The Mahavamsa ("Great Chronicle" )(5th century CE) is an epic poem written in the Pali language of the ancient Kings of Sri Lanka. It relates the history of Sri Lanka from its legendary beginnings up to the reign of Mahasena of Anuradhapura (A.D. 302) covering the period between the arrival of Prince Vijaya from India in 543 BCE to his reign (277-304 CE). It was composed by a Buddhist bhikku at the Mahavihara temple in Anuradhapura about the sixth century A.D.

The Mahavamsa is a famous historical treatise in Buddhism, written by Mahanama in Pali language. It deserves a special notice on aacount of its being so highly important for the religious history of Ceylon (Sri Lanka) . The literary questions connected with Mahavamsa & the development of the historical tradition in Sri Lanka have been thoroughly discussed in this text. However, the great importance of Mahavamsa as an historical work, which helped to settle the conflicting & confusing dates of Indian history, is so well established that a dissertation on the subject would seem superfluous. The specific feature of this edition is that it contains original Pali text with revised English translation. Besides, the work is also appendices. Hope, this new edition of its kind will duly help the young researches as well as readers of pali and buddhism to understand the real importance of this old historical text.

Dominick LaCapra calls for a new view of intellectual history--one that will revitalize the importance of reading and interpreting significant texts. In ten essays, he reformulates the problem of the relation between the "great" texts of the Western tradition and their contexts. Seeking to refine "context" into a concept useful to historical research, LaCapra urges intellectual historians to learn from lessons and developments in contemporary literary criticism and philosophy, fields that have undertaken a radical reassessment of the reading of texts.

Scholars have long been intrigued by the Buddha's defining action (karma) as intention. This book explores systematically how intention, agency, and moral psychology were interpreted in all branches of early Theravada thought, paying special attention to the thought of the 5th-century commentator Buddhaghosa.

This book provides an overview of the development of a small country, which on the one hand, is unique, and on the other hand, is also an interesting reflection and microcosm of the global economy. Sri Lanka's development is one of the contrasts, complicated by social conflicts and ethnic tensions. Social, political, economic and constitutional developments are considered. This is in accordance with the Sri Lankan tradition of seeing the world as a connected whole. The Democratic Socialist Republic of Sri Lanka (formerly known as Ceylon) is an island in the Indian Ocean approximately 18 miles off the south-eastern coast of India with a population of about 19 million. Density is highest in the south-west where Colombo, the country's main port and industrial centre, is located. Sri Lanka is ethnically, linguistically, and religiously diverse. Sri Lanka follows a non-aligned foreign policy. It participates in multilateral diplomacy, particularly at the United Nations, where it seeks to promote sovereignty, independence, and development in the developing world.

Buddhism or Buddhisms? By the time they move on to Buddhism in Japan, many students who have studied its origins in India ask whether this is in fact the same religion, so different can they appear. In Buddhisms: An Introduction, Professor John S. Strong provides an overview of the Buddhist tradition in all its different forms around the world. Beginning at the modern day temples of Lumbini, where the Buddha was born, Strong takes us through the life of the Buddha and a study of Buddhist Doctrine, revealing how Buddhism has changed just as it has stayed the same. Finally, Strong examines the nature of Buddhist community life and its development today in the very different environments of Thailand, Japan, and Tibet. Enriched by the author’s own insights gathered over forty years, Buddhisms never loses sight of the personal experience amidst the wide-scope of its subject. Clear in its explanations, replete with tables and suggestions for further reading, this is an essential new work that makes original contributions to the study of this 2,500 year-old religion.

This is the first book to examine war and violence in Sri Lanka through the lens of cross-cultural studies on just-war tradition and theory. In a study that is textual, historical and anthropological, it is argued that the ongoing Sinhala-Tamil conflict is in actual practice often justified by a resort to religious stories that allow for war when Buddhism is in peril. Though Buddhism is commonly assumed to be a religion that never allows for war, this study suggests otherwise, thereby bringing Buddhism into the ethical dialogue on religion and war. Without a realistic consideration of just-war thinking in contemporary Sri Lanka, it will remain impossible to understand the power of religion there to create both peace and war.