SRI LANKA HOLIDAYS: AN INVITATION

SRI LANKA HOLIDAYS: AN INVITATION

This is an invitation to an IT Professional with a definite bent towards Sinhalese Nationalism with no apologies. A newly incorporated Inbound Tour Operator Company based in Sri Lanka invites a Straight Arrow to their team.

We are in haste following an initial chat on a possible partnership with a large scale luxury tour operator based in U.K., who would be commencing operations to Sri Lanka in the end of 2009 or beginning of 2010.

We are: Key Members (partners) at present

A Travel trade professional: former employee of GSA of on-line Airlines (Hometown; Moratuwa, western coastal belt of Sri Lanka)

A Professional  Accountant: former employee of a Shipping Agent (Hometown: Bandarwela, Central Highlands of Sri Lanka)

A  Holidays Professional:  a former Senior Tour Consultant of one of the top 5 tour operators in Sri Lanka.(Hometown: Kandy, medieval royal city of Kandy, gateway to Central Highlands)

You are (our 4^th partner): Now, we ask for a lot

(a)   Sinhalese Buddhist citizen of Sri Lanka or a Resident (Sinhalese Buddhist) in United Kingdom steeped in our Sinhalese Buddhist Heritage

(b)   IT Professional with a University degree

(c)   No nonsense straight talk Straight Arrow who can rise up to the occasion & dare to speak defending our land, our nation & our faith

(d)   Wiling to invest in our incorporated company

You are invited to email bunpeiris@gmail.com ASAP.

SRI LANKA HOLIDAYS: REVEAL

we reveal for you to revel

Riolta Lanka Holidays

We Reveal For You To Revel

SRI LANKA HOLIDAYS: Hilton Hotel Colombo, Sri Lanka

SRI LANKA HOLIDAYS:Riolta Lanka Holidays

Riolta Lanka Holidays (Pvt.) Ltd.

www.RioltaLankaHolidays.com

SRI LANKA HOLIDAYS:The girl next door, across the Palk Straits

Priyanka

Condemn me to hell, but not yet.  Lord, first, Grant me one day in Paradise! Is that too much to ask? 

Sumithra from Madurai, India, Queen of King Veera Parakrama Narendrasingha (A.D 1706- 1739) of Kandy, Sri Lanka cried out to her lover Adigar Daskon or Gascoigne while he was being taken to the executioner.

With the intimacy struck on the promenade

Did you not draw the nectar

Offered from my mouth, with a rejoicing heart?

Today are you on a hasty journey my lord?

Oh! Daskon are you sacrificing

Your life for my sake?

Her Gallant, Adigar Gascoigne wouldn’t be outwitted even while being taken to the gallows. Once again he declared his boundless love to his lover with class. A real classy bugg…..

With Kamala, not enjoying any sensual pleasures

In the day of yore

The one with twenty eyes, sacrificed his ten heads. (1)

All pleasures of your heavenly touch

When I have enjoyed

What’s  it to sacrifice my one head for you?

Very true, Gascoigne, what's in a life, unless you are in with the love of your life & fire of your loins?

(2) Translation of poems from Sinhala to English by Premasiri Mahingoda

(1) That’s a definitely a reference to King Ravana of Sri Lanka who abducted Queen Sita of Lord Rama of India ( Mythological epic, Ramayana) King Ravana wasn't as fortunate as Adigar Gascoigne. King Ravana talked the talk with ten heads but still couldn't walk the walk with Queen Sita (Kamala).  Adgiar, the most fortunate, talked the talk & walked the walk with Queen Sumithra. So it's time to die? Sure, like hell! 

Tour the ancient island of Sri Lanka with Riolta Lanka Holidays: enjoy Sri Lanka Holidays, the total holiday experience.

SRI LANKA HOLIDAYS: Ancient Sri Lanka

SRI LANKA HOLIDAYS:
Ancient Sri Lanka

The waterlords of ancient Sri Lanka
Quote Unesco Courier, Jan 1985: Dr. Ananda Guruge
"LET not a single drop of rain that falls on this island flow into the ocean without first serving humanity.' This was the governing principle of a massive water resources development programme undertaken by one of the greatest kings of ancient Sri Lanka, Parakramabahu I (1153-1186). The king's record was impressive. The Sri Lankan Chronicle, the Culavamsa which was written in the Buddhist canonical language Pali, enumerates his works both as a provincial ruler in western Sri Lanka and later as the monarch of the whole country: he either built or restored 163 major reservoirs (called "tanks' in Sri Lankan usage), 2,617 minor tanks, 3,910 irrigation channels, 328 stone sluices and 168 sluice blocks, besides repairing 1,969 breaches in embankments. Among the reservoirs he built was the tank at Polonnaruwa, called on account of its size the Sea of Parakrama. With an area of 3,000 hectares and an enclosing embankment fourteen kilometres long, it irrigated nearly 10,000 hectares.
The resulting improvement in the conservation and distribution of water brought about an expansion of cultivated land. Consequently, during his reign the production of rice increased to the point that Sri Lanka exported so much of it to neighbouring countries that the country is said to have become known as the granary of the east.
In executing this vast programe, King Parakrama Bahu the Great was fulfilling one of the most important royal duties laid down by tradition. The obligations of kings were conceived as serving the two-fold interests of the nation: the material and spiritual, expressed in Pali as loka-sasana-abhivuddhi. Under the first category came the two fundamental duties of defending the nation against external and internal threats to its security, and the conservation and management of water resources to promote rice cultivation. Included in the second category of duties was the sustenance of Buddhism through the promotion of monastic institutions and the construction of impressive edifices. Every Sinhala monarch who is rated great in history has excelled in all or at least two of these three functions.
King Mahasena, who constructed the Minneriya tank in the fourth century, was actually deified by the people, and in a temple on the lake bund he still receives homage from local cultivators who seek his help in growing successful crops. When the fifth-century king Dhatusena was asked by his rebellious son Kahsyapa to reveal where the royal treasures were hidden, he led his captors to Kala Weva, a lake with a circumference of ninety kilometres which he had constructed. Taking a handful of water, he said, "This, my friends, is the whole of my wealth.'
These constructions involved a very high level of technological knowledge and skill. Perennial rivers were dammed with stone barrages and diverted kilometres away from their courses. Seasonal streams were dammed in stages to form a series of reservoirs along the valleys. The earthen embankments of these reservoirs extended from a few hundred metres to fifteen kilometres and in some places were eighteen metres high. The Jaya-Ganga, an irrigation channel aptly called the Victory River, was a masterpiece of engineering ingenuity. Still functioning today, it is over eight kilometres long with a uniform width of twelve metres. To minimize silting and erosion of banks, its gradient for the first thirty kilometres is an imperceptible 1 in 10,000. It connects two river systems and maintains adequate water supplies in a series of interlinked tanks which irrigated over 46,000 hectares of rice-fields.
Though little is known of either their techniques or the tools they used, the skills of the ancient Sinhala engineers in hydrodynamics as well as surveying and levelling were of a very high order. The stone sluice gate with its control well, called in Sinhala the Biso-kotuva, was a remarkably effective apparatus which displays a full understanding of water under pressure. It regulated the speed and the quantity of water issued to the fields and thus protected both the channel and the fields from erosion and flooding. It also prevented a reservoir from being tapped to its last drop by eager cultivators in times of drought, to the detriment of the survival of man and beast. Similarly, a stone spill or flood escape was constructed to a required height, often some kilometres away from the sluice gate, to safeguard the embankments from the heavy pressure of suddent rain or flood water.
Many a modern engineer has been baffled by the sophisticated designs on which these reservoirs and channel systems were constructed. It is known that the Dutch engineers of the eighteenth century and their British counterparts in the nineteenth failed to understand the design of the giant tank near Mannar on the northwestern coast. Only in recent years, when the tank was restored in conformity with the original design, was it found that levelling by the unknown engineer of the past was vastly superior to that attempted by modern engineers.
The origin and early development of a Sinhalese science of water resources are not easy to trace. The earliest recorded instance of the construction of a reservoir dates to the founding of the Sinhala kingdom in the sixth century BC. But whatever the source of their technological knowledge, the Sinhalas won wide recognition for their skills in irrigation. Pliny's account of the Sri Lankan embassy to Rome in 45 AD to the court of the Emperor Claudius refers to the artificial lake near the capital, Anuradhapura. Though couched in mythological terms, the reference in the Kashmirian history Rajatarangani to Lankan experts who helped Jayapida to drain a lake sometime around the eighth century records a possible case of technical assistance.
A complex system of rules and regulations on the management of water has been operating in Sri Lanka since ancient times. Not only did it prescribe how water was to be distributed and used, it also assigned responsibilities for the upkeep of tanks and channels. Until driven to obsolescence by the advent of the monetary economy in recent times, these regulations were upheld through a process of co-operative self-help, and the tradition persists in remote villages.
The royal duty to develop water resources and thus provide life blood to rural Sri Lanka and its multi-faceted culture has been carried on by the Government of the country ever since political power was vested in national leaders in the 1930s. In a massive effort to regenerate the rural settlements of the Dry Zone in the north central and southeastern regions of the island, over 3,000 reservoirs of varying sizes together with their channel systems have been commissioned into service and vast stretches of new rice-fields have been brought under cultivation.
The Senanayaka-Samudraya (the Sea of Senanayake, so named in commemoration of the first Prime Minister of independent Sri Lanka, who was an indomitable pioneer in restoring ancient water resources and establishing new villages) vies with the Sea of Parakrama of 800 years ago. The most impressive effort in this direction is the current programme to divert Mahaveligana, the island's longest river. This multipurpose project which, besides producing electricity and controlling floods, will bring thousands of hectares under cultivation, symbolizes the persistent belief of Sinhalese that the glory of their nation lies in the village with its lake, rice-fields and temple.
Photo: The great artificial lake of Anuradhapura in the north of Sri Lanka, with a monumental stupa, Ruwan Weli Seya, in the background. The kingdom of Anuradhapura (2nd century BC-10th century AD) created a remarkable irrigation system which was the basis of its prosperity. 

SRI LANKA HOLIDAYS: The Giant’s Reservoir

SRI LANKA HOLIDAYS: The Giant’s Reservoir

From Anuradhapura, I returned to the west coast, following the line of the River Malwatu-Oya, the ancient Kadamba, which flows into the Gulf of Mannar, north of Aripo. Within a few miles of the coast our party passed, at Taikum, the immense causeway of cut granite, two hundred & fifty yards in length, & upwards of fifteen feet high, by which it was attempted to divert the waters of the river into the canal, that was designed to supply the Giants’ Tank. None of the great reservoirs of Ceylon have attracted so much attention as this stupendous work. The retaining bund of the reservoir, which is three hundred feet broad at the base, can be traced for more than fifteen miles, & as the country is level, the areas which its waters were intended to cover would have been nearly equal to that of the lake of Geneva. At the present day the bed of the tank is the site of ten populous villages, & of eight which are now deserted. Its restoration was successively an object of solicitude to the Dutch & British Governments, & surveys were ordered at various times to determine the expediency of reconstructing it. Its history has always been a subject of unsatisfied inquiry, as the national chronicles contain no record of its founder. A recent discovery has, however, served to damp alike historical & utilitarian speculation; for it has been ascertained that, owing to an error in the original levels, the canal from the river, instead of feeding the tank, returned its unavailing waters to the channel of Malwatu river.

Above is an excerpt from the work, Ceylon, An Account of the Island by James Emerson Tennent, London, Great Britain, 1859.

Correction to the reference on The Giant’s Tank

Quote Dr. Ananda Guruge

Many a modern engineer has been baffled by the sophisticated designs on which these reservoirs and channel systems were constructed. It is known that the Dutch engineers of the eighteenth century and their British counterparts in the nineteenth failed to understand the design of the giant tank near Mannar on the northwestern coast. Only in recent years, when the tank was restored in conformity with the original design, was it found that levelling by the unknown engineer of the past was vastly superior to that attempted by modern engineers.

Unquote Unesco Courier, Jan 1985: Dr. Ananda Guruge

SRI LANKA HOLIDAYS: Sinhalese influence abroad:

SRI LANKA HOLIDAYS: Sinhalese influence abroad.

The spread of Buddhism

Following is an excerpt from the book “Ceylon Past & present” by C. M. Enriquez

The introduction of Buddhism into Sri Lanka in the third century B.C. was an event that has profoundly influenced the destinies of Southern Asia. A philosophy so wise, so benevolent, has never failed to mitigate the natural ferocity of the human animal: & if, instead of curbing passion, it has sometimes produced a sort of fatalism that is only because men have adopted it merely in the letter & not in the spirit. For centuries it has been misunderstood & misinterpreted by priest & layman alike. That has been the fate of other revelations also: but Buddhism, as it left the Master’s lips, must have been a clear & simple appeal that arrested immediate attention. Otherwise it could not have inspired such wide-spread response. To-day, through the fog of ignorance & superstition, we hear but an echo of that message: yet, it is sufficient to have “made our Asia mild.”

In India, Buddhism did not long survive the death of King Asoka. Having succumbed to the hostility of the Brahmans, it soon degenerated into crude Shamanistic devil worship, & in that form was introduced into Tibet & China. In that form also it first reached Burma, Siam, & Cambodia

It is this that lends significance to the fact that the lamp of pure Hinayana Buddhism was lit in Sri Lanka by Mahinda in 307 B.C., & that in spite of flickerings, it has continued to shine (though now dimly) for all the world to see. In that 1^st century B.C. the Law, which hitherto had been passed down orally for four hundred years, was committed to writing by order of King Wattha Gamani Abhaya at the Rock temple of Aluwihare, Matale, & from that time Sri Lanka has been the source which many countries have derived their religion, & at which they sought information & instruction from time to time.

Once of the first countries to receive Buddhism (at least partially) from Sri Lanka was Southern Burma, which in the early centuries of our era was inhabited by a Mongoloid race, called Mon. Their capital at Thaton was one of the gates through which, at a very early date, & before the dawn of authentic history, Burma received the literature, architecture & pure southern Buddhism. Thaton now 20 miles from the sea, was then a port of a country known as Ramayana. Ramayana included Thaton, Hanthawaddy, Muttama (Martaban), & Kuthein (the modern Pathein or Bassein). It is popularly believed that Asoka sent the missionaries Sona & Outtara to Thaton in 306 B.C. There is, however, no proof at all that Buddhism was introduced so early, or until the beginning of our era. The adoption of this myth by authoritative writers illustrates the danger of an uncritical acceptance of legend. The mission to Burma or Suvannabhumi which term, by the way, embraces the whole coast from Hanoi & Malaya to Bassein) is indeed mentioned in Mahavamsa (Chapter X11) & on that venerable authority has been accepted by men like Bigandet & Forchhammer. But, as Duroiselle has since pointed out, the Sinhalese of A.D. 500 could not read Asoka’s edicts: & those edicts, so precise & exact in detail, are now found to contain no reference whatever to the supposed mission to Burma. We may, however, accept the fact that a missionary, or missionaries, came to Burma at some early period, & probably from Ceylon, but not till long after Asoka’s time.

Buddhism was probably introduced into Burma orally: & there by another popular legend to the effect that the written text was brought from Ceylon in A.D. 400 by Buddhaghosa. One of the caves at Aluwihare, as we have sen, is dedicated to him, & Burmese pilgrims are fond of visiting it. Unfortunately, even Buddhaghosa’s mission to Burma is now questioned; but in any case, the Lopburi inscription show that Mons (better known as Talaings) wrote & used Pali & Sanskrit words in the 6^th & 7^th centuries A.D.

Buddhism in Sri Lanka has survived, without a break, since its introduction. But, as we have seen, it was beset with heresies at an early date: & the Anuradhapura period was filled with disputes between the orthodox Hinayanists priests & the heretical ones of Mahayana, who were ready & anxious to adopt any sort of slack or subversive doctrine. Nearly all these innovations tended towards the relaxation of priestly discipline. The Mahayanists, or as they were called the Dhammaruci, were a strong party with rich endowments; & in the reign of King Mahasen (A.D.275-302) they so far excelled, that the orthodox priests fled from the capital in a body. The King, who had pandered to the heretical priests, now returned to the old faith-possibly in deference to public opinion. Disturbances of this kind were probably semi-political, & their importance may be inferred from Fa Hien’s estimate that in the 5^th century the priests numbered from fifty to sixty thousand. These early disputes are significant because they seriously weakened Buddhism, & the taint of indiscipline remains to this day. Even now, the priests of Burma & Sri Lanka do not all observe their vows of celibacy.

Ambitious voyages were made across the Indian Ocean at a very early date. In Java, Hinduism was introduced in the first century of our era, but in the 5^th century Buddhism took root-Buddhism of the Hinayanists type, which we may suppose was of Sinhalese origin, since it came to Java from Sumatra. Sumatra, we know, from the writings of the Chinese historian Chao Ju, had a colony in Sri Lanka

This Hindu-Buddhist civilization expressed itself in the great temples of Brambanan & Boro Bodeo, & left a deep & lasting impression on the history, literature & society of Java. In the 5^th century also, we find Fa Hien visiting Sri Lanka; & Chinese pilgrims studied, & copied book, in the island of Sri Lanka for next two hundred years. Cambodia received Hinayana Buddhism much later. Whatever Mahayanists forms it may originally have possessed, were submerged early in our era by Hinduism. The Khmer reached the zenith of their power under Jayavaraman 111. The royal city of Angkor Thom was completed about A.D. 900; & in the 10^th century Buddhism superseded Hinduism. The great temple of Angkor Vat probably dates from the beginning of the 12^th century. But here we must return to Sri Lanka.

During the Dravidian invasions that had culminated in the abandonment at Anuradhapura, Buddhism had suffered so severely that indeed it had been almost extinguished. When King Vijayabahu (A.D.1071) had expelled the enemy, restored the capital at Polonnaruwa, he found the priesthood so depleted that it was impossible to conduct the authorized forms of ordination. In this difficulty he turned to Burma, where the religion had recently undergone one of the most remarkable revivals in its history.

Fourteen years previously (A.D.1057) Anawratta (Burmese Napoleon) having ascended the throne, raided the old Talaing capital at Thaton, carried off books, priests, & architects & then proceeded to turn his Burmese capital at Pagan into a great Buddhist metropolis. Anawratta had none of the finer Buddhist sentiments, but he developed the fanaticism of a convert; & he soon turned his attention to the degraded Shamanistic priests who, before this revival had flourished at Pagan. They were called Ari, & they had much the same pretensions as the Dhammaruci of Sri Lanka. The Ari had probably been introduced from Bengal in the 6^th century, & were occupying themselves with sorcery, alchemy & animal sacrifice. Among their immoralities, they even claimed the right of jus primae noctis, or violating brides, & it is probably this that brought down upon them the wrath of Anawratta. He suppressed them: but unfortunately this persecution only scattered them over the country, or drove them underground.

These abuses-notably the jus primae noctis- continued up to the 13^th century amongst certain priests in Siam, Laos, & Cambodia, & are believed still to exist amongst the Hkamti Shans of Burma. According to Harvey’s History of Burma. According to Harvey’s History of Burma, they were exercised by the Myothugyis of Popa (Central Burma) up till three generations ago. Like King Mahasen of Sri Lanka, King Alaungsithu of Burma continued to countenance the heresy, which was still largely political; & the Ari suffered no further check till the religious movement under King Dhammacheti in the 15^th century, & until a hundred years later King Hsinbyu Shin prohibited intoxicating offerings & bloody sacrifices. The last direct mention of the Ari occurs in the 14^th century, when, at Pinya (Ava), they are represented as soldier=priests. But in Burma, as in Sri Lanka, the old spirit survives, & is at the bottom of half the lawlessness & depravity amongst certain sections of the priesthood.

Thus we see how natural it was for King Vijayabahu the first to relight the torch of Sinhalese Buddhism from Burma. In return he sent to that country a ‘duplicate’ of the Tooth which was landed at Lawkananda near Pagan. King Anawratta met it in state, placed it on an elephant; & where the elephant stopped, enshrined the relic in his now famous Shwezigon Pagoda (stupa). So we have a direct connection between Polonnaruwa & Burma’s celebrated shrine-the Shwezigon. At both capitals an orgy of stupa building was about to break out.

King Vijaya Bahu’s successor, King Parakrama Bahu the great (A.D. 1153-1180), was also a revivalist; & under his patronage Buddhism resumed its ancient sovereignty in Sri Lanka. Like Anawratta just a century before him, he dealt summarily with the heresy, & as far as can be ascertained, this is the last heard of it in Sri Lanka. However, Hindu influence had greatly increased, & not at leas two shrins at Polonnaruwa are frankly Hindu. Traces of this Hinduism are also evident at Pagan. At the end of King Parakrama Bahu the Great’s reign, or soon afterwards, King Narapatisithu of Burma (A.D.1173-1210) sent a priestly mission tom Sri Lanka. It was headed by Uttarajiva who took with him a young monk called Chapada. Chapada remained ten years, & returned to Burma ‘well equipped to teach the Law.’ His Sinhalese training is immediately apparent from the small stupa (the Chapada) which he built when he got home to Pagan. Above the dome is the characteristic box-like structure of Sri Lanka.

We have now to turn to Siam where, according to tradition, a form of Mon or Talaing Buddhism had been introduced at Lampan. It was spread thence to Northern Siam by Princess Cham Thewi of Lawo (Lopburi) in the 7^th century. Lopburi was first a Mon, & then a Khmer capital; & in Ayudhayan (Siamese) times was a summer residence of Siamese Kings. The Siamese, it should be understood, are a slow growth out of Shan & Khmer elements, which only assumed shape in the 13^th century during the decay of Angkor. Southern Buddhism was not introduced till the 14^th & 15^th centuries, when much priestly intercourse between Sri Lanka & Northern Siam is on record.

In about 1730, Buddhism, having been once more nearly extinguished during the Dutch & Portuguese wars, we find Sri Lanka again so depleted of priests that application had to be made to Burman. This was I the reign of the Sinhalese king Koondasala. A few years later a Burmese King, Hsinbyu Shin (A.D. 1763-1765) built a distinctly Sinhalese Stupa, the Hsin-mya Shin at Sagaing (Upper Burma). It is a stupa, surmounted by the characteristic ‘box’ of Sri Lanka; the whole structure being supported by a fresco of elephants. It is very evidently a small-scale replica of the Ruwan Weli Seya at Anuradhapura-or was, until a misdirected restoration in about 1920 destroyed its original design.

This marks the close of direct Sinhalese influence abroad. Troubles at home had overwhelmed Sri Lanka, & the now feeble Government had been chased from one capital to another by the maruading Dravidian invaders from Southern India. Indirect relations, however, continue to this day; & Sri Lanka, the ancient, the vulnerable, is still looked by all Buddhist nations as their Spiritual Home, just as the nations of Europe look to Rome.

There is, after all, noting in the least bit extraordinary in all the intercourse which we have here described between Sri Lanka & her neighbours. We are apt to suppose that the high seas were impassable before the advent of P. & O. & Biby. But formerly there were other routes & other means, sufficient at least for adventurous, in days when time was less consequence, & men had not yet learned to travel de luxe.

The crazy sailing ships we still see leaving Trinco for Madras, Rangoon & Moulmein, are merely the descendants of ancient dhows whose crews had learned, centuries ago, to avail themselves of the calm winds of the Bay. Just as to-day I & Maung Ba Kye (my Burmese servant) are taking back to Burma a leaf of the Sacred Sri Maha Bodhi Tree at Anurdahpura, a picture post card of Thuparama, & a book full of incoherent notes, so have Burmese, Chinese, Javanaese, Siamese, & Malays carried away impressions of Sri Lanka since the days of Chapada & Fa Hien. There is nothing new in it, nothing wonderful. But possibly those leisurely adventurers of old were better travelers than ourselves. Perhaps their observances were less superficial.

SRI LANKA HOLIDAYS: No tomb

Sri Lanka holidays: no tomb
Sri Lanka Holidays bring you the Total Holiday Experience. The Land of Delights shall not flag or fail. During Sri Lanka Holidays you will have fun & frolic in the beaches, you will make merry in the hills & plains. You will enjoy the journeys as well as the destinations. You will be enlightened in the numerous cultural attractions; you will get thrilled in the numerous nature, adventure & wildlife reserves. You will have all the delights.

In the year 205 B.C., Sinhalese king Asela (215-205 B.C) of the island of Lanka was vanquished by marauding Dravidian invader from Southern India & ruled the dry plains for four decades. The appraisal of Elara (205-161 B.C.) in the Pali Chronicles is quite favourable in spite of his being a foreign invader. The Mahavamsa mentions that he was doing “even justice to friend & foe”. He was respected & esteemed by every one, including his enemies. However during his reign Buddhism & Buddhist temples at Aunradhapura suffered at the hands of marauding Dravidians. Then again, the marauding Dravidian invaders too met their mauler. Mahawamsa records how a Samsonesque Nandhimitta, who was to become one of the commanders of the King Duttha Gamini, single handedly, set about killing the marauding Dravidians: “When grown up, he came to the city & served his uncle. At that time, when Damilas desecrated thupas, etc, this strong man would trample one thigh with his foot, take the other with his hand, tear the Damilas asunder & throw them out.”

Hero of the nation, King Duttha Gamini, elder son of King Kavan Tissa of Magama & Queen Vihara Maha Devi of Kaleniya (of modern Colombo district) in the battle of Vijitapura declared that his sole intention was to protect Buddhism from the marauding Dravidian invaders. Mahavamsa narrates the words of the king: ‘This effort of mine is not for the joy of sovereignity; it is for the establishment of the faith of Buddha forever. By this truth, let the articles worn on the body of my troops take the colour of fire” Then it came to pass exactly in that manner.

‘Near the south gate of the city of Anuradhapura the two kings fought; Elara hurled his dart; Gamani evaded it; he made his own elephant pierce (Elara’s) elephant with his tusks & he hurled his dart at Elara; & this (latter) fell there with his elephant.” Mahavamsa.

King Duttha Gamani built a monument on the very spot. He had the slain enemy's body cremated & ordained worship. A pillar later was erected which read “Let no man, prince or peasant, in future pass this way riding in palanquin or litter with beating of drums”.

One & only monument of the world built in honor of a fallen enemy
Sri Lanka is the only country in the world known to have a monument built in honor of a fallen enemy. The ancient concept of tolerance of the Sinhalese has been inspired by the gentle sway of Buddhism

When Anuradhapura was being excavated by illustrious Mr. H. P. Bell (British colonial head of the dept. of Archeology in1890 & during 1893-1912) the Indian coolies who settled down around an overgrown mound of earth, owing to a lack of suitable facilities, set upon using the area for purposes far from religious. Determined to arrest the sacrilege, a Sinhala Buddhist spread rumour that the overgrown mound was in fact the tomb of the Tamil invader Elara defeated & slain by King Duttha Gamani (161-137 B.C.) The word spread around & the dirty practice of the Tamil coolies came to end. However the misnomer Elara’s tomb held fast until 1948, when the renowned Sinhalese archeologist Dr. Senerath Pranavitana declared that it might contains the ashes of King Duttha Gamani himself, who could have been cremated on this very spot.
Today, thanks to the discovery of a Brahmi inscription in the site, it is said that it was part of the Southern Monastery also called the Dakkina Vihara. It became the seat of the Sagaliya Sect which separated from the sect of Abhayagiri in the 4th century. Golden reliquaries in the shape of stupa were found during excavation.

Describing the arrival of the Bo tree, the Pali Thupawamsa, another ancient chronicle, records that they brought it by the northern gate of the city & taking it out by the southern gate, for a distance of five-hundred bow-lengths, caused it to be planted in the Maha Mega gardens.
Taking a bow-length as eight feet according to conditions then, the distance becomes 4000 feet. Mr. J.A. Balfour of Irrigation Department of Ceylon measured the distance from the sacred Bo tree to the irrigation channel which was laid by illustrious irrigation engineer Mr. H. Parker in 1887, & it was found to be 3986 feet!
Mr. Parker himself believed that the low ditch in which he laid the channel that the low ditch in which he laid the channel was the moat surrounding the ancient city of Anuradhapura. For not more than twenty feet away is an artificial hilly ridge discernible from the road, which runs through a private garden, & is easily traceable for a very long distance. This is the ruin of the wall which surrounded the ancient metropolis.
Incidentally, a few yards outside this wall, while a well was being sunk in the compound of a Government bungalow, ten feet below the surface a few granite balls of about two inches in diameter were brought to light. No such objects seem to have been discovered or are to be seen anywhere else at Anuradhapura.
The wall of the city was only some twenty yards from the location where these were found. Mahawamsa narrating the epic battle of Lanka juxtaposes a military catapult: "Stones without number hurled from engines flew about from every side.”

The southern gate having been definitely fixed the intriguing question arises as to where the elusive tomb of the Tamil marauder Elara lies. This time around there wouldn’t be a question of a tomb for the simple reason the Pol Pot suffering from wounds, diabetes & hyper tension would be entombed & flattened by the Migs & Kaffirs. He is on his last bloody leg.

SRI LANKA HOLIDAYS: Galapita Eco Lodge

Ethical holiday: Galapita Eco Lodge, Sri Lanka
Submitted by richard on 23 December, 2006 - 08:01.

Two years on from the Boxing Day tsunami, and Sri Lanka is still getting back on its feet. You can help by staying in locally-run hotels. One of the most authentic is Galapita Eco Lodge, a small solar-powered lodge in jungle bordering the Yala National Park in the south-east. Getting there is best done the local way - take the bus, or drive down from Colombo, then jump in a tuk tuk at the village of Battala before crossing to the lodge over the precarious footbridge that hangs 40ft over the river Menik Ganga.

There are futon-style beds in two tree houses and five mud huts on the banks of the river, from where it's a short towel-covered hop to a soak in the natural outdoor spa. If the river conditions are right, take a tyre tube ride over the rapids through the forest to the village of Demodara. It's a bumpy two-hour trip, so worth booking yourself in for a late afternoon herbal bath or massage at the lodge before dining on locally caught fish or prawns cooked in clay pots on log fires. Just 15 minutes away is the new entrance to the national park, where local guides run safaris to see elephants.

This article, by Richard Hammond, was first published in the Guardian.