V amsa Literature: ‘Vamsa Literature’ is known as chronicle there are historical record of important incident that

occurred in Sri Lanka. The Dīpavamsa is the oldest literally source, it gives a description of the religious historical and political background of Sri Lanka since it is the earliest chronicle we can assume that it is not written in a very good language. The Pāli language of Dīpavamsa is very archaic (old) the expressions are very dull. It was written by nuns. They have written it from time to time and therefore we do not see a flowing language.

Dīpavamsa can be appreciated as the oldest chronicle in Sri Lanka. It became useful to write the Mahāvamsa, Dīpavamsa include what happened in Sri Lanka before Buddhism was brought here and it also recorded the advent of Mahinda Thera. There are also description about various kings and what they did, therefore we can conclude by saying that Dīpavamsa is important as the main chronicle of Sri Lanka.

Mahāvamsa is the most important chronicle of Sri Lanka. It was written by Mahānāma Thera of Mahāvihāra.

Mahāvamsa is the most important historical source book written in a very lucid language. The language of this chronicle is very much better than Dīpavamsa. It also includes historical and political fact of Sri Lanka and India. In the Mahāvamsa there are descriptions about the Three Buddhist Council. This chronicle gave a description of the pre-Buddhist condition of Sri Lanka it explains the coming of Vijaya the rule of King Pandukābhaya and also the religious condition of Sri Lanka before Buddhism was brought to Ceylon. It also explained the Buddha Three visit to Sri Lanka.

MahāvamsaThe term ‘Mahāvamsa’ denotes the great dynasty of Sinhalese king. It explains the rule of

various kings who were responsible to develop the country. The author of Mahāvamsa was a Thera called Mahānāma. He served Theravāda Buddhism. Therefore whatever fact he included in the chronicle belong to Theravāda Buddhism.

The author was very well-versed in Pāli language. Therefore his work was written in a lucid language. He can be called a poet with very good skill. Therefore we accepted Mahāvamsa as an epic (Mahākavya).

Although he sometimes brought material from Dīpavamsa, he deals with them critically. He saw a short coming of Dīpavamsa and critically deal with them. Mahānāma did a split work including various facts. Therefore we can compare Mahāvamsa to a garland with variety of flowers rich in colour taste and scent.

The contain of MahāvamsaThe Mahāvamsa begin with the story of Gotama Buddha. It deals with the three legends about

the Buddha’s visit to Sri Lanka. while writing about these three visits he mentioned about the people who lived at that time. The country was inhabited by Rakasasas, Yakkhas, Bisacas and Nāgas. The Mahāvamsa describe about the Buddha three visits to Sri Lanka. This first visited to Mahiyangana, second visited was to Nāgadīpa, and his third visited was to Kelaniya. It is stated in the Mahāvamsa, after his visited many tribes who existed at that time were converted to Buddhism.

The Mahāvamsa then mentioned the history of Buddhism in India. It refers to a long list of

Kings, which beings will Mahāsammada, thereafter continuing this dynasty he referred to Suddhodana and Māyā, then he mentioned about Bhaddakaccāna, Siddhattha, and Rāhula. In this manner we observed that Mahāvamsa deal with the political condition of India during the period of the Buddha.

Another outstanding description given by Mahāvamsa is about the Three Buddhist Councils. The first Buddhist council was held in Sattapanni Cave at Rājagaha. After three months of the passing away of Buddha. Upāli and Ānanda Thera took chant of Vinaya and Dhamma. Mahākassapa Thera was presided this council and Ajātasattu was patronized.

The second Buddhist council was held during the reign of Kālāsoka about a century after the Mahāparinibbāna of Buddha. The Yasi Bhikkhus (Vajjiputtaka) wanted to introduce the ten unlawful rules. They assemble at Vesālī and held the second council, as a result of this council they arose two schools of Buddhism namely: Theravāda and Mahāsanghika.

The third Buddhist council was held during the reign of Asoka at Asokārāma in Pātaliputta. The president was Moggaliputtatissa Thera. During this council a purification of the Sāsanā occurred the most important result of this council was sending Buddhist mission to nine different countries. It was during this council Buddhism was brought to Sri Lanka by Mahinda Thera.

Thereafter the Mahāvamsa deal with the political of Sri Lanka. The colonizes of Sri Lanka by king Vijaya, the introduction of Buddhism to the island by Mahinda Thera during the reign of King Pandukābhaya and also the reign of Devānampiyatissa and Dutthagāmini. Buddhism was brought to Ceylon during the reign of Devānampiyatissa, the king built the Mahāvihāra for Mahinda Thera. He also made his kingdom very prominent by putting up religious institution. It was during his reign Sanghamittā Therī brought the Bodhi-tree. Thereafter his work continued by king Dutthagāmini who built the Mahāthūpa and deposited relic in it. The king could not live to see the completion of the Mahāthūpa after he passing away his brother Saddhātissa completed it.

The author of Mahāvamsa had written many chapters describing about Dutthagāmini he had supported, this king especially because he favored Theravāda Buddhism.

Mahānāma also describes about King Mahāsena, this king did not favor Theravāda Buddhism.

He told his peoples not to give any food to any monk of the Mahāvihāra. The monks were in troubles and they left the Vihāra. There was not a single monk in the Mahāvihāra for nine years. King Mahāsena was a follower of the Abhayagirivihāra. The king did many wrong actions. His minister Meghavannabhaya became angry and wanted to fight against it. During Mahāsena’s reign Mahāvihāra was powerless. There were a lot of troubles in the country. The king finally met his minister and had a discussion. Then he understood his wrong doing. He rebuilt the Mahāvihāra and thereafter he supported the Theravāda Buddhism.

This chronicle gives a description about the political condition and historical condition of Sri Lanka and India. It gives the introduction the establishment and development of Buddhism in Sri Lanka.

This chronicle gives an arrangement of facts well. It has a high literally standard. It is a master pieces produced by Mahānāma Thero who is poetically gifted. Mahāvamsa gives the facts in a logical manner. There no repetition, all the facts are given in a concise (short) manner. The diction is very good. Although there are mythological and legendary stories, there are many useful political and religious facts. They are very useful to trace the history of Sri Lanka.