Sauvrav said “ I did my schooling in Orissa and there is no mention of any thing remotely Sri Lankan in their school textbooks. The other day i was talking to a friend who is a oriya and he laughed it off as myth”
Many references to Kalinga in Sri Lanka primarily the Mahavamsa and Culavamsa and the Rock edicts of Nissanka Malla (1187–1196)
The Coming of Vijaya (Mahavamsa Chapter 6)
In the country of the Vangas in the Vanga capital there lived once a king of the Vangas. The daughter of the king of the Kalingas was that king’s consort.
Nissanka Malla (1187–1196)
Son of Queen Parvati and King Jayagopa. This is mentioned in a rock inscription made by Nissanka Malla at Galpota. This inscription describes Jayagopa as being the reigning king of Sinhapura. Nissanka Malla had two wives named Kalinga Subadradevi and Gangavamsa Kalyanamahadevi. He was also a son-in-law or nephew of Parākramabāhu
Magha of Kalinga (Culavamsa CHAPTER LXXX: THE SIXTEEN KINGS 58-62)
of the day lotuses ? that is of peace ? (a man) by name Magha, an unjust king sprung from the Kalinga line, in whom reflection was fooled by his great delusion, landed as leader of four and twenty thousand warriors from the Kalinga country and conquered the island of Lanka. The great scorching fire ? King Magha ? commanded his countless flames of fire ? his warriors ? to harass the great forest ? the kingdom of Lanka3. While thus his great warriors oppressed the people, boasting cruelly everywhere: “We are Kerala warriors”, they tore from the people their garments, their ornaments and the like, corrupted the good morals of the
The reference is raw OCR
Mahavamsa and Culavamsa are one of the longest continuous histories. Oral tradition since 3rd century BC and written down in 6th century AD. It has a consistent dating system, i.e from the death of the Buddha. To quote “It is very important in dating the consecration of the Maurya emperor Asoka,”
Asoka had been lost in India. He was found and identified and dated using the Mahavamsa.
To quote from the Mahavamsa Chapter 5; This Chapter references the Moriyas, Bindusara and Chandragupta among others.
Be it known, that two hundred and eighteen years had passed from the nibbana of the Master unto Asoka’s consecration.
Excerpt from a review of Allens two books by my Uni batch mate Sunil Koswatta.
The story of how Lankan chronicles helped British orientalists discover India’s lost emperor Ashoka
James Prinsep (1799-1840) in his excursions in North India, he and his colleagues like Alexander Cunningham, had come across many an inscription where the letters were clearly inscribed but the Indian scholars whom he and others before him had consulted had been unable to help as they had completely lost knowledge of the alphabet in which these inscriptions were written.
It is said that during medieval times Firoz Shah Tugluk who shifted the Asokan pillars from Topra and Meerut to Delhi invited scholars to read them and none was able to do so.
By this time, scholars studying Indian antiquities had progressed a great deal in the study of Sanskrit, the great classical language of India, and understanding what the inscriptions had recorded did not pose much of a problem. It was clear to Prinsep that the authority who had got these inscriptions installed was a King (raja) calling himself Devanampiya, literally meaning ” the beloved of the gods.” But what was baffling Prinsep and his associates of the Bengal RAS was, who was this Devanampiya Raja?
From his readings of the Mahavamsa and its commentary, the Mahavamsa Tika, Turnour knew of a king named Devanampiya Tissa. This fact was intimated to Prinsep who, not knowing the details contained initially believed that the edicts in North India had been installed by the Sri Lankan king in his overwhelming devotion to the new faith. Not long afterwards Prinsep came across an inscription of a grandson of that Devanampiya Raja and realized that the personage in question was an Indian ruler. Turnor in the meantime having read the Buddhist mission to Lanka, communicated to Prinsep that the Devanampiya Raja of the Indian inscriptions was none other than Dharmasoka, the “patron” of Devanampiya Tissa who had bestowed many gifts, including a second consecration on Mayuryan models and the title Devanampiya on his colleague, the ruler of the small island kingdom called Tambapanni off the southern tip of Jambudvipa.