Prince Vijaya and the Invention of Sinhala Supremacy
For decades, Sri Lanka’s Sinhala nationalists have clung to an origin myth centered around Prince Vijaya — an exiled North Indian prince who, according to legend, arrived in Sri Lanka and founded the Sinhala race. This narrative has been used to justify Sinhala claims to exclusive ownership of the island and to marginalize other ethnic groups, especially the Tamils.
The Story of Prince Vijaya
According to the ancient chronicles, Prince Vijaya was the son of Sinhabahu, a ruler from the eastern region of India, likely in the area corresponding to present-day Odisha or Bengal. Vijaya was expelled from his father’s kingdom due to misbehavior and set sail, eventually landing in Sri Lanka.
This myth places the Sinhala origins outside Sri Lanka, implying a relatively recent arrival to the island compared to the Tamil presence.
The Myth’s Role in Sinhala Nationalism
This story has been elevated by Sinhala nationalists into a foundational myth that supports the idea of Sinhala superiority and exclusive ownership of the island. It suggests that the Sinhalese are the “original” rightful inhabitants, and that others are either guests or invaders.
Such narratives erase the long-standing Tamil presence and reduce centuries of Tamil cultural, linguistic, and political history in the island to an “invasion” or “foreign” intrusion.
Why This Myth Is Problematic
One of the contradictions of the Prince Vijaya myth is that it reflects a certain historical shame: the prince was expelled by his own father, a humiliation reframed as an epic founding story. Sinhala nationalism compensates for this by asserting supremacy and exclusivity over the island.
Moreover, the myth overlooks the rich and ancient Tamil presence in Sri Lanka, which predates Vijaya’s arrival by centuries. Tamil culture, language, and scripts have deep roots on the island.
The Role of Buddhism and Script
Contrary to nationalist claims that Buddhism is indigenous to Sri Lanka, it was actually introduced by Emperor Ashoka’s missionary, Mahinda, in the 3rd century BCE. Buddhism’s arrival coincides with the development of the Sinhala script, which linguists have shown to be closely related to the Grantha script of South India, explaining similarities to scripts like Telugu, Kannada, and Odia.
This connection underlines the deep Dravidian cultural and linguistic influence in Sri Lanka — a fact often denied or minimized by Sinhala nationalist discourse.
Conclusion: Understanding History to Build Peace
The myth of Prince Vijaya is not just a harmless story; it is a political tool that shapes ethnic identities and justifies exclusionary policies in Sri Lanka. Recognizing the myth’s origins and the historical realities of the island’s diverse peoples is essential for fostering dialogue, respect, and lasting peace.
Only by embracing the multi-ethnic, multi-lingual history of Sri Lanka can the wounds of the past begin to heal.
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