The Tamil Buddhists

Ancient Buddhist links between Tamil Nadu and Sri Lanka

by Cholan, June 19, 2009

Today, the Palk Strait which lies between Tamil Nadu and Sri Lankan land masses, is seen as a divider, separating two different distinct ethnicities, religions, cultures and political entities but there was a phase in history when Tamil Nadu and Sri Lanka enjoyed very close ties, thanks to a shared interest in Buddhism.

During the early period, the Palk Strait was not seen as a divider but it was a unifier. At that time Buddhism was a bridge between Sri Lanka and Tamil Nadu.

The fascinating story of the historical links - Golden threads between Buddhism in Tamil Nadu and Sri Lanka was narrated by Dr. Shu Hikosake, Director and Professor of Buddhism, Institute of Asian Studies in Madras in his book 1989 Buddhism in Tamil Nadu: a New Perspective. Dr. Hikosaka's study is based on his doctoral dissertation.

Buddhist proselytism at the time of king Ashoka (260–218 BCE), according to the Edicts of Ashoka. from Wikipedia 06/23/09

The earliest inscriptions in Tamil Nadu belong to the third century BC. They are written in the Brahmi character of the time, on the walls of the natural caves in the Tamil districts of Madura, Ramnad and Tirnnelveli. They are of considerable interest to students of South Indian Buddhism. It is learnt from these Brahmi inscriptions, which paleographically belong to the 3rd century BC, that Buddhism had come into Tamil Nadu even then. It was to Asoka and his son Mahinda that the introduction of Buddhism into Tamil Nadu may be attributed. Epigraphical evidence seems to confirm this statement. In his Rock-Edict No. 3, Asoka says that his Dharma Vijaya prevailed in the border kingdoms of the Colas, Pandyans and at Tambapanni. But it was his son Mahinda who was responsible for the introduction of Buddhism in Tamil Nadu and Sri Lanka.

In this task, he was helped by Maha Aritta, a nephew of the Sri Lankan king Devanampiyatissa. Mahinda is said to have erected seven viharas at Kaveripattinum while he was on his way to Sri Lanka. Some Indian scholars are of the opinion that Aritta or Maha-Aritta might have lived in the caves of the village of Arittapatti in Madura, which is in Tamil Nadu. According to Dr. Hikosaka, Buddhism might have gone to Sri Lanka from Tamil Nadu, contrary to the general impression.

Buddhism might have gone to Ceylon (Sri Lanka) from Tamil Nadu by sea-route, a route by which one can reach Ceylon (Sri Lanka) easily. Since there existed very close cultural affinities between Ceylon (Sri Lanka) and the Tamil country from time immemorial, the Buddhist activities in India could have easily influenced in some way or other the Buddhism of Ceylon (Sri Lanka), says Dr. Hikosaka.

Although Buddhism has become almost extinct from Tamil Nadu, it has contributed a great deal to the enrichment of Tamil culture and has exerted a significant influence, both directly and indirectly, on the Tamil religious and spiritual consciousness, present as well as past.

According to Historians, Buddhism began to make an impact on Tamil Nadu only in the 3rd century AD. During the period from 3rd Century AD to 6th Century AD, Buddhism had spread widely in Tamil Nadu and won the patronage of the rulers. The remains of a Buddhist monastery excavated at Kaveripattinum which could be assigned to the fourth century, are believed to be the earliest archaeological relics of Buddhism in Tamil Nadu. The major urban centers of Kanchi, Kaveripattinam, Uraiyur, and Madurai were not only centers of Buddhism, but these were also important centers of Pali learning.

The Tamil Buddhist monks of South India used Pali languages in preference to Tamil in their writings. This is because the Buddha spoke in Magadi Prakrit (Pali) which was considered to be the sacred language of the Buddhists.

It was at this time that Tamil Nadu gave some of its greatest scholars (both Theravada and Mahayana) to the Buddhist world. Tamil Nadu boasted of outstanding Buddhist monks, who had made remarkable contributions to Buddhism thought and learning. Three of the greatest Pali scholars of this period were Buddhaghosa, Buddhadatta, and Dhammapala and all three of them were associated with Buddhist establishments in the Tamil kingdoms.

Buddhadatta or Thera Buddhaatta as he is called lived during the time of Accyutarikkanta, the Kalabra ruler of the Cola-Nadu. He was a senior contemporary of Buddhaghosa. He was born in the Cola kingdom and lived in the 5th Century AD. Under the patronage of this ruler, Buddhadatta wrote many books. Among his best known Pali writings are the VINAYA-VINICCHAYA, the UTTARA-VINICCHAYA and the JINALANKARA-KAVYA. Among the commentaries written by him are the MADHURATTHA-VILASINI and the ABHIDHAMMAVATARA. In the Abhidhammaratara he gives a glowing account at Kaveripattinum, Uragapuram, Bhutamangalam and Kanchipuram and the Mahavihara at Ceylon (Sri Lanka). While he was at Sri Lanka, he composed many Buddhist works such as Uttara-viniccaya Ruparupa Vibhaga Jinalankara etc. Buddhaghosha, contemporary of Buddhadatta also composed many Buddhist commentaries.

Buddhaghosha is a Tamil monk, who made a remarkable contribution to Buddhism in Sri Lanka. He stayed and studied Buddhist precepts at Mahavihara in Anuradhapura. The Visuddhimagga was the first work of Buddhaghosha which was written while he was in Ceylon.

After Buddhaghosha, the important Theravada monk from the Tamil country was Dhammapala. Dhammapala lived in the Mahavihara at Anuradhapura. He composed paramathadipani which was a commentary on Buddhaghosha s work on Khuddaka Nikaya and Paramathamanjusa, which was a commentary on Buddhaghosha's Visuddhimagga. A close study of the three Buddhist monks viz Buddhadatta, Buddhaghosha and Dhammapala shows that Tamil Buddhists were closely associated with the Sri Lankan Buddhists around the 5th century AD.

The author of NETTIPAKARANA is another Dhammapala who was a resident of a monastery in Nagapattinam. One more example is the Cola monk Kassapa, in his Pali work, VIMATTI-VINODANI, this Tamil monk provides interesting information about the rise of heretical views in the Cola Sangha and the consequent purification that took place.

There are so many other Tamil monks who are attributed to the Pali works some of them were resident at Mayura-rupa-pattana (Mylapore, Madras) along with Buddhagosha. The well known Tamil Buddhist epics, on the other hand, were MANIMEKALAI and KUNDALAKESI.

The 6th century Tamil Buddhist work Manimekali by Sattanar, is perhaps the most famous of the work done in Tamil Nadu. It is a work expounding the doctrines and propagating the values of Buddhism. The interaction between Tamil Nadu and Sri Lankan monks finds mention in Manimekalai, which is set in the Tamil towns of Kaveipumpattinam, Kanchi, and Vanchi.

There is mention about the presence of wondering monks of Sri Lanka in Vanchi, which was the capital of the Chera Kings of Tamil Nadu. The Chinese traveller, Tsuan Tsang, wrote that there were around 300 Sri Lankan monks in the monastery at the Southern sector of Kanchipuram.

As Buddhism was one of the dominant religions in both Tamil Nadu and Sri Lanka, naturally there were very close relations between the two regions. The monks from Sri Lanka, too, went across to the Tamil kingdom and stayed in the monasteries.

As Dr. Leslie Gunawardana says, `The co-operation between the Buddhist Sangha of South India and Sri Lanka produced important results which are evident in the Pali works of this period`. He also says that the Tamil Buddhist monks were more orthodox than their counterparts in Sri Lanka.

Indeed, the relations between the Tamil and Sinhala Buddhist monks were so close that the latter sought the assistance of the former in political turmoil.

In Sri Lanka, the Tamil Buddhists who followed Theravada Buddhism shared the common places of worship with the Sinhalese, but there were also Tamil Buddhists who were following the Mahayana Buddhism and they had there own Mahayana temples.

There are still some Tamil Mahayana Buddhist establishments (Palli) in the east and possibly in the Jaffna peninsula. The best known was Velgam Vehera (see details below), which was renamed Rajaraja-perumpalli after the Cola emperor. Another was the Vikkirama-calamekan-perumpalli.

Some ten miles northwest of Trincomalee off the Trincomalee - Horowupothana road is an ancient Buddhist shrine with origins dating back to the years before the second century. It is a historical fact that among the many ancient Buddhist shrines in Sri Lanka Velgam Vehera which was renamed Rajaraja-perumpalli, also called Natanar Kovil by the present day Tamils stands out as the only known example of a `Tamil Vihare or Buddhist Palli` or as the late Dr. Senerath Paranavithana described it in his book `Glimpses of Ceylon`s Past` as an `Ancient Buddhist shrine of the Tamil people`. Some of the Tamil inscriptions found at the site record donations to this shrine and are dated in the reigns of the Chola Kings, Rajaraja and Rajendradeva. It was his view that the date of the original foundation of the vihare was no doubt considerably earlier than the reign of King Bhatika Tissa II.

The situation in Tamil Nadu, however, began to change towards the beginning of the 7th Century AD when the rise of Vaishnavism and Saivism posed a serious challenge to Buddhism and Jainism. There was a significant increase in Brahmanical influence and soon the worship of Siva and Visnu began to gain prominence.

The Buddhist and Jaina institutions in Tamil Nadu came under attack when they began to loose popular support and the patronage from the rulers. One result of this was the migration of Buddhist and Jaina monks and devoted lay members to kingdoms where they could find refuge. While the Jainas were able to go to Kannada and Telugu regions, the Buddhists turned to Sri Lanka and assimilated with the local Buddhist population.

The majority of the early Tamils of Sri Lanka (before the 10th century Chola invasion) were Buddhists. The Buddhist remains in the North East are the remnants left by the Tamil Buddhists and not anybody else.

Now, let us ask why is Sri Lanka`s Past Hidden from its Own People??? Why does the Sinhalese believe that the Buddhist sites in Sri Lanka belong only to them (Sinhala heritage) and not to the Tamils??? Why are the Sinhalese ignorant about the early Tamil Buddhists of Sri Lanka and Tamil Nadu??? Why do the Sinhalese think, in Sri Lanka if you are a Buddhist then you should be a Sinhalese and if you are a Hindu then you should be a Tamil???

Unfortunately, today there is neither Tamil Buddhists nor Buddhism in Sri Lanka. The Sinhala-Buddhist Maha Sangha will not accept any Tamil Buddhist monks. Buddhism in Sri Lanka is monopolized by the Sinhalese and they call it Sinhala-Buddhism which is Theravada Buddhism (Tripitaka) mixed up with the 'Mahavamsa.' It is actually a violent barbaric form of Buddhism, in which killing Tamils is a part of the Sinhala (Mahavamsa) Buddhist scriptures created by its author.