodox elements from Sri Lankan society. Dr. Walpola Rahula characterized this as 9 the "beginning of nationalism among Sinhalese." On the perpetuation of this myth. Professor Gananath Obeysekere states: "The mystic significance Dutugemunu as the saviour of the Sinhalese race and of Buddhism grew through the years and developed into one of the most important myths of the Sinhalese, ready to be used as a powerful instruments of Sinhalese nationalism in modern times. Although the justification for killing is unusual, the general message that emerges everywhere is the same: The Sinhalese kings are defenders of the secular realm and the Sasana: their opponents are the Tamils."^^ The excl us i vi st line perpetuated by most of the current Academic popular writing on the history of Sri Lanka is. 58 this Island of Lanka belongs to the Buddha himself; therefore, the residence of wrong believers in this island'^ will never be permanent. i "In the middle of the third century B.CC. history begins to emerge from tradition and legend. The settlements made by immigrants from the Indian main->-and in the north-west of Ceylon assumed the character of agric’ultural communities under chieftains or j^ulers who guided the plough themselves. These communities began to impound water from rivers and streams, for the production of rice, their staple food." India was ruled by Emperor Ashoka at this period and evidences of history shows that there has been greater interaction between India and Sri Lanka during this period.12 Mahavamsa records that Lankan kings Devanampity ! Tissa sent gifts to Emperor Asl.oka and in return Ashoka I sent countless gifts and more. 1 "He sent through the envoys this gift of three Dhamma I have taken refuge in the Buddha, the Dhamma and the Sangha - I have declared myself a lay-disciple of the faith of the Sakya son (i.e. Buddha, sprung from the tribes of Sakyas). 0, best of men, yon too make your mind take delight in these supreme treasures and with faith take refuge in them."13 Thus the account given is that king Tissa of Sri Lanka was given information of Ashoka's conversion by himself. However, Buddhism had reached Sri Lanka through the first missionary, Mahinda, the son of Ashoka. The Mahavamsa relates how Mahinda went in his mission to Ceylon in detail. Mahinda had already tak,en Buddhist ■ I, ' vows and now a thera or Elder. He waited till the moment 59 eeu wneri trie King i i b s d wouia oe reaay xo receive the new teaching. On the right time "The great Indra approached the excellent great Thera Mahinda and told him, "Go to convert Lanka. It has been foretold by the Buddha. 14 We too should be helpful to you there." Mahinda set out for Lanka accompanied by four Theras, Sumana or Novice and Bhanduka, a lay disciple; to make it known that they were human beings. "Coming here along with his following, he stood on the Sita-Peak in the noble land lovely Ambathala of the beautiful Missaka Mountain." Mahinda met Tissa, who was out hunting on a hill not far from his capital, Anuradhapura.
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