THE CHERA, CHOLA AND PANDIYAN KINGS WERE
OF TAMIL WARRIOR DESCENT AND NOT OF ARYAN RACE. TO CLAIM OTHERWISE IS
PREPOSTEROUS
THE TERM “SIHALA” (NOT SINHALA) MEANING
LION ITSELF, FIRST APPEARED ONLY IN THE 5th CNTURY AD PALI CHRONICLE
“DIPAVAMSA”/ “MAHAVAMSA” AND THAT ONLY TWICE, AND THAT ALSO, ONLY IN THE
BEGINNING CHAPTERS.
THERE WAS NO SINHALA LANGUAGE IN SRI LANKA
OR ANY PART OF THE WORLD BEFORE 10th CENTURY A.D.
IT IS THUGGERY TO CLAIM THAT THERE WERE SINHALA
PEOPLE IN LANKA PRIOR TO THE 12th CENTURY A.D.
The Ellara – Duttu Gemunu was not a tribal
war, it was a war fought by Duttu Gemunu who was a Naga (Tamil)
prince to regain the Anuradhapura throne that belonged
to his ancestors on his father’s side.
Duttu Gemenu’s father was Kakavanna
Theesan (Avanti’s) whose father was Gotabhaya.
Gotabhaya is the son of Maha Naga,
brother of Devanampiya Theesan (Tissa) the first convert to Buddhism.
And Devanampiya Theesan’s father was Muta
Siva (BC307 – BC247) who ruled Anuradhapura.
Therefore, Kakavanna Theesan was the great
grandson of Maga Naga who established the kingdom in Mahagama in
Rohana/Ruhuna.
Maha Naga’s older brother, Devanampiya
Tissa, a contemporary of Emperor Asoka, was the first king of the Tissa
dynasty.
IT MAY BE OF INTEREST AND EDUCATIONAL
VALUE TO NOTE THAT ALL KINGS FROM MUTA SIVA (307 B.C. – 247 B.C.) RIGHT DOWN TO
THE CHRISTIAN ERA ( A Period of 300 Years) WERE NAGAS WHO WERE TAMILS AND
FOLLOWED THE AASEEVAHAM RELIGION.
THESE NAGA KINGS CONTINUED TO RULE FROM
ANURADHAPURAM TILL THEY LOST THEIR IDENTITY AND BECAME SINHALESE IN THE 10th
CENTURY AD
As mentioned above the much adored and
admired King Duttu Gemunu was a Naga prince both from his father’s side
Kahavanna Theesan and his mother’s side Viharamadevi.
Viharamadevi was the daughter of Kelani
Tissa who ruled Kalyani (Keleniya); they were of course, Buddhist by faith.
During the war between Ellara and
Dutugemunu there were Buddhist Nagas (Tamils) fighting on the side of Dutugemunu
and Hindu Nagas (Tamils) fighting on the side of Ellara.
IT WAS A WAR BETWEEN BUDDHIST TAMILS AND
HINDU TAMILS
The Thamils/Nagas who were Buddhists
needed a separate identity from Thamils/Nagas who were of Hindu faith.
THIS WAS ACHEIVED BY INVENTING THE SINHALA
LANGUAGE AND SCRIPT BY BUDDHIST MONKS.
The ancient Sri Lankan heritage, the Vevas
(tanks/reservoirs), Dagobas (dome enshrining sacred relics) and all other
massive ancient structures were constructed by the Buddhist NAGAS AND DAMELAS (TAMILS)
AND NOT SINHALESE.
The development of wet rice cultivation, a
rudimentary tank system, and iron technology were common features of
development for both SRI LANKA AND TAMIL NADU
DAMEDA is the most mentioned ETHNIC GROUP
in the ancient epigraphy of Sri Lanka.
These inscriptions refer to the
- Dameda Vishaka (Tamil Merchant),
- Dameda Samana (Tamil House Holder),
- Dameda Navika (Tamil Sailor).
There are enough of ANCIENT ARCHAEOLOGICAL
EVIDENCE IN SRI LANKA such as Brahmi stone inscriptions, cave writings, etc
where the terms
- DAMEDA
- DAMELA
- DAMILA
- DEMEL
Are mentioned as a group of people living
in the island.
During Sena I (833-853) and Kassapa IV
(899-914), there are definite epigraphic reference to Tamil villages and lands,
- Demel-Kaballa (Tamil allotment),
- Demela-valadem (Tamil lands),
- Demela-gam-bim (Tamil villages & lands),
- Demal-Kinigam,
- Demelin-hetihaya, etc.
The presence of Tamils in the island Sri
Lanka in the early historic period is not denied even in the Pali chronicles.
THE PRESENCE OF TAMILS IN THE ISLAND SRI
LANKA IN THE EARLY HISTORIC PERIOD IS NOT DENIED EVEN IN THE PALI CHRONICLES
THE PRESENT DAY HISTORIAN PROF. SUDHARSHAN
SENEVIRATNE SAYS:
“THERE IS NO MENTION OF THE WORD “SIHALA” OR
“SINHALA” ETHNICITY IN THE 1000 ODD SHORT INSCRIPTIONS THAT COME TO US FROM
THIS PERIOD, BUT, ON THE CONTRARY, A VAST MAJORITY OF THE HOST CLAN NAMES AND
TITLES THAT WE COME ACROSS IN THESE INSCRIPTIONS ONLY SHOW AFFINITIES WITH THE
CLANS OF THE ANCIENT TAMIL COUNTRY”
SINHALA LANGUAGE WAS SPONSORED BY THE
ILLUMINATI ROTHSCHILD FAMILY WITH THE HELP OF INDIAN BRAHMINS THROUGH A MIXTURE
OF ELU (HELA), OLD TAMIL, PALI (A VARIATION OF TAMIL) AND SANSKRIT AROUND THE
10th CENTURY AD.
IT WAS NOT PALI OR SANSKRIT, BUT THE TAMIL
LANGUAGE THAT HELPED IN THE FORMATION OF SINHALA ALPHABETS
THE ALPHABETS OF SINHALA LANGUAGE ARE LIKE
THE ALPHABETS OF KANNADA AND MALAYALAM LANGUAGE OF SOUTH INDIA.
DURING THIS TIME (around the 10th
Century AD) THE TAMILS CHANGED THE SHAPE OF THEIR ALPHABETS TO THE PRESENT
SQUARE SHAPE.
IT IS TO BE NOTED THAT THERE IS CLOSE
RESEMBLANCE BETWEEN THE TELUGU SCRIPT AND SINHALA SCRIPT
14th APRIL IS CELEBRATED AS NEW
YEAR BY BOTH TAMILS AND SINHALESE, BECAUSE BEFORE THE SINHALESE BUDDHISTS WERE
CONVERTED THEY FOLLOWED THE TAMIL RELIGION OF AASEEVAHAM
The caste hierarchy is almost similar in
both Sinhalese and TAMILS. The Sinhala caste system is closer to the Jati
system, than the Sanskrit Varna system.
Quiet a few Sinhala castes are composed of
South Indians and their descendants, who came over several centuries
– sometimes for trade or as the soldiers of the presiding PANDYA OR CHOLA
KINGS, WHO RULED THE SRI LANKAN ISLAND
The Karava, Salagama (aka Chaliya), Durawa
castes were brought down by Portuguese and Dutch to work as cinnamon peelers,
toddy tappers etc.
DURAWAS DESCENDED FROM THE NADARS OF TAMIL
NADU AND THE EZHAVAS OF KERALA
EACH AND EVERY VILLAGE HAD “GAMINIS” RULE
OVER THEM (Gamini, is a corrupt form of Gramani of Tamil Nadu)
TAMIL LANGUAGE:
By studying Early Cave Inscriptions,
it is claimed that the language of the people at the time of Devanampiyathissa
was a variation of Magadha Prakrutha, spoken language understood by both the elite
and the lower masses. It is most probable that the Sinhala language developed
from the spoken language of the common folk, along the Pali Sanskrit line and
departed from the rest of Dravidian languages due to the continuous influence
of Buddhism.
CLEARLY, BEFORE SINHALA
BUDDHISM (A TERRORIST RELIGION, DISTINCT FROM THE THERAWADA BUDDHISM, INITIATED
BY BUDDHA OF 2000 B.C., WHO SPOKE TAMIL LANGAUGE) GOT ROOTED IN SRI LANKA,
THERE WAS NO DIFFEENCE BETWEEN THE LANKAN AND PANDYAN KINGDOMS.
BOTH WERE RULED BY TAMIL
WARRIOR ELITES AS PEOPLE BELONGED TO TAMIL RACE. THERE WAS CLOSE KINSHIP
BETWEEN THE TWO ROYAL HOUSES
For example, Parakrama
Pandyan, a ruler of the Pandyan Kingdom at Tenkasi married his son to the
daughter of Parakrama Bahu, a Pandyan King who ruled Sri Lanka then
SALAGAMA (AKA Chaliya)
is a caste of cinnamon peelers in the Southern coastal areas of Sri Lanka. They
were also associated with cinnamon cultivation & in Kandy, with weaving.
Noted cricketer Lasith Malinga is a Salagama.
CHALIYA or SALIYA is a
caste of weavers in Chera Malabar & Southern Karnataka.
The Salagamas were Sri
Lankan Tamils from Triconmalai region who migrated to Malabar region of Chera
Tamil Kingdom and the Thulu-Tamil Kingdom of present day South Karnataka
DURAWAS or Chanda is a
Toddy Tapping caste, that initially moved to the Southern Coast of Sri Lanka. Their
hereditary role is coconut or palm tree climbing.
DURAWAS descended from
the Nadars of Tamil Nadu & the Ezhavas of Kerala.
Many of them also
functioned as mercenaries & soldiers for the Sri Lankan Tamil kings.
Its worth noting that
the term “Chanda” is very similar to “Candrar”, another name for the Nadar
community in Tamil Nadu.
The Duravas take great
pains to deny their connections with South India & with toddy tapping,
which in their eyes is a demeaning profession.
According to the Durava
revisionists, their ancestors took up toddy tapping only because they owned the
land themselves. Or, they did it for their Durava brethren that owned large
coconut groves.
Toddy tappers, them – Oh, sacrilege! They also
claim that they are a community devoted to martial arts, which was well
connected with the aristocracy.
THEIR ROLE AS SOLDIERS
FOR THE SINHALA KINGS PROBABLY EXPLAINS THEIR CONTACT WITH THE ROYALS, JUST
LIKE THE NADARS OF TAMIL NADU AND EZHAVAS OF KERALA
KARAWAS – THE NEGOMBO
STORY, Along the Eastern sea-board of India, predominantly in the states of
Tamil Nadu & Andhra Pradesh, a community of fisher-folks called “Karayar”
live. A long time back, they moved to the South-Western coast of Srilanka.
BUDDHISM IN SRI LANKA:
The Buddhism practiced
in Sri Lanka, better known as Sinhala-Buddhism (or Mahanama-Buddhism) is
different from the Theravada Buddhism practiced in other countries such as
Thailand, Cambodia and so on.
The Buddhists in these
countries follow only the Buddhist scriptures Tripitaka (Viniya, Sutta,
Abhidhamma), whereas in Sri Lanka the ‘Mahavamsa,’ which was written by one of
the Mahavihara monks (Ven. Mahanama) more than 1000 years after the passing
away of Lord Buddha is also considered as a part of the Buddhist scriptures,
although it deals mostly with mythical or supernatural Buddhist history, some
episodes of which are copied from the ‘Mahabaratha’ and ‘Ramayana.’
Since the Buddhist
scriptures (Tripitaka) and the mythical Buddhist history (Mahavamsa) were both
written in the Pali language, a Buddhist layperson who does not understand Pali
cannot understand the difference between the two and, therefore, he/she
believes everything that the Buddhist monks preach, to be the true words of
Buddha.
Due to ignorance, even
the present day Sinhala-Buddhists still believe that they are blood relatives
of Buddha because, according to the Mahavamsa, their forefather Pandu-Vasudeva
belongs to the Sakya clan (Sakya – the Pali version of Skanda clan), and is a
relative of the Buddha where as the
Historians believe that
the term "PANDU IN PALI" means "PANDYAS"
According to Buddhism, a
person ordained as a Bikkhu should practice
- Ahimsa (non-violence),
- Karuna (compassion),
- Metta (affection), and
- Maithriya (loving-kindness)
Towards fellow humans,
(irrespective of race or religion), not only by words but also in his thoughts
and action.
Unfortunately in Sri
Lanka, due to the influence of the Mahavamsa, a Buddhist Bikkhu is at liberty
to engage in racist politics and promote Sinhala-Buddhist chauvinism and
hatred, as we see today.
SINHALA AND DAMELA
There are enough of
ancient archaeological evidence in Sri Lanka such as Brahmi stone inscriptions,
cave writings, Pali chronicles, etc where the terms
- Dameda,
- Damela
- Damila
- Demel
Are mentioned as a group
of people living in the island.
Even in the Jataka
stories such as Akitti Jataka, there is a reference to Tamil country
(Damila-rattha),
WHEREAS, THERE IS NO
EVIDENCE WHATSOEVER ABOUT THE TERMS
- Hela
- Sihala
- Sinhala
BEFORE AND EVEN A FEW
CENTURIES AFTER THE PALI CHRONICLES WERE WRITTEN
Even the Mahavamsa says,
the missionary monk Mahinda Maha Thero preached Buddhism to the people of the
island in “DEEPA BASHA” (language of the island)
BUT, IT DOES NOT SAY THAT
THE “DEEPA BASHA” WAS
- Elu
- Helu or
- Sihala
SINHALA SCHOLARS ALWAYS
FAIL TO THIS ARGUEMENT.
THEY ARGUE THAT THE
ETHNIC NAME OF THE DOMINANT GROUP DOES NOT OCCUR IN THESE RECORDS FOR THE VERY
GOOD REASON THAT THERE IS NO NEED TO DISTINGUISH ANY PERSON BY REFERRING TO
HIM/ HER AS SUCH WHEN THE PEOPLE AS A WHOLE ARE ENTITLED TO THAT NAME (SIHALA)
THE MILLION DOLLAR
QUESTION IS
“WHY IT IS NOT THE SAME CASE NOW?”
BECAUSE, TODAY THEY ARE
ACTUALLY THE DOMINANT ETHNIC GROUP, RIGHT?
(HOW THE SINHALESE
BECAME A MAJORITY WOULD BE DEALT IN ANOTHER POST SEPARATELY)
TODAY, LEAVE ASIDE THE MAJOR THINGS LIKE
MEDICINE etc.
EVEN THE SMALLEST STUFF LIKE ROOF TILES ARE
LABELLED AS “SINHALA”, WHY?
** GAMINI – IS THE PALI FORM OF
THE TAMIL TERM GRAMANI (HEAD OR
RULER OF A VILLAGE)
** TISSAN / THEESAN AND TISSA
DYNASTY – IS THE PALI FORM OF THE TAMIL WORD TIYYAN AND TIYYA DYNASTY
***TISSA/
TISSA DYNASTY WAS A NON – BRAHMINICAL TAMIL DYANSTY
GRAMANIS ARE SRI LANKAN TAMILS,
WHO LATER MIGRATED TO TAMIL NADU
TIYYANS WERE SRI LANKAN
TAMILS, WHO HAD MIGRATED TO THE CHERA TAMIL KINGDOM. TODAY, THEY ARE KNOWN AS
THIYYAS. TIYYAN MEANS ISLANDER
EZHAVAS AND THIYYAS WERE ORIGINALLY SRI
LANKAN TAMILS WHO MIGRATED TO THE ANCIENT TAMIL CHERA KINGDOM. AFTER THE
NAMBOOTHIRI INVASION OF THE TAMIL CHERA KINGDOM, AND AFTER THE FORMATION OF THE
MALAYALAM
LANGUAGE IN 1600’s, BOTH EZHAVAS AND
THIYYAS ADOPTED THE MALAYALAM LANGUAGE AND TODAY THEY HAVE LOST THEIR IDENTITY
AS TAMILS.
THEIR COUNTEPARTS, THE CANARS AND GRAMANIS
OF TAMIL NADU WERE ALSO TAMILS FROM SRI LANKA
THIS IS THE REASON WHY SRI LANKAN TAMIL,
THE CANAR TAMIL (ESPECIALLY OF TIRUNELVELI, THOOTHUKUDI AND KANYAKUMARI) AND
THE MALAYALAM LANGUAGE HAVE A COMMON ACCENT AND EVEN CERTAIN WORDS THAT ARE NOT
USED BY OTHER TAMILS AND OTHER MALAYALIS.
TODAY, THE EZHAVAS AND THIYYAS HAVE TWO DIFFERENT IDENTITIES. WE WILL SEE THAT IN ANOTHER ARTICLE IN DETAIL
THE PURPOSE OF THIS ARTICLE IS TO ESTABLISH THE FACT THAT TAMILS WERE THE SONS OF THE SOIL OF SRI LANKA, AND SINHALESE WERE SLAVES AND TRIBALS WHO WERE BROUGHT TO SRI LANKA AS CAPTIVES BY THE CHOLA KING RAJA RAJA CHOLAN
THE MARTIAL ART OF ANGAMPORA IS NOTHING BUT A MIXTURE OF KUTHU VARISAI AND KALARI PAYAT. INFORMATIONS WILL BE POSTED IN DETAIL IN A SEPARATE ARTICLE
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