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	== Compilation ==		== Compilation ==
	The Buddhist monks of the [[Anuradhapura Maha Viharaya]] maintained chronicles of the island's history starting from the 3rd century BCE.<ref>{{cite web\|editor1-last=Manjula\|editor1-first=H.A.K.L.\|title=Anuradhapura Maha Viharaya\|date=22 March 2022\|publisher=Lankapradeepa\|url=https://www.lankapradeepa.com/2022/03/anuradhapura-maha-viharaya.html\|access-date=3 July 2023}}</ref> These annals were then combined and compiled into a single document in the 5th century while [[Dhatusena of Anuradhapura\|King Dhatusena]] was ruling the [[Anuradhapura Kingdom]]. It was written based on prior ancient compilations known as the ''[[Atthakatha]]'' (sometimes ''Sinhalaatthakatha''), which were commentaries written in Sinhala.{{sfn\|Oldenberg\|1879\|p=}}{{Page needed\|date=February 2016}} An earlier document known as the ''[[Dipavamsa]]'' (4th century CE) "Chronicles of the Island" is much simpler and contains less information than the ''Mahavamsa'' and was probably compiled using the ''Atthakatha'' on the ''Mahavamsa'' as well.		The Buddhist monks of the [[Anuradhapura Maha Viharaya]] maintained chronicles of the island's history starting from the 3rd century BCE.<ref>{{cite web\|editor1-last=Manjula\|editor1-first=H.A.K.L.\|title=Anuradhapura Maha Viharaya\|date=22 March 2022\|publisher=Lankapradeepa\|url=https://www.lankapradeepa.com/2022/03/anuradhapura-maha-viharaya.html\|access-date=3 July 2023}}</ref> These annals were then combined and compiled into a single document in the 5th century while [[Dhatusena of Anuradhapura\|King Dhatusena]] was ruling the [[Anuradhapura Kingdom]]. It was written based on prior ancient compilations known as the ''[[Atthakatha]]'' (sometimes ''Sinhalaatthakatha''), which were commentaries written in Sinhala.{{sfn\|Oldenberg\|1879\|p=}}{{Page needed\|date=February 2016}} An earlier document known as the ''[[Dipavamsa]]'' (4th century CE) "Chronicles of the Island" is much simpler and contains less information than the ''Mahavamsa'' and was probably compiled using the ''Atthakatha'' on the ''Mahavamsa'' as well.

	Authorship of the ''Mahavamsa'' is attributed to an otherwise unknown monk called Mahānāma by the ''Mahavamsa-tika''. Mahānāma is described as residing in a monastery belonging to general [[Dighasanda]] and affiliated with the Mahavihara, but no other reliable biographical information is known.<ref name="Hinüber_Pali_handbook" /> Mahānāma introduces the ''Mahavamsa'' with a passage that claims that he intends to correct repetitions and shortcomings that afflicted the chronicle compiled by the ancients- this may refer either to the ''[[Dipavamsa]]'' or to the Sinhala Atthakatha.<ref name="Hinüber_Pali_handbook" />		Authorship of the ''Mahavamsa'' is attributed to an otherwise unknown monk called Mahānāma by the ''Mahavamsa-tika''. Mahānāma is described as residing in a monastery belonging to general [[Dighasanda]] and affiliated with the Mahavihara, but no other reliable biographical information is known.<ref name="Hinüber_Pali_handbook" /> Mahānāma introduces the ''Mahavamsa'' with a passage that claims that he intends to correct repetitions and shortcomings that afflicted the chronicle compiled by the ancients- this may refer either to the ''[[Dipavamsa]]'' or to the Sinhala Atthakatha.<ref name="Hinüber_Pali_handbook" />
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	The ''Mahamvasa'' covers the early history of Buddhism in Sri Lanka, beginning with the time of [[Gautama Buddha\|Siddhartha Gautama]], the founder of Buddhism. It also briefly recounts the history of [[Buddhism]] in [[India]], from the date of the Buddha's death to the [[Buddhist councils\|3rd Buddhist council]] where the [[Dharma]] was reviewed. Every chapter of the ''Mahavamsa'' ends by stating that it is written for the "serene joy of the pious". From the emphasis of its point-of-view, and being compiled to record the good deeds of the kings who were patrons of the [[Anuradhapura Maha Viharaya]],<ref>In general, regarding the ''Mahavamsa's'' point-of-view, see {{Cite book \|author=Bartholomeusz, Tessa J. \|year=2002 \|title=In Defense of Dharma: Just-war Ideology in Buddhist Sri Lanka \|location=London \|publisher=RoutledgeCurzon \|isbn=978-0-7007-1681-4 \|url-access=registration \|url=https://archive.org/details/indefenseofd_bart_2002_000_10434719 }}</ref> it has been said to support [[Sinhalese people\|Sinhalese]] nationalism.<ref>{{Cite news \|author=Senewiratne, Brian \|date=4 February 2012 \|title=Independence Day: A Day For Action, Not Mourning \|newspaper=Colombo Telegraph \|url=https://www.colombotelegraph.com/index.php/independence-day-a-day-for-action-not-mourning/ \|archive-url=https://web.archive.org/web/20160712170427/https://www.colombotelegraph.com/index.php/independence-day-a-day-for-action-not-mourning/ \|archive-date=12 July 2016 \|url-status=dead \|access-date=12 July 2016 }}</ref><ref>E. F. C. Ludowyk's discussion of the connection between religion in the ''Mahavamsa'' and state-power is discussed in {{Cite book\|author=Scott, David \|chapter=Historicizing Tradition \|year=1994 \|title=Formations of Ritual: Colonial and Anthropological Discourses on the Sinhala Yaktovil \|location=Minneapolis, Minnesota \|publisher=University of Minnesota Press \|pages=191–192 \|isbn=978-0-8166-2255-9}}.</ref>		The ''Mahamvasa'' covers the early history of Buddhism in Sri Lanka, beginning with the time of [[Gautama Buddha\|Siddhartha Gautama]], the founder of Buddhism. It also briefly recounts the history of [[Buddhism]] in [[India]], from the date of the Buddha's death to the [[Buddhist councils\|3rd Buddhist council]] where the [[Dharma]] was reviewed. Every chapter of the ''Mahavamsa'' ends by stating that it is written for the "serene joy of the pious". From the emphasis of its point-of-view, and being compiled to record the good deeds of the kings who were patrons of the [[Anuradhapura Maha Viharaya]],<ref>In general, regarding the ''Mahavamsa's'' point-of-view, see {{Cite book \|author=Bartholomeusz, Tessa J. \|year=2002 \|title=In Defense of Dharma: Just-war Ideology in Buddhist Sri Lanka \|location=London \|publisher=RoutledgeCurzon \|isbn=978-0-7007-1681-4 \|url-access=registration \|url=https://archive.org/details/indefenseofd_bart_2002_000_10434719 }}</ref> it has been said to support [[Sinhalese people\|Sinhalese]] nationalism.<ref>{{Cite news \|author=Senewiratne, Brian \|date=4 February 2012 \|title=Independence Day: A Day For Action, Not Mourning \|newspaper=Colombo Telegraph \|url=https://www.colombotelegraph.com/index.php/independence-day-a-day-for-action-not-mourning/ \|archive-url=https://web.archive.org/web/20160712170427/https://www.colombotelegraph.com/index.php/independence-day-a-day-for-action-not-mourning/ \|archive-date=12 July 2016 \|url-status=dead \|access-date=12 July 2016 }}</ref><ref>E. F. C. Ludowyk's discussion of the connection between religion in the ''Mahavamsa'' and state-power is discussed in {{Cite book\|author=Scott, David \|chapter=Historicizing Tradition \|year=1994 \|title=Formations of Ritual: Colonial and Anthropological Discourses on the Sinhala Yaktovil \|location=Minneapolis, Minnesota \|publisher=University of Minnesota Press \|pages=191–192 \|isbn=978-0-8166-2255-9}}.</ref>

	Besides being an important historical source, the ''Mahavamsa'' is the most important epic poem in the [[Pali]] language. Its stories of battles and invasions, court intrigue, and great constructions of stupas and water reservoirs, written in elegant verse suitable for memorization, caught the imagination of the Buddhist world of the time. Unlike many texts written in antiquity, it also discusses various aspects of the lives of ordinary people, and how they joined the King's army or farmed. Thus the ''Mahavamsa'' was taken along the [[Silk Road]] to many Buddhist lands.<ref name=SO2008>{{cite news\|title=Mahavamsa, the great chronicle\|url=http://www.sundayobserver.lk/2008/06/29/jun03.asp\|access-date=5 November 2014\|work=Sunday Observer\|date=29 June 2008\|archive-url=https://web.archive.org/web/20160202022630/http://www.sundayobserver.lk/2008/06/29/jun03.asp\|archive-date=2 February 2016\|url-status=dead}}</ref> Parts of it were translated, retold, and absorbed into other languages. An extended version of the ''Mahavamsa'', which gives many more details, has also been found in Southeast Asia.<ref name="ReferenceA">Dr. Hema Goonatilake, ''Journal of the Royal Asiatic Society of Sri Lanka''. 2003</ref~~><ref name='Hinüber_Pali_handbook'/~~> The ''Mahavamsa'' gave rise to many other Pali chronicles, making Sri Lanka of that period probably the world's leading center in Pali literature.		Besides being an important historical source, the ''Mahavamsa'' is the most important epic poem in the [[Pali]] language. Its stories of battles and invasions, court intrigue, and great constructions of stupas and water reservoirs, written in elegant verse suitable for memorization, caught the imagination of the Buddhist world of the time. Unlike many texts written in antiquity, it also discusses various aspects of the lives of ordinary people, and how they joined the King's army or farmed. Thus the ''Mahavamsa'' was taken along the [[Silk Road]] to many Buddhist lands.<ref name=SO2008>{{cite news\|title=Mahavamsa, the great chronicle\|url=http://www.sundayobserver.lk/2008/06/29/jun03.asp\|access-date=5 November 2014\|work=Sunday Observer\|date=29 June 2008\|archive-url=https://web.archive.org/web/20160202022630/http://www.sundayobserver.lk/2008/06/29/jun03.asp\|archive-date=2 February 2016\|url-status=dead}}</ref> Parts of it were translated, retold, and absorbed into other languages. An extended version of the ''Mahavamsa'', which gives many more details, has also been found in Southeast Asia.<ref name='Hinüber_Pali_handbook'/><ref name="ReferenceA">Dr. Hema Goonatilake, ''Journal of the Royal Asiatic Society of Sri Lanka''. 2003</ref> The ''Mahavamsa'' gave rise to many other Pali chronicles, making Sri Lanka of that period probably the world's leading center in Pali literature.

	==Political significance==		==Political significance==
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	==Historical accuracy==		==Historical accuracy==
	Early Western scholars like [[Otto Franke (sinologist)\|Otto Franke]] dismissed the possibility that the ''Mahavamsa'' contained reliable historical content, but subsequent evidence from inscriptions and archaeological finds have confirmed that there is a factual basis for many of the stories recorded in the ''Mahavamsa'', including Ashoka's missionary work and the kings associated with founding various monasteries and stupas.<ref name="Kemper"/> The contents of the ''Mahavamsa'' beginning from the King [[Devanampiya Tissa of Anuradhapura\|Devanampiyatissa]] is considered mostly historically, apart from some bias by the writers.<ref name="geig" />		Early Western scholars like [[Otto Franke (sinologist)\|Otto Franke]] dismissed the possibility that the ''Mahavamsa'' contained reliable historical content, but subsequent evidence from inscriptions and archaeological finds have confirmed that there is a factual basis for many of the stories recorded in the ''Mahavamsa'', including Ashoka's missionary work and the kings associated with founding various monasteries and stupas.<ref name="Kemper"/> The contents of the ''Mahavamsa'' beginning from the King [[Devanampiya Tissa of Anuradhapura\|Devanampiyatissa]] is considered mostly historically, apart from some bias by the writers.<ref name="geig" />

	[[Wilhelm Geiger]] was one of the first Western scholars to suggest that it was possible to separate useful historical information from the mythic and poetic elaborations of the chronicle. While other scholars had assumed that the ''Mahavamsa'' had been assembled from borrowed material from Indian Pali sources, Geiger hypothesized that the ''Mahavamsa'' had been based on earlier Sinhala sources that originated on the island of Ceylon. While Geiger did not believe that the details provided with every story and name were reliable, he broke from earlier scholars in believing that the ''Mahavamsa'' faithfully reflected an earlier tradition that had preserved the names and deeds of various royal and religious leaders, rather than being a pure work of heroic literary fiction. He regarded the early chapters of the ''[[Culavamsa]]'' as the most accurate, with the early chapters of the ''Mahavamsa'' being too remote historically and the later sections of the ''Culavamsa'' marked by excessive elaboration.<ref name="Kemper"/>{{rp\|90–92}}		[[Wilhelm Geiger]] was one of the first Western scholars to suggest that it was possible to separate useful historical information from the mythic and poetic elaborations of the chronicle. While other scholars had assumed that the ''Mahavamsa'' had been assembled from borrowed material from Indian Pali sources, Geiger hypothesized that the ''Mahavamsa'' had been based on earlier Sinhala sources that originated on the island of Ceylon. While Geiger did not believe that the details provided with every story and name were reliable, he broke from earlier scholars in believing that the ''Mahavamsa'' faithfully reflected an earlier tradition that had preserved the names and deeds of various royal and religious leaders, rather than being a pure work of heroic literary fiction. He regarded the early chapters of the ''[[Culavamsa]]'' as the most accurate, with the early chapters of the ''Mahavamsa'' being too remote historically and the later sections of the ''Culavamsa'' marked by excessive elaboration.<ref name="Kemper"/>{{rp\|90–92}}
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	\| url-access = registration		\| url-access = registration
	\| url = https://archive.org/details/presenceofpastch00kemp/page/33		\| url = https://archive.org/details/presenceofpastch00kemp/page/33
	}}</ref>		}}</ref>

	== Related works ==		== Related works ==
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	===Extended===		===Extended===
	In Southeast Asia, a Pali work referred to as the "Extended ''Mahavamsa''" includes not only the text of the Sri Lankan ''Mahavamsa'', but also elements of the ''[[Thupavamsa]]'', ''[[Buddhavamsa]]'', ''Mahavamsa'' commentaries, and quotations from various [[jataka]]s.<ref name=~~"ReferenceA"~~/><ref name=~~'Hinüber_Pali_handbook'~~/> It is sometimes referred to in academic literature as the ''Kampuchean Mahavamsa'' or ''Khmer Mahavamsa'' because it is distinguished by being recorded in the [[Khmer script]]. Its composition is attributed to an otherwise unknown monk called Moggallana and its exact period of composition and origin are unknown. The origin of this version is believed to be [[Burma]] or [[Thailand]].{{sfn\|von Hinüber\|1997}}		In Southeast Asia, a Pali work referred to as the "Extended ''Mahavamsa''" includes not only the text of the Sri Lankan ''Mahavamsa'', but also elements of the ''[[Thupavamsa]]'', ''[[Buddhavamsa]]'', ''Mahavamsa'' commentaries, and quotations from various [[jataka]]s.<ref name='Hinüber_Pali_handbook'/><ref name="ReferenceA"/> It is sometimes referred to in academic literature as the ''Kampuchean Mahavamsa'' or ''Khmer Mahavamsa'' because it is distinguished by being recorded in the [[Khmer script]]. Its composition is attributed to an otherwise unknown monk called Moggallana and its exact period of composition and origin are unknown. The origin of this version is believed to be [[Burma]] or [[Thailand]].{{sfn\|von Hinüber\|1997}}

	==See also==		==See also==
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	{{Sri Lanka topics}}		{{Sri Lanka topics}}
	{{Anuradhapura period topics}}		{{Anuradhapura period topics}}

			{{Uncategorized\|date=November 2023}}

Bharatwiki Socrates: Created page with "{{Infobox pali text|type=Post-canonical text; Chronicle|composition=5th Century CE|attribution=Mahānāma|comment_by=Mahavamsa-tika|abbrev=Bv}} {{History of Sri Lanka}} '''''Mahāvaṃsa''''' (Sinhala: මහාවංශ (Mahāvansha), Pali: ''මහාවංස (Mahāvaṃsa)'' is the meticulously kept historical chronicle of Sri Lanka until the period of Mahasena of Anuradhapura. It was written in the style of an e..."

2023-11-21T07:01:58Z

Created page with "{{Infobox pali text|type=Post-canonical text; Chronicle|composition=5th Century CE|attribution=Mahānāma|comment_by=Mahavamsa-tika|abbrev=Bv}} {{History of Sri Lanka}} '''''Mahāvaṃsa''''' (Sinhala: මහාවංශ (Mahāvansha), Pali: ''මහාවංස (Mahāvaṃsa)'' is the meticulously kept historical chronicle of Sri Lanka until the period of Mahasena of Anuradhapura. It was written in the style of an e..."

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