Jaffna - Short history

Buried in antiquity and myth, literary and archeological evidence of the early history of Jaffna is emerging with new finds.

The earliest inscription, found recently at Anaikoddai off Jaffna is in Tamil script. Jaffna has had continuous Tamil presence since antiquity.

Saathanaar, Mahanamar and Xuanzang (Hiuen Tsang) concur on the visit of Buddha to Jaffna during the reign of Mahotharan of Naga clan. Further south were Iyakka clan kings. Across the sea in the north were kings from the Chera, Chola and Pandya clans. All these Tamil royal houses were connected to each other through marriages. They had very cordial relationships marred by occasional warfare.

Jaffna became Buddhist subsequent to the visit of Buddha. Several sites of Buddhist archeological remains confirm the Buddhist social and religious order of Jaffna.

Through his three visits to Sri Lanka and many visits to South India (see travel notes of Xuanzang), Buddha influenced the entire southern India along with Sri Lanka to embrace Buddhism.

On learning of the attainment of Buddha at Kusinara, Naga king of Jaffna went to Kusinara to pay homage and bring back relics.

Saathanar mentions the visit of Bikkuni Manimekalai from Poompuhaar in Chola country to Jaffna in Naga country. She visited twice. Also Saathanar mentions about pilgrims reaching the Sivanolipatha Malai or Paathapankaya Malai (now Adam’s Peak) by Buddhist pilgrims from Chola, Chera and Pandya kingdoms. This travel was facilitated by the Jaffna kings.

Anurathapura King Gajabahu visited the Chera country to attend the consecration of Kannaki (Paththini) temple. He introduced Paththini worship in Sri Lanka. His father in law, Mamallan Naga, a king of the Naga country succeeded Gajabahu.

Several Naga kings from Jaffna adorned the throne at Anurathapura. Dathusena’s son, Mugallan and later a prince Manavarman had the support of the Jaffna Kings in regaining their throne with the help of Pallavas of Kanchipuram.   

Pallava Kanchipuram lost its Buddhist environment. Pandya Chola and Chera kings became Saivaites. Manavarman brought the Saiva revival to Sri Lanka. His mentor Narasimma Pallalvan reconstructed the Siva temple at Thennavaram (Dondra head). Except for pockets of Buddhist influence, Jaffna, Anurathapura, Rohana kings became Saivites with Manavarman taking Vaathapi Ganapathi worship to villages in Rajarata.

Chola invasions reinforced Saiva traditions in Sri Lanka. Jaffna Kings promoted Saiva faith. So much so, the Buddhist influence among the population in the south became nominal. Buddhist theological traditions found minimal royal support.

Magan of Kalinga and Chandrabanu from Java ruled from Jaffna providing royal support for Saiva tradition and culture. Except for a short period of Buddhist revival during Nissanka Mallan of Kalinga tradition, Saiva cultural influence permeated throughout Sri Lanka.

With the help of Arya Chakravarthi royal house in Jaffna, Parakramabahu II brought Buddhist theologists from Chola country. Visuthi Marakkam was one of the many Buddhist theological texts produced by the Tamil Buddhists from Chola country to the benefit of Buddhists in the south.

Jaffna kings helped in the emergence of the Sinhala script and grammar (adaptation from Tamil grammar book Veera Choliyam) by sending their linguists to the royal houses in Polonnaruwa, Dambadeniya and Kurunegala. Subatisaya, a Sinhala text, speaks of the value of learning Tamil to those specializing in Sinhala grammar.

Even though there were occasional confrontations between the southern royal houses and the Jaffna royal house, there was mutual recognition and respect between the two. Fourteenth century Moroccan traveler Ibn Batuta records the ease of access for him in the southern areas with an insignia ring given to him by the Jaffna king.

In meeting the aggressive Portuguese, Dutch and the English, the royal houses of Jaffna, Kotte and Kandy worked hand in gloves. Jaffna royal houses provided safe passage to Nayakka soldiers in defending the Kandyan and Kotte Kingdoms.

Jaffna royal house kept the royal treasure of Kotte in safe custody in addition to providing refuge to Kote King Veethi Bandara. Kailaya Vannaiyan and Pandara Vanniyan collaborated with the Kandyan royal house in meeting the challenges of the Dutch and the English.

From time immemorial, Jaffna has been a center for promoting the cultural homogeneity of the entire island of Sri Lanka. Jaffna never lost its Tamil colour or identity. However the best of the cultural and social traditions of Sri Lanka were protected by Jaffna royal houses, continuously from the known Mahotharan to recorded Sankili through 2000 years.