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The Mahawansha, also known as Mahavamsa, (Pāli: "Great Chronicle") is a historical poem written in the Pāli language, of the kings of Sri Lanka. It covers the period from the coming of King Vijaya in 543 BCE to the reign of King Mahasena (334 – 361).

The first printed edition and English translation of the Mahawansha was published in 1837 by George Turnour, an historian and officer of the Ceylon Civil Service. A German translation of Mahawansha was completed by Wilhelm Geiger in 1912. This was then translated into English by Mabel Haynes Bode, and the English translation was revised by Geiger. The revised English translation is now available on the internet^[1].

Contents 1 Buddhism 2 Historical Aspects 3 The Greatest Epic Poem (Kaavya) written in Pali 4 Political Significance 5 Bibliography 5.1 Editions and Translations 6 References 7 See also 8 External links

While not considered a canonical religious text, the Mahawansha is an important Buddhist document. It covers the early history of religion in Sri Lanka, beginning with the time of the founder of Buddhism, Siddhartha Gautama. It also briefly recounts the history of Buddhism in India, from the date of the Buddha's passing away to the various Buddhist councils where the Dharma was reviewed. Every chapter of the Mahawansha ends by stating that it is written for the "serene joy of the pious". It is in some sense a compilation of the good deeds of the Kings who were the patrons of the Mahavihara (temple) in Anuradhapura. However, the Mahawansha, written by a great master of the Pali language and a historian of the first rank, turns out to be much more than a text for the "serene joy of the pious".

Buddhist monks of the Mahavihara maintained chronicles of Sri Lankan history, starting from the 3rd century BC. These annals were combined and compiled into a single document in the 5th century CE by the Buddhist monk Mahathera Mahanama. There is evidence according to Wilhelm Geiger that there was another compilation prior to this, known as Mahawansha Atthakatha, and that Mahathera Mahanama relied on this text. Another earlier document known as Dipavamsa that survives today, is much simpler and contains less information than the Mahawansha, and was probably compiled using the Mahawansha Atthakatha as well.

A companion volume, the Culavamsa or Choolavansha ("lesser chronicle"), compiled by Sinhala Buddhist monks, covers the period from the 4th century to the British takeover of Sri Lanka in 1815. Culavamsa was compiled by number of authors of different time periods. The combined work, sometimes collectively referred to as the Mahawansha, provides a continuous historical record of over two millennia, and can be considered as the world's longest unbroken historical account. The historical accuracy of the document, given the time when it was written, is considered to be astonishing^[2], although the material prior to the death of Asoka is not trustworthy and mostly legend. However, that part of the Mahawansha is one of the (rare) documents containing material relating to the Nagas and Yakkas,the dwellers of Lanka prior to the legendary arrival of Vijaya.

As it often refers to the royal dynasties of India, the Mahawansha is also valuable for historians who wish to date and relate contemporary royal dynasties in the Indian subcontinent. It is very important in dating the consecration of the Maurya emperor Asoka, which is related to the synchronicity with the Seleucids and Alexander the Great. Thus it was the Mahawansha account of the Empire of Asoka that lead to important Indian excavations in Sanchi and other locations, confirming the account. The accounts given in the Mahawansha are also amply supproted by the numrous Stone inscriptions, mostly in Sinhala, found in the Island.^{[3] [4]}. Modern historians like Karthigesu Indrapala ^[5] have also upheld the historical value of the Mahawansha. It is in this sense that the Mahawansha differs from the Mahabarata, Ramayana and other epics which have no direct historiographic value. If not for the Mahawansha, the story behind the large stupas in Anuradhapura, Sri Lanka such as Ruwanwelisaya, Jetavanaramaya, Abhayagiri, and the ancient engineering works would never have been known.

Besides being an important historical source, it is the most important epic poem in the Pali language. Its stories of battles and invasions, court intrigue, great constructions of Stupas and water reservoirs, written in elegant verse suitable for memorization, caught the imagination of the buddhist world of the time. The Ruvanwelisaya was the tallest edifice in the world in that age. The engineering works of Parakramabahu were the greatest hydrulic works in the world in those times. Unlike many texts written in antiquity, it also discusses various aspects of the lives of ordinary people (see Chapter XXIII- XXVIII), how they joined the Kings army or farmed. Thus the Mahawansha was taken along the silk route to many buddhist lands. Parts of it were translated and retold and absorbed into other languages. Valuable versions of the Mahawansha exist in Burma and Thailand. The Mahawansha also gave rise to many other Pali works of the chronicle genre, making Sri Lanka of that period probably the leading world center in Pali literature.

The Mahawansha has, especially in modern Sri Lanka, acquired a significance as a document with a political message ^[6]. The British historian Jane Russell ^[7] has recounted how a process of "Mahawansha Bashing" began in the 1930s, especially from within the Tamil Nationalist movement. The Mahawansha, being a history of the Sinhala Buddhists, presented itself to the Tamil Nationalists and the Sinhala Nationalists as the hegemonic epic of the Sinhala people. This was attacked by G. G. Ponnambalam, the leader of the Nationalist Tamils in the 1930s. He claimed that most of the Sinhala kings, including Vijaya, Kasypa, Parakramabahu etc., were Tamils. An inflammatory speech attacking the Sinhalese and the Mahawansha by G. G. Ponnambalam in 1939, in Navalapitiya lead to the first Sinhala-Tamil riots engulfing Navalapitiya, Passara, Maskeliya and even Jaffna ^[7], ^[8]. The riots were rapidly put down by the British colonial government and did not lead to the terrible ampleur of the post-indepenent conflicts.

Various writers have called into question the morality of the account given in the Mahawansha, where Dutugamunu regrets his actions in killing the Chola king Elara and his troops. The Mahawansha equates the killing of the invaders as being on par with the killing of "sinners and wild beasts", and the King's sorrow and regret are assuaged. This is considered by some critics as an ethical error. However, Buddhism does recoginze a hierarchy of sinful actions. Thus the killing of an Arhant (a saint) is more sinful than the killing of a less worthy being. Buddhists would assert that killing an elephant is a bigger sin (bad karma) than killing an ant. The same type of thinking is enshrined in the Hindu law of Manu where harming a "Brahamin" and a "chandala" have vastly different consequences, and animal sacrifices are allowed in Hindu ritual. Thus the Mahawansha is true to the Buddhist ethics of its time. The important thing to note is that Dutugamunu regreted his act, and this was also required by the Buddhist example of Asoka who became a pacifist after a series of bloody military campaigns.

An eminent historian who has come to the defence of the Mahawansha is Karthigesu Indrapala ^[5]. He has argued that the popular presentation of the Mahawansha as a work of Sinhala Buddhist Chauvinism is incorrect, and that the Mahavamsa writer was singularly fair in his presentation. However, the Mahavamsa will continue to be used and misused by Sri Lanka's political zelots for their own narrow purposes.

• Turnour, George (C.C.S.): The Mahawanso in Roman Characters with the Translation Subjoined, and an Introductory Essay on Pali Buddhistical Literature. Vol. I containing the first thirty eight Chapters. Cotto 1837.
• Sumangala, H.; Silva Batuwantudawa, Don Andris de: The Mahawansha from first to thirty-sixth Chapter. Revised and edited, under Orders of the Ceylon Government by H. Sumangala, High Priest of Adam's Peak, and Don Andris de Silva Batuwantudawa, Pandit. Colombo 1883.
• Geiger, Wilhelm; Bode, Mabel Haynes (transl.); Frowde, H. (ed.): The Mahavamsa or, The great chronicle of Ceylon / translated into English by Wilhelm Geiger ... assisted by Mabel Haynes Bode...under the patronage of the government of Ceylon. London : Pali Text Society 1912 (Pali Text Society, London. Translation series ; no. 3).
• Guruge, Ananda W.P.: Mahavamsa. Calcutta: M. P. Birla Foundation 1990 (Classics of the East).

• Ruwan Rajapakse, Concise Mahavamsa, Colombo, Sri Lanka, 2001

Possibly an early edition (of parts?):

• Upham, Edward (ed.): The Mahavansi, the Raja-ratnacari, and the Raja-vali : forming the sacred and historical books of Ceylon; also, a collection of tracts illustrative of the doctrines and literature of Buddhism: translated from the Singhalese. London : Parbury, Allen, and Co. 1833 (3 vol.).

• History of Sri Lanka
• Anuradhapura
• Polonnaruwa
• Buddhist texts
• Bodhi Vamsa
• Dipavamsa

Guruge, Ananda W. P. Mahavamsa: The Great Chronicle of Sri Lanka, A New Annotated Translation with Prolegomena, ANCL Colombo 1989

• Geiger/Bode Translation of the Mahavamsa
• The Mahavamsa - The Great Chronicle of Sri Lanka
• "Concise Mahavamsa" on-line version of: Ruwan Rajapakse, P.E. (2003). Concise Mahavamsa: History of Buddhism in Sri Lanka. Maplewood, NJ : Ruwan Rajapakse. ISBN 0-9728657-0-5.
• Online-Pali-Text on tipitaka.org.
• The History of Sri Lanka