The Tamil Buddhists of the Past and the Future
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Dec 6, 2010, 12:43:39 PM12/6/10
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The Tamil Buddhists of the Past and the Future
The Tamil Buddhists of the Past and the Future
by J.L. Devananda
Buddhism in Sri Lanka is monopolized by the Sinhalese and they call it
Sinhala-Buddhism which is Theravada Buddhism (Tripitaka) mixed up with
the Mahavamsa. Will the Sinhala-Buddhist Maha Sangha accept any Tamil
Buddhist monks? Will the Tamils accept Mahavamsa as a part of Buddhism
or Buddhist history knowing very well that it is a Sinhala-Buddhist
mythology?
In his keynote address at the 2554th Vesak (Vaishakha Purnim)
celebrations at the Mahabodhi Society in Chennai, Prof. Sunil
Ariyaratne, University of Sri Jayawardenapura said, “As we are nearing
2600 Buddha Jayanthi, as a Sinhala Buddhist, this is my humble dream
for the future: Tamil Buddhist temples should come up in Sri Lanka;
Tamil children should embrace Buddhist monkhood; Buddhism must be
taught in Tamil; preaching and worshipping Buddhism in Tamil; Tamil
Bikkus should have Sinhala followers and Tamil Bhikkus must visit
Sinhala homes. That togetherness should be there.”
This sounds somewhat similar to the famous speech “I have a Dream” by
Martin Luther King, Jr in 1963 from the steps of the Lincoln Memorial
during the march for freedom at Washington. The only difference is
Prof. Sunil Ariyaratne’s dream of Tamil Buddhism in Sri Lanka in the
future had already existed in the past.
Ancient Buddhist links between Tamil Nadu and Sri Lanka
Today, the Palk Strait which lies between Tamil Nadu and Sri Lankan
land masses, is seen as a divider, separating two different distinct
ethnicities, religions, cultures and political entities but there was
a phase in history when Tamil Nadu and Sri Lanka enjoyed very close
ties, thanks to a shared interest in Buddhism. During the early
period, the Palk Strait was not seen as a divider but it was a
unifier. At that time Buddhism was a bridge between Sri Lanka and
Tamil Nadu. The fascinating story of the historical links - Golden
threads between Buddhism in Tamil Nadu and Sri Lanka was narrated by
Dr. Shu Hikosake, Director and Professor of Buddhism, Institute of
Asian Studies in Madras in his book 1989 Buddhism in Tamil Nadu: a New
Perspective. Dr. Hikosaka's study is based on his doctoral
dissertation.
The earliest inscriptions in Tamil Nadu written in the Brahmi
character of the time, on the walls of the natural caves in the Tamil
districts of Madura, Ramnad and Tirnnelveli belongs to the third
century BC. They are of considerable interest to students of South
Indian Buddhism. It is learnt from these Brahmi inscriptions, that
Buddhism had come into Tamil Nadu even then. However, the epigraphical
evidence seems to confirm that, it was to King Asoka and the
missionary monk Mahinda (believed to be his son) that the introduction
of Buddhism into Tamil Nadu may be attributed. In his Rock-Edict No.
III, King Asoka says that his Dharma Vijaya prevailed in the kingdoms
of the Colas, Pandyans and at Tambapanni (Sri Lanka). Particularly the
edict number XIII found near Peshawar, there is reference to the
Buddhist missions of Asoka. Among the countries referred to are Cola,
Pandya, and Tambapanni. This inscription was written in 258 B.C. and
is direct evidence of the Buddhist missions of Asoka to the Tamil
country and Sri Lanka even though it does not mention about his son
Mahinda. As Buddhist missions to Sri Lanka had to come by way of South
India, the spread of Buddhism in Sri Lanka and South India in the 2nd
century AD should be considered contemporary events, but it was King
Asoka’s son Mahinda who was responsible for the introduction of
Buddhism in Tamil Nadu and Sri Lanka. Mahinda is said to have erected
seven viharas at Kaveripattinum, the capital of Cola while he was on
his way to Sri Lanka. According to Dr. Hikosaka, contrary to the
general impression, Buddhism might have gone to Sri Lanka from Tamil
Nadu by sea-route, a route by which one can reach Sri Lanka easily.
Since there existed very close cultural affinities between Sri Lanka
and the Tamil country from time immemorial, the Buddhist activities in
India could have easily influenced in some way or other the Buddhism
of Sri Lanka, says Dr. Hikosaka.
Even though it is believed that Buddha had visited this region, South
India (Andhra) and Sri Lanka, according to historians, Buddhism began
to make a strong impact on Tamil Nadu only in the 3rd century AD.
During that period Buddhism had spread widely in Tamil Nadu and won
the patronage of the rulers. The remains of a Buddhist monastery
excavated at Kaveripattinum which could be assigned to the fourth
century are believed to be the earliest archaeological relics of
Buddhism in Tamil Nadu. The major urban centers of Kanchipuram,
Kaveripattinam, Uragapura (Uraiyur), and Madurai were not only centers
of Buddhism, but these were also important centers of Pali learning.
The other minor towns of Tamil country where Buddhism was active were
Buddhamangalam, Sanghamangalam, Kumbakonam, Mayurapattanam,
Alamkudipatti, Kuvam, Sanghamangai, Tiruppadirippuliyur, and so on.
Tamil Buddhists contribute to Buddhist scriptures
It was at this time that Tamil Nadu gave some of its greatest scholars
(both Theravada and Mahayana) to the Buddhist world. Tamil Nadu
boasted of outstanding Buddhist monks, who had made remarkable
contributions to Buddhist thought and learning. Three of the greatest
Pali scholars of this period were Buddhaghosa, Buddhadatta, and
Dhammapala and all three of them were associated with Buddhist
establishments in the Tamil kingdoms.
Buddhadatta or Thera Buddhaatta as he is called lived during the time
of Accyutarikkanta, the Kalabra ruler of the Cola-Nadu; was a senior
contemporary of Buddhaghosa. He was born in the Cola kingdom and lived
in the 5th Century AD. Under the patronage of this ruler, Buddhadatta
wrote many books. Among his best known Pali writings are the Vinaya-
Vinicchaya, the Uttara-Vinicchaya and the Jinalankara-Kavya. Among the
commentaries written by him are the Madhurattha-Vilasini and the
Abhidhammavatara. In the Abhidhammaratara he gives a glowing account
at Kaveripattinum, Uragapuram, Bhutamangalam and Kanchipuram and the
Mahavihara at Anuradapura, (Sri Lanka). While he was at Sri Lanka, he
composed many Buddhist works such as Uttara-viniccaya Ruparupa Vibhaga
Jinalankara etc. Buddhaghosha, contemporary of Buddhadatta also
composed many Buddhist commentaries.
Buddhaghosha is a Tamil monk, who made a remarkable contribution to
Buddhism in Sri Lanka. He stayed and studied Buddhist precepts at
Mahavihara in Anuradhapura. The Visuddhimagga was the first work of
Buddhaghosha which was written while he was in Sri Lanka.
After Buddhaghosha, the important Theravada monk from the Tamil
country was Dhammapala. Dhammapala lived in the Mahavihara at
Anuradhapura. He composed paramathadipani which was a commentary on
Buddhaghosha’s work on Khuddaka Nikaya and Paramathamanjusa, which was
a commentary on Buddhaghosha's Visuddhimagga. A close study of the
three Buddhist monks viz Buddhadatta, Buddhaghosha and Dhammapala
shows that Tamil Buddhists were closely associated with the Sri Lankan
Buddhists around the 5th century AD.
The author of Nettipakarana is another Dhammapala who was a resident
of a monastery in Nagapattinam, another important Buddhist centre from
ancient times. One more example is the Cola monk Kassapa, in his Pali
work, Vimatti-Vinodani, this Tamil monk provides interesting
information about the rise of heretical views in the Cola Sangha and
the consequent purification that took place. There are so many other
Tamil monks who are attributed to the Pali works some of them were
resident at Mayura-rupa-pattana (Mylapore, Madras) along with
Buddhagosha.
The Tamil Buddhist monks used Pali languages in preference to Tamil in
their writings. This is because the Buddha spoke in Magadi Prakrit
(Pali). Sanskrit is the sacred language of the Hindus, and similarly
Pali is considered as the sacred language of the Buddhists. The well
known Tamil Buddhist epics found were Manimekalai, Silappadhikaram,
Valaiyapathi, Kundalakesi, and Jivaka Cintamani. Manimekalai, a purely
Buddhist work of the 3rd Sangam period in Tamil literature is the most
supreme and famous among the Buddhist work done in Tamil Nadu. It is a
work expounding the doctrines and propagating the values of Buddhism.
The interaction between Tamil Nadu and Sri Lankan monks finds mention
in Manimekalai, which is set in the Tamil towns of Kaveipumpattinam,
Kanchi, and Vanchi. There is mention about the presence of wondering
monks of Sri Lanka in Vanchi, which was the capital of the Chera Kings
of Tamil Nadu. The Chinese traveller, Tsuan Tsang, wrote that there
were around 300 Sri Lankan monks in the monastery at the Southern
sector of Kanchipuram. Ancient Kanchipuram, the capital of
Tondaimandalam, ruled by the Tamil Pallava dynasty, an offshoot of
Chola rulers was the major seat of Tamil learning and is also known as
the city of thousand temples. Even Thirukkural, the ancient Tamil
couplets/aphorisms celebrated by Tamils is based on Buddhist
principals. Although Buddhism has become almost extinct from Tamil
Nadu, it has contributed a great deal to the enrichment of Tamil
culture and has exerted a significant influence, both directly and
indirectly, on the Tamil religious and spiritual consciousness,
present as well as past.
Tamil Buddhism in Sri Lanka
As Buddhism was one of the dominant religions in both Tamil Nadu and
Sri Lanka, naturally there were very close relations between the two
regions. The monks from Sri Lanka, too, went across to the Tamil
kingdom and stayed in the monasteries. As Dr. Leslie Gunawardana says,
`The co-operation between the Buddhist Sangha of South India and Sri
Lanka produced important results which are evident in the Pali works
of this period`. He also says that the Tamil Buddhist monks were more
orthodox than their counterparts in Sri Lanka. Indeed, the relations
between the Tamil and Sinhala Buddhist monks were so close that the
latter sought the assistance of the former in political turmoil.
In Sri Lanka, the Tamil Buddhists who followed Theravada Buddhism
shared the common places of worship with the Sinhalese, but there were
also Tamil Buddhists who were following the Mahayana Buddhism and they
had their own Mahayana temples. There are still some Tamil Mahayana
Buddhist establishments (Palli) in the east and possibly in the Jaffna
peninsula. The best known was Velgam Vehera (see details below), which
was renamed Rajaraja-perumpalli after the Cola emperor. Another was
the Vikkirama-calamekan-perumpalli.
Some ten miles northwest of Trincomalee off the Trincomalee -
Horowupothana road is an ancient Buddhist shrine with origins dating
back to the years before the second century. It is a historical fact
that among the many ancient Buddhist shrines in Sri Lanka Velgam
Vehera which was renamed Rajaraja-perumpalli, also called Natanar
Kovil by the present day Tamils stands out as the only known example
of a `Tamil Vihare or Buddhist Palli` or as the late Dr. Senerath
Paranavithana described it in his book `Glimpses of Ceylon`s Past` as
an `Ancient Buddhist shrine of the Tamil people`. Some of the Tamil
inscriptions found at the site record donations to this shrine and are
dated in the reigns of the Chola Kings, Rajaraja and Rajendradeva. It
was his view that the date of the original foundation of the vihare
was no doubt considerably earlier than the reign of King Bhatika Tissa
II.
The situation in Tamil Nadu, however, began to change towards the
beginning of the 7th Century AD when the rise of Vaishnavism and
Saivism posed a serious challenge to Buddhism and Jainism. There was a
significant increase in Hindu/Brahmanical influence and soon the
worship of Siva and Visnu began to gain prominence. The Buddhist and
Jaina institutions in Tamil Nadu came under attack when they began to
lose popular support and the patronage from the rulers. One result of
this was the migration of Buddhist and Jaina monks and devoted lay
members to kingdoms where they could find refuge. While the Jainas and
Buddhists (mostly Mahayana) were able to go to Kannada and Andhra/
Telugu regions, a large part of the Buddhists (Theravada) turned to
Sri Lanka and assimilated with the local Buddhist population.
Mahavihara monks of Anuradapura and the Pali chronicles
Although Buddhism flourished in South India in ancient times, the 5th
century AD Pali chronicles such as the Dipavamsa and Mahavamsa written
by the Mahavihara monks of Anuradapura (Sri Lanka) remained silent
about the introduction of Buddhism to South India. This is because,
when Hindu/Brahmanism started reappearing in India and posed a threat
to Buddhism, the Mahavihara monks of Anuradapura (Sri Lanka) due to
their strong devotion to Buddhism and desire to consolidate and
protect this religion in Sri Lanka wrote the Pali chronicles
Deepavamsa/Mahavamsa just to glorify Buddhism and the Buddhist kings
of Sri Lanka and not to record objectively what happened. The `Lion
Ancestry` and the myths about the origin of the Sinhala race as pre-
destined, true custodians of the island of Sri Lanka and guardians of
Buddhism is a myth of the creative authors to protect Buddhism and is
not the common true history. The ancient Sri Lankan Kingdom
(Anuradapura) was ruled by both Buddhist and Hindu kings. There is no
evidence what so ever to prove that they were Sinhala. An analysis of
the Pali chronicles (Deepavamsa/Mahavamsa) makes it very clear that
the Mahavihara monks who authored them in the 5th century AD have
created the ethnic identity Sinhala, yoked it with Buddhism and
created a new ethno-religious identity in Sri Lanka known as Sinhala-
Buddhist to sustain the religion in the country for 5000 years.
The ancient Brahmi inscriptions (before 7th century AD) in Tamil Nadu
are in old Tamil where the Tamil names did not end with an ‘N’ or an
‘M’, but were very similar to those Sanskrit/Pali names. It was only
after the 7th century AD, that the Tamil language adopted some changes
to its Grammar, script, etc. and evolved into the present form. This
might have happened after the Tamils developing what is commonly
called as the pulli (dot) system which is peculiar to Tamils in
particular among the Indian languages and due to this dot system the
words/names ending with ‘A’ ends up with ‘N’ and ‘M’. This is the
reason why, in the Pali chronicles and in the Brahmi stone
inscriptions the names of the Tamil Kings of Anuradhapura were
referred to as Sena, Guttika, Elara, Pulahatha, Bahiya, Panayamara,
Parinda, Dathiya, etc and not as Senan, Guttikan, Ellalan, etc.
Similarly in Tamil Nadu, the names of the ancient kings were referred
to as Kulothunga Chola, Vikrma Chola, Aditya Chola, Kulasekara Pandya,
Vira Wickrama Pandya, Parakrama Pandya, Sundara Pandya, etc.
It is believed that most of the Tamil Buddhist literary work has been
destroyed during religious controversies. The loss of Tamil Buddhist
literature was a death blow to Tamil Buddhism. Apart from the Brahmi
inscriptions and other archeological evidence found in Tamil Nadu and
the available Tamil literary works, the Rock-Edicts of King Asoka also
sheds much light on this subject. Even though the Pali chronicles did
not mention the ethnic background of the ancient Sri Lankan Buddhists
and the Buddhist kings right from Devanampiya Tissa, the Mahavamsa
referred to the Non-Buddhist kings as Tamils (invaders). The above
facts and the non-existence of Tamil Buddhists during the colonial
period (due to the 10th century Chola invasion) led the 19th century
European Pali scholars who translated the Pali chronicles to assume
and subsequently the present day Sri Lankans to believe that the
ancient Buddhists and the Buddhists Kings of Sri Lanka were Sinhalese.
Unfortunately, today there are no Tamil Buddhists in Sri Lanka but the
majority of the early Tamils of Sri Lanka (before the 10th century
Chola invasion) were Buddhists. The ancient Buddhist remains in the
North and East of Sri Lanka are the remnants left by the Tamil
Buddhists and not anybody else. They are part of the heritage of Sri
Lankan Tamils. Only the Buddhist temples, statues and structures build
in the recent past and present in the North and East remain as Sinhala-
Buddhist.
Important Questions
The questions still remain, why are the Sri Lankans ignorant of their
past or rather, why is the Sri Lanka’s past hidden from its own
people? Why does the Sri Lankans believe that the Buddhist sites in
Sri Lanka belong only to the Sinhalese (Sinhala heritage) and not to
the Tamils? Why are the Sri Lankans ignorant about the early Tamil
Buddhists of Sri Lanka and Tamil Nadu? Why do the Sri Lankans think,
in Sri Lanka a Buddhist should be a Sinhalese and a Hindu should be a
Tamil while the Sinhalese worship most of the Hindu/Brahmanical Gods?
Not only the Indians but even the Sri Lankan Tamils gave up Buddhism
and accepted Hinduism. For them to go back to Buddhism, has 2500 years
of Buddhism in Sri Lanka (the so called Dhammadveepa) influenced any
major changes in the Sinhala society (the so called guardians of
Buddhism chosen by none other than the Buddha) in terms of attitude,
character, behavior, morality and so on or has it failed miserably?
Are the Buddhist monks practicing Ahimsa (non-violence), Karuna
(compassion), Metta (affection), and Maithriya (loving-kindness)
towards fellow humans (irrespective of race/religion) or are they in
the name of Buddhism promoting ethno-religious chauvinism and hatred?
Buddhism in Sri Lanka is monopolized by the Sinhalese and they call it
Sinhala-Buddhism which is Theravada Buddhism (Tripitaka) mixed up with
the Mahavamsa. Will the Sinhala-Buddhist Maha Sangha accept any Tamil
Buddhist monks? Will the Tamils accept Mahavamsa as a part of Buddhism
or Buddhist history knowing very well that it is a Sinhala-Buddhist
mythology?
Prof. Sunil Ariyaratne’s dream of future Tamil Buddhists is very
genuine and apt during this period. As he says, it may recreate the
togetherness, the common bond that once existed between the Sinhalese
and Tamils. It will not be a surprise if Nanda Malini sings about the
Damila Buddhayo of the past and the future but can his dream
materialize? Of course, miracles do happen; Martin Luther King
Junior’s dream came true so let us have some hope.
The Tamil Buddhists of the Past and the Future
by J.L. Devananda
Buddhism in Sri Lanka is monopolized by the Sinhalese and they call it
Sinhala-Buddhism which is Theravada Buddhism (Tripitaka) mixed up with
the Mahavamsa. Will the Sinhala-Buddhist Maha Sangha accept any Tamil
Buddhist monks? Will the Tamils accept Mahavamsa as a part of Buddhism
or Buddhist history knowing very well that it is a Sinhala-Buddhist
mythology?
In his keynote address at the 2554th Vesak (Vaishakha Purnim)
celebrations at the Mahabodhi Society in Chennai, Prof. Sunil
Ariyaratne, University of Sri Jayawardenapura said, “As we are nearing
2600 Buddha Jayanthi, as a Sinhala Buddhist, this is my humble dream
for the future: Tamil Buddhist temples should come up in Sri Lanka;
Tamil children should embrace Buddhist monkhood; Buddhism must be
taught in Tamil; preaching and worshipping Buddhism in Tamil; Tamil
Bikkus should have Sinhala followers and Tamil Bhikkus must visit
Sinhala homes. That togetherness should be there.”
This sounds somewhat similar to the famous speech “I have a Dream” by
Martin Luther King, Jr in 1963 from the steps of the Lincoln Memorial
during the march for freedom at Washington. The only difference is
Prof. Sunil Ariyaratne’s dream of Tamil Buddhism in Sri Lanka in the
future had already existed in the past.
Ancient Buddhist links between Tamil Nadu and Sri Lanka
Today, the Palk Strait which lies between Tamil Nadu and Sri Lankan
land masses, is seen as a divider, separating two different distinct
ethnicities, religions, cultures and political entities but there was
a phase in history when Tamil Nadu and Sri Lanka enjoyed very close
ties, thanks to a shared interest in Buddhism. During the early
period, the Palk Strait was not seen as a divider but it was a
unifier. At that time Buddhism was a bridge between Sri Lanka and
Tamil Nadu. The fascinating story of the historical links - Golden
threads between Buddhism in Tamil Nadu and Sri Lanka was narrated by
Dr. Shu Hikosake, Director and Professor of Buddhism, Institute of
Asian Studies in Madras in his book 1989 Buddhism in Tamil Nadu: a New
Perspective. Dr. Hikosaka's study is based on his doctoral
dissertation.
The earliest inscriptions in Tamil Nadu written in the Brahmi
character of the time, on the walls of the natural caves in the Tamil
districts of Madura, Ramnad and Tirnnelveli belongs to the third
century BC. They are of considerable interest to students of South
Indian Buddhism. It is learnt from these Brahmi inscriptions, that
Buddhism had come into Tamil Nadu even then. However, the epigraphical
evidence seems to confirm that, it was to King Asoka and the
missionary monk Mahinda (believed to be his son) that the introduction
of Buddhism into Tamil Nadu may be attributed. In his Rock-Edict No.
III, King Asoka says that his Dharma Vijaya prevailed in the kingdoms
of the Colas, Pandyans and at Tambapanni (Sri Lanka). Particularly the
edict number XIII found near Peshawar, there is reference to the
Buddhist missions of Asoka. Among the countries referred to are Cola,
Pandya, and Tambapanni. This inscription was written in 258 B.C. and
is direct evidence of the Buddhist missions of Asoka to the Tamil
country and Sri Lanka even though it does not mention about his son
Mahinda. As Buddhist missions to Sri Lanka had to come by way of South
India, the spread of Buddhism in Sri Lanka and South India in the 2nd
century AD should be considered contemporary events, but it was King
Asoka’s son Mahinda who was responsible for the introduction of
Buddhism in Tamil Nadu and Sri Lanka. Mahinda is said to have erected
seven viharas at Kaveripattinum, the capital of Cola while he was on
his way to Sri Lanka. According to Dr. Hikosaka, contrary to the
general impression, Buddhism might have gone to Sri Lanka from Tamil
Nadu by sea-route, a route by which one can reach Sri Lanka easily.
Since there existed very close cultural affinities between Sri Lanka
and the Tamil country from time immemorial, the Buddhist activities in
India could have easily influenced in some way or other the Buddhism
of Sri Lanka, says Dr. Hikosaka.
Even though it is believed that Buddha had visited this region, South
India (Andhra) and Sri Lanka, according to historians, Buddhism began
to make a strong impact on Tamil Nadu only in the 3rd century AD.
During that period Buddhism had spread widely in Tamil Nadu and won
the patronage of the rulers. The remains of a Buddhist monastery
excavated at Kaveripattinum which could be assigned to the fourth
century are believed to be the earliest archaeological relics of
Buddhism in Tamil Nadu. The major urban centers of Kanchipuram,
Kaveripattinam, Uragapura (Uraiyur), and Madurai were not only centers
of Buddhism, but these were also important centers of Pali learning.
The other minor towns of Tamil country where Buddhism was active were
Buddhamangalam, Sanghamangalam, Kumbakonam, Mayurapattanam,
Alamkudipatti, Kuvam, Sanghamangai, Tiruppadirippuliyur, and so on.
Tamil Buddhists contribute to Buddhist scriptures
It was at this time that Tamil Nadu gave some of its greatest scholars
(both Theravada and Mahayana) to the Buddhist world. Tamil Nadu
boasted of outstanding Buddhist monks, who had made remarkable
contributions to Buddhist thought and learning. Three of the greatest
Pali scholars of this period were Buddhaghosa, Buddhadatta, and
Dhammapala and all three of them were associated with Buddhist
establishments in the Tamil kingdoms.
Buddhadatta or Thera Buddhaatta as he is called lived during the time
of Accyutarikkanta, the Kalabra ruler of the Cola-Nadu; was a senior
contemporary of Buddhaghosa. He was born in the Cola kingdom and lived
in the 5th Century AD. Under the patronage of this ruler, Buddhadatta
wrote many books. Among his best known Pali writings are the Vinaya-
Vinicchaya, the Uttara-Vinicchaya and the Jinalankara-Kavya. Among the
commentaries written by him are the Madhurattha-Vilasini and the
Abhidhammavatara. In the Abhidhammaratara he gives a glowing account
at Kaveripattinum, Uragapuram, Bhutamangalam and Kanchipuram and the
Mahavihara at Anuradapura, (Sri Lanka). While he was at Sri Lanka, he
composed many Buddhist works such as Uttara-viniccaya Ruparupa Vibhaga
Jinalankara etc. Buddhaghosha, contemporary of Buddhadatta also
composed many Buddhist commentaries.
Buddhaghosha is a Tamil monk, who made a remarkable contribution to
Buddhism in Sri Lanka. He stayed and studied Buddhist precepts at
Mahavihara in Anuradhapura. The Visuddhimagga was the first work of
Buddhaghosha which was written while he was in Sri Lanka.
After Buddhaghosha, the important Theravada monk from the Tamil
country was Dhammapala. Dhammapala lived in the Mahavihara at
Anuradhapura. He composed paramathadipani which was a commentary on
Buddhaghosha’s work on Khuddaka Nikaya and Paramathamanjusa, which was
a commentary on Buddhaghosha's Visuddhimagga. A close study of the
three Buddhist monks viz Buddhadatta, Buddhaghosha and Dhammapala
shows that Tamil Buddhists were closely associated with the Sri Lankan
Buddhists around the 5th century AD.
The author of Nettipakarana is another Dhammapala who was a resident
of a monastery in Nagapattinam, another important Buddhist centre from
ancient times. One more example is the Cola monk Kassapa, in his Pali
work, Vimatti-Vinodani, this Tamil monk provides interesting
information about the rise of heretical views in the Cola Sangha and
the consequent purification that took place. There are so many other
Tamil monks who are attributed to the Pali works some of them were
resident at Mayura-rupa-pattana (Mylapore, Madras) along with
Buddhagosha.
The Tamil Buddhist monks used Pali languages in preference to Tamil in
their writings. This is because the Buddha spoke in Magadi Prakrit
(Pali). Sanskrit is the sacred language of the Hindus, and similarly
Pali is considered as the sacred language of the Buddhists. The well
known Tamil Buddhist epics found were Manimekalai, Silappadhikaram,
Valaiyapathi, Kundalakesi, and Jivaka Cintamani. Manimekalai, a purely
Buddhist work of the 3rd Sangam period in Tamil literature is the most
supreme and famous among the Buddhist work done in Tamil Nadu. It is a
work expounding the doctrines and propagating the values of Buddhism.
The interaction between Tamil Nadu and Sri Lankan monks finds mention
in Manimekalai, which is set in the Tamil towns of Kaveipumpattinam,
Kanchi, and Vanchi. There is mention about the presence of wondering
monks of Sri Lanka in Vanchi, which was the capital of the Chera Kings
of Tamil Nadu. The Chinese traveller, Tsuan Tsang, wrote that there
were around 300 Sri Lankan monks in the monastery at the Southern
sector of Kanchipuram. Ancient Kanchipuram, the capital of
Tondaimandalam, ruled by the Tamil Pallava dynasty, an offshoot of
Chola rulers was the major seat of Tamil learning and is also known as
the city of thousand temples. Even Thirukkural, the ancient Tamil
couplets/aphorisms celebrated by Tamils is based on Buddhist
principals. Although Buddhism has become almost extinct from Tamil
Nadu, it has contributed a great deal to the enrichment of Tamil
culture and has exerted a significant influence, both directly and
indirectly, on the Tamil religious and spiritual consciousness,
present as well as past.
Tamil Buddhism in Sri Lanka
As Buddhism was one of the dominant religions in both Tamil Nadu and
Sri Lanka, naturally there were very close relations between the two
regions. The monks from Sri Lanka, too, went across to the Tamil
kingdom and stayed in the monasteries. As Dr. Leslie Gunawardana says,
`The co-operation between the Buddhist Sangha of South India and Sri
Lanka produced important results which are evident in the Pali works
of this period`. He also says that the Tamil Buddhist monks were more
orthodox than their counterparts in Sri Lanka. Indeed, the relations
between the Tamil and Sinhala Buddhist monks were so close that the
latter sought the assistance of the former in political turmoil.
In Sri Lanka, the Tamil Buddhists who followed Theravada Buddhism
shared the common places of worship with the Sinhalese, but there were
also Tamil Buddhists who were following the Mahayana Buddhism and they
had their own Mahayana temples. There are still some Tamil Mahayana
Buddhist establishments (Palli) in the east and possibly in the Jaffna
peninsula. The best known was Velgam Vehera (see details below), which
was renamed Rajaraja-perumpalli after the Cola emperor. Another was
the Vikkirama-calamekan-perumpalli.
Some ten miles northwest of Trincomalee off the Trincomalee -
Horowupothana road is an ancient Buddhist shrine with origins dating
back to the years before the second century. It is a historical fact
that among the many ancient Buddhist shrines in Sri Lanka Velgam
Vehera which was renamed Rajaraja-perumpalli, also called Natanar
Kovil by the present day Tamils stands out as the only known example
of a `Tamil Vihare or Buddhist Palli` or as the late Dr. Senerath
Paranavithana described it in his book `Glimpses of Ceylon`s Past` as
an `Ancient Buddhist shrine of the Tamil people`. Some of the Tamil
inscriptions found at the site record donations to this shrine and are
dated in the reigns of the Chola Kings, Rajaraja and Rajendradeva. It
was his view that the date of the original foundation of the vihare
was no doubt considerably earlier than the reign of King Bhatika Tissa
II.
The situation in Tamil Nadu, however, began to change towards the
beginning of the 7th Century AD when the rise of Vaishnavism and
Saivism posed a serious challenge to Buddhism and Jainism. There was a
significant increase in Hindu/Brahmanical influence and soon the
worship of Siva and Visnu began to gain prominence. The Buddhist and
Jaina institutions in Tamil Nadu came under attack when they began to
lose popular support and the patronage from the rulers. One result of
this was the migration of Buddhist and Jaina monks and devoted lay
members to kingdoms where they could find refuge. While the Jainas and
Buddhists (mostly Mahayana) were able to go to Kannada and Andhra/
Telugu regions, a large part of the Buddhists (Theravada) turned to
Sri Lanka and assimilated with the local Buddhist population.
Mahavihara monks of Anuradapura and the Pali chronicles
Although Buddhism flourished in South India in ancient times, the 5th
century AD Pali chronicles such as the Dipavamsa and Mahavamsa written
by the Mahavihara monks of Anuradapura (Sri Lanka) remained silent
about the introduction of Buddhism to South India. This is because,
when Hindu/Brahmanism started reappearing in India and posed a threat
to Buddhism, the Mahavihara monks of Anuradapura (Sri Lanka) due to
their strong devotion to Buddhism and desire to consolidate and
protect this religion in Sri Lanka wrote the Pali chronicles
Deepavamsa/Mahavamsa just to glorify Buddhism and the Buddhist kings
of Sri Lanka and not to record objectively what happened. The `Lion
Ancestry` and the myths about the origin of the Sinhala race as pre-
destined, true custodians of the island of Sri Lanka and guardians of
Buddhism is a myth of the creative authors to protect Buddhism and is
not the common true history. The ancient Sri Lankan Kingdom
(Anuradapura) was ruled by both Buddhist and Hindu kings. There is no
evidence what so ever to prove that they were Sinhala. An analysis of
the Pali chronicles (Deepavamsa/Mahavamsa) makes it very clear that
the Mahavihara monks who authored them in the 5th century AD have
created the ethnic identity Sinhala, yoked it with Buddhism and
created a new ethno-religious identity in Sri Lanka known as Sinhala-
Buddhist to sustain the religion in the country for 5000 years.
The ancient Brahmi inscriptions (before 7th century AD) in Tamil Nadu
are in old Tamil where the Tamil names did not end with an ‘N’ or an
‘M’, but were very similar to those Sanskrit/Pali names. It was only
after the 7th century AD, that the Tamil language adopted some changes
to its Grammar, script, etc. and evolved into the present form. This
might have happened after the Tamils developing what is commonly
called as the pulli (dot) system which is peculiar to Tamils in
particular among the Indian languages and due to this dot system the
words/names ending with ‘A’ ends up with ‘N’ and ‘M’. This is the
reason why, in the Pali chronicles and in the Brahmi stone
inscriptions the names of the Tamil Kings of Anuradhapura were
referred to as Sena, Guttika, Elara, Pulahatha, Bahiya, Panayamara,
Parinda, Dathiya, etc and not as Senan, Guttikan, Ellalan, etc.
Similarly in Tamil Nadu, the names of the ancient kings were referred
to as Kulothunga Chola, Vikrma Chola, Aditya Chola, Kulasekara Pandya,
Vira Wickrama Pandya, Parakrama Pandya, Sundara Pandya, etc.
It is believed that most of the Tamil Buddhist literary work has been
destroyed during religious controversies. The loss of Tamil Buddhist
literature was a death blow to Tamil Buddhism. Apart from the Brahmi
inscriptions and other archeological evidence found in Tamil Nadu and
the available Tamil literary works, the Rock-Edicts of King Asoka also
sheds much light on this subject. Even though the Pali chronicles did
not mention the ethnic background of the ancient Sri Lankan Buddhists
and the Buddhist kings right from Devanampiya Tissa, the Mahavamsa
referred to the Non-Buddhist kings as Tamils (invaders). The above
facts and the non-existence of Tamil Buddhists during the colonial
period (due to the 10th century Chola invasion) led the 19th century
European Pali scholars who translated the Pali chronicles to assume
and subsequently the present day Sri Lankans to believe that the
ancient Buddhists and the Buddhists Kings of Sri Lanka were Sinhalese.
Unfortunately, today there are no Tamil Buddhists in Sri Lanka but the
majority of the early Tamils of Sri Lanka (before the 10th century
Chola invasion) were Buddhists. The ancient Buddhist remains in the
North and East of Sri Lanka are the remnants left by the Tamil
Buddhists and not anybody else. They are part of the heritage of Sri
Lankan Tamils. Only the Buddhist temples, statues and structures build
in the recent past and present in the North and East remain as Sinhala-
Buddhist.
Important Questions
The questions still remain, why are the Sri Lankans ignorant of their
past or rather, why is the Sri Lanka’s past hidden from its own
people? Why does the Sri Lankans believe that the Buddhist sites in
Sri Lanka belong only to the Sinhalese (Sinhala heritage) and not to
the Tamils? Why are the Sri Lankans ignorant about the early Tamil
Buddhists of Sri Lanka and Tamil Nadu? Why do the Sri Lankans think,
in Sri Lanka a Buddhist should be a Sinhalese and a Hindu should be a
Tamil while the Sinhalese worship most of the Hindu/Brahmanical Gods?
Not only the Indians but even the Sri Lankan Tamils gave up Buddhism
and accepted Hinduism. For them to go back to Buddhism, has 2500 years
of Buddhism in Sri Lanka (the so called Dhammadveepa) influenced any
major changes in the Sinhala society (the so called guardians of
Buddhism chosen by none other than the Buddha) in terms of attitude,
character, behavior, morality and so on or has it failed miserably?
Are the Buddhist monks practicing Ahimsa (non-violence), Karuna
(compassion), Metta (affection), and Maithriya (loving-kindness)
towards fellow humans (irrespective of race/religion) or are they in
the name of Buddhism promoting ethno-religious chauvinism and hatred?
Buddhism in Sri Lanka is monopolized by the Sinhalese and they call it
Sinhala-Buddhism which is Theravada Buddhism (Tripitaka) mixed up with
the Mahavamsa. Will the Sinhala-Buddhist Maha Sangha accept any Tamil
Buddhist monks? Will the Tamils accept Mahavamsa as a part of Buddhism
or Buddhist history knowing very well that it is a Sinhala-Buddhist
mythology?
Prof. Sunil Ariyaratne’s dream of future Tamil Buddhists is very
genuine and apt during this period. As he says, it may recreate the
togetherness, the common bond that once existed between the Sinhalese
and Tamils. It will not be a surprise if Nanda Malini sings about the
Damila Buddhayo of the past and the future but can his dream
materialize? Of course, miracles do happen; Martin Luther King
Junior’s dream came true so let us have some hope.
வினோத் ராஜன்
Dec 6, 2010, 12:50:17 PM12/6/10
to மின்தமிழ்
Wouldn't it be better if the Articles are posted on a Single thread ?
I suppose its easy to refer in the future.
Also it will be very useful, if you could provide the URL link of the
Article as well
V
I suppose its easy to refer in the future.
Also it will be very useful, if you could provide the URL link of the
Article as well
V
Nagarajan Vadivel
Dec 6, 2010, 12:52:34 PM12/6/10
to mint...@googlegroups.com
OK Thanks for the suggestion. Please suggest a thread or create the thread and I will post
Thanks
Nagarajan
Thanks
Nagarajan
2010/12/6 வினோத் ராஜன் <vinodh...@gmail.com>
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MANICKAM POOPATHI
Dec 7, 2010, 6:17:41 PM12/7/10
to mint...@googlegroups.com
the vestiges of an ancient glory...?
http://orissa.gov.in/e-magazine/Journal/jounalvol1/pdf/orhj-4.pdf
Thanks
Poopathi
http://orissa.gov.in/e-magazine/Journal/jounalvol1/pdf/orhj-4.pdf
Thanks
Poopathi
Nagarajan Vadivel
Dec 7, 2010, 10:09:10 PM12/7/10
to mint...@googlegroups.com
A distinctive feature of Tamil Buddha`s is the flame shaped USHNISHA atop the head a feature said to have spread from TN to Sri Lanka, Burma,Thailand. Aukana Buddha is the statue made by the ancient Tamil Buddhists of Sri Lanka?
http://www.lankalibrary.com/heritage/temples/aukana.htm
What may be called one of the wonders of the world is the tall, standing statue of the Buddha at Aukana, another architectural marvel of the ancient Sinhalese. The rock cut statue which stands 39 feet above its decorated lotus plinth and 10 feet across the shoulders, belongs to the period of King Dhatusena (459-477 AD), the builder of the great reservoir Kalawewa. It has been very well preserved over the years and is a joy for anyone to see and appreciate. It is a unique creation by an unknown sculptor.
Not far from Avukana, just seven miles away as the crow flies, is another tall statue at Sasseruva. The two statues are believed to have been the work of a ‘guru - gola’ (master and pupil) team. There is an interesting tale behind the construction of the two statues. The completion of either masterpiece was to be signalled by the ringing of a bell.
The master and pupil got down to the job of finishing the statues furiously and one fine day the sound of the bell was heard. The master had completed the statue at Avukana. The unfinished Sasseruva statue remains at the site of an ancient cave monastery. Though virtually the same height as the Avukana statue, the other does not have the same finish as Avukana.
Another colossal Buddha statue is the one at Maligavila near Buttala, considered as one of Ruhuna’s most remarkable ruins. Dating back to the 7th century, the statue carved out of a single rock is 34 feet in height and 10 feet across the shoulders. It was found fallen and was raised with great effort only a few years ago.
The tallest among the rock-cut Buddha statues is the one at Buduruvagala near Wellawaya. It is 51 feet in height and is unique in that it stands in between images of ‘bodhisatvas’, each of which is 40 feet tall and smaller than the Buddha. Renowned archaeologist, Dr S Paranavitana calls it “a remarkable creation of the Mahayanists of Ruhuna” and dates it to the 8th or 9th century.
The ‘bodhisatva’ on the Buddha’s right hand side has been identified as Avalokitesvara, with the goddess Tara on his left, in the ‘tivanka’ (thrice bent) pose. In all, there are seven figures carved on the rock. The other is believed to be either Maitreya, the future Buddha or Vajirapani. The figures look down on the Buduruvagala tank making it a very picturesque setting.
At Paravai, in Tamil Nadu`s Perambalur district, the majestic calm on the expression of the Enlightened One seated in the town`s bus stop A bus stop in a small south Indian town seems an odd place to find an image of a Buddha. But, in recent years, archaeologists and historians have been discovering these statues all over Tamil Nadu.
Where have all these Buddhas come from? Though Buddhism`s Tamil links have not been studied in as much detail as those of Jainism, it is clear that the association with Tamil Nadu goes back a long way.
The Sangam period epic, Manimekalai, dated between the 3rd and 7th century, is a Buddhist text written by Sittalai Sattanar. In 637, when Hiuen Tsang landed in Kanchipuram, he recorded more than 100 monasteries and over 10,000 Buddhist monks in Pallava country.
The ruins of one vihara, or monastery, in the coastal town of Kaveripoompattinam dates back to the THIRD CENTURY BC
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