Long ago, in the land of Dambadiva, there was a kingdom named Wagu, ruled by King Wagu and his queen, the daughter of the King of Kalinga. When a daughter was born to them, the royal astrologers made a remarkable prophecy: “One day, this princess will marry a lion, for she possesses an unusually strong passion and desire.” The king and queen were greatly distressed upon hearing this prediction.

As the princess grew, she became curious. One day, while travelling with merchants through a forest, a fierce lion attacked. Remembering the prophecy, she bravely stayed still. The lion, moved by her courage, carried her gently to his cave. They fell in love, married, and had twins—Sinhabahu and Sinhaseevali. The family lived happily in the cave, though the lion sealed the entrance with a rock whenever he went hunting.

When Sinhabahu turned sixteen, he asked his mother about their strange life. She revealed her royal past and the prophecy. Determined to see the outside world, Sinhabahu used his great strength to push the rock aside. Carrying his mother and sister, he escaped to a nearby village ruled by his cousin, who welcomed them kindly.

The lion, discovering their absence, was heartbroken and began attacking villages in his grief. The king promised great rewards to anyone who could stop him. Hearing this, Sinhabahu decided to confront his father. When the lion saw him, he ran forward calling, “My son!” but Sinhabahu, frightened, shot an arrow that struck his father’s heart. Filled with sorrow, he carried the lion’s head to the city, where he was hailed a hero and crowned king.

Sinhabahu later returned to his homeland and built a great city called Singhapura—the City of Lions. He married his sister, Sinhaseevali, and they had two sons: Vijaya and Sumitta. Vijaya later became the first king of Sri Lanka.

Postscript.

This story appears in Chapter Six of the Mahāwansa, written by Venerable Mahanama Thera, and it describes the legendary origin of Prince Vijaya, who is believed to have been the first king of Sri Lanka.

• Although the tale contains many mythical and morally controversial elements, literary scholars and historians interpret it symbolically and rationally, viewing it as a blend of myth, moral allegory, and historical tradition that reflects the cultural identity and origins of the Sinhalese people.

At the beginning, the writer interprets the princess as a woman of strong sexual desire.

• In the ancient civilizations of Egypt, this was used to symbolize a woman’s fertility, her capacity for a successful marriage, ownership of kingship, and her connection with cosmic order. Similarly, in ancient Greece, sexuality was considered an integral aspect of civic life and philosophy. Venerable Mahanama Thera may have followed the same principle to convey these ideas subtly.
• Moreover, the princess leaving the palace alone can be seen as a sign of courage, independence, and a desire for exploration. When she later encountered the lion and engaged in close interaction that led to their union, this moment further symbolized the same concepts of fertility, and power mentioned above.

Here, Venerable Mahanama Thera narrates the union between two different species—a lion and a human—an event clearly mythical and scientifically impossible according to modern understanding.

• However, his intention was likely symbolic rather than literal. Through this narrative, he illustrates the fusion of two distinct tribes—one representing a civilized, urban community, and the other symbolizing a brave, forest-dwelling people—whose union gave rise to a new and powerful lineage. This could also represent the blending of two ethnic groups, one possibly originating from the Indo-Aryans and the other from the local indigenous inhabitants.
• Sinhabahu’s appearance closely resembled that of his father, the lion, and he possessed the extraordinary strength to move a massive stone door that only the lion could open. In ancient traditions, the lion symbolized strength and bravery, qualities that are clearly reflected in Sinhabahu’s character.

The episode where the son kills his father, the lion, represents another complex moral dimension. In Buddhism, killing one’s parents is regarded as one of the gravest sins.

• Therefore, it is unlikely that Mahanama Thera intended to glorify patricide. Instead, he may have used this act to demonstrate the bravery and moral strength of a young hero who overcame great danger to protect his people. Symbolically, this portrays the triumph of duty and courage over personal attachment, showing how sacrifice can restore peace and order to a troubled society.

Finally, the story includes the marriage between siblings, a practice considered unethical in civilized society.

• However, this may not have been intended as an endorsement, but rather as a metaphor for preserving a pure and unmingled bloodline, free from external influence. In this way, Mahanama Thera could have sought to highlight the continuity and uniqueness of the ancestral lineage that shaped the cultural and ethnic identity of these people.

Some historians suggest that Singur Pradesh in West Bengal, India, may correspond to the ancient site of Singhapura. Furthermore, recent genetic studies have revealed that Sri Lankan and West Bengali populations share up to 80% genetic similarity, supporting the belief in a historical link between the two regions.

By Dr. Shamila Rathnayake – Palmerston North