In front of us is Colombo. Here we have Sinhal — Lanka. Shri Ramachandra crossed over to Lanka by building a bridge across and conquered Ravana, her King. Well, I have seen the bridge, and also, in the palace of the Setupati Maharaja of Ramnad, the stone slab on which Bhagavan Ramachandra installed his ancestor as Setupati for the first time. But the Buddhist Ceylonese of these sophisticated times will not admit this. They say that in their country there is not even a tradition to indicate it. But what matters their denial? Are not our “old books” authorities enough? Then again, they call their country Sinhal and will not term it Lanka (Means also “Chillies” in Bengal.) — and how should they? There is no piquancy either in their words, or in their work, or in their nature, or in their appearance! Wearing gowns, with plaited hair, and in that a big comb — quite a feminine appearance! Again, they have slim, short, and tender womanlike bodies. These — the descendants of Ravana and Kumbhakarna! Not a bit of it! Tradition says they have migrated from Bengal — and it was well done. That new type of people who are springing in Bengal — dressed like women, speaking in soft and delicate accents, walking with a timid, faltering gait, unable to look any one in the face and from their very birth given to writing love poems and suffering the pangs of separation from their beloved — well, why do they not go to Ceylon, where they will find their fellows! Are the Government asleep? The other day they created a great row trying to capture some people in Puri. Why, in the metropolis itself are many worth seizing and packing off!
There was a very naughty Bengali Prince, named Vijaya Sinha, who quarrelled with his father, and getting together a few more fellows like him set sail in a ship, and finally came upon the Island of Ceylon. That country was then inhabited by an aboriginal tribe whose descendants are now known as the Bedouins. The aboriginal king received him very cordially and gave him his daughter in marriage. There he remained quietly for some time, when one night, conspiring with his wife, with a number of fellows, he took the king and his nobles by surprise and massacred them. Then Vijaya Sinha ascended the throne of Ceylon. But his wickedness did not end here. After a time he got tired of his aboriginal queen, and got more men and more girls from India and himself married a girl named Anurâdhâ, discarding his first aboriginal wife. Then he began to extirpate the whole race of the aborigines, almost all of whom were killed, leaving only a small remnant who are still to be met with in the forests and jungles. In this way Lanka came to be called Sinhal and became, to start with, colony of Bengali ruffians!
In course of time, under the regime of Emperor Asoka, his son Mahinda and his daughter Sanghamittâ, who had taken the vow of Sannyasa, came to the Island of Ceylon as religious missionaries. Reaching there, they found the people had grown quite barbarous, and, devoting their whole lives, they brought them back to civilisation as far as possible; they framed good moral laws for them and converted them to Buddhism. Soon the Ceylonese grew very staunch Buddhists, and built a great city in the centre of the island and called it Anuradhapuram. The sight of the remains of this city strikes one dumb even today — huge stupas, and dilapidated stone building extending for miles and miles are standing to this day; and a great part of it is overgrown with jungles which have not yet been cleared. Shaven-headed monks and nuns, with the begging bowl in hand and clothed in yellow robes, spread all over Ceylon. In places colossal temples were reared containing huge figure of Buddha in meditation, of Buddha preaching the Law, and of Buddha in a reclining posture — entering into Nirvana. And the Ceylonese, out of mischief, painted on the walls of the temples the supposed state of things in Purgatory — some are being thrashed by ghosts, some are being sawed, some burnt, some fried in hot oil, and some being flayed — altogether a hideous spectacle! Who could know that in this religion, which preached “noninjury as the highest virtue”, there would be room for such things! Such is the case in China, too, so also in Japan. While preaching non-killing so much in theory, they provide for such an array of punishments as curdles up one’s blood to see. Once a thief broke into the house of a man of this non-killing type. The boys of the house caught hold of the thief and were giving him a sound beating. The master hearing a great row came out on the upper balcony and after making inquiries shouted out, “Cease from beating, my boys. Don’t beat him. Non-injury is the highest virtue.” The fraternity of junior non-killers stopped beating and asked the master what they were to do with the thief. The master ordered, “Put him in a bag, and throw him into water.” The thief, much obliged at this humane dispensation, with folded hands said, “Oh! How great is the master’s compassion!” I had heard that the Buddhists were very quiet people and equally tolerant of all religions. Buddhist preachers come to Calcutta and abuse us with choice epithets, although we offer them enough respect. Once I was preaching at Anuradhapuram among the Hindus — not Buddhists — and that in an open maidan, not on anybody’s property — when a whole host of Buddhist monks and laymen, men and women, came out beating drums and cymbals and set up an awful uproar. The lecture had to stop, of course, and there was the imminent risk of bloodshed. With great difficulty I had to persuade the Hindus that we at any rate might practise a bit of non-injury, if they did not. Then the matter ended peacefully.
Gradually Tamilian Hindus from the north began slowly to migrate into Ceylon. The Buddhists, finding themselves in untoward circumstances, left their capital to establish a hill-station called Kandy, which, too, the Tamilians wrested from them in a short time and placed a Hindu king on the throne. Then came hordes of Europeans — the Spaniards, the Portuguese, and the Dutch. Lastly the English have made themselves kings. The royal family of Kandy have been sent to Tanjore, where they are living on pension and Mulagutanni Rasam.
In northern Ceylon there is a great majority of Hindus, while in the southern part, Buddhists and hybrid Eurasians of different types preponderate. The principal seat of the Buddhists is Colombo, the present capital, and that of the Hindus is Jaffna. The restrictions of caste are here much less than in India; the Buddhists have a few in marriage affairs, but none in matters of food, in which respect the Hindus observe some restrictions. All the butchers of Ceylon were formerly Buddhists; now the number is decreasing owing to the revival of Buddhism. Most of the Buddhists are now changing their anglicised titles for native ones. All the Hindu castes have mixed together and formed a single Hindu caste, in which, like the Punjabi Jats, one can marry a girl of any caste — even a European girl at that. The son goes into a temple, puts the sacred trilinear mark on the forehead, utters “Shiva, Shiva”, and becomes a Hindu. The husband may be a Hindu, while the wife is a Christian. The Christian rubs some sacred ash on the forehead, utters “Namah Pârvatipatayé” (salutation to Shiva), and she straightway becomes a Hindu. This is what has made the Christian missionaries so cross with you. Since your coming into Ceylon, many Christians, putting sacred ash on their head and repeating “Salutation to Shiva”, have become Hindus and gone back to their caste. Advaitavâda and Vira-Shaivavâda are the prevailing religions here. In place of the word “Hindu” one has to say “Shiva”. The religious dance and Sankirtana which Shri Chaitanya introduced into Bengal had their origin in the South, among the Tamil race. The Tamil of Ceylon is pure Tamil and the religion of Ceylon is equally pure Tamil religion. That ecstatic chant of a hundred thousand men, and their singing of devotional hymns to Shiva, the noise of a thousand Mridangas (A kind of Indian drum.) with the metallic sound of big cymbals, and the frenzied dance of these ash-covered, red-eyed athletic Tamilians with stout rosaries of Rudrâksha beads on their neck, looking just like the great devotee, Hanuman — you can form no idea of these, unless you personally see the phenomenon.
Our Colombo friends had procured a permit for our landing, so we landed and met our friends there. Sir Coomara Swami is the foremost man among the Hindus: his wife is an English lady, and his son is barefooted and wears the sacred ashes on his forehead. Mr. Arunachalam and other friends came to meet me. After a long time I partook of Mulagutanni and the king-cocoanut. They put some green cocoanuts into my cabin. I met Mrs. Higgins and visited her boarding school for Buddhist girls. I also visited the monastery and school of our old acquaintance, the Countess of Canovara. The Countess’ house is more spacious and furnished than Mrs. Higgins’s. The Countess has invested her own money, whereas Mrs. Higgins has collected the money by begging. The Countess herself wears a Gerua cloth after the mode of the Bengali Sari. The Ceylonese Buddhists have taken a great fancy to this fashion, I found. I noticed carriage after carriage of women, all wearing the same Bengali Sari.
The principal place of pilgrimage for the Buddhists is the Dalada Maligawa or Tooth-temple at Kandy, which contains a tooth of Lord Buddha. The Ceylonese say it was at first in the Jagannath Temple at Puri and after many vicissitudes reached Ceylon, where also there was no little trouble over it. Now it is lying safe. The Ceylonese have kept good historical records of themselves, not like those of ours — merely cock and bull stories. And the Buddhist scriptures also are well preserved here in the ancient Magadhi dialect. From here the Buddhist religion spread to Burma, Siam, and other countries. The Ceylonese Buddhists recognise only Shâkyamuni mentioned in their scriptures and try to follow his precepts. They do not, like the people of Nepal, Sikkim, Bhutan, Ladak, China, and Japan, worship Shiva and do not know the worship with mystical Mantras of such goddesses as Târâ Devi and so forth. But they believe in possession by spirits and things of that sort. The Buddhists have now split into two schools, the Northern and the Southern; the Northern school calls itself the Mahâyâna, and the Southern school, comprising the Ceylonese, Burmese, Siamese, etc., Hinayâna. The Mahâyâna branch worships Buddha in name only; their real worship is of Tara Devi and of Avalokiteshwara (whom the Japanese, Chinese and Koreans call Wanyin); and there is much use of various cryptic rites and Mantras. The Tibetans are the real demons of Shiva. They all worship Hindu gods, play the Damaru, (A tabor shaped like an hour-glass.) keep human skulls, blow horns made of the bones of dead monks, are much given to wine and meat, and are always exorcising evil spirits and curing diseases by means of mystical incantations. In China and Japan, on the walls of all the temples I have observed various monosyllabic Mantras written in big gilt letters, which approach the Bengali characters so much that you can easily make out the resemblance.