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.

SRI LANKA HOLIDAYS: British Colonialists in Ceylon

British Colonialists in Ceylon
Tour Sri Lanka, The Land of Delights with Riolta Sri Lanka Holidays, Sri Lanka. Total Holiday Experience awaits you in the beautiful tropical island of Sri Lanka.

Victoria Dam
At the commissioning of Victoria dam of Mahaweli River diversification Project on 12th April 1985, Minister Gamini Dissanayake in his speech carried an implication that UK grant-aided Victoria multi-purpose reservoir project, in a way, was a compensation for the damage done to the island during it’s extended colonial rule during 1815-1948: “If the plantation economy introduced a major social change Victoria signals another & a much vaster change. If the plantation economy enfeebled the peasantry, Victoria & the Mahaweli scheme gives them a new life”

Damage done by the colonialist British
Frantz Fannon stated colonialism distorts human nature, breeds contemptuous human relationships; it enthrones human cruelty, destroys & emasculates the urge for human freedom; it supplants the natural with the artificial, setting in motion a train of misery, death & destruction. The last wish of Keppetipola Disava of Kandy, the leader of Uva Rebellion in 1818 was “May I be reborn in Lanka to continue struggle for freedom of Sinhalese from British; the last words, defiant to the last breadth, of Weerahennadige Francisco Fernando alias Puran Appu of Moratuwa, the leader of Matale Rebellion in 1848 was “if there had been half a dozen such men as me to lead there would not be a white man living in the Kandyan Provinces”.
Ceylon became a lucrative British colony of the Great Empire, rather a great market. Profitable trade in cinnamon, coconut, rubber and coffee, and later tea, brought wealth to the coffers of the colonialists. During the early period of colonial administration was pre-occupied with military & political consolidation, & thereafter, with capitalist enterprise in the plantation. The indentured labour from Southern India was to shatter the social fabric of the island; documented favourtism to minority Tamils resulted in them secured in the box seat to the detriment of majority Sinhalese. But then again, in spite of the adverse effects, it was not without favourable changes; banking & commerce was developed, brokering & agency houses came into being, the railways were laid, legislation was brought regulating industry, trade & commerce. This country stepped into the age of mercantilism. Thus, were set in motion the path to new way of life, breaking off old feudal patterns.

Belated revival of irrigation projects by the colonialist British
It must be also said in fairness, that Sir Emerson Tennent (1843-1850) a Colonial Secretary, who authored the famous work CEYLON-An Account Of The Island (1859), focused attention on the importance of irrigation. Then the British Governor, Sir Henry Ward (1855-1869) took up an enlightened view: he stated that the British administration had “never devoted a fair proportion of the revenue towards the restoration of old works & the one thing that comes home to every Sinhalese is the improvement of those means of irrigation which the climate rendered indispensable.The irrigation Department was set up in 1900 with H.T.S. Ward as the first Director of Irrigation. The scholar-engineer, Henry Parker who wrote ANCIENT CEYLON (1909) was assigned to the new department & did much to kindle interest in the old irrigation system in the Rajarata. An irrigation expert, William Strange, arrived in 1909 to carry out as study. Renovation or re-construction of numerous major irrigation works including Giant’s tank, Giritale reservoir, Kumbukkan Oya scheme, Minneriya reservoir, Nuwarawewa reservoir Tissa wewa reservoir, Walwe Ganga river, Kirindi Oya Scheme, Kala Wewa & Gal Oya west scheme were carried out by the colonial administration during 1900 to 1948. The first major construction in the Mahaweli system in the modern era, was completed in 1937, with the restoration of the ancient Elahera-Minneriya Yoda Ela Cannal (54 miles) to take water from the Amban Ganga, to the restored Minneriya reservoir. The tradition of renovation & construction of irrigation projects thus initiated & carried out by the British has been continued by Free Ceylon since 1948 & culminated in accelerated Mahaweli River diversification project in 1980.

Knowledge of the Sinhalese of their Ancient Glory
During the colonial period, the Sinhalese were not unaware of their glorious chronicle Mahwamse, history, irrigation & heritage in the lost cities of Anuradhapura & Polonnaruwa. What they had no knowledge of were the precise locations of some of the monuments & ruins. The Mahawamsa records that King Duttha Gamani made a proclamation that Elara’s tomb should receive the same honours given to that of a chakkavatti or supreme monarch, & that all processions passing the spot should silence their instruments & even if he were the king himself, should go on foot & in silence. In1818 nearly one thousand eight hundred years later, Pilima Talawe, the Adigar or chief minister was fleeing from the British forces, & happening to pass through Anuradhapura, though hotly pursued, yet in spite of the danger & his own fatigue, he got down from his palanquin & as he did not know the precise location of the tomb of Elara, he walked on nearly a mile till he had passed far beyond.

Rediscovery of Ancient Glory of Sinhalese by the British
In view of the enormous volume of physical, historical, topographical & social accounts on Ceylon contributed by the British colonialists in Ceylon, to give the devil his due, this narration would be better left to an Englishman himself. Following is the Introduction to the work “Ceylon Past & Present” by Major C. M. Enriquez, F.R.G.S Year 1812

SRI LANKA HOLIDAYS: It's beautiful, come on in

"Dear me, it is beautiful.' And most sumptuously tropical."
Mark Twain's comment when his ship reached Ceylon (now Sri Lanka) in 1896

Images of Sri Lanka through American eyes
H.A.I. Goonetileke
International Communication Agency
Embassy of the United States of America, Colombo, Sri Lanka, 1976

SRI LANKA HOLIDAYS: Sri Lanka Smile for ever

Sanda Kalum of Sandamali by bunpeiris
Oh! Myeee....Look at that! Did you see that? Hold me tight, I am reeling.
A lissome woman of matchless grace from Sri Lanka flashes her Sanda Kalums (Moon beams) That's non other than Sandamali meaning Moon face in Sinhala.
Stars won't come out
'cause they know you are about
Sandamali kills you with her hi power Moon beams!
Killing me softly with your Moon beams, oh! Sweet Jeeses , could it get any better ever? Never, Honey
This is the ultimate moon beam, the moon beam to beat all beams, hands down.
Aren't you afraid of death they ask...He replies; No, the only fears I face are the fear of not seeing any more Moon beams of Sandamali & not knowing how fruitful my valour in defense of my land.
Nadeeka Sandamali Perera won the International Best Female Model 2007 in Alcante, Spain. She also won Miss Catwalk, Miss Glamour, Best National Costume & Miss photogenic.

SRI LANKA HOLIDAYS: Thoppigala

Ven. Medhananda thero tells Thoppigala area was the birthplace of Suranimala and that many national treasures are buried there. July 17, 2007 by lrrp

Archeologist Venerable Ellawela Medhananda, rejected the notion expressed by United National Party (UNP) leader Ranil Wickremesinghe that Thoppigala, just captured from the Liberation Tigers of Tamil Eelam (LTTE) is simply an insignificant jungle and said it is an area buried with archeological treasures very significant to Sri Lanka’s history including the birthplace of Suranimala, an ancient war hero who helped to liberate Sri Lanka from foreign yoke during the Anuradhapura civilization.

He said according to some of his own research one of the mountainous regions called Nelugala, close to Thoppigala in the area just taken over from the Tamil Tigers, has been identified as the birthplace of the ancient war hero Suranimala , whose heroic military efforts are vividly described in the epic historical chronicle called Mahavamsa or Great Chronicle. The chronicle records historical chronology of the island nation from the 6th century BC to the 4th century AC.

Suranimala was a General of King Duttha Gamini who reigned from 161 BC to 137 BC renowned for defeating the usurping King Elara of India who reigned in Anuradhapura. Suranimala was among the most important warriors in the ancient war expedition to Anuradhapura from Ruhuna and the others were Nandimithra, Mahasona,Theraputtabhaya, Gotaimbara, Gotabhaya, Bharana, Vasabha, Velusumana and Pussadeva.

Archeologist Venerable Medhananda said, an ancient stone inscription found in Nelugala reveals that the village in Nelugala called Kottiwela settlement was the birthplace of Suranimala.
He said according to his research he has identified 114 abandoned ancient irrigation tanks in the area and only one has been restored so far. He said the only tank restored was built during erecting a dam across Maduru Oya which is able to supply water to 10,000 acres of farmland.
He said the ancient irrigation works in the area prove it was a granary of ancient Sri Lanka and it is not an insignificant jungle as some politicians attempted to indicate.
He said surrounding Thoppigala there are Motagala, Nelugala, Wesibendagala, Atubendagala and Keviligala and all are connected with Sri Lanka’s ancient civilization.

Venerable Ellawela Medhananda said there are very many ancient religious monuments still to be excavated in the area and people shouldn’t simply say that Thoppigala area is an insignificant jungle.
Venerable Ellawela Medhananda said this in an obvious reference to UNP leader Ranil Wickremesinghe who told a UNP propaganda meeting in Galle that the army has captured an insignificant jungle.
Venerable Medhananda said apart from the significance of the area as a strategic place to provide security to the Eastern Province it is definitely an important area where very many national treasures are still buried of our national heritage.
Some Archaeological remains at Thoppigala forest.Unfortunately some sites have been vandalized by Tamil tigers terrorists as seen below.

Tour the ancient island of Sri Lanka with My Sri Lanka Holidays. Contact Riolta Lanka Holidays today.

SRI LANKA HOLIDAYS: Total Holiday Experience

We bring you the right stuff: it is no less than "The Total Holiday Experience" (THE) . Good things come in small packages, and Sri Lanka, the island itself is a compact yet peerless tourist package. The sheer variety of topography, ecological diversity that are found in Sri Lanka make the island a unique holiday destination. The island is a natural paradise of endless enchantment. It's replete with golden beaches, verdant mountains, tumbling water falls, sweeping gorges. For its size, Sri Lanka is one of the most diverse islands on earth with enough to keep the most jaded traveler happy for months. For those whose time is limited, the trips to seven World Heritages sites (6 cultural sites & 1 tropical rain forest), at least one of the many beautiful bay beaches, salubrious central highlands & a wild life sanctuaries make the essential highlights. The island presents every conceivable landscape, with the exception of snow-capped habitats.

SRI LANKA HOLIDAYS; Kala Wewa, Sri Lanka

Kala Wewa

Sri Lanka Holidays takes you to Kala Wewa on the way to Sigirya Lion Rock Citadel, Sri Lanka

Following is an excerpt from "An Illustrated Guide To The Buried Cities of Ceylon" by Dorothy Jones-Bateman published in the year 1932

There have been several references in this book to the tank of Kala Wewa which can be reached, as already stated, by a six-mile drive from the village of Kekirawa. The great reservoir has been restored under British rule & fulfils its original functions. One is apt to forget that it formed a part of the old civilization. Its construction by Dhatu Sena in the 5th century A.D. recalls the story of Sigiriya & the dreadful death of the king at the hands of his son & his nephew. The remains of the old monastery on the bund speak of Mahanama & his last interview with his sovereign. Near by too are the ruins of the city of Vijitapura, somewhat confused in the chronicles with a town of the same name near Polonnaruwa. A jungle walk of a mile or so brings one to the colossal Buddha of Aukana.
The bund of Kala Wewa extends for five or six miles. The motorist at one point crosses the main spill, a dangerous proceeding when there is any quantity of water coming down. I have spent pleasant hours in the little circuit bungalow, which occupies a site near an ugly modern monument.
END

Following is an excerpt from "Historical Guide To Anuradhapura's Ruins" by Hubert E. Weerasooriya in the year 1939.

King Dhatusena is specially known for the construction of the enormous reservoir Kala Wewa in the fifth century. Kala Wewa to this day replenishes the water supply of Anuradhapura by a giant channel over fifty miles long, the wonderful of which area cause for marvel to engineers of even the present day.
It was King Dhatusena's uncle, the priest Mahanama who wrote the Mahawamsa. King Dhatusena's notorious son, the parricide Kassappa, then removed the seat of Government to the impenetrable rock-fortress Sigiriya, but his brother Moggallan re-established Anuradhapura as the royal capital. Sri Lanka Holidays takes you to Kala Wewa on the way to Sigirya Lion Rock Citadel.
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SRI LANKA HOLIDAYS: Women in Mahavamsa

Kirinda

Unsurpassed heroism: women in Mahavamsa

By Samangie Wettimuny, Sunday Observer, Sri Lanka

A close examination of Mahavamsa, the great chronicle which contains the details of Sri Lanka’s authentic history, makes us understand that Sri Lankan women had always been leading relatively independent lives compared to contemporary Indian women. From the very early days of the history ,they had actively engaged in matters of the government. Four queens of whom Mahavamsa talks of alone would vouch for the fact. In India, even during the period of the Buddha in the 6th Century B.C, the position of women in society was extremely low. Male dominance and male chauvinism were acute in society and the birth of a girl was treated with scorn. One major reason for this was the need of manpower to be used in wars.

However tragic the story of Kuveni may be, though there are lots of contradictory interpretations of her role in Sri Lanka’s history, it is impossible to ignore her character when talking of ancient women in Sri Lanka as she is the first woman we come across in Mahavamsa. She was a tribal queen who lived in the country at the time Prince Vijaya arrived in Thambapanni , on the day the Buddha attained Parinirvana in Kusinara, India.

Bravery

She could act bravely and independently when confronted with a set of men who were complete strangers Amidst the objections raised by her relatives, she was courageous enough to be the wife of prince Vijaya. Her decision making power (though it later dug her own grave) was such that she could even go against her relatives to the extent of giving Prince Viaya the authority to rule the land. Later as King Viaya betrayed her after establishing power over the land, she was courageous enough to go back to her relatives though she had sensed by then what her plight would be. Anyway sensing the impending danger, she was also careful not to take her children along with her.

Baddha Kachchayana was a Sakyan princess of whom Mahavamsa talks with much pride and emphasis. She was a dazzling beauty who had to come on a journey of destiny to Sri Lanka, at her father’s behest. She became the queen of King Panduvasdevu.

Princess Chithra, Baddha Kachchayana’s only daughter too is significant in the country’s history. It was not merely her great beauty (that made everyone spellbound at the sight of her) that made princess Chithra a much talked of character in history. Her role is pivotal as the mother of King Pandukabhaya, the founder of Anuradhapura kingdom, the glory of which remains to this day as the kingdom which lasted for over thousand years. Princess Unmada Chithra was imprisoned in an “ek Tam geya” by her brothers following a prophecy made by a prophet soon after her birth. The forecast was that if princess Chithra bears a son one day, he would become the king by killing all his uncles. So she was not allowed to mingle with others freely and had to lead a solitary life. Anyway despite all the obstacles princess Chithra was clever enough to carry on a secret affair with her cousin. The movement which she put into operation silently is symbolic of women’s ability to fight for their rights. Chithra’s mother, Queen Baddha Kachchayana was constantly by her side. When Princess Chithra bore a son, it was her Queen mother who took necessary steps to send the baby to Doramadalawa. Though it could be even interpreted as an act of betrayal (from the point of view of her sons), in fact it was not only for the rights of her daughter that she stood for, but also for women in general. It was Baddha Kachchayana who coined a new name for the baby by joining the names of her husband and elder son who was always sympathetic of Princess Chithra. The baby was thus named a Pandukhabaya.

Though her son lived several miles away from her princess Chithra managed to send him to a proper teacher at the right time. All these are sufficient to prove that even at an early age, despite the society being highly patriarchal, women could act on their own, without abiding by rigid rules imposed by men.

Another woman we come across in Mahavamsa is Pali, the daughter of Girikandhashiwa who later became the queen of King Pandukhabaya. Her encounter with Pandukhabaya was accidental. As she was on her way to the harvesting festival which her father and his helpers had been attending, she met him. When Pali took a leaf to serve Pandukhabaya and the group, it turned to gold. The sight reminded the Prince of a prophecy made by his teacher some time ago about his future wife and decided to marry her. After the incident she came to be known as Swarnapali. The role she played in history as the chief queen of the founder king of Anuradhapura kingdom was outstanding. King Devanampiya Tissa, during whose reign Buddhism was introduced to Sri Lanka, was a grand son of Swarnapali, Mahavamsa reveals.

Anula was the queen of King Devanampiya Tissa’s younger brother Maha Naga who was a ‘Yuwaraja. Just like Queen Prajapathi of India who played a major role in establishing the Bhikkhuni Sasana in India, here in Sri Lanka it was Queen Anula’s constant pleas that expedited the arrival of Sanghamitta Therani in Sri Lanka. Queen Anula along with 500 other women entered the first stage of the path to Nibbana after listening to the Dhamma preached by Arhat Mahinda on the second day of his arrival in Sri Lanka. Queen Anula was intelligent enough to grasp the contents of such an indepth dhamma discussion instantly. Since the arrival of Arhat Sanghamitta, Queen Anula had been leading a religious life observing ten precepts confining herself to a asapuwa.

The errand Maha Mahendra thera sent to Emperor Dharmashoka read as follows: “Please make necessary arrangements to send Arhat Sanghamitta to the country in order to ordain Queen Anula, the queen of ‘Yuwaraja’, brother of your colleague, Devanampiya Tissa. Also make necessary arrangements to send a sapling of the Jaya Sri Maha Bodhi.”

Mahavamsa Teeka mentions how Queen Anula and five hundred women were ordained after the Therani’s arrival. Queen Anula not only entered the Order, but also attained Arhathood. So undoubtedly in the history of Country’s Buddhism, specially when dealing with Women’s role in it, Queen Anula’s name is unforgettable.

Vihara Maha Devi

The sacrifice princess Vihara Devi made is unparalleled. Gods got enraged as King Kelani Tissa mercilessly killed an Arhath by immersing him in a cauldron of boiling oil and in order to punish the king for the heinous offence that he committed, a tsunami struck the island unexpectedly. To appease the gods, the king decided to set afloat his daughter, Princess Devi as a sacrifice to the sea gods placing her in a gilded canoe. Princess Devi was destined to make such a sacrifice and her journey created history. The canoe reached the Southern coast of the island (known as Kirinda today) safely and when this was brought to the notice of King Kavanthissa, ruler of Ruhuna at that time, he took charge of her. Mahavamsa says that since she had not attained age by the time she reached there, the king’s maids had attended to her every need and as she reached the proper age, King Kavan Tissa had made her his Chief queen.

Vihara Devi, who came to be known as Vihara Maha Devi later, was significant in our 2559 year old continuous history mainly because of her son King Duttha Gamini. She was a deeply religious woman and it was said that she played a major role in inculcating patriotic feelings in young Prince Gemunu’s mind.

She was known as a wonderful mother who always directed her sons in the proper path. She had always supported the attempts King Duttha Gamini made to unite the country. Mahavamsa also talks of her visits even to the battlefront to advise her son. Since the son always listened to his mother’s advice, he could easily overcome many a difficulty. Moreover the service she rendered to protect the Buddha Sasana is significant.

Soma Devi’s unselfishness is exemplary. She was a queen of King Walagamba and was brave enough to get down from the chariot in order to allow the king flee from the warfront quickly. The chariot was carrying the King, Soma Devi, queen Anula and her two sons. Since Queen Anula was pregnant, Soma Devi voluntarily got down from the chariot into the jaws of the enemy. Harum queens were never known for their kindness for each other and in that backdrop, queen Anula’s sacrifice was exceptional. No sooner She got down from the chariot she was captured by one of the Tamils who were chasing after the king and was taken to India.

Queen Seewali who reigned the country only for four months was the daughter of Amanda Gamini, and the sister of King Chulabhaya (34-35A.D). She succeeded to the throne after her brother Chulabhaya, but was overthrown from power soon by Ilanga who became the king. King Ilanga’s queen was a tactful woman according to Mahavamsa who knew how to act wisely according to the situation. When enraged Lambakarnas (High caste people who served the king) imprisoned the king in his own palace, the queen set a plan to rescue the king as she knew that Lambakarnas will kill him at the end.

She dressed her little son and asked his nursing mothers to take him to the royal tusker (Magul Atha) along with an errand. Mahavamsa perhaps with a bit exaggeration states how the nursing mothers read the queen’s message to the tusker after placing the baby by its feet. It read thus:

“This prince is the son of the king who is being imprisoned. It is rather better if you crush and kill the baby than letting him get killed by the enemies in the near future. These are the words of the queen.”

The royal tusker who was intelligent enough to understand what it meant dashed the door of the palace where the king was being kept.The elephant then placed the king on its back and took him to Mannar (Mahathota) and let him flee. The king returned to his kingdom after three years with a strong army and re-established his power.

Meththa was the wife of King Subha’s Chief Commander (Senapathi). She was not at all hesitant to go against certain unjust decisions of her husband. Reacting to a prediction by a prophet (that one day a person called Wasabha will become the king of the country) king Subha gave orders to massacre everyone in the country who bore the name Wasabha. The Commander too had a relative called Wasabha working at their place. Being avaricious over the monetary gains, the commander decided to hand over their relative to the king. It was Meththa who saved the boy’s life from the jaws of death by instruting him to leave the area immediately. The young boy who thus fled became the king of the country later. King Wasabha rendered a great service to the country ruling the country for forty five years.

Ancient Sinhalese women were brave enough to raise objections even to certain acts of the kings if they adversely affected the country. It was a woman who got Sanghamithra thera and Minister Sona killed as they inspired King Mahasen to engage in anti-Buddhist -activities. (destroying Maha vihara, etc) All these show that ancient Sinhalese women were brave enough to arrive at decisions independently and bravely according to the situation.

The story of the Sangha shows the courage ancient women had to work on par with men. She always stood for her rights. She was the daughter of Mahanama’s Chief queen. Prince Soththisena was also a son of the king born to a Tamil woman. After the demise of Mahanama, Soththisena became the king.

Princess Sangha who was of the view that she was the rightful heir to the throne, was brave enough to make her husband, Chaththa Gahaka the king after getting king Soththisena killed. Mahavamsa says that it was not because Soththisena was born to a Tamil woman that Sangha raised objections, but because she was the daughter of King’s chief queen which made her legally accessible to the throne.

Another unforgettable woman whom we come across in Mahavamsa is Sugala, the daughter of King Maha Vijayabahu. She gave leadership to people of Ruhuna in their concerted battles against King Parakkarma Bahu the Great who was eager to unify all Sri Lanka under his control. After the death of Manabarana, she became the leader of Ruhuna. Since she owned the sacred tooth relics, the ownership of which was compulsory in asserting one’s right to accede to the throne, her presence was a huge threat to King Parakrama Bahu the Great.

Though he was a mighty king, it was only after a gruesome war that he could take the area under him. This shows the tactfulness and the military strength Queen Sugala possessed. Her strength ,courage and bravery are remarkable in Sri Lanka’s history.

Leelawathi, a queen of King Prakrama Bahu the Great who ruled the country from 1197 A.D to 1200 is considered the third queen of the country. Kalyanawathi too was a queen of the country(1201 A.D.-1208 A.D). She was the chief queen of Keerthi Sri Nissanka. According to Mahavamsa she was a devout Buddhist who even compiled a book called “Dharmadhikarana”.

However not all women are known for their virtues. King Sulumugalan’s wife tried to keep the power in her hands even after the death of the king. She wanted to give power to her son. She made her the son, Keerthi Sri Megha the king and ruled the country the way she wanted turning the whole process upside down. Her short sighted behaviour weakened king Keerthi Sri Megha’s reign.

King Devanampiya Tissa’s queen was Anula. For her own misfortune she never wanted to participate in any of the religious programmes launched by the king. Fearing that her own son won’t get the opportunity to become the future king because of Yuwa raja, Maha Naga, she schemed to kill him.

She sent poisoned mangoes to the place where Maha Naga was monitoring the construction work of Walas wewa (Tharachchi vapi) But ironically it was her own son (who had been in the same site) that died in the end. Maha Naga who was intelligent enough to understand the plot fled to Ruhuna. In fact it was Anula’s evil deeds that resulted in the emergence of the kingdom of Ruhuna.

Mahavamsa talks of quite a few women who had the name Anula. Even the first Sinhalese queen was Anula. She was the chief queen of Chora Naga and was known as an evil woman who was sadistic enough to kill almost all her partners. First she poisoned King Chora Naga as she wanted her lover Siva, a doorman, to become the king.Anyway it was a prince called Tissa who rose to power in the end. Somehow she managed to Kill him and let Siva become the king and she became his queen. After a while she started another relationship with a Tamil called Watuka. After the elapse of just a year and two months, King Siva was too poisoned by Queen Anula and Watuka was made the king. Watuka too had to face the same plight as he was killed as Anula wanted to make her next lover, Darakatiya, became the King and assumed the name Tissa. Anula was his chief queen. To quench her never ending desires she then started an affair with a Brahmin adviser called Neeliya and poisoned Darakati Tissa. Then she made Neeliya, the king and became his chief queen. In the end as her lust was overpowered by her desire to take power into her own hands , she poisoned Neeliya and ruled the country for four months. Her sadism is well known in history.