TRAVELS ( UDASIS ) OF GURU NANAK DEV JI SINHALA-DVIPA ( SRI LANKA )

INDEX REFERENCE OF PUBLISHED WORKS (PART ATTACHED OR REFERED)

1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.
22.
23.
24.
25.
26.
27.

Encyclopaedia Britannica
Varan Bhai Gurdas Ji ( Punjabi ) S. Amar Singh Chakar & S. Shamsher Singh Ashok SGPC.
Vilayat wali Janam Sakhi ( Punjabi ) Published by Khalsa Samachar 1959
Miharban wali Janam Sakhi ( Punjabi ) Part-1, Pothi Sachkhand, Published by Khalsa CollegeAmritsar 1959
Miharban wali Janam Sakhi ( Punjabi ) Part-II, Pothi Har J & Pothi Chaturbhuj, Published by
Khalsa College- Amritsar 1969
Bhai Bala wali Janam Sakhi ( Punjabi ) MSS 1658 Hand written.
Bhai Bala wali Janam Sakhi ( Punjabi ) Published by Bhai Chatar Singh Jiwan Singh Amritsar
36th Edition 2002
Bhai Mani Singh wali Janam Sakhi
Pran Sangali ( Punjabi ) Edited by Dr. Jagjit Singh Khanpuri, Published by Punjabi University,
Patiala - 1999
Mahima Parkash ( Vartik ) ( Punjabi ) Edited by Dr. Kulwant Singh Bajwa, Published by
Singh Brothers. Amritsar - 2004
Guru Nanak Mahima Part-1, - Mahima Parkash ( Punjabi ) by Sarup Das Bhalla Edited by Dr.
Uttam Singh Bhatia, published by Language Department, Punjab 1999.
Sakhi Mahal Pehle Ki ( Punjabi ) by Sihan Uppal Edited by Dr. S.S.Padam, Published by Singh
Brothers- Amritsar- 2014
Sri Guru Panth Parkash ( Punjabi ) by Bhai Rattan Singh Bhangu, Shahid Edited by Dr. Jit Singh
Seetal, Published by SGPC - 1984
Panth Parkash ( Punjabi ) by Giani Gian Singh, published by Language Department, Punjab, -1987
Tawarikh Guru Khalsa Vol. -1 ( Punjabi ) Bhai Gian Singh Ji ( Giani ), Published by Language
Department, Punjab 1970 2nd Edition.
Bhai Vir Singh Rachnavali ( Punjabi ) Vol. IV, ( Guru Nanak Chamatkar ) Part -1, Published by
Language Department, Punjab 1988 2nd Edition.
Sketch of THE SIKHS BY Lieutenant-Colonel Malcom, Published in 1810 1812
History of the SIKHS by W.L.Mcgrego, M.D. Volume-1, published 1846
History Of the SIKHS, by J.D.Cunninghamm Published in 1849
The Adi Granth or the Holy Scriptures of the Sikhs by Dr. Ernest Trumpp 1877
The SIKH Religion Vol. I & II, by Max Arthur Macauliffe, Published in 1909
KATTAK ke VAISAKH by Karam Singh Historian published in 1932.
SIKH ITIHAS by Khushwant Singh, published in 1963. Punjabi translations By Dr. Gursharan Singh
Aulakh, published in 2006.
THE SIKHS by Khuswant Singh & Raghu Rai, published in 2001
Life History Guru Nanak Dev Ji ( Punjabi ) by Prof. Sahib Singh, published in 1965.
Prchin Sau ( 100 ) Sakhi, Edited by S.S. Padam, Published by Singh Brothers, Amritsar- 1983
Early SIKH Traditions, A Study of the Janam-Sakhis by W.H. Mcleod, Published in 1980

28. Who Is a Sikh The Problem of Sikh Identity by W.H. Mcleod - 1989
29. GURU NANAK Founder of Sikhism ( A Biography ) by Dr. Trilochan Singh, Published by Gurdwara
Parbandhak Committee, Delhi 1969
30. Travels of GURU NANAK by Surinder Singh Kohli, Published by Panjab University, Chandigarh 1969
31. Guru Nanak in History by J.S.Grewal, Published by Panjab University, Chandigarh 1969
32. SIKH ITIHAS by Prof. Kartar Singh M.A. published by SGPC
33. Janam Sakhi Parampara, Itihasik Drishtikon Ton ( Punjabi ) by Kirpal Singh, Published by Panjabi
University, Patiala 1969
34. Atlas TRAVELS OF GURU NANAK by Fauza Singh & Kirpal Singh, Published by Punjabi
University, Patiala 1976
35. The Sikh Gurus and the Sikh Religion by Anil Chandra Banerjee, Published -1983
36. History of the Sikhs by Hari Ram Gupta, Published 1984- 2nd Edition.
37. The ENCYCLOPAEDIA of SIKHISM- Volume I to IV, Editor-in-Chief, S. Harbans Singh, Published by
Punjabi University, Patiala.
38. The ENCYCLOPAEDIA of SIKH LITERATURE MAHAN KOSH- Bhai Kahn Singh Nabha.
39. The SIKHS by Patwant Singh, Published in 1999.
40. REFLECTIONS on a HERITAGE, Published by Ministry of Cultural and Religious Affairs, Colombo,
SRI LANKA - 2000
41. SRI LANKA Glimpses of an Island Culture, a Central Cultural Fund Publication 2003
42. Sikh History from Persian Sources, Edited by J.S.Grewal & Irfan Habib, Indian History Congress,2001
43. JANAM SAKHI TRADITION, An Analytical Study, by Dr. Kirpal Singh, Published by Singh Prothers,
Amritsar 2004
44. The Book of NANAK by Navtej Sarna, Published in 2003
45. Amazing Travels of Guru Nanak by Col. Dr. Dalvinder Singh Grewal
46. Sikh Twarikh NANAK RAJ CHALAYIA, Vol.-1, by Dr. Harjinder Singh Dilgeer, Published 2008
47. Vadah Purakh Pargitya, ( Sri Guru Nanak Dev Ji : Jiwan Darshan ), Edited by Roop Singh,
Published by SGPC, Amritsar.
48. Baba Sri Chand by Dr. Mohinder Kaur
49. The PAST as PRESENT, Forging Contemporary Identities Through History by Romilla Thapar,
Published 2014
50. The Oxford Handbook of Sikh Studies. Edited by Pashaura Singh & Louis E. Finch, Published 2014

Bhai Vir Singh Sahitya Sadan, Library, New Delhi

India International Centre Library, New Delhi

SPACE SINGHALA-DIPA ( A )
1. SINGHALA-DIPA - All Janam Sakhis & other OLD Sikh writings mention this Ancient name. The
country was known as CEYLON ( 16th -17th cent., onwards) till 1972 when it was made Republic
as SRI LANKA.
( refer notes of Prof. Romila Thapar )
S Khushwant Singh & Dr. W.H. Mcleod are the only two writers who have expressed their reservation
regarding the visit of SRI GURU NANAK DEV JI to Sri Lanka apart from Dr. Earnest Trumpp.
S.Khushwant Singh
a)

His reservations were not based on the facts prevailing in 16th Century as only being the
Buddhist Country. North- North East West i.e Jaffna to Batticaloa was predominantly Hindu
Tamil Saivite etc. residents. KONESHWAR Temple was considered MOUNT KAILASH of the
SOUTH in Trincomalee, heralded as one of the Richest & most visited Temple Compounds in
Asia.

b)

CHRISTANITY religion propagated only after the advent of First Jesuit Saint FRANCIS XAVIER in
GOA (1542) INDIA &

c)

SIKHS Book published subsequently by him along with Famous photographer RAGHU RAI in
2001, states the GURU NANAK visit to SRI LANKA. ( refer extracts )

Dr. W.H. Mcleod

a) His works frequently was a source of controversy. But he admitted that GURU NANAK DEV JI
met Raja Shivnabh but expressed his reservation about the visit to Ceylon.
Dr. Ernest Trumpp.
a) I have spent seven years on the elaboration of this volume, the task proving infinitely more
arduous than I had ever imagined, and though I can hardly expect that the Granth will attract
many readers, the less so, as Sikhism is a waning religion, that will soon belong to history, yet I
venture to hope, that my labors will not be in vain. The Sikh Granth, which will always keep its
place in the history of religion, lies now open before us, and we know authentically what their
Gurus taught. ( refer extracts ) published in 1877
b) His above remarks are self explanatory.

SPACE SINGHALA-DIPA- MATTAKKALAPPU ( MATTIAKULAM) BATTICALOA- KURUKKAL MADAM

(B)
2. Mattiakulam but the name is MATTAKKALAPPU. This name has been mentioned for the first time
in Sikh History by Giani Gian Singh In Twarikh Gur Khalsa published in 1892. (refer note below)
He narrates that Baba Nanak went from here to DIWAR - 8 miles to North where He met a
pakhandi Bhatra CHANGA Sadh, who became His follower along with his disciples and further
visited the following paces:a) SWAMIKARTIK Katlesh Nam near KHANDI town close to Manak Ganga river bank
( distance 8 Manzil )
b) BADULLA ( distance 9 Manzal )
c) Nurmali Basti ASHOK VAN ( 3- Manzal )
d) PUSHALAPUR
e) Left SINGHALA-DIPA in 1570 Bk./ 1513 A.D. from JALAPAN PATAN ( Japa Patan)
JAFNA Port . There was a mention of NAGAPATNAM Port also.
( complete description is enclosed in a Folder )
SHIVNABH RAJA -This is the first historical reference of Trincomalee Mattiakulam (Mattakkalappu)
related to this Sakhi
He might have visited this place as has given a distance (Tin Manzil) between the two cities i.e. Trincomalee &
Mattiakulam old name of Batticaloa. Apart from these two cities, he has also named KATRAGAMA MANAK
GANGA - KANDY - BADULA ANURADHPURA etc. The complete description of RITUAL WORSHIP
in Sawan & Kartik months with Crown Decorated Elephant procession involves a deep study.
SUBSEQUENT PUBLICATIONS FOLLOWS THESE BASIC DETAILS IN THEIR WRITINGSProf. Sahib Singh = Dr. Kirpal Singh etc
( PROPER FURTHER RESEARCH / STUDY MAY BRING MORE CLARITY ) .
Gian Singh Giani (1822-1921)
A poet & historian well versed in Gurmukhi and Sanskrit. Panth Parkash a history of the Sikhs (verse) was
published in 1880. Twarikh Guru Khals (vartik) in five parts, first three part were lithographed in 1892 by Baba
Rajinder Singh, proprietor, Guru Gobind Singh Press, Sialkot.
1850 he set out on extensive peregrination across India visiting places of pilgrimage, especially those
commemorating events in Sikh history. Returning to the Punjab owing to the upheaval of 1857.
The Encyclopaedia of Sikhism. . Punjabi University, Patiala.

DIWAR or KURUKALMANDAP
Dr. Kirpal Singh during his visit to Sri Lanka in 1968 along visited this village with the help of Archeology
Department, considering it is the same DIWAR mentioned by Giani Gian Singh in Twarikh Gur Khalsa.

The Chieftaincies of Batticaloa

The predominance of the Mukkuvar in political and social organization, and a social system
founded on the principles of matrilineal descent are the two most distinguishing characteristics of
Tamil society in the Batticaloa region. Kerala influences on the development of social customs in

Batticaloa were much more evident here than elsewhere in the Island In matters of religious
beliefs and practices among the Hindu Tamils there were traces of the influence of Virasaivism.

The officiating priests were the matrilineal Cankamar tradionally known as

KURUKKALS
a)

th

NAGAPATNAM -This was the prominent port from Chola period onward (11 Cent.) when their Empire
stretched up to MALADIVES. LUDOVICO DI VARTHEMA ( Born in Bologna- Italy in 1470 ) Boarded a ship
th
from here in early 16 Cent., for CEYLON as/ his TRAVELS record published in 1510. The name has been
mentioned on - page-523 - SRI LANKA Reflections on a Heritage (2000 )
It seems GURU NANAK DEV Ji entered Ceylon thro. Nagapatnam port and continued his further journey
to Rameshwaram & KERALA by boarding a boat/ship from JAFNA PORT. The Haqiqat rah Mukam Raja
Shiv Nabh gives information about the route from Nagapatnam to Sri Lanka.

b) Trincomalee port ( KONESWARM TEMPLE ) Finest natural harbor in the world known as GOKARNA Bay
from ancient times. KONESWARAM Temple dedicated to SHIVA heralded as one of the Richest and
most visited Temple Compounds in Asia during old times. MOUNT KAILASH OF SOUTH ( Dakshina
Then Kailasam ) also known as Rome of the Gentiles / Pagan of the Orient.
(May be one of the important reason for the visit)

TIME VISIT PERIOD DETAILS - SINGHALA-DIPA

a) Bhai Bala Janam Sakhi mention the age of Guru Nanak as 49 years i.e. 1518 AD. He has also
specified 1574 Bk / 1517 AD. It implies Guru Ji stayed there for two years.
b) Giani Gian Singh in Twarikh Gur Khalsa specified 1569 Bk. / 1512 AD and stayed for 12 months.
c) Prof Sahib Singh specified May -1511 to April 1512.
DIFFERENCE of OPINION is there for the UDASIS PERIOD also:Bhai Kahn Singh
Nabha
1st UDASI 1497-1510
2ND UDASI 1510-1514
3RD UDASI -1514-1518
4TH UDASI 1518-1519

Dr. Kirpal Singh

Prof Sahib Singh

Prof. S.S.Kohli

1504-1516
inclusive 2nd
1516-1521
inclusive 3rd & 4th

1507-1515
inclusive 2nd
1517-1518
1518-1520

1499 - 1510
inclusive 2nd
1510-1521
inclusive 3rd & 4th

S. Patwant Singh specify the Udasis period as 28 years

Mr. J.D. Cunninghamm specify 15 years
Guru Nanak Dev Ji visited SINGHALA-DIPA in 2nd UDASI i.e. between 1510 to 1516 or as/bala Janam
Sakhi in 1517 & 1518. Considering Babur wani period as 1520 Bhai Bala dates seems impossible.
Further research may yield the probable year of Travels.
CONCLUSION
GURU NANAK DEV JI VISITED SINGHALA-DIPA TRINCOMALEE BATTICALOA KURUKKAL MADAM
& LEFT FOR INDIA thro JAFA PATNAM PORT. As per Janam Sakhis & Twarikh Gur Khalsa. Raja
Shivnabh must be a Chief of Batticaloa but not a King of Ceylon. Further reserch can yield more
results. KURUKKAL MADAM relates only to modern research in 1969. Janam sakhi contents differs and
especially Valait wali / Puratan & Bhai Mani Singh wali contradicts the beliefs of Guru Nanak.

GURU NANAK VISIT TO KATARGAMA KANDY BADULLA ANURADHAPURA & OTHER PLACES REQUIRE
FURTHER RESEARCH & FIRM CONFIRMATION OF ARCHAEOLOGY COMMISSIONERS SRI LANKA.

Navtej Sarna description of the visit seems to be more appropriate with some additions if required.
SPACE SINGHALA-DIPA- MATTAKKALAPPU ( MATTIAKULAM) BATTICALOA- KURUKKAL MADAM
( C ) PLATE M-111, ANURADHAPURA MUSEUM
Paper read by Dr. Saddhamangala Karunaratna in the INTERNATIONAL SEMINAR on the Life and
Teachings of GURU NANAK held in Punjabi University, Patiala on September 3-5, 1969.
GURU NANAK AND CEYLON
Saddhamangala karunaratna
The following information has been gathered from a passage in the Sanskrit language scribed in very
small character in the original writing on a slab, now preserved in the archeological museum at
Anuradhapura (number in museum register : M 111). The passage, it is said, has been written on the
order of king Dharmaparakrabahu who came to the throne in 1493 A.D.
In the fifteenth year of king parakramabahu (i.e. Dharmaparakramabahu IX), a religious teacher named
janakacarya is said to have come to jayavardhana from a village In the vicinity of smantapattana
(sammanturai). He met the king, expounded his doctrine to parakramabahu and requested that
monarch to embrace it. Dharmaparakramabahu promised to embrace jnanakacaryas creed, if the latter
defeated in debate dharmakriti- sthavira who was the sangharaja or sangharaja-designate.
A public discussion was held in the pavilion in front of the royal palace and the debate between the
Buddhist hierarch and the religious teacher from abroad was conducted on the subject of a supreme
personal deity and the eternal soul. It is said that the janakacarya was able to silence dharmakirtisthavira. It is said that the Brahmins who were very powerful at the court did not like Dharmakritisthavira and desired to have him disgraced and banished from the capital. They also were in agreement
with the religious teacher from abroad on the topics discussed. The outcome of public debates of this
nature held at jayavardhanapura was decided by a majority of the votes of those who formed the
audience. The Brahmins, therefore, saw to it that there were in the hall a majority of people who would
vote in favour of jnanakacarya.
After obtaining this victory, jnanakacarya saw the king and having informed that he had defeated
Dharmakriti- sthavira requested the king to keep his promise. The king replied that he would inquire
about the result of the debate from the authority concerned and give a reply later. In the meantime, the
Brahmins had come to known that he was against image- worship. These doctrines were not to the
liking of the Brahmins. But what the Brahmins were mostly concerned was the attitude of jnanakacarya
against the supremacy of the Brahmins in a society divided into castes. They therefore, become anxious
about this position in the event of the king embracing the creed of this new religious teacher.

In this predicament, they enlisted the support of Dharmadhvaja- pundit who had been a bhikshu and
had a good knowledge of Sanskrit and Pali language s as well as of the doctrines of Buddhism and
Buddhism. At the request of the Brahmins, dharmadhvaja-pandit (who by the way was the father of the
poet Alagiyavanna) saw jnanakacarya accepted the challenge and arrangements were made for another
public debate in the pavilion in front of the sumangala prasada (the royal palace at kotte). The Brahmins
on this occasion saw to it that the majority to the people assembled in the mandapa to listen to the
dispute were favorable disposed towards Dharmadhvaja-pandita who was himself a much more adroit
and well-informed debater than dharmakriti sthavira. The subjects taken for debate were imageworship and the pretensions of the Brahmins. at the end of the debate the votes were taken by secret
ballot of those assembled and the outcome was declared by the president as a victory for
Dharmadhvaja-pandita. After this jnanakacarya left jayavardhanapura and the promise given by
dharmaparakramabahu because invalid. Dharmakirti- sthavira also left jayavardhanapura and lived at
this temple at gadaladeniya. The Brahmins thus made good use of the visit of jnannakacarya to get rid of
the Buddhist hierarch and by forcing jnanakacarya himself to leave the capital to make their position at
court invulnerable.
I am indebted to Dr. S. Paranavitana, the retired Archeological commissioner of Ceylon for this
information. My interest in Guru Nanak was kindled by the visit of Dr. Kirpal Singh of Punjab University
Patiala, who visited Ceylon last year. I had the privilege of accompanying him on his tour of Ceylon and
this new information has been obtained because of his keen interest.
Archaeological Commissioner,
Dr. Saddhamangala Karunaratne
M.A. (Ceylon) PH.D (Cantab)
Sri Lanka .
( copy got from Bhai Vir Singh Sadan Library )
VISITED ARCHAEOLOGY COMMISSIONER OFFICE IN 2011 & GOT THE PHOTOGRAPH COPY OF THE PLATE M-111. BUT THEY
DID NOT HAVE THE TRANSCRIPTION OF THIS PLATE. MET DR. Ms MALINI DIAS FORMER DIRECTOR OF EPIGRAPHY&
NUMICMATICS, who had worked with Dr. Saddhamangala & PRESENT DIRECTOR Mr. NAMAL KODITHUWAKKU. Request was
made for the same thro a letter given to the present Director. During my last visit to their office Met the Commissioner
personally in 2014.

SRI LANKA Glimpses of Island Culture, a CENTRAL CULTURAL FUND PUBLICATIONS- Published 2003 - Extracts
The Hindu religion came to be firmly established from about the tenth century. The twelfth century
Sinhala capital polonnaruwa which came under the Cola rule in the Tenth century remains an ancient
capital with many Hindu shrines that have yielded large numbers of bronze sculptures of Hindu divinities
with the gradual Concentration of Tamil population in Jaffna the central hills and the sea coast and other
areas the practice of Hindu religion and their sacred edifies remain an integral part of the religious
practices in Sri Lanka.
An interesting feature of the two religions, Buddhism and Hinduism is the synthesis of the worship of
Buddhist and Hindu divinities within the same Buddhist shrine this practice apparently came into being
from the 14th century as witnessed by the temples at Gadaladeniya and Lankatilaka, Kandy the process
was further developed by the 17th 18th centuries when the Hindu shrines of Vishnu, Kataragama
(Skanda) and Patting became an integral part of the ritual worship of the sacred Tooth Relic in Kandy the
Hindu worship also resulted in the ritual worship patterns

The Vanniyar were required to pay an annual tribute of elephants to the king of Jaffna. They normally
conducted the elephant hunt and it was not always certain that the required number of animals could
be captured as they were in the habit of roaming the jungles in herds across Nuvarakalaviya up to
Matara. It was customary for the Vanniyar to visit the royal court at Nallur once a year demonstrates
their loyalty to the king.

REFLECTIONS on a HERITAGE Published by MINISTRY OF CULTURE and RELIGIOUS AFFAIRS

COLOMBO
SRI LANKA in 2000
Chapter 8 ( part extract )
MULTIPLE CENTRES O
AUTHORITY
IN MEDIEVAL SRI
LANKA
The Principalities of the Vanni
S. Pathmanathan

A characteristic feature of the social formation in medieval Sri Lanka was the development of multiple
centers of authority. There were the kingdoms of Kotte, Jaffna and Kandy, and a number of principalities

called the Vanni, confined for the most part to the dry zone spread over a major portion of the
country
Principalities called Vanni were some others over which it was not possible for kings to exert any control
or influence in any formal manner as they were very remote from the centers of dynastic power and
rendered inaccessible by the surrounding jungles.
The Tamil chronicles written since the 16th century record some traditions concerning the Vanni
principalities in those parts of the island which were inhabited by Tamils. They contain accounts of the
origins and development of some of these minor polities. Oral and written tradition myths and historical
information have intermingled inextricably and modern historical scholarship has not attempted to
disentangle them
The Vanniyar were required to pay an annual tribute of elephants to the king of Jaffna.

The Chieftaincies of Batticaloa

The eastern littoral extending from Virtual Aru in the north to pumunai in the south and comprising
most of the lands in the Batticaloa and Ampere Districts forms a distinct geographical zone. It is
bounded by the sea on the east and in the west it was surrounded, until recent times, by long stretches
of jungle. The dominating feature of the landscape in the central portion of this zone is the lagoon which
effectively divides the land into two portions: the littoral and the hinterland described respectively as
Eluvankarai and Patuvankarai by the local in habitants.
..
The predominance of the Mukkuvar in political and social organization, and a social system founded on
the principles of matrilineal descent are the two most distinguishing characteristics of Tamil society in
the Batticaloa region. Kerala influences on the development of social customs in Batticaloa were much
more evident here than elsewhere in the Island In matters of religious beliefs and practices among the
Hindu Tamils there were traces of the influence of Virasaivism. The officiating priests were the
matrilineal Cankamar traditionally known as Kurukkal. The principal shrines visited by large numbers of
people from all parts of the region during the festival season were those of Kokkatticcolai Tirukkovil and
Palukamam.
The Batticaloa region consisting of eight subdivisions called parry (patty) was divided into at least six
minor polities the rules of which were hereditary chieftains styled Vanniyar. The chieftains of Batticaloa,
Palukamam, Sammanturai, Erevan and Panama are referred to by European chroniclers. that there were
Vanniyar chiefs ruling over the principality of Natu Katu is known only from local Tamil bchronicles. Their
residence is said to have been at a locality called Cinkaravattai.
There are two versions of the traditions concerning the origins of the Vanni chieftaincies of Batticaloa:
One of them is recorded by Fernao de Quiroz in his work, the Temporal and Spiritual Conquest of
Ceylon, and the other one is found in the Mattakkalappu Purvacaittiram, the Ancient history of
Batticaloa; which was compiled during the period of Dutch rule in the 18th century. The account
recorded by Quiroz presupposes that Batticaloa, which was originally under a single ruler, was divided
into smaller units in consequence of a rebellion against the chieftain, which was led by his sons. He says:
For this reason the following night, they beheaded their father, seized
The lands and divided them equally among themselves, one at xabandure

The second at Palugao and the third at Hira-hura. They imprisoned the Pandarapulos,
Or noble men and soldiers who escaped their arms; and from reign to these princes
Called Vaneaz continued until the times of Constantine de Sa de Noronha..
As the historical traditions of Batticaloa claim that the right, privileges and obligations of the various
social groups living in Batticaloa were once defined by Malaya man it be inferred that some of the Vanni
chieftaincies of Batticaloa had chiefs in the Tamil country. In course of time the Mukkuvar seem to have
acquired power over almost of the Batticaloa region. Local tradition claims that the Mukkuvar who came
as the allies and warriors of Megha secured power and authority over the region during his time. The
traditions concerning the Mukkuvar chieftains as found in the Mattakalappu Purvacarittiram .
The foregoing account seeks to explain the origins of the chieftains of one principality-Mattakkalappu
they had their residence at Manmunai where a for titivation, is said to have been raised during the time
of Megha. They were of the lineage of Mukkuvar warriors who had come from kalikattam and had
served under Magha as the leaders of his army the chronicle seems to record an authentic tradition the
Basic elements of which are chronicles written in the 13th and 14th centuries it is also noteworthy that
according to Fernao de Queyroz all the Vanniyar chiefs of Batticaloa were Mukkuvar. In the 17th century
the chieftains of Mukkuvar lineage in these two principalities had become Muslims through a process of
conversions to Islam.

REFLECTIONS on a HERITAGE Published by MINISTRY OF CULTURE and RELIGIOUS AFFAIRS

COLOMBO
SRI LANKA in 2000
REVISED CHRONOLOGY OF SRI LANKAN RULERS page-277

Appendix I
Given below is the chronological order of kings of Kotte, from Parakramabahu VI to Vijayabahu VI as
revealed in the above discussion:

Parakramabahu VI

1412-1467 AC

Jayabahu II

1467-1469

Buvanekabahu VI

1469-1480

Pandita Parakramabahu VII

1480-1490

Vira Parakramabahu VIII

1490-1509

Vijayabahu VI

1509-1521

This may be compared with the chronology proposed by the present writer in 1971, in his Asgiriye
Talpatin Alutvana Lanka Itihasaya, and the chronology proposed by Paranavitana in 1960 in the
University of Ceylon History of Ceylon Volume I, and in 1961 in his paper under discussion in University
of Ceylon, Review, Volume XIX, and also with the chronology propsed by G.P.V.Somaratne in 1975 in his
Political History of the Kingdom of Kotte.
The table below will help such a comparison.

Parakramabahu VI
Jayabahu II
Buvanekabahu VI
Parakramabahu VII
Parakramabahu VIII
Parakramabahu IX
Vijayabahu VI

Rohanadeera
In 1993
1412-1467
1467-1469
1469-1480
1480-1490
1490-1509
1509-1521

Somaratne
In 1975
1415-1467
1467-1469
1469-1477
1489-1512
1477-1489
1489-1513
1509-1521

Rohanadeera
In 1971
1411-1466
1466-1469
1469-1477
1477-1488
1489-1512
1504-1518
1510-1521

Paranavitana
In 1961
In 1960
1415-1467
1412-1467
1467-1469
1467-1469
1467-1477
1470-1478
1480-1484
1477-1496
1484-1508
1491-1513
1509-1521
-