Nature srilanka

Atamasthanaya

2012-10-05T04:47:00.003-07:00

Atamasthanaya

Jaya Sri Maha Bodhi

Sri Maha bodhiya, Anuradhapura, Sri Lanka.The oldest living tree in documented history of the world.

Jaya Sri Maha Bodhi is a Sacred Fig tree in Anuradhapura, Sri Lanka. It is said to be a sapling from the historical Bodhi tree under which Buddha became enlightened. It was planted in 288 BCand is said to be the southern branch of the Sri Maha Bodhi Bodhgaya India, also the oldest living human-planted tree in the world with a known planting date. The sacred tree brought by the Ven. Sangamitta, the sister of Ven. Arahath Mahinda who introduced Buddha's teachings into Sri Lanka.

The area around the Sri Maha Bodhi, the Brazen Palace and Ruvanvelisaya Dagoba was once probably part of the Maha Vihara (Great Temple). The sacred bodhi tree is the oldest historically authenticated tree in the world, for it has been tended by an uninterrupted succession of guardians for over 2000 years, even during the periods of Indian occupation.

The Uda Maluwa, 35 feet by 55 feet, is 35 feet above the ground. The wall was constructed during the reign of King Kirthi Sri Rajasingha, to protect it from wild elephants. The late Ven. Pallegama Rewatha Thera had planted the Pariwara Bo trees (accompanying Bo trees) to camouflage the Bodhi to protect it from 'ruthless' humans and to safeguard it from natural disasters such as strong winds and rains.

All Sri Lankan Heads of State usually have sought the blessings of the Sri Maha Bodhi before commencing any important work.

Ruwanwelisaya

Ruwanwelisaya Chedi in the sacred city of Anuradhapura, Sri Lanka

The Ruwanwelisaya is a stupa in Sri Lanka, considered a marvel for its architectural qualities and sacred to many Buddhists all over the world. It was built by King Dutugemunu, who became lord of all Sri Lanka after a war in which the Chola King Elara, was defeated. It is also known asMahathupa, Swarnamali Chaitya, Suvarnamali Mahaceti (in Pali) and Rathnamali Dagaba. Also King Dutugemunu didn’t live to see its completion of dagoba but his final sight as he lay on his deathbed could be a false bamboo-and-cloth finish was placed around the dagoba to show his ‘completed’ masterpiece.

Today, after incurring much damage from invading Indian forces, it rises 55m, considerably less than its original height; nor is its form the same as the earlier ‘bubble’ shape. A limestone statue south of the great dagoba is popularly thought to be of King Dutugemunu.

Thuparamaya

Thuparamaya dagoba in Anuradhapura.

Thuparamaya is a dagoba in Anuradhapura, Sri Lanka. It is a Buddhist sacred place of veneration. Thera Mahinda, an envoy sent by King Ashoka himself introduced TheravadaBuddhism and also chetiya worship to Sri Lanka. At his request King Devanampiyatissa built Thuparamaya in which was enshrined the collarbone of the Buddha. It is considered to be the first dagaba built in Sri Lanka following the introduction of Buddhism. This is considered the earliest monument, the construction of which was chronicled Sri Lanka. The name Thuparamaya comes from "stupa" and "aramaya" which is a residential complex for monks.

Thuparama Dagoba is the oldest dagoba in Sri Lanka – indeed, probably the oldest visible dagoba in the world. It was constructed by Devanampiya Tissa in the 3rd century BC and is said to contain the right collarbone of the Buddha. Its ‘heap-of-paddy-rice’ shape was restored in 1862 in a more conventional bell shape and to a height of 19m.

The surrounding vatadage’s slender, capital-topped pillars, perhaps the dagoba’s most unique feature, enclose the structure in four concentric circles. Impressions on the dagoba pediments indicate the pillars originally numbered 176, of which 41 still stand. Although some Sri Lankan scholars believe these once supported a conical wooden roof, there is no archaeological evidence for this theory, nor does it follow any known antecedent in South India, whose dagobas were the prototypes for virtually all Sinhalese dagobas.

Lovamahapaya

It was originally built by King Dutugemunu more than 2000 years ago, but throughout the ages it was rebuilt many times, each time a little less grandiosely. There are remains of 1600 columns all that is left of this huge palace, archaeological evidence said to have had nine storeys and could accommodate around 1000 monks and attendants.

The current stand of pillars (now fenced off) is all that remains from the last rebuild – that of King Parakramabahu around the 12th century.

Abhayagiri Dagaba

The Abayagiri Dagoba inAnuradhapura.

The Abhayagiri Dagaba is situated in Anuradhapura, Sri Lanka. It is one of the most extensive ruins in the world and one of the most sacred Buddhist pilgrimage cities. Historically it was a great monastic centre as well as a royal capital, with magnificent monasteries rising to many stories, roofed with gilt bronze or tiles of burnt clay glazed in brilliant colors. To the north of the city, encircled by great walls and containing elaborate bathing ponds, carved balustrades and moonstones, stood "Abhayagiri", one of seventeen such religious units in Anuradhapura and the largest of its five major viharas. Surrounding the humped dagaba, Abhayagiri Vihara was a seat of the Northern Monastery, or Uttara Vihara.

The 1st or 2nd century BC built Abhayagiri Dagoba (confused by some books and maps with the Jetavanarama), was the centrepiece of a monastery of 5000 monks. The name means ‘Hill of Protection’ or ‘Fearless Hill’, another claim ‘Giri’ was the name of a local Jain monk. The monastery was part of the ‘School of the Secret Forest’, a heretical sect that studied both Mahayana and Theravada Buddhism, also Chinese traveller Faxian (also spelt Fa Hsien) visited in AD 412.

The dagoba was probably rebuilt several times to reach its peak 75m height. It has some interesting bas-reliefs, including one near the western stairway of an elephant pulling up a tree. A large slab with a Buddha footprint can be seen on the northern side, and the eastern and western steps have unusual moonstones made from concentric stone slabs.

Jetavanaramaya

The Jetavanarama Dagoba inAnuradhapura.

The Jetavanaramaya is a stupa, located in the ruins of Jetavana Monastery in the sacred world heritage city of Anuradhapura, Sri Lanka. King Mahasena (273-301 AD) initiated the construction of the stupa following the destruction of Mahavihara, his son Meghavanna resume the construction work of the stupa. A part of a sash or belt tied by the Buddha is believed to be the relic that is enshrined here.

The archaeologists believe it may have the original height over 100m, but today is about 70m, and also this was a similar height to the Abhayagiri as well. When it was built, it was the third-tallest monument in the world, the first two being Egyptian pyramids. A British guidebook from the early 1900s calculated that there were enough bricks in the dagoba’s brick core to make a 3m-high wall stretching from London to Edinburgh.

Behind it stand the ruins of a monastery that could accommodate around 3000 monks and one building has door jambs over 8m high which is still standing, with another 3m underground. At one time, massive doors opened to reveal a large Buddha image .

Lankarama

The Lankarama dagoba.

Lankarama is a stupa built by King Valagamba, in an ancient place at Galhebakada in the ancient kingdom of Anuradhapura, Sri Lanka. Nothing is known about the ancient form of the stupa, and later this was renovated. The ruins show that there are rows of stone pillars and it is no doubt that there has been a house built encircling the stupa (vatadage) to cover it. The round courtyard of the stupa seems to be 10 feet (3 m) above the ground. The diameter of the stupa is 45 feet (14 m). The courtyard is circular in shape and the diameter is 1332 feet (406 m).

Mirisaveti Stupa

The Mirisaveti Stupa is situated in the ancient city of Anuradhapura, Sri Lanka. King Dutugamunu built the Mirisaveti Stupa after defeating King Elara. After placing the Buddha relics in the sceptre, he had gone to Tisawewa for a bath leaving the sceptre. After the bath he returned to the place where the sceptre was placed, and it is said that it could not be moved. The stupa was built in the place where the sceptre stood. It is also said that he remembered that he partook a chilly curry without offering it to the sangha. In order to punish himself he built the Mirisavetiya Dagaba. The extent of this land is about 50 acres (20 ha). Although the king Kasyapa I and Kasyapa V renovated this, from time to time it was dilapidated. What stands today is the renovation done by the cultural Triangle Fund.

Lovamahapaya

2012-10-05T04:26:00.001-07:00

Lovamahapaya is a building situated between Ruvanveliseya and Sri Mahabodiya in the ancient city of Anuradhapura, Sri Lanka. It is also known as the Brazen Palace or Lohaprasadaya because the roof was covered with bronze tiles.
In ancient times, the building included the refectory and the uposathagara (Uposatha house). There was also a simamalake where the Sangha assembled on Poya days to recite the sutra of the confessional. The famous Lohaprasada built by King Dutugemunu, described as an edifice of nine stories, was a building of this class. One side of the building was 400 ft (120 m) in length. There are 40 rows, each row consisting of 40 stone pillars, for a total of 1600 pillars. It is believed that it took six years for the construction of the building and the plan was brought from the heavens. The building was completely destroyed during the reign of King Saddhatissa. The small building in the center is late construction and is the Venue of Uposatha (chapter house)of the Maha Vihara even now.

Trincomale

2012-07-08T00:21:00.001-07:00

Trincomalee

Trincomalee is a port city in Eastern Province,

Sri Lanka

and lies on the east coast of the island, about 113 miles south of Jaffna. It has a population of approximately 100,000 (2007).[citation needed] The city is built on a peninsula, which divides the inner and outer harbours. Overlooking the Kottiyar Bay, Trincomalee is one of the main centers of Tamil speaking culture on the island. The city is home to the famous ancient Koneswaram temple alluded to in its historic Tamil name Thirukonamalai from which its anglicized name is derived, and has been a sea port that has played a major role in the maritime and international trading history of

Sri Lanka

. It is referred to as Gokanna in Pali or Gokarna in Sanskrit.

The Bay of Trincomalee's harbour is renowned for its large size and security; unlike every other in the Indian Sea, it is accessible to all types of craft in all weathers. The beaches are used for surfing, scuba diving, fishing and whale watching. The city also has the largest Dutch fort in

Sri Lanka

. It is home to major Sri Lankan naval bases and a Sri Lankan Air Force base.

Names and etymology

Trincomalee, is an anglicized form of the Tamil word "Tiru-kona-malai", meaning "Lord of the Sacred Hill"; a reference to the town's ancient Koneswaram temple. Thiru comes from the Tamil for "sacred", Kona means "Lord" or "Chief" in the language while Malai in Tamil means mountain or hill. Another meaning for the word Kona in Tamil is peak, and other definitions for Tirukonamalai include "sacred angular/peaked hill" or "three peaked hill". The town is situated on a hill at the end of a natural land formation that resembles an arc; the temple itself is built on Swami Rock, historically referred to as Kona-ma-malai, a cliff on the peninsula that drops 400 feet (120 metres) directly into the sea.

Sanskrit texts, as well as an inscription unearthed by archeologists, call it Gokanna. The Vayu Purana refers to a Siva temple on Trikuta hill on the eastern coast of Lanka in the 3rd century. The Mahavamsa documents that the King Mahasena destroyed a Deva temple and built a Buddhist shrine in its stead to expiate for an earlier heresy on his part.

Tamil texts, as well as excavated inscriptions detail the Saivite principalities that formed in Trincomalee in service of the Koneswaram temple by the medieval age. The South Indian Tamil literature Tevaram of Tiru-gnana Sambandar makes mention to the Siva temple in Trincomalee in the 6th century. Koneswaram and the royal administration of the city is documented in several late medieval texts such as the Konesar Kalvettuand the Dakshina Kailasa Puranam.

History

Trincomalee which is a natural deep-water harbour that has attracted seafarers like Marco Polo, Ptolemy and Sea Traders from

China

and East Asia since ancient times. Trinco, as it is commonly called, has been a sea port since the days of the ancient Sri Lankan Kings. The earliest known reference to the port of Gokanna is found in the Mahavamsa stating that in 5th century BC, when King Vijaya who having failed to convince his brother to come to Sri Lanka as his successor, got down his youngest son Panduvasdeva, who landed at Gokanna and was subsequently enthroned at Upatissagama.

Trincomalee was used by Chola king Ilankesvarar Tevar as his eastern port in the 11th century and prospered under the Vannimai chieftancies of the Jaffna kingdom. It was often visited by Kings Singai Pararasasegaram and his successor King Cankili I. King Jeyaveera Cinkaiariyan (1380-1410 CE) had the traditional history of the Koneswaram temple compiled as a chronicle in verse, entitled Dakshina Kailasa Puranam, known today as the Sthala Puranam of Koneshwaram Temple.

King Parakramabahu I used Gokanna (Trincomalee) as his eastern port, to launch a successful invasion of

Burma

in the 12th Century.

By the late 16th century, Jaffna had given minimal logistical access to its Trincomalee and Batticaloa seaports to Kandy to secure military advantages against its enemies; this was utilized by their influential European overlords to consolidate power in the region. In 1612, D. Hieronymo de Azevedo, after great difficulties due to torrential rains arrived at Trincomalee with a Portuguese contingent from Kandy. Here de Azevedo "was keen on building a fort" to the scope he called in aid from King Ethirimana Cinkam of Jaffna, but not seeing him arrive he abandoned the enterprise and he marched towards Jaffna.

The Danish arrived in Trincomalee to the end of 1619 with a first ship, called "Øresund" under the command of Roelant Crape, this small expedition, was the vanguard of another Danish fleet, this one composed by four vessels and three hundred soldiers, commanded by Ove Giedde, that reached the island in May 1620. They wanted to try their fortune in the Asian seas; the Danish expedition occupied Koneswaram temple and it was here that the Danes began the works for the fortification of the peninsula. In the year 1619, upon the Portuguese conquest of the Jaffna kingdom, all the territory of the kingdom of Jaffna, comprised Trincomalee and Batticaloa, was assigned to the spiritual cures of the Franciscans. This decision was taken by the bishop of Cochin, f Dom Sebastião de S. Pedro. Later, an other decree of the same bishop of Cochin dated 11 November 1622, tracing that one indicated in 1602, entrusted newly to the Jesuits the spiritual cure in the districts of Jaffna, Trincomalee and Batticaloa, giving to them possibility to build churches, to train the sacraments and to convert the souls. The Jesuits followed the Portuguese soldiers to Trincomalee and Batticaloa when they occupied the two localities,

Trincomalee had a Portuguese force during the reign of Kandyan King Rajasinghe II. Rajasinghe finally ended with an alliance with Dutch and the Dutch invaded Kottyar Bay Fort as their first attack. The fall of the Kottyar Bay Fort was the first nail in the Portuguese coffin. An English sea captain and historical chronicle writer named Robert Knox came ashore by chance near Trincomalee and surrendered to the Dissawa (official) of the King of Kandy in 1659. It joined the Coylot Vanni Country by the 18th century. Hence, it was an important trade city between

Sri Lanka

and the outside world, and one of the British Empire's most important ports in Asia during the second world war.

Trincomalee was occupied by the Dutch, and subsequently by French alternately, until the capture of the fort there by the British in 1795. Trincomalee was the first land to be captured by the British who fought and defeated the Dutch, who did not want to surrender

Ceylon

as directed by the Prince of Orange, who took refuge in London after being defeated by the French republicans under Napoleon. As such Trincomalee has served as an entrance to a western invader from Calcutta.

The Trincomalee beach

On January 8, 1782 the British captured the fort but the French recaptured it on August 29 of the same year. In 1783 the French ceded it to the British and subsequently

Britain

ceded it to the Dutch. In 1795 the British recaptured and held it until

Sri Lanka

's independence in 1948. The importance of Fort Fredrick was due to Trincomalee's natural harbour. Through Trincomalee, it was believed a strong naval force could secure control of

India

's Coromandel Coast.

Prior to the Second World War the British had built a large airfield to house a permanent RAF base, RAF China Bay and a fuel storage and support facilities for the Royal Navy and HMS Highflyer naval base based there. After the fall of

Singapore

, Trincomalee became the home port of the Eastern Fleet of the Royal Navy, and submarines of the Dutch Navy. The harbour and airfield were attacked by a Japanese carrier fleet in April 1942 in the Indian Ocean Raid

Until 1957, Trincomalee was an important base for the Royal Navy and was home to many British people who were employed by the British Admiralty. One of the places inhabited by the British was Fort Fredrick which is now occupied by the Sri Lankan Army. Some of the old buildings in the fort were used as residences, (as married quarters for senior officers and civilian dockyard "maties") including one previously occupied by The Duke of Wellington. In the early 1950s The British Government built groups of bungalows within the Fort specifically for their employees. (Mainly married quarters for naval ratings.)

These bungalows still exist and provide accommodation for soldiers of the Sri Lankan Army. One of the groups of bungalows was named Edinburgh Terrace. Children of the British residents attended a Royal Naval School which was part of the Naval Base.

There was also a large Naval Hospital which catered for sick and injured naval personnel from all over the Indian Ocean and Persian Gulf.

Sri Lankan naval ship at Trincomalee

The naval and air bases were take over by Sri Lanka in 1957, today SLNS Tissa and SLN Dockyard are used by the Sri Lankan Navy, while the Sri Lanka Air Force is based at SLAF China Bay. The Sri Lanka Army has its Security Forces Headquarters - East in Trincomalee.

Trincomalee War Cemetery, is one of the six commonwealth war cemeteries in

Sri Lanka

, it is maintained by Sri Lankan Ministry of Defence on behalf of the Commonwealth War Graves Commission.

The Navy Base is home to a naval museum called The Hoods Tower Museum. The name of the museum refers to a watchtower built on a hill commanding a 360-degree view of the harbor and the bay.

[edit]2004 tsunami

Main article: 2004 Indian Ocean earthquake and tsunami

In the aftermath of the 2004 Asian Tsunami, Trincomalee was a focal point for relief efforts on the eastern coast of Sri Lanka.[19]

[edit]Historical sites

The Koneswaram Temple

Trincomalee is sacred to both Sri Lankan Tamils and Sinhalese people. Trincomalee and its environs have many Hindu sites of historical importance. These sites are sacred to the Hindus and some Buddhists worship in these Hindu sites.

Even though Mahasena demolished the Sivan Temple and built a Mahayana Buddhist temple on the hilltop the Hindus of this area maintain a good peaceful relationships with the minority Sinhala Buddhists living in the area.

[edit]Hindu historical sites

The Koṇēsvaram temple, with a recorded history from the 3rd century CE and legends attesting to classical antiquity attracted pilgrims from all parts of

India

. The Koṇēsvaram shrine itself was demolished in 1622 by the Portuguese (who called it the Temple of a Thousand Columns), and who fortified the heights with the materials derived from its destruction. Some of the artefacts from the demolished temple were kept in the Lisbon Museum including the stone inscription by Kulakottan (Kunakottan). It has an emblem including two fish and is engraved with a prophesy stating that, after the 16th century, westerners with different eye colours will rule the country for 500 years and, at the end of it, rule will revert back to Vadugus. The Hindu temple was also documented in several late medieval texts such as the Konesar Kalvettu and the Dakshina Kailasa Puranam.

[edit]The Dutch Fort

The entrance to the roadway leading to Koneswaram is actually the entrance to what used to be Fort Fredrick. The fort was built in 1623 by the Portuguese and captured in 1639 by the Dutch. It then went through a phase of dismantling and reconstruction and was attacked and captured by the French in 1672.

Harbour

Trincomalee's strategic importance has shaped its recent history. The great European powers vied for mastery of the harbour. The Portuguese, the Dutch, the French, and the English, each held it in turn, and there have been many sea battles nearby.

The harbour, the fifth largest natural harbour in the world, is overlooked by terraced highlands, its entrance is guarded by two headlands, and there is a carriage road along its northern and eastern edges.

Trincomalee's location, in a less well developed and sparsely populated area, has in the past hampered its own development. Nevertheless plans are under way to develop Trincomalee as a commercial seaport.

Beaches

The Trincomalee Beach in front of Chaaya Blu Resort, Trincomalee, in July 2010.

Trincomalee has some of the most picturesque and scenic beaches found in

Sri Lanka

, relatively unspoilt and clean. The area is famous for bathing and swimming, owing to the relative shallowness of the sea, allowing one to walk out over a hundred meters into the sea without the water reaching the chest. Whale watching is a common pastime in the seas off Trincomalee, and successful sightings are on the rise with the increase of tourism in the area.

Hot springs

There are the seven hot springs of Kanniya (Kal = stone; niya = land), on the road to Trincomalee. A high wall bounds the rectangular enclosure which includes all seven springs. Each is in turn enclosed by a dwarf wall to form a well. The water is warm, the temperature of each spring being slightly different. The use of the springs for bathing is controlled by the neighbouring Mari Amman Kovil, who holds the lease of the wells

Somawathiya

2012-07-08T00:05:00.000-07:00

Somawathiya

Somawathiya National Park is one of the four national parks designated under the Mahaweli River development project.Somawathiya Chaitya, a stupa said to be containing a relic of the tooth of the Buddha, is situated within the park.The park was created on 2 September 1986, having been originally designated a wildlife sanctuary on 9 August 1966. The park is home to many megaherbivores.The national park is located 266 kilometres (165 mi) north-east of Colombo.

Physical features

Somawathiya National Park lies in the deltaic flood plains of the Mahaweli River and contains the junction where it is forked into two branches. The two branches are the Mahaweli River, which flows north into Koddiyar bay and the lesser Verugal Oya which flows north-east into the sea. The central riparian flood plain is featured by many old river channels and contain dispersed 'villus', the waterfilled basins around among the grassy plains. There are 20 such villus is located in the park. Somawathiya and Flood plains national parks are important protected areas for the wetland system of Mahaweli River flood plains.The high quality habitat of fertile alluvial underlying layer supports a plentiful wildlife.

History

The historic Somawathiya Chaitya is located on the left bank of the Mahaweli River. The stupa was named after Princess Somawathi, the sister of King Kavan Tissa, and the wife of regional ruler Prince Abhaya. The prince Abhaya build the stupa to enshrine a relic of the tooth of the Buddha, which was in the possession of Arahat Mahinda, and named the stupa after the princes.The park is one of the four national parks set aside under the Mahaweli River development project. The other three national parks being Maduru Oya, Wasgamuwa and Flood plains. Somawathiya is contiguous with Flood Plains National Park and Trikonamadu Nature Reserve. Hurulu Forest Reserve, a part of which is a biosphere reserve is linked by the western arm of the park.

Flora

Buddhist bhikkus decorating the Somawathiya Chaitya

The waterfilled basins in the central flood plain are featured by the richness and predominance of the water-tolerant grasses and aquatic plants.The distribution of floral species in the villus shows a pattern, which is related to the period of inundation and the depth of flooding. On the edges, where wet conditions are temporary and with mild levels of flooding, there are creeping grasses such as Cynodon dactylon. Further towards the centre of the villus where the flooding is lengthier and truly hydrophytic species such as Alternanthera sessilis, Polygonum spp., Jussiaea repens, Ipomoea aquatica, Monochoria hastata, and Scirpus grossus appear. The most widespread grass species include Hygroryza aristata, Brachiaria mutica, Echinochloa colonum, Paspalum vaginatum, Digitaria longiflora, and Paspalidium spp. In a little deeper water, floating aquatic plants occur along with Nelumbo nucifera. Still in deeper water an association of manel Nymphaea stellata and the submerged aquatic plant Ceratophyllum demersum present. Some floating plants are common in all zones of the villus. Some tree species occur in the edges of the villus are Terminalia arjuna, Madhuca longifolia, Barringtonia asiatica, Mitragyna parviflora, Erythrina variegata, and Hibiscus tiliaceus. In the northern region of the park, the forest trees teeming with species such as Drypetes sepiaria, Berrya cordifolia, Diospyros ovalifolia, Dimorphocalyx glabellus, Pterospermum canescens, Manilkara hexandra and Mitragyna parviflora.

Fauna

The importance of ecology of the park is due mainly to the wide occurrence of elephants Elephas maximus estimated at about 400 within the protected area and adjacent surroundings and the rich avifauna. Although a recent 2007 study shows a much less herd of elephants in Somawathiya, 50-100 of individuals. Other notable mammalian species include jackal Canis aureus, Fishing Cat felis viverrina, Rusty-spotted Cat felis rubiginosa, leopard Panthera pardus, wild boar Sus scrofa, sambar Cervus unicolor, Water Buffalo Bubalus bubalis, Porcupine Hystrix indica, and Black-naped hare Lepus nigricollis.

The flood plain marshes are rich with avifauna. Around 75 migrant species to winter in the marshes. Usual migrants include garganey Anas querquedula, Marsh Sandpiper Tringa stagnatilis, Wood Sandpiper T. glareola, Pintail Snipe Gallinago stenura, Whiskered Tern Chlidonias hybridus, and Black-tailed Godwit Limosa limosa. Resident birds are Painted Stork Ibis leucocephala, Openbill Stork Anastomus oscitans, Little Egret Egretta garzetta, Cattle Egret Bubulens ibis, Pond Heron Ardeola grayii, Pheasant-tailed Jacana Hydrophasianus chirurgus, Purple Gallinule Porphyrio porphyrio, White Ibis Threskiornis melanocephalus, and Black-winged Stilt Himantopus himantopus. Within the forest area the following birds are seen, Crimson-fronted Barbet Megalaima haemacephala, Common peafowl Pavo cristatus, Malabar Pied Hornbill Anthracoceros coronatus, Thick-billed Flowerpecker Dicaeum agile, Common Iora Aegithina tiphia, Junglefowl Gallus lafayetii, and Golden-fronted Leafbird Chloropsis aurifrons. While Barred Buttonquail Turnix suscitator frequents the open areas, marshy northern area is visited by Woolly-necked Stork Ciconia episcopus, crested hawk eagle Spizaetus cirrhatus, Grey-headed Fish Eagle Ichthyophaga ichthyaetus, Pied Kingfisher Ceryle rudis, Crested Serpent-eagle Spilornis cheela, and Painted Stork Ibis leucocephala.

Conservation

Although the park area has been greatly exploited once the human activity is removed the regeneration will be quick, because of the moisture and high carrying capacity of the villus.Both Flood Plains National Park and Somawathiya National Park are excessively important for migratory and resident waterfowl. In general, the park has been much neglected. Although an overall systems plan is in place for protected areas within the Mahaweli Region. Until the area was incorporated into the Mahaweli Environment Project was unmanaged and unprotected to a great extend. The forests of the area have been cleared for cultivation, following the move in of the tobacco cultivators with their cattle. Tobacco cultivators enters annually with several heads of cattle. Deforestation has been more extensive since the mid 1970s. Illegal logging, tobacco cultivation and grazing by cattle was scheduled to reduce gradually with the declaration of the park.

Dunhinda Falls

2011-09-25T08:23:00.000-07:00

Dunhida Fall

The Dunhinda Falls is one of

Sri Lanka

's most beautiful waterfalls located about 5 km off Badulla town. The

waterfall, which is 210 feet (64 m) high gets its name from the smoky dew drops spray, (Dun in sinhala means mist

or smoke) which surrounds the area at the foot of the waterfall. The water fall is created by the river called

Badulu Oya which goes through the Badulla town.

To reach the water fall you have to walk more than 1 km distance along a foot path. Along this foot path you can

see another small waterfall at a distance. However walking along this muddy foot path is really worth as the

waterfall is so beautiful. Along this foot path there are many native venders selling herbal drinks to refresh and

This fall is steeped in history. The area was once inhabited by indigenous people - the Veddha tribe. During the time of King Rajasinhe, a giant fern got stuck at the top of the fall, between two mountains. This acted as a dam, which resulted in the flooding of Badulla town. Seeing the gravity of the situation, the king entrusted the task of clearing the sluice to a person named 'Ranhavadidaraya'. After toiling for three months he managed to clear the water and the town re-emerged.

The fern was swept away but got stuck again at a place now known as Pussellawa ('pus' meaning fern). It was the first fall on the island where a fee was introduced to view it. This applies to both local and foreign visitors.

Dunhinda Falls

Dunhinda Falls is 5km from Badulla town and from the main highway it is a tortuous 1km walk. The Ella rest-house is 29km away.

Ramboda waterfalls

2011-06-19T00:07:00.000-07:00

Ramboda waterfalls of Sri Lanka

Ramboda Falls comprise several waterfalls fed by small brooks that flow into the Panna Oya. These falls are situated on the A5 road on the steepRamboda Pass. James Emerson Tennent writes in

Ceylon

(1859): "The road from Pussellawa winds through the valley skirting the bases of the hills, till it reaches an apparently insurmountable barrier of mountains in the glen of Ramboda.

Here the acclivities that bound the ravine are overcome by a series of terraced windings, cut out of the almost precipitous hill; and so narrow is the gorge that the road enters between two cataracts that descend on either side of the pass". Ramboda waterfalls is at Ramboda pass of Pussallawa Sri Lanka. The fall is hight about 109m and world rank is 729. Ramboda falls at closed to Ramboda bridge and it cannot see at the main road of Nuwaraeliya

See this video
http://www.youtube.com/watch?v=O1b05oTHsSo

Dabulla

2011-05-29T00:29:00.000-07:00

Dabulla

Dambulla is a part of the Cultural Triangle declared by UNESCO is on the main road from Sigiriya to Kandy about 19Km from Sigiriya. There are over 80 caves in the surrounding and some of them have been used by the monks as meditation locations.Major attractions are spread over 5 caves, which contain the statues and the paintings. Since it's founding in the 1 century BC by King Valagamba, many improvements and additions have been carried out to the sculptures and paintings over the years. Hindu statues are believed to be of the 12 century AD and the latest paintings are of the late 18-century. The temple is a perfect location to view evolution of the ancient Sri Lankan arts. Dambulla is a unique and important historical site because of the amalgamation of the material from many eras.

Dambulla was designated a World Heritage site in 1991. The caves has a mixture of religious and secular painting and sculpture. There are several reclining Buddha's, including the 15m long sculpture of the dying Buddha in Cave 1. the frescoes on the walls and ceiling from the 15th-18th centuries; the ceiling frescoes show scenes from the Buddha's life and Sinhalese history. Cave 2 is the largest and most impressive, containing over 150 statues, illustrating the Mahayana influences on Buddhism at the time through introducing Hindu deities such a s Vishnu and Ganesh.
A new large white Buddha (similar to the ones in Kandy and Mihintale) is planned for Dambulla. There is little evidence of monks who are housed in monasteries in the valley below where there is a monks' school.

"Dambulla The Golden Rock Temple"

Rajamaha Temple of Rangiri Dambulla (Golden Rock Temple) Located north of Kandy and considered by most to be the centre point of Sri Lanka. Dambulla is a town built around a vast isolated rock mass and a World Heritage City, declared by UNESCO.

The name Dambulla derives from Damba - Rock and Ulla - fountain. One sees the incessant drip of water from the fountain within the main image house.
This complex of caves at Dambulla is one of the most impressive Buddhist Temples in the world. It was here that KingVattagamini Abhaya (Valagamba) took refuge in the 1st century BCE. He later turned the caves into a rock temple. Later kings made further improvements, including King Nissanka Malla who had the temple interior gilded, earning it the name of Ran Giri - Golden Rock.

Dambulla Viharaya contains an abundance of valuable material from the very earliest times till the late eighteenth century, and shows the evolution of the Singhalese Buddhist art. Such vast material in one place, combined with a long history, is a rare find anywhere.
The temples contain 153 Buddha images, 3 images of kings and 4 images of gods and goddesses. There are also 4 main monasteries and it was within this complex that the monks began the militant nationalist movement against the British in 1848.

History

Whilst the area is thought to be inhabited from as early as the 3BC, it is said that during the first century BC King Vattagamini Abhaya (also known as Valangamba / Valagam Bahu), took refuge at Dumbulla whilst fleeing from an army that had driven him out of Anuradhapura. He later created a cave temple on the site.

In the 5th century the stupa was built.
The 12th century saw statues of the Hindu gods Vishnu and Saman added to the complex.
In 1848 a nationalist movement started at Dumbulla to oust the British.

Cave 4: Photography was banned for a time in recent history because a tourist sat on a Buddha statue to have her picture taken. You can see in this picture that this Buddha is more brightly painted than any other in this room. If you visit these sites, you must be respectful.The rule in the cave temples is that while you can take photos of the Buddhas, you cannot take photos of people. This prevents people from taking disrespectful photos of themselves or others with the Buddhas.

What follows is a slide show of some of the photos I took while climbing the stairs to the caves and inside all five caves. If you click on any picture, you will get a description of it. The Dambulla Cave temples are a magnificent artistic tribute to the Kandyan artists of the late 18th century, who brought the walls to vibrant life, especially in Maharaja Vihara or Cave 2, the largest of the cave temples. However, some of the surviving art goes back much earlier and has survived amazingly well.

Yapahuva

2011-04-06T04:43:00.000-07:00

Yapahuna

"Yapahuva" the the 13th Century capital in Sri Lanka, was made King Buvanekabahu I (1273-1284). Here the chief object is the rock which rises about 300 ft above the surrounding land. The land at the base to the south is fortified with two moats and ramparts . In this enclosure there are the remains of a number of buildings.

The palace and fortress were built by King Buvanekabahu I (1272–1284) in the year 1273. Many traces of ancient battle defaces can still be seen, while an ornamental stairway is its biggest showpiece. On top of the rock are the remains of a sputa, a Bodhi tree enclosure, and a rock shelter/cave used by Buddhist monks, indicating that earlier this site was used as a Buddhist monastery, like many boulders and hills in the area. There are several caves at the base of the rock. In one of them there is a shrine with Buddha images. One cave has a Brahmi script inscription. At the southern base of the rock there is a fortification with two moats and ramparts. In this enclosure there are the remains of a number of buildings including a Buddhist shrine. There is also a Buddhist temple called Yapawwa Rajamaha Vihara built during the Kandyan period.

The Tooth Relic was brought from Dambadeniya and kept in the Tooth Temple built for the purpose at the top of the third staircase. The relics were carried away from the temple here to South India by the Pandyas, and then recovered in 1288 by Parakkramabahu III (1287–1293), who temporarily placed them in safety at Polonnaruwa..This fortress capital capital of the Sinhalese kings when abandoned was inhabited by Buddhist monk and religious ascetics. The relics were carried away from the temple here to South India by the Pandyas, and then recovered in 1288 by Parakkramabahu III (r1287-1293), who temporarily placed them in safety at Polonnaruwa. ROUTES Return from the main road and turn north to Mahagalkadawala (24km); turn left in town to see Rajangane (1km) and Anuradhapura (37km).

Kindom of Kandy

2011-02-02T21:54:00.000-08:00

Sri Dalada Maligawa

Kandy was the capital of the Sinhalese Kings from 1592 to 1815. Fortified by a terrain of mountains and the difficult approach Kandy managed to operate in independence from Dutch, Portuguese and the English till 1815. The city is a world heritage site declared by UNESCO, in part due to this temple.

The Sri Dalada Maligawa or The Temple of the Sacred Tooth Relic is a temple in the city of Kandy in Sri Lanka. It was built within the royal palace complex which houses the one of the two surviving relic of the tooth of Buddha, an object of veneration for Buddhists. The other tooth relic is believed to be enshrined in a stupa called Somawathi Chetya.

The Sri Dalada Maligawa in Kandy, the temple which houses the Sacred Tooth Relic of The Buddha, is possibly the most sacred Buddhist shrine in the world. It is venerated not only by Buddhists in Sri Lanka but by Buddhists all over the world.

King Wimaladharmasuriya I (1592 - 1603), the first to select Kandy as the ruling capital originally built a two storied Temple for the Relic and brought the tooth relic from Delgamuwa near Kuruwita in Sabaragamuwa which has been hidden for protection. Remains of this temple no longer exist. Wimaladharmasuriya II (1686 - 1706) built a three storied temple and his son king Viraparakrama Narendrasinha (1706 - 1738), the last Sinhalese king to rule the country, built a new two storied temple temple seeing that the old temple built by his father has decayed. The last king of Sri lanka, Sri Wickrama Rajasinghe (1797 - 1814) built the Pattirippuwa (the Octagon). Originally, the Pattirippuwa (octagon) was part of the royal palace. It was used by the king to address his follow countrymen. Today the Pattirippuwa has become a part of the temple and houses ancient textures written in ola leaves.

The entrance to the temple complex is through the "Maha Vahalkada". There are two walls on the sides of the "Vahalkada". The outer wall is called "Walakulu Bamma" (wall of clouds). This same pattern is also used in the wall surrounding the Kandy lake. The inner wall is called "Diyareli Bamma" (wall of water ripples). Both these walls are built with holes to place oil lanterns during the night.

After passing the "Vahalkada" and the moat, you come to a "Makara Thorana". Next is the tunnel "ambarawa". Passing this you come to the ground floor of the temple complex. The lower floor of the building called "pallemaluwa". This inner chamber is fortified with a large wooden door and decorated with bronze and ivory. The area in front of the door is called the "Hevisi Mandapaya" (Drummers Courtyard) where the daily rituals are carried out.

The tooth relic is kept in the upper floor in the chamber called "Vadahitina Maligawa" The door ot this chamber is covered with gold silver and ivory. The tooth relic is encased in seven gold caskets studded with precious stones. The outer casket is studded by precious stones offered to the tooth relic by various rulers.

On the right to the relic is the "Perahara Karanduwa" (relic chamber used in the annual Asala Mangalaya peraharaprocession) kept inside a bullet proof glass display. This has been donated by India. Over the relic chamber there is a golden lotus flower studded with precious stones hanging from the ceiling. In respect of the reliability, the account of the perahera held on the August 19, 1817 given to the British Governor of Ceylon by Millawa Disawe (chieftain) of Vellassa region and appearing in the Government Gazette of the September 13, 1817 is more authentic. This account begins with reference to the preliminary ritualistic practice-erection of sacred poles (Kap) - and is followed by a description of the whole procession.

The Buddhist priests of the Maligawa bring to the gate of their temple the dhatukaranduwa and place it in the ranhilige on the back of an elephant, who remains at the gate. In the meantime the procession moves from the gate of the Maligawa, where the Relic of the Buddha is waiting.

The procession is as follows:

1. The King’s elephants with gajanayake.

2. Gingals with Kodituwakku Lekam.

3. The people of the Four Korales, Disavane, carrying gingals, muskets and flags with the disava and petty chiefs of that Disavane.

4. The people of the Seven Korales.

5. These of Uva.

6. Of Matale.

7. Of Sabaragamuwa.

8. Of Valapane.

9. Of Udapalatha.

10. The bamboos or images representing devils covered with cloths.

11. The elephant of the Maligawa bearing the shrine followed by other elephants and the people of the Maligawa who precede the Diyavadana Nilame and Nanayakkara Lekam With umbrellas, talipat, flags, fans, shields, tom-toms, drums, flutes, etc. accompanied by dancers.

12. The elephant of the Natha Devale bearing the bow and arrow of the God, attended by the women of the temple, and followed by the Basnayake Nilame with the same pomp of attendants as the former.

13. The elephants, bow and arrows, and people of the maha Vishnu Devala.

14. Of the Katharagama Devala.

15. Of the Pattini Devala.

16. the people of the Maha Lekam Departments carrying muskets and flags and proceeding their chiefs.

17. The people of the Atapattu department, similarly equipped, followed by the Atapattu Lekam, and the Ratemahatmayas of Udunuwara, yatinuwara, Tumpane, Harispattu, Dumbara, Hewaheta.

18. The people of Vedikkara Department, followed by their Lekam.

19. The people of the Vadanatuvakku department with their Lekam.

20. The people of the Padikara department and their Lekam.

The procession was very grand.

1. Maha Lekam Mahatmaya with the Lekam mitiya and writing style.

2. Gajanayake Nilame with the Hastiya (elephant) Maha Kodiya (flag).

3. Kodituwakku Nilame with the Kodituvakku (gun flag) Maha Kodiya.

4. Ketara Korale Disave with the Ira-sanda (sun and moon) Maha Kodiya.

5. Sat Korale Disave with the Sinha (lion) Maha Kodiya.

6. Uva Disave with the Hansaya (sacred goose) Maha Kodiya.

7. Matale Disave with the Sudu (White) Maha Kodiya.

8. Sabaragamuwa Disave with the Pataredi (Yellow Silk) Maha Kodiya.

9. Tun Korale disave with the Bheru (Double headed eagle) Maha Kodiya.

10. Valapane Disave with the Mayura (Peacock) Maha Kodiya.

11. Uda Palata Disave with the Nelum Mal (Lotus flower) Maha Kodiya.

12. Nuwara Kalaviya Disave with the Gajasinghe (elephant trunk lion) Maha Kodiya.

13. Vellasse Disave with the Kotiya (Leopard) Maha Kodiya.

14. Bintenne Disave with the Girava (Parrot) Maha Kodya.

15. Tamankaduwe Disave with the Valaha (Bear) Maha Kodiya.

16. Elephant of the Maligawa, bearing the shrine and Tooth Relic attended by other elephants and the people of the Maligawa.

17. Elephant and people of the four devales: Natha, Vishnu, Kataragama and Pattini.

18. Ratemahatemayas and their flags.

19. Maha Lekam Department - Atkanda Lihiniya Kodiya.

20. Nanayakkara Lekam - Nil pata (blue silk) Kodiya.

21. Atapattu Lakam.

22. Vedikkara Lekam - Ratu pata (Red silk) Kodiya.

23. Vadana Ruvakkukara Lekam - Sudu pata (White silk) Kodiya.

24. Panidakara Lekam - Ratu pata (Red silk) Kodiya. The two Adigars brought up the rear.

Anuradahapura

2011-02-02T21:23:00.000-08:00

Anuradahapura

(3rd BC - 10th AD)Several centuries before the Jesus Christ, while the Greek empire was at its zenith, many other regions were emerging from the stone age; Anurdhapura was already and advanced civilization. The city was well laid out and well linked. Irrigated by sophisticated systems of man-made lake s and canals, this city was a world trade center. This is evidenced by the Greek merchant guide book titled "purples of the Erythraen Sea", Ptolemy's first ever map, and further by monk travelers Fa Hien and Buddagosha of, the 5th century,Anuradhapuraya

Jaya Sri maha bodiya

The Sri Maha bodhiya is perhaps the oldest living tree in the world. Around 245 BC, Sanghamitta Theri brought with her a branch of the Bodhi Tree under which the Buddha attained enlightment. The tree was planted on a high terrace about 21 feet (6.5 m) above the ground and surrounded by railings. Today, the tree is one of the most sacred relics in

Sri Lanka

, respected by Buddhists all over the world. A wall was built around the tree during the reign of King Kirthi Sri Rajasingha, to protect it from wild elephants.

Ruwanweliseya

Ruwanweliseya

Every monastery has a dagoba. Ruvanveliseya is the dagoba of Maha Vihara. It was built by a Sinhalese hero King Dutugemunu in the 2nd century B.C. The architect ingeniously combined the Buddhist philosophy in the architectural conception. He conceived this as a bubble of milk: representing life, which will burst in no time just like the fragility of our lives. Its dome represents the vastness of the doctrine; the four facets of the box oh top represents the four noble truths. The concentric rings there after indicate the noble eightfold path that leads man to illumination. The illumination: the whole truth is light and transparent like the rock crystal at the pinnacle. The 1956's restoration curb on the dome is much to the chagrin of the purists: which looks flatter than bubbly.
Ruvanweliseya is opposite the museum. It was begun to house relics; priests from all over India were recorded as being present at the enshrinement of the relics in 140 BC. A huge dagaba, It is surrounded by the remains of lots of buildings. you can see the columns often no more than 500 cm in height dotted around in the grass underneath huge rain trees where monkeys play. The dome is 80m in diameter at its base and 53m high. A small passage leads to the relic chamber. At the cardinal points are four ' chapels' which were reconstructed in 1873, when renovation started. The restoration has flattened the shape of the dome, and some of the painting is of questionable style, but it remains a remarkably striking monument. Today, you may find watching the dagaba being "white washed"- an interesting spectacle.

Thuparamaya

Thuparamaya. Thera Mahinda himself introduced Theravada Buddhism and also chetiya worship to Ceylon. At his request King Devanampiyatissa built Thuparamaya in which was enshrined the collarbone of the Buddha and is considered as the first dagaba built in Sri Lanka, after the introduction of Buddhism. This chetiya was built in the shape of a heap of paddy. This dagaba was destroyed from time to time. During the reign of King Agbo II it was completely destroyed and the King restored it. What we have today is the construction of the dagaba, done in 1862 AD. As it is today, after several renovations, in the course of the centuries, the monument has a diameter of 59 ft (18 m), at the base. The dome is 11 feet 4 inches (3.45 m) in height from the ground, 164½ ft (50.1 m) in diameter. The compound is paved with granite and there are 2 rows of stone pillars round the dagaba. During the early period vatadage was built round the dagaba.

Lovamahapaya

Lovamahapaya is situated between Ruvanveliseya and Sri Mahabodiya. It is also known as the Brazen Palace or Lohaprasadaya. In ancient times the building included the refectory and the uposathagara. (Uposatha house). There was also a simamalake where the sangha assembled on poya days to recite the formula of the confessional]. The famous Lohaprasada built by King Dutugemunu described as an edifice of nine storeys, was a building of this class. One side of the building was 400 ft (120 m) in length. As the roof was covered with tiles made of bronze, this was known as the Brazen Palace. There are 40 rows, each row consisting of 40 stone pillars and a total of 1600 stone pillars were used for the building. It is believed that it took 6 years for the construction of the building and the plan was brought from the heavens. The building was completely destroyed during the reign of King Saddhatissa.

Abayagiriya

Abhayagiri Dagaba. King Valagamba ascended the throne in 103 AD. He waged war with the Tamils and was defeated. When he fled, a Nigantha named Giri shouted words of derisive mockery at him. Later the king collected an army attacked the Tamils by slaying the last of their leaders, and recovered the throne he had lost. It is said that he demolished Nigantaramaya (the temple of the Niganthas) and built the Abhayagiri Vihara in the same premises. Shortly after this event, the monks of the Mahavihara took disciplinary action against one of the bhikkus of the Abhayagiri Vihara, for violating a rule of the vinaya. Thereafter the bhikkhus of the Abhayagiri Vihara founded a separate sect there. King Valagamba's reign is marked by an important event - the first schism in Buddhism in Ceylon. Most learned bhikkhus lives in Abhayagiri Vihara. It consisted of a large library. It is recorded that during the reigns of King Voharakatissa and King Gothabhaya this library was destroyed and the heretical monks driven away. King Parakramabahu renovated Abhayagiri Vihara, then the height is said to have been 140 cubit]s. In the year 1875, Abhayagiri Vihara which had a diameter of 307 feet (94 m) at its base, stood to a height of 231 feet (70 m). The relics of the Buddha are said to have been enshrined in a figure of a bull made out of thick gold.

Jetawanaramaya

Jetavanarama. King Mahasen (273-301 AD) built this largest stupa in Ceylon, and possibly the whole world. A part of a sash tied by the Buddha is believed to be enshrined here. Its height is said to be 400 feet (120 m). This is considered as the largest stupa in the whole world. This stupa belongs to the Sagalika sect. The compound of the stupa is 8 acres (3 ha). One side of the stupa is 576 feet (176 m) in depth. The 4 flight of steps at the four sides is 28 feet (8.5 m) in depth. The doorpost to the shrine which is situated at the courtyard is 27 feet (8 m) in height. It is a foot (0.3 m) underground. There are some stone inscriptions in the courtyard with the names of donors inscribed.

Mirisaveti Stupa

Mirisaveti Stupa. King Dutugamunu after defeating King Elara, built the Mirisaveti Stupa. After placing the Buddha relics in the scepter, he had gone to Tisawewa for a bath leaving the scepter. After the bath he returned to the place where the scepter was placed, and it is said that it could not be moved. The stupa was built in the place where the scepter stood. It is also said that he remembered that he partook a chilly curry without offering it to the sangha. In order to punish himself he built the Mirisavetiya Dagaba. The extent of this land is about 50 acres (20 ha). Although the king Kasyapa I and Kasyapa V renovated this, from time to time it was dilapidated. What stands today is the renovation done by the cultural Triangle Fund.

Lankaramaya

Lankarama was built by King Valagamba, in an ancient place at Galhebakada. Nothing is known about the ancient form of the stupa, and later this was renovated. The ruins show that there are rows of stone pillars and it is no doubt that there has been a house built encircling the stupa (vatadage) to cover it. The round courtyard of the stupa seems to be 10 feet (3 m) above the ground. The diameter of the stupa is 45 feet (14 m). The courtyard is circular in shape and the diameter is 1332 feet (406 m).

isurumuniya

Isurumuniya is situated near Tisawewa and was built by King Devanampiyatissa to house 500 newly-ordained children of high caste. King Kasyapa I (473-491 AD) renovated this viharaya and named it as "Boupulvan, Kasubgiri Radmaha Vehera". This name is derived from names of his 2 daughters and his name. There is a viharaya connected to a cave and above is a cliff. A small stupa is built on it. It can be seen that the constructional work of this stupa belong to the present period. Lower down on both sides of a cleft, in a rock that appears to rise out of a pool, have been carved the figures of elephants. On the rock is carved the figure of a horse. The carving of Isurumuniya lovers on the slab has been brought from another place and placed it there. A few yards away from this vihara is the Magul Uyana.

The ancient Magul Uyana is situated close to Isurumuni Vihara and Tissawewa and contains several ponds. There are remains of small cells, seats made of stone steps, and taps of aesthetic sense. According to legend it is believed that Prince Saliya met Asokamala in this garden. The largest pond in this garden is 31 x 55 ft (9.5 x 17 m) in length and breadth. This is not a place of worship. [edit] Vessagiri About half a mile (1 km) to the south of Isurumuniya is situated Vessagiri on a mountains region. Scattered are 23 caves made of stone. Above the caves are inscribed the names of donors. These are the oldest inscriptions in

Ceylon

written in Brahmi script.

Rathna Prasadaya was built by Kng Kanittha Tissa who ruled Ceylon from 167-186 AD. It is known that during the 8th and 10th centuries Mihindu II and Mihindu IV renovated that building. The bhikkhus of the Tapovana belonging to the Pansakulika sect resided here. Beautiful guard stones of the Abhayagiri Viharaya were found here. The Queen's Palace, containing the largest and the most beautiful moonstones, is near Ratna Prasadaya.

According to an inscription, the Dakkhina Stupa was constructed by Uttiya, a Minister of King Valagamba. For sometime by an error it was considered as Elara's tomb. King Kanittha Tissa had build an alms hall, King Gottabhaya built an uposathagaraya, where the bhikkhis assembled for the ceremony of confession, while King Agbo I constructed a large building. The Bhikkhus of the Sagalika sect resided here. The most popularly known fact is that this stupa was constructed on the tomb of King Dutugemunu. Human bones that were collected were sent to

France

and according to the scientific analysis it was revealed that these ashes belong to King Dutugemunu.

Sela Cetiya is one of the 16 main places of worship and is situated to the west of Jetavanaramaya. This was constructed by King Lajjitissa who ruled in the first century BC. The diameter of the base of the stupa is 37½ feet (11.4 m). This stupa has been given this name as the platform and stupa has been constructed in stone. A moonstone and guardstones can be seen here.

Naka Vihara is a square-shaped stupa built of bricks. This is constructed according to an unusual model and would have been similar to the 7 storeyed building (Satmahal Prasadaya) in Polonnaruwa. Excavations done in this place reveal that there were several clay caskets.

Kiribath Vehera. The remains of this vihara shows that it is 30 feet (10 m) in height and the circumference is 425 feet (130 m). The date of construction and the king who built it, is unknown. In close proximity to this are the ruins of an image house. There is controversy whether the Pattamaka Chetiya built by King Devanampiyatissa is one and the same.

Kuttam pokuna

The most magnificent specimen of bathing tanks is the pair known as Kuttam Pokuna at Anuradhapura, near Abhayagiri Vihara. The garden which separates these 2 ponds is 18½ ft (5.6 m). The larger of this pair is 132 ft in length and 51 ft in breadth (40 by 15.5 m), while the smaller is 91 feet long, the breadth is the same (28 by 15.5 m). The depth of the smaller pond is 14 feet (4.3 m) and the larger pond is 18 feet (5.5 m). The sides and the bottom of the ponds were faced with well cut granite slabs. Round the pond is a magnificent wall. Leading to the pond are a beautiful flight of steps on both sides, and decorated with "punkalas" and scroll design. There were underground ducts bringing water into these ponds and others emptying them. A wall is built to enclose the ponds, and inside it is a small compound.

Samadhi Statue

Samadhi Statue, The road north ( Sangaraja Mawatha) goes 1.5 km trough the site of the 11th century palace of Vijayabahu I to the superb statue of the serene Buddha with an expression depicting ' extinction of feeling and compassion'; some think the expression change as the sun's light moves across it. Roofed to protect it form the weather, it probably dates form the 3rd century AD. It is one of the more active religious sites it is adorned with lotus buds and payer flagsMahamevuna Uyana. Anuradhapura,
"Samadhi Budu Pilimaya"
This limestone image of lord Buddha is dating from the 3rd Century.
Seated under a Bo tree, depicts the Lord Buddha in the serene state of Samadhi, or deep meditation. It's not secret why the Great Indian statesman Jawaharlal Nehru found solace and strength in a photograph of this statue when he was imprisoned by the British in 1940s.
The kindness of Lord Buddha flows through the half closed eyes, Watch as as long as you like. This is the finest Meditation Buddha statue in the whole World

Sadakada pahana

Sadakada pahanaThe elaborate moonstone at its base is in itself a distinctive element of ancient sculpture in the island. These semi-circular slabs of granite or gneiss acquired increasingly complex bands of decorations over the years. They range from the near abstract tongues of fire and bands of creeper vines - to symbolic interpretations of the four perils of life. The latter consists of the elephant, a symbol of birth, the bull indicative of decay; the lion, resent in disease. and the geese, a symbol of death. Some also band of geese, which represents the dist between good, and evil. To some, the moon-stone is symbolic of transcending worldly temptations and achieving nib bane. At the heart of many moonstones is a lotus petal. Buddhists regard the lotus as a sacred flower, a symbol of the male and female creative forces that prevails throughout Sri Lankan art, architecture, sculpture and literature. It figures in the legend attached to the birth of the Buddha, when seven lotuses sprang into bloom at his feet as he took the first seven steps of his life. The lotus bloomed again in profusion at the moment he reached the state of Enlightenment.

Jaffna

2010-11-10T03:12:00.000-08:00

Jaffna in 11 - 15 Centuries

During the rule of the Cholas in the eleventh century, the Tamils living in the Island were able to consolidate their positions in the militia and the administration of the Sinhalese kings. It may be assumed that more Tamils settled in the northern region during this period.

In 1215 AD, Magha of Kalinga conquered the Sinhalese kingdom with its capital in Polonnaruwa with the help of Dravidian soldiers. This invasion weakened the Sinhalese power to such an extent that any semblance of political unity in the Island disappeared.

Some maintain that events following the above invasion contributed to the development of the kingdom of Jaffna.

The fact that the Tamil invaders from South India ruled over the entire region of Nagadipa is significant. One assumes that there was support for them among the people of the Peninsula. Swami Gnana Prakasar's opinion that the people of Nagadipa or Jaffna who were "never fully reconciled to the new belief [Buddhism] which came to be firmly established under Devanampiya Tissa (247-207 BC) and who had constant communication with the Tamils of the mainland... nurtured a spirit of revolt and were only too ready to stretch out a helping hand to any adventurer who would attempt to curb the sovereign power of the Sinhalese" may offer a clue to the success of some South Indian invasions.

After Magha, the Javakas led by Chandrabhanu came to power with the help of Tamil soldiers from South India and ruled over most of the territory that were previously under Magha. Chandrabhanu became almost a vassal of the Pandyas and was overthrown by themwhen he refused to send tribute.

As far as Jaffna was concerned, the legendary story of a Chola princess called Marutapuravalli marrying the king of Katiramalai is remembered in the later chronicles. One does not hear any more of Katiramalai, a fact which may point to a change of capitals.

In this period, migration from South India to Jaffna and the mainland of the North called Vanni seems to have been taking place. Pachilaippalli, an arid tract with sandy passes, became a central spot facilitating perhaps migrations to Vanni.

A new type of pottery classed as Grooved Rim Ware appears on the scene. Two Chola inscriptions belonging to the eleventh century, recording the imprisonment of the Sri Lankan King and the grant to a Nallur temple respectively, have been found in the Peninsula"

As far as religion was concerned, a brand of syncretism combining Buddhist beliefs and practices with Tamil Saivism and folk religion took place. Aiyanar was syncretised with Buddha.

In coure of time Buddhism was, on the wane. It was perhaps at this juncture that Saiva Siddhanta became the official religion of the Jaffna ruling class.

The eleventh to the fourteenth centuries witnessed a flurry of foreign and local trade. Many coins and Chinese ware of this period, a Tamil inscription of Parakramabahu I found at Nainativu and the observations of the Arab traveler Inn Battuta (14th century AD) about Jaffna corroborate this state of affairs.

By the end of the 13th century and not later than 1325 AD, the Tamil Kingdom of the North had "come on to the historical scene".

This Tamil Saiva Kingdom, based partly on agrarian and partly on mercantile structure, had as its nucleus Uttaradesa, namely the northern division of Rajarata covering the areas of the northern part of the country.

The Kings of the Kingdom of Jaffna are known by the name of Arya Chakravartis. According to some, the descendants of Arya Chakravarti, a chieftain from the Pandya kingdom who became ruler of the northern part of the Island towards the end of the thirteenth century, came to be known as Arya Chakravartis. According to others, Jayabahu,who ruled the North while Magha ruled from Polonnaruwa, was probably the founder of the Arya rulers of the North. These rulers were originally a branch of the Ganga dynasty from Kalinga who had immigrated to Rameshvaram, South India, and had intermingled with the Brahmins of the area. It was to highlight their connection with the highest caste that they called themselves Aryas. Another school holds that Singhai Aryan, also known as Kulankaic Chakravarti, was the founder of the line of Arya Chakravartis. He was none other than Magha, alias Kalinga Magha, alias Kalinga Vijayabahu, who conquered Polonnaruwa in 1215.

The centre of power of the Northern Kingdom was the Jaffna Peninsula and hence it was known by the name of the Kingdom of Jaffna. Ibn Battuta, the Arab traveler who visited the capital in 1344 AD states that the Tamil King's power extended up to Puttalam and that he was in control of the pearl fishery.

In the middle of the fourteenth century, the army of the Tamil King had penetrated as far south as Gampola and had driven the reigning Sinhalese King from his capital.

In the fifteenth century, however, there was a brief Sinhalese revival and the Kingdom of Jaffna was under Sinhalese rule for about seventeen years till the defeated Tamil King reconquered his kingdom with the help of the Tamil military chiefs from South India.

Under the Viljaya Nagara Empire of South India, the Tamil kingdom became its tributary and there followed a protective relationship. After its decline, Jaffna came under the sway of Tanjore and Madurai, two centres of power that succeeded the former Empire.

Sinharaja Beautiful forest

2010-10-26T03:43:00.000-07:00

Sinharaja (11,250 ha), is the jewel of the last remaining virgin rainforest crown in country is located in the wet zone of the country. the primeval Sinharaja covers 8900 hectares of breathtakingly beautiful, continuous forest.

Beautiful Streams, springs, rivers, waterfalls, leopard, monkeys, butterflies and moths, rare trees, valuable shrubs and medicinal herbs are all found within its green canopy. A trek along the sinharaja paths would provide nature entusiast a never to be forgotten experience of sights and sounds and feelings.

Due to its high bio-diversity and ecological importance, it has been declared as a National Heritage Wilderness Area and it is the only natural World Heritage Site (declared by UNESCO) in the country.

Sinharaja is one of the few virgin forests left in the world, The forest has series of mountains and ridges rising abruptly from 90m to 1170m above mean sea level. Situated in Ratnapura, Galle and Matara districts in the interior wet zone of the south west of the island.

This is Sri Lanka's most important rainforest. The forest has tall trees growing in close proximity, but winding paths make it easy to walk along the forest floor. It is inhabited by water monitors, torque macaques, leopards, giant squirrels, purple-faced leaf monkeys and leeches.
Bird life includes Ceylon Spurfowl, Ceylon Junglefowl, Ceylon Wood Pigeon, Sri Lanka Hanging Parrot, Layard's Parakeet, Red-faced Malkoha, Green-billed Coucal, Chestnut-backed Owlet, Ceylon Grey Hornbill, Yellow-fronted Barbet, Ceylon Small Barbet, Black-capped Bulbul, Spotted-winged Thrush, Brown-capped Babbler, Orange-billed Babbler, Ashy-headed Laughing-Thrush, Ceylon Blue Magpie, Ceylon White-headed Starling, Ceylon Hill Munia, Ceylon Hill Myna, Malabar Trogon, Black Bulbul, Indian Scimitar Babbler, Greater Racket-tailed Drongo, Green Imperial Pigeon, Velvet-fronted Nuthatch and Yellow-browned Bulbul.

Crystal-Clear Cool Water

The Sinharaja falls within a rainfall range of 3,000 to 6,000 millimeters and even diest season records a surprisingly considerable amount of rain fall.

Small streams found within the forest contain crystal-clear cool water and one can clearly see the fish, toads and crabs swimming in it. Another characteristic feature of Sinharaja is the mixed species flock formation of its birds. Number of species in the flock can be go up to about 40 species.
If you are lucky enough you can experience the tropical monsoon inside the forest, which will be an unforgettable experience.

Scenic Beauty

Apart from its ecological and biodiversity value its scenic beauty is also invaluable. The largest known tree of the country is found in the Sinharaja, which is an endemic tree. Insect eating Pitcher plant is frequently seen here. This magnificent rainforest is also a home for large number of butterflies. In side the forest is dark even during the day time due to close canopy above and one can here the voice of cicadas and frogs throughout the time.

Topographically Sri Lanka is divided into three morphological areas Topographically. and Sinharaja Rain Forest belongs to the middle range uplands by elevation range. It range of 270 to 1,060 meters in height and a slopes range of 100 to 350. The Sinharaja forest is located on the Rakwana mountain range which lies detached from the main central Mountain ranges of the island.

The highest faunal endemicity

The highest faunal endemicity of the country is found in the Sinharaja. Out of 12 endemic mammal species of the country 8 are found here. Giant squirrel, dusky-stripped jungle squirrel and endemic purple-faced leaf monkey and torque macaque are frequently seen.

Almost 95% of the countries endemic birds (about 19 species) are found here including rare Red-faced Malkoha, Green-billed Caucal, Blue Magpie and Sri Lanka Spur fowl. Diversity among the reptiles and Amphibians are remarkably high. The endemic green pit viper, endemic hump nosed lizard (Lyriocephalus scutatus) and horned lizard (Ceratophora aspera) are common here. Small tributaries and rivers of the forest support the fish such as striped rasbora, walking catfish and endemic comb tail

Mountain Peaks of
Sinharaja Rain Forest

There are several mountain peaks in the eastern side of the Forest Reserve.
Hinipitigala Peak - 1,171 m
Dotugala Peak - 769 m
Mulawella Peak - 760 m
Kosgulana 797 m
Hinipitigala West 1170 m
   Hinipitigala East 1168 m
   Pathinigala 605 m
   Sinhagala 742 m
   Tibbotagala 904 m
   Kohilarambe 757 m

Rivers of Sinharaja Rain Forest

Koskulana Ganga
Maha Ganga
Kudawa Ganga
Maha Dola
Pitakele Ganga
Gin Ganga
Kalukandawa
Gin Ganga

Aluviharaya

2010-10-26T03:37:00.000-07:00

Aluvihara- where Tripitakas were written

The epic reign of king Valagamba/Vattagamani (104-77 B.C.) would go into the annals of the Buddhist literary history as the Tripitakas (Buddhist scriptures) were written down on ola leaves in Pali by a conclave of Buddhist monks of the Aluvihara Temple, lying close to Matale.

These Tripitakas originally had come down by mere word of mouth by being committed to memory by Buddhist monks of the time. Such Tripitakas are classified into three divisions. They are Vinaya Pitakaya (Basket of discipline), Suthra Pitakaya (Basket of Discourse) and Abidarma Pitakaya (Basket of Metaphysics).

The entrance canopy has a prominent Pandal with an arch constructed out of concrete. From there is a steep ascent of stone steps leading to the meda midula - frontage terrace. Here looms a mass of rock boulders harbouring cave shelters.

Then from there, rises round and round steps of stone giving way to the other rock caves having well chiselled drip ledges on the apex. Mr. W. Edwin is in charge of the library housed in a commodious building which is named as the International Library and Museum for writing the Tripitakayas on ola leaves in Pali.

The foundation stone for this International Library and Museum was laid by His Royal Highness Crown Prince Sihanouk of Cambodia on 17.2.1957.

He had been in Sri Lanka then to attend the Buddha Jayanthi Celebrations held in February 1957. This edifice was inaugurated by the late Premier, Srimavo Dias Bandaranaike on 1.9.1974. It was constructed with state funds.

Mr. W. Edwin, Librarin there, is a real repository of all Buddhist philosophy and other historical episodes connected with this Aluvihara Temple and other archaeological artifacts of cultural value. He was receptive to me and briefed me its origins.

There is an influx of tourists both home and abroad flocking to this historic temple. The library contains a gallery of antiques ranging from Buddhist statues, seated, standing made out of clay, brass, marble, while some of them have been gold plated.

There are priceless Buddha statues gifted by Siam, Cambodia, China, Japan, and Myrama (Burma), together with other archaeological artifacts pertaining to old Lanka, as well. Then there is also displayed Buddha statues of Mahayana sect gifted from countries like China, Japan, Cambodia and

Korea

. There are well bound Tripitakas on ola leaves written in Pali displayed in a separate bookshelf.

Then next comes an array of heaps of talipot leaves (fresh ones processed into ola leaves on which the scriptures are written with the aid of the panhida-stile.

These specimens are in the form of display to visiting tourists as Mr. Edwin, the Librarian has to explain to them in his lectures as to how these ola leaves are processed from the tali-pat palm-leaves. Besides. Mr. Edwin being proficient in Sinhala, Pali, Sanscrit, he is also well-versed in foreign languages like French, Italian and German as he delivers lectures in these languages on all aspects of making of ola leaves from scrap, and about the origins of Buddha statues and other stone monuments.

Among the antiques displayed are old brass lamps, arecanut cutters, swords, knives, ceramic ware, and other ornaments and implements of antiquity, as well.

This Aluvihara temple from ancient times had been called as Aloka vihara. Mr. Edwin told me that during the reign of Valagamba of the 1st century A.D., the Buddhist scriptures, those Tripitakayas were originally written on ola leaves in Pali at seven of those rock caves by an assembly of erudite Buddhist monks who were resident in those very caves. Of those seven caves, only three are remaining.

In the first cave about 25 feet long and 10 feet high was one of the venues where some of these archaic Tripitakayas were written on ola leaves in Pali by a team of Buddhist monks. On its apex is written in bold Sinhala letters that the Tripitakayas were written during the reign of king Valagamba at this cave shelter.

The rock cave shelter harbours an Image House. Its entrance doorway, overhead is surmounted with the typical Makara Thoranay motif flanked by janitors. There are also seated standing and recumbent Buddha statues of terra-cota, while the murals are adorned with paintings of Jataka stories. The cave ceilings are studded with fascinating paintings of lotus flowers in full bloom - all dating back to the Kandyan period of time.

Next comes a spiral stone staircase that terminates on its summit where the sacred Bodhiya stands cloistering an image house in this rock cave shelter.

The third cave is met amidst a conclave of rock boulders where is sheltered another rock cave where the Tripitakayas were written on ola leaves by the ancient Buddhist monks. Lying in the same premises where the Library stands, is another commodious building sheltering the Sanga Nivasa (Monks Residency).

This Sanga Nivasa was completed on 14.7.1994.

Inside the hall is placed a bronze plaque against its wall in which are inscribed both in Sinhala and English the following nobel but immortal words: "This Sanga Nivasa dedicated to the Sanga Fraternity became a reality on 14.7.1994 with meritorious act completed with the support of the Ven. Son Song Nayaka Thera, members of the Dayaka Sabha Hynn Bulsung Temple of Bulsung Sect in Korea and the Aluvihara Temple Development Fund initiated and constructed during the incumbency of Ven. Ethipola Sri Medhankara Nayake Priest, Chief High Priest, Matale

Horton Plains

2010-10-26T03:35:00.000-07:00

Horton Plains National Park

Horton Plains National Park "Maha-Eliya" in Sinhala is a national park in the highlands of

Sri Lanka

. It lies at a height of more than 2000 m in the central highlands, and its altitude means that it has a much cooler and windier climate than the lowlands of

Sri Lanka

, with a mean annual temperature of 16 °C rather than the 26 °C of the coasts. In the winter months it is cold at night, and there can even be frosts, although it rapidly warms up as the tropical sun climbs higher in the sky.

The park covers 31.60 km², and is a mixture of highland forest and wet grassland. Annual rainfall is high with the area being affected by both monsoons as well as the inter-monsoonal periods; it is driest between January and March.

This is the only National Park in

Sri Lanka

in which visitors are allowed to walk. At 'Worlds End' the 2000 meters plateau comes to an abrupt end, plunging 700-1000 meters to the valley floor. This gentle walk takes two to four hours depending on how much time is spent identifying the impressive bird life seen along this route. It is worth starting early to avoid the crowds, the mist that drifts up the valley can often obscure the views as the day wears on. 'Little Worlds End' is another popular location, falling a mere 300 meters, along with Baker's fall.

The plains appear to have a lot more in common with the moors and highlands of Britain than with the rest of Sri Lanka's National Parks. The extensive grasslands are bleached brown by the frosts at this altitude and the herds of sambar are reminiscent of red deer roaming the Scottish Glens. This large sambar(Srilankan Sambar Deer) population, along with the Purple-Faced langurs, wild boar and barking deer support a small number of leopards, although seeing them requires a huge amount of luck. Your best chance is offered by driving around the park late in the evening and listening for the alarm calls of the sambar.

This is also one of the top destinations for birders who visit the area to look for several of Sri Lanka's endemics; these include the Yellow Eared Bulbul, the Ceylon Hill White Eye, Sri Lankan Bush Warbler, Black-throated Munia, Sri Lanka Wood Pigeon, Dull-blue Flycatcher, Ceylon Whistling Thrush and the Ceylon Blue Magpie.

The diversity of vegetation is also impressive from grasses to ferns, shrubs and large flowering trees. The montane forest is very distinctive with all the trees reaching a similar height to protect themselves against excessive precipitation, the western slopes support the most extensive area of cloud forest in the country.

At Horton Plains the central mountain massif is shaved into a tabletop of rolling patna punctuated by rhododendron and bracketed by sporadic swathes of evergreen forest. Temperatures at night drop to 0C. Yet while the air and the water in the streams are bracing, the .sun is fiery. On a magnificent day the dawn is misty; noon is the time of blue skies and limitless vision; sunset is orange and burgundy; and twilight, a quiet, purple hour.

Every seventh to twelfth year the jungle paths become a mosaic of pink and purple and blue when the nilloo bursts into bloom in periodic splendour before it seeds and dies. Flowing streams and their rocky banks are lined with delicate ferns, while beneath the clear waters lies a fine tracery of flora which is constantly woven into an ever-changing pattern. The forest-clad escarpment of Hortons is source and watershed to Sri Lanka's two mightiest rivers - the Kelani and the Mahaweli - as well as many other streams, rivers and lakes, providing water to the western, southern and northeastern sectors of the island.

How to get there

Approached from Colombo, the journey to Horton Plains is a five- or six-hour trip by road. National Park situated in the Hill Country and falls within the Nuwara Eliya district and is 200 km away from Colombo. It can be accessed by traveling from Nuwara Eliya through "Ohya". And Nuwaraeliya to Ambewela then Horton Plains.

Jathika Namal Uyana

2010-10-26T03:29:00.000-07:00

The secret garden in Dambulla

Jathika Namal Uyana

March 28 marks the 11th anniversary of the Jathika Namal Uyana (National Naa Park) in Dambulla, Galkiriyagama. In 1991, a solitary monk made his ashram in this ancient site then encroached by the dense forest. Eleven years after it was re-discovered by Vanavasi Rahula thera, now Namal Uyana is considered the largest Naa tree forest in the country and the home to the largest Rose Quartz Mountain Range in South Asia.

Legend has it that King Devanampiyatissa planned to set up a religious park somewhere near Dambulla, but the construction was delayed due to some unexpected reasons and the king was compelled to move the proposed site for his dream park to somewhere near Anuradhapura - in the heart of the capital of his kingdom. Ultimately he set it up, it was called Mahamevna Uyana. What happened to the abandoned site near Dambulla for the next few centuries was a mystery.

But the abandoned garden came into light in 924 AD, when the then King Dappula IV declared it as a human sanctuary. Thus the first ever human sanctuary in local history was set up.

Men who sought refuge from the persecution of the king and his officials had protection of the monks who controlled the monastery. No official could take them into custody without the permission of the monks who hardly consented to hand over their refugees. An inscription by the King Dappula IV declaring the religious site as a human sanctuary can still be seen at Adiyagala at the entrance to Namal Uyana.

It is said that the monks in the monastery asked these refugees to plant and look after a few trees of Naa in the sanctuary premises as an act of self retribution. Subsequently this simple act led to the largest Iron wood (Naa) park in South Asia.

With the time passed and the Sinhala kingdom moving further into the countryside for protection from the South Indian invaders, the monastery and the Naa park was abandoned.
Vanavasi No detail of the monastery is available since it was abandoned.

But in March 1991, a solitary monk came to this isolated once religious habitat. He too was an enigma. Very little is known about his life before he came to this ancient religious site away from the human habitation. He had his hut 40 feet above in a tree top to avoid danger from freely roaming wild animals.

Now with 11 years passed since then, this once solitary monk now widely known as Vanavasi Rahula Thero recalls his difficult days with nostalgia. He is proud to call himself a the pioneer and the protector of this site of bio diversity.

According to him some Naa trees in the park are older then 1500 years. Two varieties of Naa - Diya Naa and Batu Naa can be seen there and the former is considered to be endemic to Sri Lanka.

According to the biologists the importance of the Namal Uyana is that it has 102 species of tropical plants of which 82 are herbal plants within 260 acres garden and the forest bordering it. The greater part of plants are considered endemic to

Sri Lanka

and at the danger of extinction. 18 bird species and a number of mammals including elephant, leopard, monkey and deer also dwell in the park and its proximity. Archaeological findings of stone tombs, 'Sandakada Pahana', and inscriptions reveal that the history of this site goes back to 300 AD.

Biodiversity is not the only distinction of the place. The Rose Quartz mountain range which encompasses 500 acres has added geological importance to this isolated garden 160 km from Colombo.

According to Prof. Shiran Daraniyagala, the Rose Quartz Mountain Range is over 500 million years old and white, rose and violet colour quartz deposits can be seen in the mountain range. It is said that pieces of rose quartz of the mountain range had been used for the graving structures of the Taj Mahal.

The geological importance of the Rose Quartz Park was further highlighted last January, when the tree fossils considered to be belonging to pre-historic era were discovered by Sri Lankan archaeologist Bandu Weerawardene.

According to him fossils are about 10-15 million years old. Though many animal fossils have been found in Sri Lanka this is the first ever discovery of tree fossils in the country and according to Weerawardhane no place with such a wide spread of fossils like in rose quartz range in Namal Uyana was ever discovered. Fossils can be seen in 20-30 acres of the mountain range.

Monk Vanavasi Rahula is happy with the fact that his stay in the garden has reduced the intensity of deforestation and hunting in the site. But it does not mean all challenges to the protection of the religious site have been won.

The monk laments that the exposure of human contact has endangered the fauna and flora of the site. According to him the threat arises not from the organised groups, but from the villagers struck by poverty. Hunting and deforestation are only a humble attempt for survival.

Vanavasi Rahula Thera advocates increasing awareness of villagers on environment protection and improving their income generation opportunities. Namal Uyana Environment Centre has taken steps to educate local children on environment protection and train youth in environment protection.

So when the Namal Uyana celebrates its 11th anniversary sustainable socio-economic development with the co existence of the environment should be the theme for the celebration.

Kingdom of Kotte

2010-10-26T03:26:00.001-07:00

Kingdom of Kotte

Past the junction of Rajagiriya, now the gate-way to the administrative hub of our island, namely the Sri Jayawardene Parliament Complex, one enters a strange terrain. Externally no evidence of any extraordinary or spectacular aspect is visible since the suburban aspects of Colombo s fringe territory marked by the thick asphalt and concrete jungle continues here too with a regular monotony. But what makes the terrain special is that underneath all these modern concrete structures and the network of roads on which a seething populace walk and ribbons of vehicles ply back and forth in mad frenzy, sleeps a mighty city.

It was the capital of our island from 1415-1565 AD predominated by the long reign of Parakrama Bahu VI, the last Sinhala king who ruled a unified Lanka. The attacks on the kingdom both by external aggressors as the Portuguese and internal dissidents were so ferocious that only meagre visible remnants testify to the existence of a once magnificent city. Just past the junction of Rajagiriya or Welikada (the more authentic name) along the Battaramulla road, one comes to the bridge under which flows a rivulet of the famous Diyawanna Oya (river) that snaked around the city. It was in the proximity of this bridge that the resplendent gateway to the old city had stood. It had been a stone-hewn gigantic entrance and no trace of it now remains. The city had been circumscribed by a mighty rampart and moat built by Nissanka Alagakkonara, a minister. Very few traces of this moat and rampart are now visible here and there as seen in the boundaries of the Perakumba Pirivena. According to existing ruins it is concluded that the rampart had been 8 feet high and 30 feet wide. The Dalada Perahara is said to have paraded along the rampart replete with elephants and flambeau-carrying dancers not to mention the king himself riding behind the richly caparisoned elephant carrying the sacred relic casket followed by thousands of devotees.

There is a road in modern Kotte city named Rampart Road , the only tribute to this mighty rampart built to ward off attacks. Along parts of the moat, encroachers have put up shacks and coconut trees flourish here and there. That is the sad fate of a very historical structure put up as late as the 15th century. Sri Jayawardenapura Kotte is the least preserved of our ancient capitals. Even our first capital of Anuradhapura going back to pre-Christian times exhibits a better state of preservation and the explanation given usually for this state of affairs is that Kotte s proximity to the capital spelt its final doom. As the population began to burst within Colombo s seams, the deep moat began to provide a refuge to the homeless and also a dumping ground of garbage while the more resourceful citizens very unpatriotically built their concrete dwellings over the remnants of the ancient buildings. The lethargy of those in power added to the tragic situation. Anyway this modern house building came as an aftermath of the pillage of the city of Kotte by the Portuguese and by King Rajasinghe 1 of Sitawaka. Rajasinghe attacked the city to drive away the Portuguese while the Portuguese themselves destroyed it before moving onto the fort of Colombo with King Dharmapala. All in all the resplendent capital of Kotte plummeted into the most chaotic melee.

The Royal Palace eulogized in the Sandeshas (message poetry of Kotte) as the most magnificent edifice, a five-storied building constructed out of luminous blue stone, in whose exotic courts kings of old received embassies, had been transformed into a heap of rubble and the Dutch are said to have carried away the bricks and other materials to build their churches in Colombo. Later the rubble and the bricks had been carried away during the British government to build the brakewater at Galle Face. Contractors assigned with the removal of these had carried away the more worthy artifacts as the moonstones to decorate their own homes. That is how a moonstone (sandakada pahana) of the Royal Palace adorns a house at Veyangoda now. The cruel fate that befell the Royal Palace, befell the Dalada Maligawa (Temple of the Tooth Relic) said to be a three-storied edifice crowned by a chaitya with a golden pinnacle.

Today a Maligawa Road (Palace Road) runs along in Kotte by an area surmised to be where the Palace was. The Royal Pond of the Palace had been intact till about the 30s according to some sources but somebody now has built a house above it too. The Portuguese had destroyed the Dalada Maligawa and built a church in the precincts and the church too has now disappeared leaving behind only the karakoppuwa or the cemetery. The Alakeswara Road leads to the ruins of the Palace where Minister Alagakkonara who built the Kotte fortress lived and within its proximity are two large Tombs (according to some, chaityas) known as the Baddegana Tombs. They had been buried inside a mini-mountain for years and years, foliage having grown above it till it is reported in a folk legend that one moonlit night a devotee in sil clothes walking by it had heard the sound of hewisi (drums) emanating from it. Later excavations had revealed the twin tombs or chaityas. And here is an unbelievable and almost repugnant piece. A part of the Chitra Kuta Mandapaya where the Kotte kings had their consecration ceremonies now lies miserably in ignoble negligence and a gaping hole in it is said to be used as a lavatory pit! When the writer last visited it, parts of vehicles from a nearby garage were dumped on it and beggars and stray dogs were surveying these and other heaps of rubbish on it for possible marketable and edible stuff!

Place names in Kotte reveal many edifices as the name Angampitiya. This had been the sports venue of the capital, where many games of skill (angam) were played. Today it is just a humdrum site of human dwellers. In the site where Vibhishana Devale stood, where many a bird messenger paid homage in their aerial flights had been put up a house, however, now it stands as the Archaeological Museum. The museum just now seems to be more in a dormant stage than in an active stage. The Ranga Hala (dancing hall) and Saraswathi Mandapaya, where the learned and the high-born gathered for discourses had been sited beyond this, but there are no visible extents of any of these.

More words need not be wasted on the misfortune that befell the mighty city of Kotte. Most of it lies buried under modern concrete, a part of it has been taken away to put up other buildings while human ablutions are performed on the very consecration stone of the kings, now become a resting place of the area s stray dogs. One can take solace only in Buddha s teachings of impermanence of all things to reconcile one s mind with this state of things. But there is nothing to prevent one becoming nostalgic over the old city described by one of Kotte s greatest poets, Sri Rahula Himi in Selalihini Sandesha in the following strain.

Adam's peak

2010-10-26T03:24:00.000-07:00

Adam’s Peak

Jutting sharply skyward from the lush jungles of southwestern Sri Lanka is the 7362 foot (2243 meter) peak of Sri Pada, the 'Holy Footprint'. Also called Adam's Peak, the mountain has the unique distinction of being sacred to the followers of four of the world's major religions: Hinduism, Buddhism, Christianity and Islam. Long before the development of these religions, however, the mountain was worshipped by the aboriginal inhabitants of Sri Lanka, the Veddas. Their name for the peak was Samanala Kanda; Saman being one of the four guardian deities of the island. For Hindus,

the name of the mountain is Sivan Adi Padham, because it was the world-creative dance of the god Shiva that left the giant footprint (5 feet 7 inches by 2 feet 6 inches). According to Buddhist traditions from as early as 300 BC, the real print is actually beneath this larger marking. Imprinted on a huge sapphire, it was left by the Buddha during the third and final of his legendary visits to Sri Lanka. When Portuguese Christians came to the island in the 16th century they claimed the impression to be the footprint of St. Thomas who, according to legend, first brought Christianity to Sri Lanka. And finally, the Arabs record it as being the solitary footprint of Adam where he stood for a thousand years of penance on one foot. An Arab tradition tells that when Adam was expelled from heaven, God put him on the peak to make the shock less terrible - Ceylon being that place on earth closest to and most like heaven.

The mountain is more easily seen from the sea than from land, and also more impressive. Early Arab seafarers fascinated with the pyramidal peak wrote of it as "the highest mountain in the world" (it is not even the highest in Sri Lanka), and "visible from three days sail". The ancient Sinhalese also believed it to be of great height and a native legend tells "from Seyllan to Paradise is forty miles, and the sound of the fountains of Paradise is heard here". Visited by many early world travelers, among them the Arab Ibn Batuta (1304-1368) and the Venetian Marco Polo (1254-1324), Adam's Peak attained a legendary status as a mystic pilgrimage destination. Today the pilgrimage season commences in December and continues until the beginning of the monsoon rains in April (from May to October the mountain is obscurred by clouds). Certain parts of the path leading up the mountain are extremely steep and the climbing chains secured in these sections are said to have been placed by Alexander the Great (365-323 BC), though there is no evidence that he made it this far south on his Asia travels. Atop the peak is an oblong platform (74 x 24 feet) where stands a small Buddhist temple and the shrine of Saman with the strange footprint. Votive offerings are made here, especially of a coil of silver as long as the donor is tall, for recovery from sickness; and rain-water taken from the footprint is known to have a wonderful healing power. Adam's Peak is also called Samanalakande or the 'butterfly mountain' because of the myriads of small butterflies that fly from all over the island to die upon the sacred mountain.

Paduwasnuwara

2010-10-20T03:53:00.000-07:00

Panduwas Nuwara

King Paduwas Dev ruled the country for 30 years, keeping the Upatissa Grama as the Capital. He was married to an Indian princess who was a close relative of great monarch King Suddhodana. They had ten sons and a one daughter, the famous princess Unmada Chithtra. King Paduwas Dev built the first reservoir in the Island, known as Abhaya wewa.

polonnaruwa

2010-10-14T03:36:00.000-07:00

Polonnaruwa

Anuradhapura was a Capital of Sri Lanka at 1500 years. After destroy Anuradhapura with various effects Polonnaruwa became the Capital of Sri Lanka. Polonnaruwa kingdom was started 1017 AD and it was finished at 1215 AD. There were two aggressions which were aggressed by India were cased to start and finish the kingdom of Polonnaruwa.

Colas who were inoculated Sri Lanka at 1017 AD avoid the Anuradhapura kingdom and started Polonnaruwa as their Kingdom. There after Sinhalese kings attacked Colas and created Polonnaruwa as Sinhalese Kingdom. Magha who was attacked Sri Lanka and who were in Kalinga of Indiya became final king of Polonnaruwa. King 2nd Parakramabahu who rescued Sri Lanka from Magha and started Dambadeniya as 3rd Kingdom of Sri Lanka.

Greatest three Kings of Polonnaruwa Kingdom were King Wijayabahu, King Keerthi Sri NishshankaMalla and King Parakramabahu. We can see today also the many greatest places and historical items which were made by greatest three kings of Polonnaruwa and also we can see the Hindu temple dedicated to a deity which was made by Colas. We can see two Hindu temples dedicated to a deity and no 2 Devale is safety now also. Both of them were created with Indian method.

Today We can see the ruins of Hatadageya, Watadageya, Nishshanka Latha Mandapa which were created by King Keerthi Sri NishshankaMalla and Gal Wiharaya, Alahana Campus, Paradise of 7 flats, Gethawana statue, Thiwanka statue complex which were made by king Parakramabahu. There are four various statues at Gal wiharaya (see above picture). We can see the ruins of Alahana Campus and anyone able to think present University is not bigger than it. Also we can see beautiful Ponds called Kumara pond, Nelum Pond and more. Why keep your eyes without see that wonders.

Culture...

2010-10-02T04:50:00.000-07:00

Culture....
Culture and art is visible all around the country. There is a mix of cultures in the city of Colombo but as one moves out to the countryside differences can be identified. Almost all Sri Lankans indulge themselves in some form of art such as Dancing, Music or Painting it is a part of Sri Lankan culture. Certain parts of the island are known for specific types of art like Ambalangoda, which is known for making traditional wooden mask and for puppetry and folk dancing. If one wishes to experience first hand art and culture, some of the popular places to visit are Polonnaruwa, Anuradapura, Kandy , Galle and Trincomalee. These beautiful and historically important cities are repositories of Sri Lankan art, culture and traditions.

Sigiriya

2010-10-02T04:42:00.000-07:00

Sigiriya

that King Datusena had been plastered alive to a wall by his son Kasyapa who later died in battle facing his brother Moggallana. Perhaps this is the story accepted until later documents and literary works suggested otherwise.
King Kasyapa was the man who dared to hold the dream of his father of building a palace in the sky, despite the many obstacles he faced. Kasyapa was unfortunately called a parricide, owing to the earlier legend and later by his famed epithet 'God-King' The birth of a palace in the sky King Datusena's reign saw 15 years of peace and prosperity in the land. He built the greatest tank in the ancient city of Anuradhapura, Kalaveva, which he considered as all the wealth he ever possessed. King Datusena now wanted to be the 'Bodhirajaya' a title which the monarchs of Sri Lanka had held as protectors of Buddhism in Asia. How- ever, King Sri Kundya of Java had assumed this title and stubbornly held on to it even after Datusena sent word to him saying that it was illegal for another ruler other than a Sri Lankan to hold this title.Disappointed, Datusena sought the advice of the Abbot of the Mahaviharaya, head of the 'Theravada' sect of Buddhism, who advised the king to practise the 'dasarajadharma' (ten royal virtues) which would enable him to acquire the status of a 'Chakravarti', which was higher than a Bodhirajaya. Datusena, being quite human was unable to practise it and found himself in a state of great mental distress, when he came into contact with a 'Maga Brahmana' or Magian Priest of Persian origin, a Christian who had come to the Royal Palace.
This priest was to play a very in- fluential role both in Datusena's and Kasyapa's lives. Datusena confided in this priest and he counselled the king saying that it was impossible for a human being to practise the ten royal virtues and that even the ancient Persian Kings had tried and failed. There- after, they had tried to obtain imperial status by observing the ritual of 'Parvataraja' or Mountain King. To achieve this, the king had to reside in a palace built on the summit of a rock and rule from there.The Maga Brahmana suggested that funds for building such a palace could be obtained if all the people in the kingdom gave a gift according to their ability to the king on his birthday as a token of their allegiance. They calculated that if they do so for seven consecutive years they could obtain the funds needed for building the palace. Meanwhile, the intrigues within the palace of Datusena began to grow. Samgha his second queen desired the throne for her son Moggallana whereas Kasyapa too wanted the same. Abroad too, the acts of fate began to intrude upon the rule of Datusena. Simhavarman, Datusena's brother-in-law assumes the title of 'Parvataraja' in India and declares war on Datusena. He sends Datusena's sister's husband, Migara as general of the army to invade Sri Lanka. Simhavarman had purposely sent him at the head of a small army so he may be destroyed because he resented Migara and his wife converting to Christianity In the same way Datusena had decided that the only way to stop Kasyapa making a claim to the throne would be to have him destroyed because he had already decided to give the throne to Moggallana. Datusena sent Kasyapa to war against General Migara at the head of a small army. Kasyapa realized that his father wanted him dead and he made a pact with General Migara to stage a mock battle and to have Migara and his army surrender to him. Migara gave his allegiance to Datusena and promised to serve him.The rivalry between the two brothers grew, when after this battle, Kasyapa claimed the title of 'Yuvaraja'. Datusena made no commitment and Kasyapa assumed that the title will be given to Moggallana and decided to leave Sri Lanka. In despair, he went to see his mother for one last time and told her that he'd rather live in exile than be subservient to his younger brother. He had worshipped at her feet and had sobbed saying, "This may be the last sight that I may have of my mother." She too had sobbed and blessed him saying "May thy paths be propitious."
Kasyapa was informed shortly by General Migara that Datusena had brought a charge of treason against him because he had reportedly conspired with Simhavarman of India. This, in fact, was a false piece of information deliberately given to mislead Kasyapa and make him flee the country so that the people can confirm that if he fled then he must indeed be guilty of treason. Kasyapa fled to Madras and sought refuge with his uncle Silatisyabodhi. After seven months he gathered an army and prepared to invade Sri Lanka. He landed at Chilaw and proceeded to the Kurunegala District where he set up camp near the village of Sri-Pura. Datusena ordered his troops to set up camp in the village itself, that is in the rear of Kasyapa's army, and thus he forfeited the claim to immunity when setting up camp because he was doing it at the rear of Kasyapa's army instead of in front. Datusena's army was thus attacked while they were setting up camp and they were badly defeated. Kasyapa had no idea that it was his father who was at the head of the army. He was under the misconception that it was Moggallana. Datusena not wanting to see the outcome of this battle, cut off his head with his own sword.
Thus Datusena's reign came to a tragic end, indirectly caused by his first born. He died without the impe- rial title of 'Parvataraja'. Kasyapa, stricken, paid last respects to his father and ordered that a stupa be built at the site where he was cremated.
Kasyapa takes over the sovereignty
After this battle Kasyapa marched to Anuradhapura and took over the reins of power without any opposition. He magnanimously offered friendship and the title of Regent to Moggallana who turned it down and fled abroad with his mother. Kasyapa tried to intercept them but he was too late. Returning from Batticaloa, he camped for the night at Habarana. Rising at dawn he had seen in the southern direction a solitary mass of rock looming high over the horizon. He had inquired about this rock and was told that it was called Aksa-paravata and that his father had begun to build a palace on its summit. He had climbed the rock from the northern side with a few others and observing the outline of the construction had said that it was too large and that it would be difficult to remain at the summit right throughout the year and ordered a small edifice to be built there. Kasyapa employed a Sinhalese architect named Sena Lal to execute his designs for Sigiri.Raising funds for building Sigiriya On the advice of the Maga Brahmana, Kasyapa issued and regulated a gold coinage. For this to be accepted by overseas merchants he was told to proclaim himself as 'Kuvera' or God of Wealth. Further- more, if the merchants were to accept him as Kuvera, he had to reside and administer his kingdom from a palace on the summit of a rock. Though the Abbot of the Abhayagiri Viharaya had accepted his new imperial status, the Abbot of the Mahaviharaya who was not consulted by Kasyapa before embarking on this new venture, chastised him saying, "Kuvera was the chief of the 'Yakksa' or demons and it would take a long time for a Yakksa to acquire human status again." Proclaiming himself Kuvera, Kasyapa earned the animosity not only of the Mahaviharaya but also of other overseas rulers.Kasyapa also established free ports to attract more merchants to the ports of Sri Lanka. By this, other trading nations too suffered. Ship chose to sail to Suvarnapura (Palewbang) from India, even after the Maharaja too issued a gold coinage. Angered by the loss of trade for his nation, he summoned Kasyapa's brother Moggallana and told him that he would sponsor an army to fight his brother if he promised, in the event he succeeded to defeat Kasyapa to discontinue the use of a gold coinage and abandon Sigiri and rule once more from Anuradhapura. Moggallana agreed to do this.An ancient description of Sigiri An ancient Sinhalese guide book called the 'Sihigiri Vihara' found in the library of the Maharaja at Suvarnapura describes this rock and its palace in great detail. It describes the edifice constructed at the summit to have been made only for the use of a couple. No one was allowed to climb there other than King Kasyapa and his Queen. This edifice is described as a mansion with several landscaped gardens and a beautiful pond called Dharani with aquatic flowers. It was always full of water even in the dry season as a mechanism conducted water there.It also gives a wonderful description of the lion figure. The forepart of a lion had been there but now only the massive paws exist. The rock above the lion figure had painted images of Kasyapa and his father. The plateau in front of the lion figure was known as the plateau of Red Arsenic.This guide book also mentions the gallery and its protective mirror wall whose shining surface was obtained by the use of some mineral which only Sri Lanka possessed at that time.Above the gallery were the beautiful frescos or 'Sigiri Apsaras' painted in the form of cloud damsels and Lightning Princesses.The western and southern slopes were divided into terraces with dwelling places for the maids, members of the body-guard and concubines of Kasyapa, supposedly 500. On the western slope there had been two flights of stairs to climb the Sigiri rock, one which passed a cave which was believed to have been a shrine for the goddess Abhrasthita (Aphrodite). A figurine had been discovered there in the time of King Parakramabahu.There had also been a theatre with seats carved on to the rock. Tradition says that many ancient Sinhalese plays were first performed here during Kasyapa's reign.A cave below a boulder of stone which has the appearance of the hood of a cobra, had the paintings of Kas-yapa's biographywhich were eventually erased by his brother Moggallana.There had also been fountains for the use of the harem. According to legend, Kasyapa used to watch them bathing from his mansion. There had also been a pavilion where these damsels used to leave their clothes before bathing and sometimes dried themselves there naked.Ananda-Sthavira in his essay 'The two sons of Datusena' says that "King Kasyapa brought honour to the Sinhala Kingdom. Though the mercantile undertakings initiated by King Kasyspa were discontinued by King Maudgalyana, they were again started and continued by Sinhala Kings after King Maudgalyana. Vast wealth accrued to the Sinhala Kingdom through these mercantile undertakings."Kasyapa also renovated the ancient monastery named Isirimana (sometimes called Vessagiri) and bequeathed it to the Mahaviharaya, even though he himself was an adherent of the Mahayana doctrines. The Mahavihara was endlessly opposed to Kasyapa not only because he had proclaimed himself as Kuvera but also because he followed the 'Mahayana' sect and not the 'Theravada' sect.The role of Moggallana in King Kasyapa's death The son of the Maga Brahmana and Kasyapa fell out and after the death of his father, he left the palace and went abroad. There he conspired with Kasyapa's brother Moggallana. The Maga Brahmana (Jr) obtained a promise from Moggallana that if he ever assassinated Kasyapa, then he must convert to Christianity. He returned to Sigiriya and told General Migara about Moggallana's promise. He then told Migara that his sister, the wife of Kasyapa must be the one to kill him. Migara's sister agreed to kill Kasyapa if she was assured of never being accused of his murder.
She had then persuaded Kasyapa to climb to the summit where they were to spend the night alone together. In the night the king's attendants were summoned by her and was told that the king was ill. They carried Kasyapa down to the plateau of Red Arsenic where the physician proclaimed him dead. The queen may have poisoned him.Ananda-Sthavira in his narrative says that "There was a great commotion at the city of Simhagiri on the death of King Kasyapa." Kasyapa passed away after 18 years on the throne, in the palace in the sky that he had built. In his book of verse titled "The Sigiriyan King" (1973) V. Ariyaratnam makes the following to be the dying words of the God-King Kasyapa."Oh Sigiri, my sanctuary in the sky." After the king's death the commander-in-chief of the garrison at Sigiri, General Sulaksmana, installed the son of Kasyapa, Datusena, on the throne and administered his kingdom in his name. Eventually this General was defeated in battle by Moggallana. He died like Kasyapa's father by beheading himself. Moggallana seized Sigiri and abandoned it as the capital. He later administered the kingdom from Anuradhapura, as in keeping with the promise made to the Maharaja of Suvarnapura. Moggallana later married Kasyapa's widow. Kasyapa's son fled to India, where he died in exile.The tales surrounding King Kasyapa have been passed from generation to generation and still have the power to instill respect and admiration. Perhaps this is why Sigiriya is such a major tourist attraction right throughout the year. If you ever climb Sigiriya you will definitely see at least one young mother cuddling an infant or a toddler to her and scaling the steep climb to the top. Maybe these young mothers hope to instill the essence of Kasyapa into the lives of their young children by showing them the greatest monument to his memory the remnants of his palace in the sky. that King Datusena had been plastered alive to a wall by his son Kasyapa who later died in battle facing his brother Moggallana. Perhaps this is the story accepted until later documents and literary works suggested otherwise.King Kasyapa was the man who dared to hold the dream of his father of building a palace in the sky, despite the many obstacles he faced. Kasyapa was unfortunately called a parricide, owing to the earlier legend and later by his famed epithet 'God-King'.The birth of a palace in the sky King Datusena's reign saw 15 years of peace and prosperity in the land. He built the greatest tank in the ancient city of Anuradhapura, Kalaveva, which he considered as all the wealth he ever possessed. King Datusena now wanted to be the 'Bodhirajaya' a title which the monarchs of Sri Lanka had held as protectors of Buddhism in Asia. How- ever, King Sri Kundya of Java had assumed this title and stubbornly held on to it even after Datusena sent word to him saying that it was illegal for another ruler other than a Sri Lankan to hold this title.Disappointed, Datusena sought the advice of the Abbot of the Mahaviharaya, head of the 'Theravada' sect of Buddhism, who advised the king to practise the 'dasarajadharma' (ten royal virtues) which would enable him to acquire the status of a 'Chakravarti', which was higher than a Bodhirajaya. Datusena, being quite human was unable to practise it and found himself in a state of great mental distress, when he came into contact with a 'Maga Brahmana' or Magian Priest of Persian origin, a Christian who had come to the Royal Palace.This priest was to play a very in- fluential role both in Datusena's and Kasyapa's lives. Datusena confided in this priest and he counselled the king saying that it was impossible for a human being to practise the ten royal virtues and that even the ancient Persian Kings had tried and failed. There- after, they had tried to obtain imperial status by observing the ritual of 'Parvataraja' or Mountain King. To achieve this, the king had to reside in a palace built on the summit of a rock and rule from there.The Maga Brahmana suggested that funds for building such a palace could be obtained if all the people in the kingdom gave a gift according to their ability to the king on his birthday as a token of their allegiance. They calculated that if they do so for seven consecutive years they could obtain the funds needed for building the palace. Meanwhile, the intrigues within the palace of Datusena began to grow. Samgha his second queen desired the throne for her son Moggallana whereas Kasyapa too wanted the same. Abroad too, the acts of fate began to intrude upon the rule of Datusena. Simhavarman, Datusena's brother-in-law assumes the title of 'Parvataraja' in India and declares war on Datusena. He sends Datusena's sister's husband, Migara as general of the army to invade Sri Lanka. Simhavarman had purposely sent him at the head of a small army so he may be destroyed because he resented Migara and his wife converting to Christianity.In the same way Datusena had decided that the only way to stop Kasyapa making a claim to the throne would be to have him destroyed because he had already decided to give the throne to Moggallana. Datusena sent Kasyapa to war against General Migara at the head of a small army. Kasyapa realized that his father wanted him dead and he made a pact with General Migara to stage a mock battle and to have Migara and his army surrender to him. Migara gave his allegiance to Datusena and promised to serve him.The rivalry between the two brothers grew, when after this battle, Kasyapa claimed the title of 'Yuvaraja'. Datusena made no commitment and Kasyapa assumed that the title will be given to Moggallana and decided to leave Sri Lanka. In despair, he went to see his mother for one last time and told her that he'd rather live in exile than be subservient to his younger brother. He had worshipped at her feet and had sobbed saying, "This may be the last sight that I may have of my mother." She too had sobbed and blessed him saying "May thy paths be propitious."Kasyapa was informed shortly by General Migara that Datusena had brought a charge of treason against him because he had reportedly conspired with Simhavarman of India. This, in fact, was a false piece of information deliberately given to mislead Kasyapa and make him flee the country so that the people can confirm that if he fled then he must indeed be guilty of treason. Kasyapa fled to Madras and sought refuge with his uncle Silatisyabodhi. After seven months he gathered an army and prepared to invade Sri Lanka. He landed at Chilaw and proceeded to the Kurunegala District where he set up camp near the village of Sri-Pura. Datusena ordered his troops to set up camp in the village itself, that is in the rear of Kasyapa's army, and thus he forfeited the claim to immunity when setting up camp because he was doing it at the rear of Kasyapa's army instead of in front. Datusena's army was thus attacked while they were setting up camp and they were badly defeated. Kasyapa had no idea that it was his father who was at the head of the army. He was under the misconception that it was Moggallana. Datusena not wanting to see the outcome of this battle, cut off his head with his own sword.Thus Datusena's reign came to a tragic end, indirectly caused by his first born. He died without the impe- rial title of 'Parvataraja'. Kasyapa, stricken, paid last respects to his father and ordered that a stupa be built at the site where he was cremated.
Kasyapa takesover the sovereignty After this battle Kasyapa marched to Anuradhapura and took over the reins of power without any opposition. He magnanimously offered friendship and the title of Regent to Moggallana who turned it down and fled abroad with his mother. Kasyapa tried to intercept them but he was too late. Returning from Batticaloa, he camped for the night at Habarana. Rising at dawn he had seen in the southern direction a solitary mass of rock looming high over the horizon. He had inquired about this rock and was told that it was called Aksa-paravata and that his father had begun to build a palace on its summit. He had climbed the rock from the northern side with a few others and observing the outline of the construction had said that it was too large and that it would be difficult to remain at the summit right throughout the year and ordered a small edifice to be built there. Kasyapa employed a Sinhalese architect named Sena Lal to execute his designs for Sigiri.Raising funds for building Sigiriya On the advice of the Maga Brahmana, Kasyapa issued and regulated a gold coinage. For this to be accepted by overseas merchants he was told to proclaim himself as 'Kuvera' or God of Wealth. Further- more, if the merchants were to accept him as Kuvera, he had to reside and administer his kingdom from a palace on the summit of a rock. Though the Abbot of the Abhayagiri Viharaya had accepted his new imperial status, the Abbot of the Mahaviharaya who was not consulted by Kasyapa before embarking on this new venture, chastised him saying, "Kuvera was the chief of the 'Yakksa' or demons and it would take a long time for a Yakksa to acquire human status again." Proclaiming himself Kuvera, Kasyapa earned the animosity not only of the Mahaviharaya but also of other overseas rulers.Kasyapa also established free ports to attract more merchants to the ports of Sri Lanka. By this, other trading nations too suffered. Ship chose to sail to Suvarnapura (Palewbang) from India, even after the Maharaja too issued a gold coinage. Angered by the loss of trade for his nation, he summoned Kasyapa's brother Moggallana and told him that he would sponsor an army to fight his brother if he promised, in the event he succeeded to defeat Kasyapa to discontinue the use of a gold coinage and abandon Sigiri and rule once more from Anuradhapura. Moggallana agreed to do this.An ancient description of Sigiri An ancient Sinhalese guide book called the 'Sihigiri Vihara' found in the library of the Maharaja at Suvarnapura describes this rock and its palace in great detail. It describes the edifice constructed at the summit to have been made only for the use of a couple. No one was allowed to climb there other than King Kasyapa and his Queen. This edifice is described as a mansion with several landscaped gardens and a beautiful pond called Dharani with aquatic flowers. It was always full of water even in the dry season as a mechanism conducted water there.It also gives a wonderful description of the lion figure. The forepart of a lion had been there but now only the massive paws exist. The rock above the lion figure had painted images of Kasyapa and his father. The plateau in front of the lion figure was known as the plateau of Red Arsenic.This guide book also mentions the gallery and its protective mirror wall whose shining surface was obtained by the use of some mineral which only Sri Lanka possessed at that time.Above the gallery were the beautiful frescos or 'Sigiri Apsaras' painted in the form of cloud damsels and Lightning Princesses.The western and southern slopes were divided into terraces with dwelling places for the maids, members of the body-guard and concubines of Kasyapa, supposedly 500. On the western slope there had been two flights of stairs to climb the Sigiri rock, one which passed a cave which was believed to have been a shrine for the goddess Abhrasthita (Aphrodite). A figurine had been discovered there in the time of King Parakramabahu.There had also been a theatre with seats carved on to the rock. Tradition says that many ancient Sinhalese plays were first performed here during Kasyapa's reign.A cave below a boulder of stone which has the appearance of the hood of a cobra, had the paintings of Kas-yapa's biography which were eventually erased by his brother Moggallana.There had also been fountains for the use of the harem. According to legend, Kasyapa used to watch them bathing from his mansion. There had also been a pavilion where these damsels used to leave their clothes before bathing and sometimes dried themselves there naked.Ananda-Sthavira in his essay 'The two sons of Datusena' says that "King Kasyapa brought honour to the Sinhala Kingdom. Though the mercantile undertakings initiated by King Kasyspa were discontinued by King Maudgalyana, they were again started and continued by Sinhala Kings after King Maudgalyana. Vast wealth accrued to the Sinhala Kingdom through these mercantile undertakings."Kasyapa also renovated the ancient monastery named Isirimana (sometimes called Vessagiri) and bequeathed it to the Mahaviharaya, even though he himself was an adherent of the Mahayana doctrines. The Mahavihara was endlessly opposed to Kasyapa not only because he had proclaimed himself as Kuvera but also because he followed the 'Mahayana' sect and not the 'Theravada' sect.The role of Moggallana in King Kasyapa's death The son of the Maga Brahmana and Kasyapa fell out and after the death of his father, he left the palace and went abroad. There he conspired with Kasyapa's brother Moggallana. The Maga Brahmana (Jr) obtained a promise from Moggallana that if he ever assassinated Kasyapa, then he must convert to Christianity. He returned to Sigiriya and told General Migara about Moggallana's promise. He then told Migara that his sister, the wife of Kasyapa must be the one to kill him. Migara's sister agreed to kill Kasyapa if she was assured of never being accused of his murder.She had then persuaded Kasyapa to climb to the summit where they were to spend the night alone together. In the night the king's attendants were summoned by her and was told that the king was ill. They carried Kasyapa down to the plateau of Red Arsenic where the physician proclaimed him dead. The queen may have poisoned him.Ananda-Sthavira in his narrative says that "There was a great commotion at the city of Simhagiri on the death of King Kasyapa." Kasyapa passed away after 18 years on the throne, in the palace in the sky that he had built. In his book of verse titled "The Sigiriyan King" (1973) V. Ariyaratnam makes the following to be the dying words of the God-King Kasyapa."Oh Sigiri, my sanctuary in the sky." After the king's death the commander-in-chief of the garrison at Sigiri, General Sulaksmana, installed the son of Kasyapa, Datusena, on the throne and administered his kingdom in his name. Eventually this General was defeated in battle by Moggallana. He died like Kasyapa's father by beheading himself. Moggallana seized Sigiri and abandoned it as the capital. He later administered the kingdom from Anuradhapura, as in keeping with the promise made to the Maharaja of Suvarnapura. Moggallana later married Kasyapa's widow. Kasyapa's son fled to India, where he died in exile.The tales surrounding King Kasyapa have been passed fromgeneration to generation and still have the power to instill respect and admiration. Perhaps this is why Sigiriya is such a major tourist attraction right throughout the year. If you ever climb Sigiriya you will definitely see at least one young mother cuddling an infant or a toddler to her and scaling the steep climb to the top. Maybe these young mothers hope to instill the essence of Kasyapa into the lives of their young children by showing them the greatest monument to his memory the remnants of his palace in the sky.

Katharagama

2010-10-02T04:22:00.000-07:00

Katharagama.

Katharagama is a fast developing township in the deep south of Sri Lanka. But in ancient days it was only a small village. It is situated 228km south of Colombo, the capital of Sri Lanka. It is one of the 16 principal places of Buddhist Pilgrimage to be visited. According to the great chronicle of Sri Lankan history (Mahawamsa), when the Bo-sapling (Bodhi tree under which Gotama Buddha attained enlightenment in Buddha Gaya in North India 2500 years ago ) was brought to Anuradhapura from India 2300 years ago, the warriors ( Kshatriyas ) from Katharagama were present on the occasion to pay homage and respect.

Katharagama is famous for the Hindu Shrine (Devale) and Dageba (Buddhist Pagoda - Kirivehera). Lord Buddha and his third and the last visit to Sri Lanka were believed to have met the King Mahasena who ruled over the Katharagama area in B.C.580. Thus the Sri Lankans believe that Katharagama was sanctified by Lord Buddha.

The Kirivehera Dageba which stands in close proximity to the Devale was built by the King Mahasena. According to the legend, the King met the Lord Buddha and listen to the Buddha’s discourse and as a token of gratitude, the Dageba was built on that exact spot where it now stands.

Katharagama God is indigenous and long-celebrated in Sri Lankan lore and legend, and originally resides on the top of mountain called Waedahiti Kanda just outside of the Katharagama town. Since ancient times an inseparable connection between the God and his domain has existed.

God Katharagama is popularly known among the Hindus as God Skandha, and Sivaites of South India call the God Subramanya. Following are the other names to identify the same God in the Hindu texts; Kandasamy, Kadiradeva, Kadiravel, Kartikeya, Tarakajith etc.

The God Katharagama’s image is depicted either with six heads and 12 hands, or one head and 4 hands. The God’s vehicle is the peacock, which is native to Sri Lanka and India.

In spite of the differences of caste and creed, all Sri Lankans show great reverence to God Katharagama. They honour him as a very powerful deity and beg divine help to overcome their personal problems or for success in business enterprises etc., with the fervent hope that their requests would be granted. They believe that God Katharagama actually exists and is vested with extraordinary power to assist those who ever appeal to him with faith and devotion in times of their distress or calamity.

Katharagama is a multi-religious sacred city as it contains an Islamic Mosque within its Devale complex as well. It holds its annual festival, that celebrates the God’s courtship and marriage to a Vedda princess, in July to August.

Nature srilanka

Atamasthanaya

Atamasthanaya Jaya Sri Maha Bodhi

Atamasthanaya

Jaya Sri Maha Bodhi

Abhayagiri Dagaba

Lovamahapaya

Trincomale

Somawathiya

Dunhinda Falls

Ramboda waterfalls

Dabulla

History

Yapahuva

Kindom of Kandy

Anuradahapura

Jaffna

Sinharaja Beautiful forest

Aluviharaya

Horton Plains

Jathika Namal Uyana

Kingdom of Kotte

Adam's peak

Paduwasnuwara

polonnaruwa

Culture...

Sigiriya

Katharagama

Atamasthanaya

Jaya Sri Maha Bodhi