The claim of North Indian ancestry of the Singhalese people rests on the legend of Vijaya. The legend deals with the arrival of Vijaya and his 700 followers in Ceylon in the 5th century BC. According to the Mahavamsa, Vijaya is the son of a lion that is believed to have sexual relations with a woman, his mother.
Consecration of Prince Vijaya, detail from Ajanta cave mural in Sri Lanka
It is purely a myth. Historians have stated that the Mahavamsa lacks historicity and therefore could not be an authority. How is it possible for a woman to traverse from the west of India to the east and arrive at Sinhapura, which is located in Anga. According to General Cunningham, the father is Indian archaeology who in his book, “The Historical Geography of India”, had stated that Sinhapura was in Kalinga. Kalinga had not yet been Aryanised and peopled by Mlecca. Kalinga had ney been Aryanised. If Vijaya had come from Kalinga, then his followers must also have come from Kalinga. Kalingans who colonized Jaffna, established Sinhapura. Sinhapura was known as Singai Nagar, which served as the capital of the Aryachakarvathy rulers until the capture of Jaffna by Sapumalkumariah. The Mahavamsa had also changed the year of arrival of Vijaya, to coincide with the death of Buddha. Again, in order to give the Sinhalese a North Indian ancestry, it was claimed that he had married a lady from Buddha’s Sakya clan. The name of Panduvasa was changed to Panduvasudewa, which happened to be the name of a North Indian monarch during the Mahabaratha wars. According to K. Parker, a historian of great repute, the exile of Vijaya and his followers from Vijaya’s father’s realm, appear to be fictitious. Dr. D. C. Mendes says that the story of Vijaya seems to have been evolved to explain the origin of the Sinhala people. The Mahavamsa claim that Elalan was a Chola Prince is wrong. The Chola Kingdom only came into existence during the first century AD. Despite all the weight of evidence against the Aryan ancestry, there is a persistent belief that Vijaya and his followers came from Anga and the Sinhalese descended from Vijaya and his followers. There is no evidence of anything resembling Sinhala in North India.
The Sinhalese people have been shown to have come about through the fusion of the Nagas, Tamils, Kalingan and the Yaksas. The Sinhalese language, though showing some affinity to North Indian Prakrit, was profoundly influenced by the Dravidian languages.
Gate Mudhaliar, W. P. Gunawardene says that the determining factor of a language is its structure and not vocabulary. Sinhalese is essentially a Dravidian language. It got its vocabulary from Pali and Sanskrit, mainly through Tamil and the study of Sanskrit literature. Father Closett, the linguist, also came to the same conclusion. The Sinhalese grammar of the 13th century AD, drew much from the Tamil grammar virasoliam. It was studied in the Buddhist colleges throughout Ceylon. The Lokopakarya contains translations from the Thirukurral. Mahapadarangojatakakarya, the Singhalese version of the Mahabaratha war, was translated from Tamil. According to S. Paranavitana, the vast majority of people are descended from the Yaksas, Nagas and Tamils. Those who are Buddhists became Singhalese. The Tamils who remain Hindus absorb the Nagas and Yaksas as well. Dr. S. Bandaranayika says this has continued even in recent times. In 1952, there was an advertisement in the Ceylon Daily Mail reading, “I Veerasingham Francis Ratnasingham will henceforth be known as Vernon Francis Ratnasinghe”. This shows how easy it is to become Singhalese. And the process continues even in recent times. Dr. P. Ragupathy exerts after extensive research that the Singhala and Tamil identities stem from a common cultural stratum.
In the early days, it made for tolerance and religious accommodation. The Buddhists were not persecuted under Elala. The Mahavamsa claim that the Elalan Dutagamani conflict is religious is not true. According to K. M. de Silva, Singhala Kings who practiced Buddhism supported Hindu Temples and also allowed Hindu deities to be worshipped. The Hindus and Buddhists, jointly worshipping at Kataragama and the Buddhists visiting the Nagaposhani Temple at Nainativu should be noted. Dutagamani is on record as having built the temple for Skanda at Kataragama. E. R. Saratchandra says that most Singhalese plays were translated from the Tamil originals. Godakumbara says that the words Kolama and Nadagama have Tamil roots.