It has been a place of worship and miracles since time immemorial. First built by King Parakramabahu II, many centuries ago to fulfil a vow made by one of his ministers, Sabaragamuwa Saman Devalaya has withstood the worship of devotees as it has the abuse of the enemy throughout the centuries.
Legend has it that the Saman Devalaya was first built in 1270 by a minister who came to Sabaragamuwa to do gem- mining for the king. His first few attempts were fruitless and he was advised to make a vow at the hilltop where the present Saman Devalaya stands.
The attempt by the minister was successful after making the vow. The minister , true to his word, advised the king to build a shrine to god Saman who is believed to be the god protecting Sabaragamuwa. Many gem miners, who arrive in Sabaragamuwa the province of gems, even today make vows or 'bara' to Sumana Saman praying for good luck.
The Saman Devalaya was originally awarded 365 'Pidavili Gam' or villages, which were to supply essential items to the devalaya rituals while there were 40 'Ninda Gam', which supplied the devalaya with its income from King Parakramabahu II. However, according to the present Saman Devalaya Secretary , K.M.D.Mudiyanse Korala, most of these villages are lost today and cannot be identified except Eknaligoda, which does not function as a pidavili gama at the moment. " Most of them are lost to the estate culture," he said.
During the Kotte Era, Saman Devalaya received more homage from the king of the country, King Parakramabahu VI. He added more space and strength to the devalaya also granting the devalaya more Ninda Gam and Pidavili Gam.
However, the political and social situation in the country changed with foreign invasions which threatened Sri Lanka. The Saman Devalaya played a great role in protecting the cultural heritage of this country.
The Dantha Datuwa or the Tooth Relic of the Buddha was transferred to Delgama Raja Maha Viharaya and was hidden inside a grinding stone. During that period of fear, the Saman Devalaya proudly hosted the Esala Perahera which was held to honour the Tooth Relic.
The perahera procession of the Saman Devalaya was combined with the Dalada Perahera and both were held together, under the patronage of King Rajasingha. Many items were added to the perahera such as Mahababa Kolama, which is believed to symbolize King Rajasingha.
However, the Sabaragamuwa area of the country too was soon captured by the Portuguese in 1618 and the protector itself became the victim. They destroyed the Devalaya and stupa and built a rampart on the devalaya premises which was surrounded by the Kalu ganga. Even today, the ruins of the old Devalaya could be found in the Kalu ganga and around the present devalaya premises.
The Saman Devalaya became safe ground for the enemy and remained so until King Rajasingha II rescued Sabaragamuwa from the Portuguese and re-built the Saman Devalaya in the early 17th century. The newly built devalaya was protected with two protection walls which belong to the Kandyan Era. But the king was not financially strong to rebuild the devalaya with the elaborate wood carvings and wood pillars it used to have. Many of the wood and stone carvings were replaced by much simpler and modest stone pillars while much attention was given to their maintenance.
A shrine room as well as a devalaya for goddess Paththini was built adjoining to the main Saman devalaya. Simple frescoes of spirits and gods were done on walls of the Saman devalaya using colours like blue, black, yellow and red. The whole building was made using clay and stone dust while some parts of the devalaya were made of clay and bamboo. Although made out of clay, the devalaya structure stands majestic even today braving nature. Thousands of devotees gather at Saman Devalaya to pay their homage to a once great chief of Sabaragamuwa, who was raised to the status of a god. The Esala Perahera of the Saman Devalaya is held every August in honour of god Saman, the god in charge of the Sabaragamuwa Province and the Samanala mountain which holds the footprint of the Buddha.
(http://www.dailymirror.lk/archives/231101/features.html)
Monday, May 22, 2006
The Great King Dutugemunu
For liberating the country from the invading Warlord Elara and the selfish corrupt Lankans who collaborated with him. If not for him, Lanka would have been another unimportant South Indian colony today.
161 BC Dutugemunu raised a National Liberation Army equipped with horses, elephants, and chariots. Gemunu trained all the soldiers in archery, swordsmanship, horse riding, elephant riding. Army was 11,000 strong and was divided into ten divisions of 1100 troops each. Each division was commanded by a Giant( A General) who had finished training in the art of war. This force would fight 22 fierce battles against South Indian armies six times larger than them to free Lanka from the selfish corrupt rule.
Dutugemunu becomes king : Transition from Selfish rule to Just rule Dutugemunu transferred the ruling system back to the system that was based on the pure Theravada principles. This pleased the masses, but annoyed some merchants, ministers and officials who lost their opportunity to exploit the resources of the country and the people. Again, the public infrastructure began to develop with the funds saved from being ended up in merchants and officials pockets. Standard of living increased. Universities and hospitals were built every ten miles. Clever children got access to education and became qualified enough to work overseas. They would migrate to China, South India, North India, South East Asia, and Afghanistan. (This probably explained why so many Sri Lankan engineers and technicians are doing great in overseas employment even now). People became healthy and worked harder. Prosperity returned to the land. Then, it was time to build those astonishing monuments and buildings.
"Like you had helped me in 28 battles, you helped me in my last battle too." : Last Farewell of the Last Giant : Monk Theraputh Abaya The last two giants who survived the war, had both become Buddhist monks. Of them, monk Pussadeva had expired. Dutugemunu was upset that he might not be able to see the last remaining giant Theraputh Abaya, who was a monk meditating in the jungle. "The warrior giant who never took a step back in all the 28 battles with me, is not there in my last battle". Dutugemunu was very happy when the monk arrived. "Once I had 10 warriors around me in all my battles. Today in my last battle, I go alone. Death is a foe I cannot conquer." Monk Theraputh Abaya replied " Oh Great king of Lanka, without conquering the enemy sin, one cannot conquer Death. Impermanence overcomes all, even Buddha's. You have done enough merit by bringing peace and justice for all people. You have done well in your last battle". Dutugemunu said "Like you had helped me in 28 battles, you helped me in my last battle too."
Handing over the rule to Tissa Dutugemunu didn't hand over the rule to his own son as he had proved that he wouldn't be able to give his 100% to the country as the leader. Dutugemunu's son had fallen in love with a girl of low class and had neglected his training to be a national leader. This showed how serious the Sinhalese were about what it takes to be a national leader. Dutugemunu's son was selfishly enjoying the pleasures of life with the girlfriend. It was obvious that he wouldn't concentrate on state affairs as this relationship was more important to him. This has been quoted incorrectly as the Sinhalese Royalty despising the low class people. It was NOT a low class issue. Those days Sinhalese low class were the real low class people. They lived only for themselves and had no motivations to live for anything else. The ruler of a country should have what it takes to be a leader, including the training, dedication and the discipline. Therefore Dutugemunu handed over the crown to his brother Tissa.
Death of King Dutugemunu : Dutugemunu watched his greatest work Ruwan Veli Maha Seya while listening to the Pirith chanted by the monks. He asked which of the heavens was the best. The monks replied that as far as they knew Thousita, was the best as the next Buddha, Maitree Bodhisattva was waiting there. Then Dutugemunu closed his eyes last. It is believed that the chariots sent from all heavens were waiting for him and that was why he asked which one he should get into. It is prophesied that Dutugemunu would be reborn as the main student of the next Buddha, "Maithreee".
Was Dutugemunu a Warmonger ? He was on the top of the list of the anti-Buddhist elements. They had discredit this great Sri Lankan as a warmonger and a Sinhalese racist. If he was a warmonger he could have continued his war all the way to South India and conquered them. He could have demanded compensation for the damages done to the Sinhalese life. He could have massacred the South Indians living in Lanka for crimes against the Sinhalese. Instead, after liberating his country, he re-established the golden National philosophy and redeveloped the country to the grand heights again. All Sri Lankans, not only the SInhalese, but also all foreigners living in Lanka enjoyed the results of his work.
Was Dutugemunu a racist ? If he was a racist, no South Indian descendant would be alive today in Sri Lanka. His greatest deed was his absolute resolution to unite the country for all Sri Lankans. In his rule, even Elara found a place of respect. He was the only one in the world to do that to a ferocious enemy. ( If Elara had won, Sinhalese patriots, including Dutugemunu, would have got massacred and no memorials would be built for them). With that noble act, he earned one of the most respectful places in the history of mankind for the Sinhalese, which Sri Lankans continue to enjoy even today. He was such a noble Sinhalese Hero. And if someone has a problem in recognising such a great hero, they certainly have a problem in facing the facts. May be that refusal to honour him is driven by an insecurity, or an inferiority complex, or an guilt-consciousness or religious fanatism or the cat out of the bag, "racism".
Is it fair to criticise the Sinhalese Governance ? Many critics of the Sinhalese had failed to properly understand the way of the Sinhalese, for nowhere else in the world had anyone made a similar concept famous and practical. It is so unfair to criticise the Sinhalese, without a proper analysis of what they tried to achieve. Today many international analysts, who are looking for a solution to the problems of the world, commented that the way of the Sinhalese could be the answer that they were looking for.
Is it fair to despise Sinhalese Legends ? Many anti-Buddhist elements had picked up from where the European invaders left, in despising the Sinhalese legends as being fictitious. The Sinhalese records match quite well with internationally maintained records quite well. Because most of the Sinhalese records were written by the Buddhist monks, they may highlight Buddhist news. Comparisons with international records have revealed that most Sinhalese records have even neglected the greater aspects of their own achievements because the purpose of the record keeping was, instead of competing with other cultures, simply to maintain a general record of events that took place in the country. The honesty and the simple evident approach to the Sinhalese record-keeping alone show that they were not propaganda as such. If they were fictitious, so would be the rest of the legends of the world. Some of the legends in the world are not even supported by any archaeological findings or international record keepers.
Why only Sinhalese ? Researchers are puzzled as to why only the Sinhalese had taken the human civilisation to such spiritual heights. The other cultures and civilisations were controlled by power-hungry political or military leaders, who were supported by greedy, ambitious merchants. Most of the time, so called religious leaders, who supported the regimes to advance, were not pious or truly religious. They took civilisations to heights of material wealth. Sinhalese took the human civilisation to such unbelievable heights both in material AND spiritual senses. And the Sinhalese didn't conquer anyone's wealth to do that. It was possible only because of the Pure Buddhist principles which made people search not only the material wealth, fun and recreation, but also search for the well being of everyone around them, and search for the inner peace, and maintain personal principles, and their belief, that a human is just one in the society who should look after the fellow humans.
161 BC Dutugemunu raised a National Liberation Army equipped with horses, elephants, and chariots. Gemunu trained all the soldiers in archery, swordsmanship, horse riding, elephant riding. Army was 11,000 strong and was divided into ten divisions of 1100 troops each. Each division was commanded by a Giant( A General) who had finished training in the art of war. This force would fight 22 fierce battles against South Indian armies six times larger than them to free Lanka from the selfish corrupt rule.
Dutugemunu becomes king : Transition from Selfish rule to Just rule Dutugemunu transferred the ruling system back to the system that was based on the pure Theravada principles. This pleased the masses, but annoyed some merchants, ministers and officials who lost their opportunity to exploit the resources of the country and the people. Again, the public infrastructure began to develop with the funds saved from being ended up in merchants and officials pockets. Standard of living increased. Universities and hospitals were built every ten miles. Clever children got access to education and became qualified enough to work overseas. They would migrate to China, South India, North India, South East Asia, and Afghanistan. (This probably explained why so many Sri Lankan engineers and technicians are doing great in overseas employment even now). People became healthy and worked harder. Prosperity returned to the land. Then, it was time to build those astonishing monuments and buildings.
"Like you had helped me in 28 battles, you helped me in my last battle too." : Last Farewell of the Last Giant : Monk Theraputh Abaya The last two giants who survived the war, had both become Buddhist monks. Of them, monk Pussadeva had expired. Dutugemunu was upset that he might not be able to see the last remaining giant Theraputh Abaya, who was a monk meditating in the jungle. "The warrior giant who never took a step back in all the 28 battles with me, is not there in my last battle". Dutugemunu was very happy when the monk arrived. "Once I had 10 warriors around me in all my battles. Today in my last battle, I go alone. Death is a foe I cannot conquer." Monk Theraputh Abaya replied " Oh Great king of Lanka, without conquering the enemy sin, one cannot conquer Death. Impermanence overcomes all, even Buddha's. You have done enough merit by bringing peace and justice for all people. You have done well in your last battle". Dutugemunu said "Like you had helped me in 28 battles, you helped me in my last battle too."
Handing over the rule to Tissa Dutugemunu didn't hand over the rule to his own son as he had proved that he wouldn't be able to give his 100% to the country as the leader. Dutugemunu's son had fallen in love with a girl of low class and had neglected his training to be a national leader. This showed how serious the Sinhalese were about what it takes to be a national leader. Dutugemunu's son was selfishly enjoying the pleasures of life with the girlfriend. It was obvious that he wouldn't concentrate on state affairs as this relationship was more important to him. This has been quoted incorrectly as the Sinhalese Royalty despising the low class people. It was NOT a low class issue. Those days Sinhalese low class were the real low class people. They lived only for themselves and had no motivations to live for anything else. The ruler of a country should have what it takes to be a leader, including the training, dedication and the discipline. Therefore Dutugemunu handed over the crown to his brother Tissa.
Death of King Dutugemunu : Dutugemunu watched his greatest work Ruwan Veli Maha Seya while listening to the Pirith chanted by the monks. He asked which of the heavens was the best. The monks replied that as far as they knew Thousita, was the best as the next Buddha, Maitree Bodhisattva was waiting there. Then Dutugemunu closed his eyes last. It is believed that the chariots sent from all heavens were waiting for him and that was why he asked which one he should get into. It is prophesied that Dutugemunu would be reborn as the main student of the next Buddha, "Maithreee".
Was Dutugemunu a Warmonger ? He was on the top of the list of the anti-Buddhist elements. They had discredit this great Sri Lankan as a warmonger and a Sinhalese racist. If he was a warmonger he could have continued his war all the way to South India and conquered them. He could have demanded compensation for the damages done to the Sinhalese life. He could have massacred the South Indians living in Lanka for crimes against the Sinhalese. Instead, after liberating his country, he re-established the golden National philosophy and redeveloped the country to the grand heights again. All Sri Lankans, not only the SInhalese, but also all foreigners living in Lanka enjoyed the results of his work.
Was Dutugemunu a racist ? If he was a racist, no South Indian descendant would be alive today in Sri Lanka. His greatest deed was his absolute resolution to unite the country for all Sri Lankans. In his rule, even Elara found a place of respect. He was the only one in the world to do that to a ferocious enemy. ( If Elara had won, Sinhalese patriots, including Dutugemunu, would have got massacred and no memorials would be built for them). With that noble act, he earned one of the most respectful places in the history of mankind for the Sinhalese, which Sri Lankans continue to enjoy even today. He was such a noble Sinhalese Hero. And if someone has a problem in recognising such a great hero, they certainly have a problem in facing the facts. May be that refusal to honour him is driven by an insecurity, or an inferiority complex, or an guilt-consciousness or religious fanatism or the cat out of the bag, "racism".
Is it fair to criticise the Sinhalese Governance ? Many critics of the Sinhalese had failed to properly understand the way of the Sinhalese, for nowhere else in the world had anyone made a similar concept famous and practical. It is so unfair to criticise the Sinhalese, without a proper analysis of what they tried to achieve. Today many international analysts, who are looking for a solution to the problems of the world, commented that the way of the Sinhalese could be the answer that they were looking for.
Is it fair to despise Sinhalese Legends ? Many anti-Buddhist elements had picked up from where the European invaders left, in despising the Sinhalese legends as being fictitious. The Sinhalese records match quite well with internationally maintained records quite well. Because most of the Sinhalese records were written by the Buddhist monks, they may highlight Buddhist news. Comparisons with international records have revealed that most Sinhalese records have even neglected the greater aspects of their own achievements because the purpose of the record keeping was, instead of competing with other cultures, simply to maintain a general record of events that took place in the country. The honesty and the simple evident approach to the Sinhalese record-keeping alone show that they were not propaganda as such. If they were fictitious, so would be the rest of the legends of the world. Some of the legends in the world are not even supported by any archaeological findings or international record keepers.
Why only Sinhalese ? Researchers are puzzled as to why only the Sinhalese had taken the human civilisation to such spiritual heights. The other cultures and civilisations were controlled by power-hungry political or military leaders, who were supported by greedy, ambitious merchants. Most of the time, so called religious leaders, who supported the regimes to advance, were not pious or truly religious. They took civilisations to heights of material wealth. Sinhalese took the human civilisation to such unbelievable heights both in material AND spiritual senses. And the Sinhalese didn't conquer anyone's wealth to do that. It was possible only because of the Pure Buddhist principles which made people search not only the material wealth, fun and recreation, but also search for the well being of everyone around them, and search for the inner peace, and maintain personal principles, and their belief, that a human is just one in the society who should look after the fellow humans.
2nd Tamil Invasion of Sri lanka
2nd Tamil Invasion
Elara is hired by the selfish corrupt elements in Lanka Selfish corrupt elements, which included both the Sinhalese and some South Indians living in Lanka, were after more business profits. They secretly helped and funded a South Indian Warlord named Elara, to come and weaken the patriotic Sinhalese rule. The selfish corrupt class hated the rules under the pure Buddhist principles. Elara arrived with 20 Generals, and a private army of 100,000 South Indians Mercenaries. This he needed to face the newly raised Lankan Patriotic Army. They landed in Trinco. Old King Asela personally led the Lankan Army against the invader. But the invader knew the precise tactics, the strategy and the timing, the formations adopted by the Lankan Army units. The traitors who were loooking forward for a business economy under Elara's rule, had passed all the information to the enemy. Asela was killed in action as Anuradapura fell to the invaders and the collaborators.
44 Years under Elara
Elara has over one million armed men Elara ruled from Anuradapura, pleasing the selfish corrupt elements. There are no records to indicate that both invaders thus far destroyed any of the Buddhist heritage. It is clear that they both had the support of some very powerful and influential Sinhalese in Anuradapura. Elara didn't dare to challenge the Ruhuna as it wasn't easy to obtain information from Ruhuna. Unlike in Anuradapura, there were not enough traitors in Ruhuna to divulge information. Mahaveli river separated Elara's rule and the Ruhuna kingdom. Ruhuna continued as the free Lanka. It clearly shows that this wasn't a war between the Sinhalese and the Tamils. All research reveal that it was only a conspiracy by the selfish corrupt elements, which included both the Sinhalese and some Tamils, who were after more business profits and who didn't like the rule under the pure Theravada Buddhist principles. It has been recorded that Elara, who arrived with only 100,000 South Indians, had well over a million armed men with the addition of these Lankan's private thug squads.
Good Elara, Bad Elara
Elara was not only a warlord. He was obviously a clever ruler who was capable of analysing the situation around him. Though his regime was fully supported by a group of Lankan collaborators, who were both Sinhala and South Indian, he knew that the people were not happy under him. Since the day Buddhism arrived, Lankans had discovered what the ultimate just governance should be. He knew that he had to match his rule which supported the merchants and officials, somehow with the previous rule based on the Buddhist principles. He couldn't fully transform the system, even if he had wanted to, for the same fate that befell on the patriots would have befell him. His troops and his collaborators didn't want the former system of government. That was the only way to describe why he acted quite contrary to how his officials, ministers and merchants were behaving in certain cases. Several times he brought justice to the civilians who had suffered under his regime. But, overall, his regime was not clean enough to satisfy the Lankans who had known something better.
Tissamaharama Dagaba is Built by Kavan Tissa and Vihara Maha Devi
This was the largest Dagaba at the time. Over two million bricks were used to build it. It's pinnacle alone was 24 meters tall. This became the centre of studies in the south, like Maha Viharaya in Anuradapura. About 6000 monks studied there at any time. The resources of the area entrusted with the temple was so well managed, that even during the worst famine it still had enough grain very well stocked to last for 3 years.
Situl Pavwa Buddhist University is built This was built as a Buddhist university by King Kavan Tissa and Vihara Maha Devi. The massive complex was capable of accommodating 12,000 resident students who were following religious studies. It was the largest jungle monastery in the country. In numerous rock caves in the jungle, which is now a National park, many monks were able to practise and reach Arahath state. Over 60 inscriptions discovered from the jungle have given archaeologists valuable information about the life at the time. This became the greatest jungle monastery of all time. It was destroyed by the invaders who swept Ruhuna from 1100 AD. Finally, the complex was abandoned as Buddhism was threatened and lost state patronage.
Kavan Tissa refuses Gemunu the permission to wage war King KavanTissa refused 3 requests forwarded by Gemunu to liberate the country. "How are you going to fight one million troops commanded by 20 experienced Generals ?". ( Unlike the 10 amateur Generals of the Lankan Army, The 20 Generals of Elara's army were battle-hardened South Indian veterans). Gemunu couldn't give a satisfactory answer. Instead, he began to criticise the king saying that the king is too timid. When king ordered Gemunu to be arrested, Gemunu fled to Kotmale. From this point onwards he came to be known as Dutugemunu, meaning "bad Gemunu".
Seruwila Dagaba is built King Kavan Tissa built the Seruwila Dagaba near Allai reservoir which he had built before. This proved that the east, including Trincomalee, at the time was in the hands of the Free Sri Lanka. This Dagaba enshrined the Buddha's hair relic and the forehead relic.
Somawathie Dagaba is built
The Dagaba most famous for miracles, Somawathie Dagaba has a reputation for radiating Buddha's rays from its pinnacle. It became publicised in 1981 as the rays were radiated when JR Jayawardana placed the pinnacle on the Dagaba. The deputy king in Kelaniya sub-kingdom married Soma Devi, the sister of king Kavantissa. Queen Soma Devi wanted to build a giant Dagaba enshrining the right tooth relic of the Buddha, which was in the custody of Arahat monk Mahadeva. A giant complex of image house, monks residence, assembly hall, was built. The area was such a populated and a busy place that the river had three ports. The jungle surrounding the village was named Vihara forest because of hundreds of meditating temples inside the jungle.
Death of King KavanTissa in Ruhuna at 64 He died a worried man, foreseeing a confrontation between the two brothers. He knew that his eldest son Dutugemunu had the courage that he didn't have. He also knew that his second son Tissa, who was in command of the Ruhuna kingdom, would not tolerate Gemunu's attitude. By the time of his death at the age of 64, he had built 64 Buddhist temples all over the country. Before he died, he got the 10 giants to make a promise never to take a side, if the two Royal brothers clashed.
Gemunu organises the Lankan Army Gemunu became the commander of the Lankan Army. The evidence clearly shows that this was not a primitive tribal force. The army was equipped with horses, elephants, chariots, arms. Gemunu trained all the soldiers in archery, swordsmanship, horse riding, elephant riding. Army was 11,000 strong and was divided into ten divisions of 1100 troops each. Each division was commanded by a Giant( A General) who had finished training in the art of war.
Tissa organises the administration Royal brother Tissa took charge of the administration. He concentrated on the agriculture ( so that there is enough food for everyone) and the building of roads ( so that supplies could be sent to the army quickly).
Dutugemuni leaves for battle Lankan army that left Mahagama was so large, that when the first troops reached Buttala, which is 56 kilometers away, the other end was still in Mahagama. Over 500 Buddhist monks left with the Lankan Army to provide spiritual support.
Fall of 17 Forts Dutugemunu conquered the 17 enemy forts, each commanded by a South Indian General, built along the Mahaveli river. They were guarded both by the South Indian mercenaries and the local collaborators whose masters were well looked after by the invader.
Fortress at Vijitapura After taking the 17 forts, Dutugemunu turned towards Jijithapura. It was a fortress town on the northern banks of the Kalaweva, near present day Vijitapura Viharaya. Unlike the minor forts that were taken along the river bank, this was manned completely by the battle-hardened South Indian Mercenaries. The South Indians had fortified the fort hoping to finish Dutugemunu there. There were three deep moats around the fortress which had strong high walls, and iron gates. South Indians hoped that Dutugemunu would be weakened by wasting his military resources on repeated attempts on the fort. He almost did.
161 The Bold Plan of an All-out Assault on Vijitha pura For four months, Lankan Army led by Dutugemunu assaulted the strong fort in Vijithapura, suffering heavy casualties. Rains of arrows, balls of red hot iron came down on the Lankan troops killing them in hundreds. Dutugemunu realised that this was slowly destroying his army. He called all his ten Giants and discussed for a plan. There they came up with a bold plan. Giants said that only an all out concentrated assault made on the all four gates, could minimise casualties as that wouldn't allow the enemy to concentrate their firepower on one spot. DutuGemunu realising that this was the only option, gave the green light. 4 Giants Velusumana, Gotha Imbara, Mahasona, and Therapuththabaya took their troops to assault the east gate. Bharana and Khanja Deva assaulted the north gate. Pussa Deva and Vasabha assaulted the west gate. Best two giants, Nandi Mitra and Sura Nimala would assault the South gate where Dutugemunu hoped to make the break through. Kandula, the Royal elephant, was assigned to break the giant South gate.
Kandula receives a shower of melted iron The Lankan Army units managed to cross the three moats again under the shower of arrows and red hot iron balls. They began to attack the Southgate as Kandula used his tusks to remove the plaster, bricks, and stones of the wall. Roaring and trumpeting, he then charged at the wall repeatedly. As the wall seemed to shake from the foundations, the enemy commander ordered all red hot iron melting machines to be directed to the South gate to be used on the Kandula. This brought relief to other groups who were being harassed by these terrible weapons. But a shower of melted iron ended up on Kandula who jumped into the moat screaming in pain.
Taking of Vijitha Pura Fortress Dutugemunu called for the Royal Vets who applied balm on the elephant's body. Dutugemunu was running out of time. Nandimitra and Suranimala couldn't break the south gate without Kandula. They were taking heavy casualties every minute by staying there under heavy barrages. Other fronts were pressing on the three gates, suffering similar casualties, hoping the break through would happen at the south gate. Dutugemunu stroked the elephant speaking to him, reminding him that the only living thing that could break open the iron gate, without which the war would be lost, was him. Dutugemunu covered the elephant's back with thick clothes, plates of copper, and buffalo skins folded seven times, and a hide steeped in oil. Kandula came charging in. After several attempts the South gate, weakened by repeated attacks, collapsed with the heavy arches that supported the gate. Nandi Mitra pulled Kandula away before falling debris killed him. That was the decisive moment. The defenders couldn't match the motivation of the attacking Lankan troops. Other three gates fell simultaneously as the enemy ran away.
Battle for Fortress MahelaNagara Then the Lankan Army advanced from Dambulla to Anuradapura. Along the way they met many local enemy groups, mainly the thug armies of the local chiefs and powerful wealthy merchants who didn't want to see their favourite regime crumbling down to the patriots. Then they arrived at the fortress of Mahela Nagara which was taken only after 4 more months of relentless fighting.
Dutugemunu awaits Elara at Kahagalagama After taking 32 enemy forts, Dutugemunu arrived in Kahalagama, 30 kilometers South East of Anuradapura and 16 kilometers North west of Ritigala. Dutugemunu wanted to avoid war inside the city of Anuradapura. There he decided to stay until Elara came out to meet him. Elara could arrive there in two days.
Elara's battle plan Elara's situation didn't look bad. He still had 20 South Indian Generals, and 30,000 South Indian mercenaries. Digajantu, Elara's best General, was the most fearless South Indian at the time. Many patriots were scarred even to hear his name. Dutugemunu's original force of 11,000 had suffered a lot of casualties specially in the battle for Vijithapura. Elara was well aware of this and believed that he could win. Digajantu was not very sure. He obviously felt that something could go wrong at the last minute. He called for reinforcements from South India, by asking his nephew Balluka in South India to recruit a mercenary force of at least 60,000 South Indian troops. Elara decided to engage Dutugemunu without waiting for the reinforcements.
Legendary Tactics of the Last Battle Dutugemunu was aware of his weaknesses too. He had his last defence meeting with the 10 giants and his mother. On her advice, he broke his army into 32 smaller separate battalions, instead of the 10 divisions. Each battalion was to have a wooden statue of Dutugemunu. They knew that the South Indians would concentrate on killing Dutugemunu hoping that would demoralise the Lankan patriots. Real Dutugemunu would be flanked by the two best giants, Suranimala on the left and Nandi Mitra on the right as his bodyguards. The plan was to surround the enemy force at a crucial time of the battle by all the small battalions, so that the advantage of superior manpower was denied to the enemy. It was a clever tactic that was made world famous by Napoleon, 2000 years later.
Battle of Kahagalagama - The Last Battle Elara, on his elephant Mahapabbata, arrived with his formidable 30,000 strong private army. He was flanked by Digajantu, the strongest and the most fearless South Indian warrior at the time. The South Indian force crashed through the Lankan army easily, slashing the Lankan troops with their superior skills and experience. As they advanced deep inside the ranks of the Lankan formation, it looked like that the Lankan army was doomed. Dutugemunu held on, without giving the order for the other battalions to close in, knowing that even if they did, that the enemy could route all of them.
Sacrifices of the ten giant Warriors It is believed many, may be upto eight out of the ten giant warriors, died while fighting here. They died while fighting against unbelievable odds, probably realising that average soldiers couldn't fight against such terrible odds. They probably decided to sacrifice themselves, making maximum use of the super strength they had, to fight the stronger enemy. Their sacrifices would have helped the Lankan army to hold on for just little longer, until the unexpected happened.
The turning point in the Battle of Kahagalagama Digajantu cleverly identified the real Dutugemunu and charged at him from the left. He failed to notice Suranimala who stood to the left of the king. He was surprised by Suranimala who blocked him saying "Where are you worthless South Indian going ?". Speechless Digajantu attacked Suranimala with his sword. Suranimala blocked it with his shield cleverly so that the sword fell off the hand of Digajantu. Immediately, as Digajantu rushed to pick up the sword, Suranimala's sword came on his neck with lightening speed. Pussadeva quickly blew his whistle, signalling all battalions to close in. As Digajantu's troops retreated saying that their master was dead, the panic took over. The encircled South Indians. including Elara, tried to break through the circle in mass. Using concentrated efforts, some, including Elara, were able to. They managed to escape to Anuradapura while the surrounded South Indians were all killed by the Lankan army.
The Duel at the South Gate Dutugemunu gave chase to Elara, ordering everyone to leave him for him. He overtook and blocked Elara at the 24 feet wide, 15 feet tall South Gate of the City of Anuradapura. Elara accepted his challenge for a duel. Two elephants charged at eachother with their masters on the back. Dutugemunu managed to avoid an arrow shot at him by Elara. Dutugemunu's javelin pierced Elara on the side. Kandula dealt a mortal blow with his tusks on Mahapabbata. Elara fell off the elephant and died at the spot from where the 57 feet wide Sanghamitta Mawatha started from the Southgate to the inside of the city. Mahapabbata dragged himself on for few more paces in death agony before falling dead.
End of 8 Giant Warriors After this battle was over, history mentions only two names of the original ten giants. It is quite possible that eight giant warriors died, bringing victory, peace and harmony for ALL Sri Lankans. But they will continue to live ONLY in the hearts and minds of the Sinhalese. Generations of Sinhalese children will cherish the memories of their true heroes, while many non-Sinhalese would fall victim to the sinister anti-Dutugemunu campaigns and forget them. These giant warriors were what, Nights of the round table were to the true British, and what Samurais were to the Japanese, and what the Shaolin monks were to the Chinese. They set an example for the future generations to protect the motherland. May be that was why sinister propagandists wanted to bury these legends.
Be Buddhists ONLY to those who appreciates Buddhist qualities : Lankans continued to be true Buddhists to any barbarian. Any bastard could fool the Sinhalese with a sorry face, and obtain forgiveness, concessions and escape punishment, and survive to repeat the treachery again. There was NO system, NO rules and regulations to punish the treachery and treason.
Paying Last Respect, Even to the Enemy
A Golden Sinhalese Principle Since Elara had done a few good deeds in his attempts to win the Buddhists, Dutugemunu ordered that everyone who passes Elara's tomb must get off their vehicles , remove their hats and should pay respect to him. In the society of principles that the Sinhalese would always liked to create, this tradition was followed with so much honesty, that even Lankan warriors chased by the enemy later, paused at the tomb to pay respect to Elara.
Elara is hired by the selfish corrupt elements in Lanka Selfish corrupt elements, which included both the Sinhalese and some South Indians living in Lanka, were after more business profits. They secretly helped and funded a South Indian Warlord named Elara, to come and weaken the patriotic Sinhalese rule. The selfish corrupt class hated the rules under the pure Buddhist principles. Elara arrived with 20 Generals, and a private army of 100,000 South Indians Mercenaries. This he needed to face the newly raised Lankan Patriotic Army. They landed in Trinco. Old King Asela personally led the Lankan Army against the invader. But the invader knew the precise tactics, the strategy and the timing, the formations adopted by the Lankan Army units. The traitors who were loooking forward for a business economy under Elara's rule, had passed all the information to the enemy. Asela was killed in action as Anuradapura fell to the invaders and the collaborators.
44 Years under Elara
Elara has over one million armed men Elara ruled from Anuradapura, pleasing the selfish corrupt elements. There are no records to indicate that both invaders thus far destroyed any of the Buddhist heritage. It is clear that they both had the support of some very powerful and influential Sinhalese in Anuradapura. Elara didn't dare to challenge the Ruhuna as it wasn't easy to obtain information from Ruhuna. Unlike in Anuradapura, there were not enough traitors in Ruhuna to divulge information. Mahaveli river separated Elara's rule and the Ruhuna kingdom. Ruhuna continued as the free Lanka. It clearly shows that this wasn't a war between the Sinhalese and the Tamils. All research reveal that it was only a conspiracy by the selfish corrupt elements, which included both the Sinhalese and some Tamils, who were after more business profits and who didn't like the rule under the pure Theravada Buddhist principles. It has been recorded that Elara, who arrived with only 100,000 South Indians, had well over a million armed men with the addition of these Lankan's private thug squads.
Good Elara, Bad Elara
Elara was not only a warlord. He was obviously a clever ruler who was capable of analysing the situation around him. Though his regime was fully supported by a group of Lankan collaborators, who were both Sinhala and South Indian, he knew that the people were not happy under him. Since the day Buddhism arrived, Lankans had discovered what the ultimate just governance should be. He knew that he had to match his rule which supported the merchants and officials, somehow with the previous rule based on the Buddhist principles. He couldn't fully transform the system, even if he had wanted to, for the same fate that befell on the patriots would have befell him. His troops and his collaborators didn't want the former system of government. That was the only way to describe why he acted quite contrary to how his officials, ministers and merchants were behaving in certain cases. Several times he brought justice to the civilians who had suffered under his regime. But, overall, his regime was not clean enough to satisfy the Lankans who had known something better.
Tissamaharama Dagaba is Built by Kavan Tissa and Vihara Maha Devi
This was the largest Dagaba at the time. Over two million bricks were used to build it. It's pinnacle alone was 24 meters tall. This became the centre of studies in the south, like Maha Viharaya in Anuradapura. About 6000 monks studied there at any time. The resources of the area entrusted with the temple was so well managed, that even during the worst famine it still had enough grain very well stocked to last for 3 years.
Situl Pavwa Buddhist University is built This was built as a Buddhist university by King Kavan Tissa and Vihara Maha Devi. The massive complex was capable of accommodating 12,000 resident students who were following religious studies. It was the largest jungle monastery in the country. In numerous rock caves in the jungle, which is now a National park, many monks were able to practise and reach Arahath state. Over 60 inscriptions discovered from the jungle have given archaeologists valuable information about the life at the time. This became the greatest jungle monastery of all time. It was destroyed by the invaders who swept Ruhuna from 1100 AD. Finally, the complex was abandoned as Buddhism was threatened and lost state patronage.
Kavan Tissa refuses Gemunu the permission to wage war King KavanTissa refused 3 requests forwarded by Gemunu to liberate the country. "How are you going to fight one million troops commanded by 20 experienced Generals ?". ( Unlike the 10 amateur Generals of the Lankan Army, The 20 Generals of Elara's army were battle-hardened South Indian veterans). Gemunu couldn't give a satisfactory answer. Instead, he began to criticise the king saying that the king is too timid. When king ordered Gemunu to be arrested, Gemunu fled to Kotmale. From this point onwards he came to be known as Dutugemunu, meaning "bad Gemunu".
Seruwila Dagaba is built King Kavan Tissa built the Seruwila Dagaba near Allai reservoir which he had built before. This proved that the east, including Trincomalee, at the time was in the hands of the Free Sri Lanka. This Dagaba enshrined the Buddha's hair relic and the forehead relic.
Somawathie Dagaba is built
The Dagaba most famous for miracles, Somawathie Dagaba has a reputation for radiating Buddha's rays from its pinnacle. It became publicised in 1981 as the rays were radiated when JR Jayawardana placed the pinnacle on the Dagaba. The deputy king in Kelaniya sub-kingdom married Soma Devi, the sister of king Kavantissa. Queen Soma Devi wanted to build a giant Dagaba enshrining the right tooth relic of the Buddha, which was in the custody of Arahat monk Mahadeva. A giant complex of image house, monks residence, assembly hall, was built. The area was such a populated and a busy place that the river had three ports. The jungle surrounding the village was named Vihara forest because of hundreds of meditating temples inside the jungle.
Death of King KavanTissa in Ruhuna at 64 He died a worried man, foreseeing a confrontation between the two brothers. He knew that his eldest son Dutugemunu had the courage that he didn't have. He also knew that his second son Tissa, who was in command of the Ruhuna kingdom, would not tolerate Gemunu's attitude. By the time of his death at the age of 64, he had built 64 Buddhist temples all over the country. Before he died, he got the 10 giants to make a promise never to take a side, if the two Royal brothers clashed.
Gemunu organises the Lankan Army Gemunu became the commander of the Lankan Army. The evidence clearly shows that this was not a primitive tribal force. The army was equipped with horses, elephants, chariots, arms. Gemunu trained all the soldiers in archery, swordsmanship, horse riding, elephant riding. Army was 11,000 strong and was divided into ten divisions of 1100 troops each. Each division was commanded by a Giant( A General) who had finished training in the art of war.
Tissa organises the administration Royal brother Tissa took charge of the administration. He concentrated on the agriculture ( so that there is enough food for everyone) and the building of roads ( so that supplies could be sent to the army quickly).
Dutugemuni leaves for battle Lankan army that left Mahagama was so large, that when the first troops reached Buttala, which is 56 kilometers away, the other end was still in Mahagama. Over 500 Buddhist monks left with the Lankan Army to provide spiritual support.
Fall of 17 Forts Dutugemunu conquered the 17 enemy forts, each commanded by a South Indian General, built along the Mahaveli river. They were guarded both by the South Indian mercenaries and the local collaborators whose masters were well looked after by the invader.
Fortress at Vijitapura After taking the 17 forts, Dutugemunu turned towards Jijithapura. It was a fortress town on the northern banks of the Kalaweva, near present day Vijitapura Viharaya. Unlike the minor forts that were taken along the river bank, this was manned completely by the battle-hardened South Indian Mercenaries. The South Indians had fortified the fort hoping to finish Dutugemunu there. There were three deep moats around the fortress which had strong high walls, and iron gates. South Indians hoped that Dutugemunu would be weakened by wasting his military resources on repeated attempts on the fort. He almost did.
161 The Bold Plan of an All-out Assault on Vijitha pura For four months, Lankan Army led by Dutugemunu assaulted the strong fort in Vijithapura, suffering heavy casualties. Rains of arrows, balls of red hot iron came down on the Lankan troops killing them in hundreds. Dutugemunu realised that this was slowly destroying his army. He called all his ten Giants and discussed for a plan. There they came up with a bold plan. Giants said that only an all out concentrated assault made on the all four gates, could minimise casualties as that wouldn't allow the enemy to concentrate their firepower on one spot. DutuGemunu realising that this was the only option, gave the green light. 4 Giants Velusumana, Gotha Imbara, Mahasona, and Therapuththabaya took their troops to assault the east gate. Bharana and Khanja Deva assaulted the north gate. Pussa Deva and Vasabha assaulted the west gate. Best two giants, Nandi Mitra and Sura Nimala would assault the South gate where Dutugemunu hoped to make the break through. Kandula, the Royal elephant, was assigned to break the giant South gate.
Kandula receives a shower of melted iron The Lankan Army units managed to cross the three moats again under the shower of arrows and red hot iron balls. They began to attack the Southgate as Kandula used his tusks to remove the plaster, bricks, and stones of the wall. Roaring and trumpeting, he then charged at the wall repeatedly. As the wall seemed to shake from the foundations, the enemy commander ordered all red hot iron melting machines to be directed to the South gate to be used on the Kandula. This brought relief to other groups who were being harassed by these terrible weapons. But a shower of melted iron ended up on Kandula who jumped into the moat screaming in pain.
Taking of Vijitha Pura Fortress Dutugemunu called for the Royal Vets who applied balm on the elephant's body. Dutugemunu was running out of time. Nandimitra and Suranimala couldn't break the south gate without Kandula. They were taking heavy casualties every minute by staying there under heavy barrages. Other fronts were pressing on the three gates, suffering similar casualties, hoping the break through would happen at the south gate. Dutugemunu stroked the elephant speaking to him, reminding him that the only living thing that could break open the iron gate, without which the war would be lost, was him. Dutugemunu covered the elephant's back with thick clothes, plates of copper, and buffalo skins folded seven times, and a hide steeped in oil. Kandula came charging in. After several attempts the South gate, weakened by repeated attacks, collapsed with the heavy arches that supported the gate. Nandi Mitra pulled Kandula away before falling debris killed him. That was the decisive moment. The defenders couldn't match the motivation of the attacking Lankan troops. Other three gates fell simultaneously as the enemy ran away.
Battle for Fortress MahelaNagara Then the Lankan Army advanced from Dambulla to Anuradapura. Along the way they met many local enemy groups, mainly the thug armies of the local chiefs and powerful wealthy merchants who didn't want to see their favourite regime crumbling down to the patriots. Then they arrived at the fortress of Mahela Nagara which was taken only after 4 more months of relentless fighting.
Dutugemunu awaits Elara at Kahagalagama After taking 32 enemy forts, Dutugemunu arrived in Kahalagama, 30 kilometers South East of Anuradapura and 16 kilometers North west of Ritigala. Dutugemunu wanted to avoid war inside the city of Anuradapura. There he decided to stay until Elara came out to meet him. Elara could arrive there in two days.
Elara's battle plan Elara's situation didn't look bad. He still had 20 South Indian Generals, and 30,000 South Indian mercenaries. Digajantu, Elara's best General, was the most fearless South Indian at the time. Many patriots were scarred even to hear his name. Dutugemunu's original force of 11,000 had suffered a lot of casualties specially in the battle for Vijithapura. Elara was well aware of this and believed that he could win. Digajantu was not very sure. He obviously felt that something could go wrong at the last minute. He called for reinforcements from South India, by asking his nephew Balluka in South India to recruit a mercenary force of at least 60,000 South Indian troops. Elara decided to engage Dutugemunu without waiting for the reinforcements.
Legendary Tactics of the Last Battle Dutugemunu was aware of his weaknesses too. He had his last defence meeting with the 10 giants and his mother. On her advice, he broke his army into 32 smaller separate battalions, instead of the 10 divisions. Each battalion was to have a wooden statue of Dutugemunu. They knew that the South Indians would concentrate on killing Dutugemunu hoping that would demoralise the Lankan patriots. Real Dutugemunu would be flanked by the two best giants, Suranimala on the left and Nandi Mitra on the right as his bodyguards. The plan was to surround the enemy force at a crucial time of the battle by all the small battalions, so that the advantage of superior manpower was denied to the enemy. It was a clever tactic that was made world famous by Napoleon, 2000 years later.
Battle of Kahagalagama - The Last Battle Elara, on his elephant Mahapabbata, arrived with his formidable 30,000 strong private army. He was flanked by Digajantu, the strongest and the most fearless South Indian warrior at the time. The South Indian force crashed through the Lankan army easily, slashing the Lankan troops with their superior skills and experience. As they advanced deep inside the ranks of the Lankan formation, it looked like that the Lankan army was doomed. Dutugemunu held on, without giving the order for the other battalions to close in, knowing that even if they did, that the enemy could route all of them.
Sacrifices of the ten giant Warriors It is believed many, may be upto eight out of the ten giant warriors, died while fighting here. They died while fighting against unbelievable odds, probably realising that average soldiers couldn't fight against such terrible odds. They probably decided to sacrifice themselves, making maximum use of the super strength they had, to fight the stronger enemy. Their sacrifices would have helped the Lankan army to hold on for just little longer, until the unexpected happened.
The turning point in the Battle of Kahagalagama Digajantu cleverly identified the real Dutugemunu and charged at him from the left. He failed to notice Suranimala who stood to the left of the king. He was surprised by Suranimala who blocked him saying "Where are you worthless South Indian going ?". Speechless Digajantu attacked Suranimala with his sword. Suranimala blocked it with his shield cleverly so that the sword fell off the hand of Digajantu. Immediately, as Digajantu rushed to pick up the sword, Suranimala's sword came on his neck with lightening speed. Pussadeva quickly blew his whistle, signalling all battalions to close in. As Digajantu's troops retreated saying that their master was dead, the panic took over. The encircled South Indians. including Elara, tried to break through the circle in mass. Using concentrated efforts, some, including Elara, were able to. They managed to escape to Anuradapura while the surrounded South Indians were all killed by the Lankan army.
The Duel at the South Gate Dutugemunu gave chase to Elara, ordering everyone to leave him for him. He overtook and blocked Elara at the 24 feet wide, 15 feet tall South Gate of the City of Anuradapura. Elara accepted his challenge for a duel. Two elephants charged at eachother with their masters on the back. Dutugemunu managed to avoid an arrow shot at him by Elara. Dutugemunu's javelin pierced Elara on the side. Kandula dealt a mortal blow with his tusks on Mahapabbata. Elara fell off the elephant and died at the spot from where the 57 feet wide Sanghamitta Mawatha started from the Southgate to the inside of the city. Mahapabbata dragged himself on for few more paces in death agony before falling dead.
End of 8 Giant Warriors After this battle was over, history mentions only two names of the original ten giants. It is quite possible that eight giant warriors died, bringing victory, peace and harmony for ALL Sri Lankans. But they will continue to live ONLY in the hearts and minds of the Sinhalese. Generations of Sinhalese children will cherish the memories of their true heroes, while many non-Sinhalese would fall victim to the sinister anti-Dutugemunu campaigns and forget them. These giant warriors were what, Nights of the round table were to the true British, and what Samurais were to the Japanese, and what the Shaolin monks were to the Chinese. They set an example for the future generations to protect the motherland. May be that was why sinister propagandists wanted to bury these legends.
Be Buddhists ONLY to those who appreciates Buddhist qualities : Lankans continued to be true Buddhists to any barbarian. Any bastard could fool the Sinhalese with a sorry face, and obtain forgiveness, concessions and escape punishment, and survive to repeat the treachery again. There was NO system, NO rules and regulations to punish the treachery and treason.
Paying Last Respect, Even to the Enemy
A Golden Sinhalese Principle Since Elara had done a few good deeds in his attempts to win the Buddhists, Dutugemunu ordered that everyone who passes Elara's tomb must get off their vehicles , remove their hats and should pay respect to him. In the society of principles that the Sinhalese would always liked to create, this tradition was followed with so much honesty, that even Lankan warriors chased by the enemy later, paused at the tomb to pay respect to Elara.
Friday, May 19, 2006
The Ten Giant Warriors of King DutuGamunu the Great
The Best of the Best in the country. Thanks also to the local officials and the regional governors
who noticed them and directed them for further training.
161BC
Ten Giants : Giant No:1- NandiMitra : "The Strongest Sri Lankan in History" NandiMitra was a Buddhist nephew of Mitta, a Sinhala General who had defected to the Elara's army during the
invasion. As a teenager he used to light lamps and offer flowers to the sacred Bo-tree and the
Thuparamaya everyday. He noticed that the South Indian mercenaries, officials and traders, behaving without any respect at these holy places. Once he witnessed a South Indian throwing the flowers and stepping on it, to scare a Buddhist pilgrim. During the argument there, NandiMitra said that he would kill as many disrespectful South Indians as he can, and would throw their bodies over the city wall. Once the Elara's intelligence services came to know about his words, he had to flee to the south. There he joined the Lankan Army.
Ten Giants : Giant No:2- Suranimala In a village near the border of the Ruhuna sub kingdom, a
village chief had 7 sons. The youngest son named Nimala, was very well built and looked very strong. But he was a notoriously lazy person who slept most of the time. His friends called him Suranimala because he could gulp down very large amounts of alcohol. After finding out about his quick running, He was directed to the Sinhala king by the local chief. He would be the fastest runner who could run one whole day without a stop, maintaining a speed of 12-15 kilometers per hour.
Ten Giants : Giant No:3- Mahasona In a southern village, Sona, the youngest son of a family of 8
sons, had extraordinary strength. At the age of ten he could uproot a tree with his bare hands. Therefore, His friends called him Maha Sona. He was sent to the king of Lanka for Royal service to the motherland.
Ten Giants : Giant No:4- Gotha Imbara Gotha was the youngest son of a family of 7 sons. He was small made. His brothers cleared the jungle for a cultivation, and left a smaller area for him to clear. Gotha cleared the whole jungle, by uprooting the giant Imbara trees using his hands. His family named him Gotha of Imbara and sent him to the King of Lanka for Royal service.
Ten Giants : Giant No:5- Theraputh Abaya In a village near Kotagala mountains, a villager became a Buddhist monk, leaving his family. Villagers called his son, named Abaya, as Theraputh Abaya, which meant son of a Thero. As he grew up he displayed his outstanding strength. When he was 16 years old, he used an iron rod, 16 meters long and one meter wide, as a tool to cut down big trees. The villagers directed him to the king, for Royal service to the country. He would be one of the two giants who would survive the liberation war.
Ten Giants : Giant No: 6- Bharana He was a village boy from a hunting family, who at the age of ten, could chase rabbits and crush them with a single strike from his foot. When he was 16, he did the same to the wildboar and the deer. Villagers thought that his services could be better utilised for the Royal service and sent him to the king.
Ten Giants : Giant No: 7- Khanja Deva The youngest son of a village family, named Deva, though he had a limp in his foot, could chase buffaloes, grab them by the legs and dash them on the ground. Villagers named him Khanja Deva ( Deva who limps), and sent him for Royal service.
Ten Giants : Giant No: 8- Unmada Pussadeva "The Best marksman of all time"
He grew up in a village near Situl Pavwa. When his father taught him the archery, he realised that his son was no extraordinary human. He sent his son to the Royal service. There he proved shooting at a hair, shooting at the sounds while blindfolded, shooting through 100 skins, shooting through a cart fully loaded with sand, shooting through four inch thick armour plating of iron or copper. He became the best Marksman of Sri Lankan history. He would be one of the two giants who would survive the liberation war.
Pussadeva's Exceptional Heroism in the Battle of Maha Viharaya ( The Last Battle ) Eager to finish the last battle by killing Dutugemunu, Balluka, the leader of the South Indian invasion force, was looking for an opportunity to shoot Dutugemunu dead. Pussadeva's efforts in guarding his king, didn't allow him to do that. Somehow Balluka managed to position himself, so that Dutugemunu was between Pussadeva and himself. Taking advantage of Pussadeva's inability to shoot at him, Balluka shot an arrow aimed at Dutugemunu's mouth. He was so sure of success that he shouted to his men that he had shot Dutugemunu in the mouth. As alert Pussadeva shouted at his king, Dutugemunu just managed to cover his face with the shield. Pussadeva, the Best marksman in the country who could shoot through four inch thick armour, took his chances by shooting an arrow at Balluka, though Dutugemunu was in the path of the arrow. Balluka was certain that Pussadeva wasn't able to shoot because Dutugemunu was between them. As Balluka turned around after finishing his war cry, this arrow pierced through his mouth, lifting his body from the ground. As he fell dead backwards, Pussadeva shouted at his king to jump up, and shot a second arrow at Balluka's knees, to stop Balluka falling with his feet turned towards the Lankan king. As the powerful arrow smashed his knees, Balluka's body fell forward, with his head towards the king of Lanka. As Pussadeva turned towards Dutugemunu he saw blood on king's face. The first arrow had grazed the Royal ear. Pussadeva was so upset that he immediately punished himself by cutting his own ear. A surprised Dutugemunu told him that he shouldn't punish himself for an accident that wasn't intentional.
Ten Giants : Giant No: 9- Labhiya Vasabha He was one of the most handsome young men in the country. While repairing a reservoir the villagers noticed that he had the strength of 12 men, and directed him to Royal service.
Ten Giants : Giant No: 10- Velu Sumana " Best Horse rider in History " He was the oldest and the only giant to serve in the Lankan army at the time of the birth of the prince Gemunu. Once a local chief couldn't control the strongest horse he had. A village boy, who was well known in his village for horsemanship, came and calmed down the horse. The chief noticed that the horse riding skills of this young man could be better utilised in the service of the motherland, and directed him to the king of Lanka. there he became the best horse rider in the recorded history of Sri Lanka. it was recorded that he rode his horse so fast in a circle, that the onlookers could see several men riding a horse.
End of the Giant Warriors
After the battle of Kahagalagama ( please read 161 BC in the chronological history for details) was over, history mentions only two names of the original ten giants. It is quite possible that eight giant warriors died, bringing victory, peace and harmony for ALL Sri Lankans. But they will continue to live ONLY in the hearts and minds of the Sinhalese. Generations of Sinhalese children will cherish the memories of their true heroes, while many non-Sinhalese would fall victim to the sinister anti-Dutugemunu campaigns and forget them. These giant warriors were what, Nights of the round table were to the true British, and what Samurais were to the Japanese, and what the Shaolin monks were to the Chinese. They set an example for the future generations to protect the motherland. May be that was why sinister propagandists wanted to bury these legends.
Wishes of the Last Two surviving Giant Warriors History mentions only two names of the original ten giants after the country was liberated. The other eight must have probably sacrificed their lives in the terrible battles fought against much more powerful ruthless South Indian professional, experienced mercenaries. They died for ALL Sri Lankans. It was similar to the legend of the King Arthur and the Knights of the Round Table ( 500AD) where only 3 out of 140 knights survived at the end. Theraputh Abaya requested King's permission to become a Buddhist monk again. He wanted to continue his battle for eternal truth and eternal peace. Pussa Deva was rewarded with a state pension for him to live a quite comfortable life in retirement. They were the last of the legendary ten giants. Of them, only Theraputh Abaya would be alive when King Dutugemunu dies in 24 years.
who noticed them and directed them for further training.
161BC
Ten Giants : Giant No:1- NandiMitra : "The Strongest Sri Lankan in History" NandiMitra was a Buddhist nephew of Mitta, a Sinhala General who had defected to the Elara's army during the
invasion. As a teenager he used to light lamps and offer flowers to the sacred Bo-tree and the
Thuparamaya everyday. He noticed that the South Indian mercenaries, officials and traders, behaving without any respect at these holy places. Once he witnessed a South Indian throwing the flowers and stepping on it, to scare a Buddhist pilgrim. During the argument there, NandiMitra said that he would kill as many disrespectful South Indians as he can, and would throw their bodies over the city wall. Once the Elara's intelligence services came to know about his words, he had to flee to the south. There he joined the Lankan Army.
Ten Giants : Giant No:2- Suranimala In a village near the border of the Ruhuna sub kingdom, a
village chief had 7 sons. The youngest son named Nimala, was very well built and looked very strong. But he was a notoriously lazy person who slept most of the time. His friends called him Suranimala because he could gulp down very large amounts of alcohol. After finding out about his quick running, He was directed to the Sinhala king by the local chief. He would be the fastest runner who could run one whole day without a stop, maintaining a speed of 12-15 kilometers per hour.
Ten Giants : Giant No:3- Mahasona In a southern village, Sona, the youngest son of a family of 8
sons, had extraordinary strength. At the age of ten he could uproot a tree with his bare hands. Therefore, His friends called him Maha Sona. He was sent to the king of Lanka for Royal service to the motherland.
Ten Giants : Giant No:4- Gotha Imbara Gotha was the youngest son of a family of 7 sons. He was small made. His brothers cleared the jungle for a cultivation, and left a smaller area for him to clear. Gotha cleared the whole jungle, by uprooting the giant Imbara trees using his hands. His family named him Gotha of Imbara and sent him to the King of Lanka for Royal service.
Ten Giants : Giant No:5- Theraputh Abaya In a village near Kotagala mountains, a villager became a Buddhist monk, leaving his family. Villagers called his son, named Abaya, as Theraputh Abaya, which meant son of a Thero. As he grew up he displayed his outstanding strength. When he was 16 years old, he used an iron rod, 16 meters long and one meter wide, as a tool to cut down big trees. The villagers directed him to the king, for Royal service to the country. He would be one of the two giants who would survive the liberation war.
Ten Giants : Giant No: 6- Bharana He was a village boy from a hunting family, who at the age of ten, could chase rabbits and crush them with a single strike from his foot. When he was 16, he did the same to the wildboar and the deer. Villagers thought that his services could be better utilised for the Royal service and sent him to the king.
Ten Giants : Giant No: 7- Khanja Deva The youngest son of a village family, named Deva, though he had a limp in his foot, could chase buffaloes, grab them by the legs and dash them on the ground. Villagers named him Khanja Deva ( Deva who limps), and sent him for Royal service.
Ten Giants : Giant No: 8- Unmada Pussadeva "The Best marksman of all time"
He grew up in a village near Situl Pavwa. When his father taught him the archery, he realised that his son was no extraordinary human. He sent his son to the Royal service. There he proved shooting at a hair, shooting at the sounds while blindfolded, shooting through 100 skins, shooting through a cart fully loaded with sand, shooting through four inch thick armour plating of iron or copper. He became the best Marksman of Sri Lankan history. He would be one of the two giants who would survive the liberation war.
Pussadeva's Exceptional Heroism in the Battle of Maha Viharaya ( The Last Battle ) Eager to finish the last battle by killing Dutugemunu, Balluka, the leader of the South Indian invasion force, was looking for an opportunity to shoot Dutugemunu dead. Pussadeva's efforts in guarding his king, didn't allow him to do that. Somehow Balluka managed to position himself, so that Dutugemunu was between Pussadeva and himself. Taking advantage of Pussadeva's inability to shoot at him, Balluka shot an arrow aimed at Dutugemunu's mouth. He was so sure of success that he shouted to his men that he had shot Dutugemunu in the mouth. As alert Pussadeva shouted at his king, Dutugemunu just managed to cover his face with the shield. Pussadeva, the Best marksman in the country who could shoot through four inch thick armour, took his chances by shooting an arrow at Balluka, though Dutugemunu was in the path of the arrow. Balluka was certain that Pussadeva wasn't able to shoot because Dutugemunu was between them. As Balluka turned around after finishing his war cry, this arrow pierced through his mouth, lifting his body from the ground. As he fell dead backwards, Pussadeva shouted at his king to jump up, and shot a second arrow at Balluka's knees, to stop Balluka falling with his feet turned towards the Lankan king. As the powerful arrow smashed his knees, Balluka's body fell forward, with his head towards the king of Lanka. As Pussadeva turned towards Dutugemunu he saw blood on king's face. The first arrow had grazed the Royal ear. Pussadeva was so upset that he immediately punished himself by cutting his own ear. A surprised Dutugemunu told him that he shouldn't punish himself for an accident that wasn't intentional.
Ten Giants : Giant No: 9- Labhiya Vasabha He was one of the most handsome young men in the country. While repairing a reservoir the villagers noticed that he had the strength of 12 men, and directed him to Royal service.
Ten Giants : Giant No: 10- Velu Sumana " Best Horse rider in History " He was the oldest and the only giant to serve in the Lankan army at the time of the birth of the prince Gemunu. Once a local chief couldn't control the strongest horse he had. A village boy, who was well known in his village for horsemanship, came and calmed down the horse. The chief noticed that the horse riding skills of this young man could be better utilised in the service of the motherland, and directed him to the king of Lanka. there he became the best horse rider in the recorded history of Sri Lanka. it was recorded that he rode his horse so fast in a circle, that the onlookers could see several men riding a horse.
End of the Giant Warriors
After the battle of Kahagalagama ( please read 161 BC in the chronological history for details) was over, history mentions only two names of the original ten giants. It is quite possible that eight giant warriors died, bringing victory, peace and harmony for ALL Sri Lankans. But they will continue to live ONLY in the hearts and minds of the Sinhalese. Generations of Sinhalese children will cherish the memories of their true heroes, while many non-Sinhalese would fall victim to the sinister anti-Dutugemunu campaigns and forget them. These giant warriors were what, Nights of the round table were to the true British, and what Samurais were to the Japanese, and what the Shaolin monks were to the Chinese. They set an example for the future generations to protect the motherland. May be that was why sinister propagandists wanted to bury these legends.
Wishes of the Last Two surviving Giant Warriors History mentions only two names of the original ten giants after the country was liberated. The other eight must have probably sacrificed their lives in the terrible battles fought against much more powerful ruthless South Indian professional, experienced mercenaries. They died for ALL Sri Lankans. It was similar to the legend of the King Arthur and the Knights of the Round Table ( 500AD) where only 3 out of 140 knights survived at the end. Theraputh Abaya requested King's permission to become a Buddhist monk again. He wanted to continue his battle for eternal truth and eternal peace. Pussa Deva was rewarded with a state pension for him to live a quite comfortable life in retirement. They were the last of the legendary ten giants. Of them, only Theraputh Abaya would be alive when King Dutugemunu dies in 24 years.
Hak Puranaya (the epic of the conch shell)
One of the giants "Dasa Maha Yodayas" of King Dutugemunu was Pussadeva. It is said that he used to blow a very large conch shell that could not be blown by any other person, to collect the Sinhala people together. It is supposed to be enshrined at Sankapala Viharaya. There is a legendary belief that this conch shell if ever used in the future will unite the Sinhala people, to regain their lost glory. Ironically it is alleged that Pussadeva’s conch shell is enshrined at Pallebadda Sri Sankapala Raja Maha Vihara at Embilipitiya.
(http://www.lankaweb.com)
(http://www.lankaweb.com)
BELIHULOYA
You find Belihuloya on the way to Badulla from Colombo. Famous for it's colonial times rest house and Natuaral Beauty Belihuloya is a great stop over on your way to National Parks of Udawalawe and Yala as well as Hortan Plains and bandarawela.
BELIHULOYA, a very picturesque little hamlet renowned for its eco tourism opportunities, is situated in the “Sabaragamuwa” province of Sri Lanka , approximately 160 km from Colombo . This beautiful hillside location is a climatically transitional area, linking both the dry and wet zones and the hill and low country at an altitude of less than 1500m. As a result, the vegetation consists of moist semi-evergreen forests, tropical savanna forests, dry patana grasslands and montane temperate forests, making it one of the richest bio-diversity spots in Sri Lanka – a perfect location for nature lovers
Waterfalls in the area
Pahanthuda Fall
The base of this 15ft waterfall, carved out of the rock bed is shaped like an oil lamp. Hence it has earned the name Pahanthuda Ella from the Sinhala word “pahana” for lamp. Located about 1½ km from Belihuloya, to get to the waterfall, one has to travel along the Ihalagalagama road for 1 km and then walk down the mountain for ½ km. The time taken would be about one hour.
Bambarakanda Fall
The highest waterfall in Sri Lanka (790ft in height), is reached by a small motorable road off Kalupahana, which is 14km from Belihuloya towards Badulla. This base pool can be reached by walking about 500m through the forest. It takes 1½ – 2 hours to travel the 18km from Belihuloya to get to the waterfall.
Surathalie Fall
Eight km from Belihuloya, one can see this waterfall from the Colombo-Badulla main road at Halpe. In the true sense of the word, this is not a waterfall but a water-slip. The water, slides down along a rock wall on the eastern slope of Mt Ellamana for about 65ft, forms this water-slip and joins the Weli Oya later. This waterfall can be reached in about 20minutes from Belihuloya.
Brampton Fall
Along the Colombo-Badulla road about 10km from Belihuloya, one comes to this fall (about 6 metres in height) among several other smaller falls. This tributary of Weli Oya flows down the eastern slopes of Mt Papulagala (1530m) forming several cascades among huge trees of the surrounding monsoon forest. In half an hour one can reach this waterfall.
Papulagala Fall
Off the Badulla Road, 5km east of Belihuoya at Lower Hiralouvah, a steep winding road leads to Upper Hiralouvah through the Brampton Estate for about 4km. This part of the estate is bordered in the north by a rock range flanked by Mt. Papulagala. During the rains a brook forms this waterfall, which is about 30m high. This can be seen from the A-4 Road.
Galagama Fall
This 500ft waterfall is in a deep gorge in Belihuloya covered with large slippery rocks. To reach this, one has to travel up to Ihalagalagama along a small motorable road for about 5km and walk a further 6km through paddy fields and scrub jungle. It will take about 2 hours to reach this waterfall.
Duwili Ella Fall (Walawa Ganga Fall – East)
The name of this 40 metre waterfall is derived from the Sinhala word for dust – ‘duvili’, as it appears to raise a cloud of dust at the base. To reach this waterfall one has to turn off at Kaltota (28km from Balangoda) and walk about 2km through rough terrain where sometimes even wild elephants prowl. The distance from Belihuloya to this waterfall is about 45km and would take about 2 – 2½ hours to reach it.
Hulang Ella (Walawa Ganga Fall - West)
This 30m waterfall is set in the deep monsoon forest about 22km from Balangoda. To reach this fall, one has to travel 8km up to Aldora along Balangoda - Kaltota road and another 8km to Mulgama along a rough small road, where, though motorable, only a jeep or tractor can ply. The rest of the distance has to be walked through rough terrain and jungle. The journey to this waterfall, about 53km away from Balangoda, takes approximately 6 hours.
Diyaluma Fall
The majestic Diyaluma Fall, the second highest in Sri Lanka, has a height of 220 metres and can be seen from the Koslanda - Wellawaya main road. This is the last of a series of waterfalls of the Poonagala Oya. The distance of 34km to fall can be traversed from Belihuloya in about 1-1/2hours.
Scenic Trekking Trails in the area
Hagala Trail
Approximately 2½ hours walk from Belihuloya, this area consists of moist semi evergreen forest and dry ‘pathana’ grasslands. One can get an incredible view at the top of the mountain. it goes about 400m towards Badulla, along the Ihalalagama road for about 5km, turning off at Landuyaya, walk through an abandoned tea plantation for about 200m, through a pathana for 2km to the summit and back the same way.
Appalagala Trail
This trail takes approximately 2½ hours. It goes through moist semi-evergreen forest and dry ‘pathana’ grasslands. It is possible to see a lot of birds and other fauna and flora during this trail. the route leads towards Colombo about 200m, turning off and climbing up the road to the Hermitage about 500m. Entering the forest bordering the hermitage, climb up further through the forest about 1km and come to the pathana area. To take a different route back through the forest go through the village to the main road from where its about 250m to hotel and the trail ends.
Samanalawewa Trail
This is a lovely half-day (approximately five hours). The trail leads through the village for about 1km, through a forest reserve for a short distance before reaching the point where the Belihuloya River falls into the Samanalawewa reservoir.
Horton Plains (via Bambarakanda Falls) Trail
you will drive to Kalupahana where you will leave the main road on foot and hike for approximately 6km to get to the Bambarakanda Falls (Sri Lanka’s highest waterfall). Within a majestic basin-shaped valley bordered by huge steep rocks and dark green forests of pines and tropic plunges an impressive 790ft over a vertical dark grey wall from the green saddle between Mt.Welihena and Mt. Bambaragala into a deep pool only 500m walking distance from the trail. From Bambarakanda, you will hike another 14km through the West Haputale Estate and Kingslyn Estate before arriving at the Udaweriya Estate junction. From here you can choose whether to do the last 6km to the park entrance by foot or getting back into your vehicle. On arriving at the park entrance, you can then enter the HORTON PLAINS NATIONAL PARK itself.
Interesting Viewpoints in the area
Lipton’s Seat
Located in the Poonagala hills, this was a favourite look-out point for Sir Thomas Lipton (the great tea pioneer) when surveying the surrounding region of his tea plantations at Dambatenna near Haputale. To get to the viewpoint, one has to go 28km from Belihuloya to Haputale and proceed towards Poonagala for 4km to Dambetenna and walk about 1km up the hill through the tea plantation.
St Catherine’s Seat
St Catherine’s Seat is located through Nayabedda on the Poonagala Rd. It overlooks Bandarawela and the distant mountains. The viewpoint can be reached by travelling 28km from Belihuloya to Haputale and another 4½ km along the Poonagala road, passing Dambatenna to Nayabedda before a final stage on foot of approx 1½ km.
Kellibedde Seat
Proceed as above to Poonagala and 2½ km towards Dambatenna from which point one can reach the Kellibedde Seat, with an incredible wide view of the Haputale area.
Pilkington Point
Proceed as above to Poonagala and from there, on the road to Koslanda one can get to this point. Pilkington Point has a fabulous view over Wellawaya and Moneragala.
Haputale Gap
When one travels to Haputale from Belihuloya, a few kms from Beragala there is a tremendous view in the southwest region over the Mahawalathenna Valley.
Historical and Archaeological Remains in the area
Uggal Aluthnuwara Dewalaya
The ancient Aluthnuwara Kuda Katharagama Dewalaya has a history going back to the era of the Kandyan King Senarath Yapa in the year 1304AD. It is the sub shrine dedicated to the god Katharagama in Sri Lanka. It still has the mini Kataragama Devale, a moonstone, old stone pillars, a 600 year old wooden arch, a stone arch and ruins. Old gold jewellery too can be found there. The Dewalaya is situated about 1km from the turn off point on Colombo-Badulla road, which is about 4km from Belihuloya towards Colombo.
Bolthumba Dewalaya
This Dewalaya belongs to the King Rawana, whose official flag is said to be still in it. Legend has it that it rains when the flag is taken out!
Haldumulla Ancient Fort
This is a Portuguese Fort, built on the summit of Haldumulla hill. Since this is built on a strategic location it gives one a very good view of the surrounding area. This fort can be reached by walking approximately 2½ km from Haldumulla, which is 20km from Belihuloya towards Badulla.
Haldumulla Ancient Temple (Viharaya)
This Temple, over 200 years old is situated approximately 100m from Haldumulla town which is 20km from Belihuloya towards Badulla. It has one of the highest dagobas in the area. The murals still remain in the old building of the temple of which the architecture belongs Kandiyan era.
Soragune Devalle
The ancient Katharagama Devale of Soragune temple has a history going back to the era of King Walagamba. Ruins, such as, stone scripture, old stone pillars, slabs and buildings with drawings still remain at the site. The temple is approximately 6.5 km away from Halatuthana junction which is 18km from Belihuloya towards Badulla.
Adisham Bungalow
Adisham Bungalow, a 19th century British period building, was modelled on Leeds Castle in Kent, England. It was the country house of Sir Thomas Villiers, a distinguished British resident in Sri Lanka in the early 20th century. It is now a Benedictine, adjoining the Thangamale Bird Sanctuary. The Bungalow, 30km away from Belihuloya can be reached by going to Haputale and proceeding about 1 ½ km along Boralanda road and another ½ km through the tea estate.
Bogoda Bridge and Temple
The 16th century Bogoda Bridge is the only roofed wooden bridge of the Kandyan period. Located on a byroad of the Badulla - Bandarawela road, this graceful bridge spans the rocky Gallanda Oya and is constructed entirely of wood. The gabled shingle roof is supported by 11 pairs of elegantly carved pillars and banisters and the entire structure had been painted with vermilion, turquoise and ochre natural lacquer. The Bogoda Raja Maha Vihara Rock Temple nearby has pre-Christian era inscriptions and old murals and images. The total distance to this bridge and temple from Belihuloya is 67 ½ km.
Sankapala Temple
The Sankapala Temple, consisting of three rock caves containing stone inscriptions dating back to the 2nd century BC, was built by Pussadeva, one of the ten commanders (“Dasamaha Yodayas”) of the army of King Dutugemunu who ruled over our island from 161 to 137 BC. After the major battles were over, Pussadeva became a Bikhkhu and meditated in one of the caves. This Temple is situated on the Pelmadulla-Embilipitiya Road, 52 km from Belihuloya).
Buduruwagala
One of Uva’s most striking and dramatic monuments, Buduruwagala is a group of seven colossal standing rock-cut Mahayana Buddhist figures. Carved in high relief on a cliff face in thick jungle, the central Buddha figure is 51ft in height and is flanked by Bodhisattva figures and the Goddess Tara. The figures show traces of their original plaster and paint and are dated between 8th to 10th century AD. This location is about 50km from Belihuloya, situated at Nugayaya on a turn off on the Tanamalwila - Wellawaya highway.
Dowa Rock Temple
Located on the main highway between Badulla and Bandarawela about 42 km from Belihuloya, the Dowa Rock Temple has murals and inscriptions dating back to the 1st century BC. The colossal unfinished rock-cut standing Buddha figure (8m high) carved on the cliff face is one of its main attractions.
Halaba Iron Bridge
This 700ft long iron bridge over Uma Oya was built in the year 1867. This is an unbelievable and fascinating situation where it is said that this bridge, originally approved to be built in Halawatha (Chilaw), was mistakenly installed in Halaba due to confusion in names. Installing a bridge in no man’s land where there is not even a road is, in fact, ludicrous! To arrive at this bridge one has to go to Jangulla through Hali Ela and from there about 2 ½ km through a somewhat difficult terrain in the jungle. The distance from Belihuloya is 68 ½ km.
Nine Arch Railway Bridge
This culvert-bridge was built at Gotuwala between the two railway stations - Ella and Demodara during the British Colonial period. The 99.6ft high bridge is called “Ahas namaye palama” (Nine skies bridge) in Sinhala. When one stands underneath it and looks up there is a beautiful sight of “nine skies” through the nine arches, hence the Sinhala name. The bridge is located approx. 50 km from Belihuloya.
Demodara Railway Loop
Designed and built during the British Colonial period in the shape of a turban, this railroad loop is a unique feature in the hill country. The track goes around the mountain in a loop and through a tunnel beneath the Demodara Railway Station. It is about 50 km from Belihuloya.
(http://spaces.msn.com/dcp/)
The historical significance of Sabaragamuwa by P. D. A. S. Gunasekera
Sabaragamuwa abounds in some of the most famous places, known from the pre-historic periods closely bound up with the earliest civilization of Sri Lanka comparatively older than that of her neighbours, including the sub-continent of India with the mainland and archipelago around according to the latest archaeological evidence unearthed.
The exploration and findings of the sources of the earliest, "Man and Woman" confirmed by scientific-tests, have left no doubt that the oldest living man from the whole of South East Asia hailed from Sabarawamuwa in Sri Lanka.
The exploration and findings of the sources of the earliest, "Man and Woman" confirmed by scientific-tests, have left no doubt that the oldest living man from the whole of South East Asia hailed from Sabarawamuwa in Sri Lanka.
In the search for the earliest historical origin of Sri Lankan Civilization, among others, prominent places of worship, Sri Pada Sankapala, Kuragala and Kirinda, invariably figure without exception.
Both Sri Pada in Ratnapura and Kuragala in Balangoda seem to have, in common, traditional belief that Lord Baddha visited both places and left, the imprint of the 'Sacred-foot' are on the top of 'Samanala-Kanda and the other on the Kuragala hills.
All nationalities and followers of the main religions, treat, both as the foot-prints of their 'mentor' Buddhists as the foot-print of Lord-Buddha, Muslims as the foot-print of the Prophet Mohammed, Hindus as the foot-print of Siva (Sivanadi-Padam) and the Catholics as that of the Adam.
The presence of the sacred-foot on the top of both mountains (Mount Samanala and Kuragala) therefore pointed to a close connection with the Buddhist civilization and deserved to be pursued further for possible historical relations to establish the claims of the Buddhist or the followers of other faiths.
The presence of a Buddhist monastery dating back the second century B.C. a foot print' according to traditional belief to be that of Lord Buddha, covered over by 'a stone-slab' as in Sri Pada on Mt. Samanala, the peaceful and quiet atmosphere conductive to the 'Arahat' with the series of rock-caves to match and the spacious, cave, identified as the 'Diva-guhava' (the divine hall) in which Lord Buddha with his retinue of Arahats partook of the mid-day 'Dhana,' all point, in no uncertain terms, to the possibility of finding more positive clues to the real identify of 'Kuragala' by intensive excavations.
The archaeological evidence establishing a civilization, as old as 30,000 years in Sabaragamuwa, as established by the findings of the former archaeological Commissioners, in Sri Lanka, might still be found buried in and under the caves and the rocks, if systematic excavations were undertaken in the interest of 'civilization', even at this later stage.
Besides, Balangoda, being the original abode of the 'Balangoda-man', the earliest known inhabitant of Sabaragamuwa or for that matter, of the whole of South East Asia, it was, indeed time, more teeth were added to the search of his (Balangoda Man's) evidence in the Salubrious air and the atmosphere of the Kuragala-hills, caves and rocks, as no better place could be found by a living being for settlement, than that, in the ages past, when 'rock-caves' provided shelter for the living.
(http://www.dailynews.lk/2004/09/14/fea06.html)
Sankapala Viharaya's archaeological importance by P. D. A. S. Gunasekera
Among the many ancient viharas in the Sabargamuwa Province, Sankapala stands out prominently as a renowned place of worship since the days of the 'Mahinda-Gamanaya' (arrival of Mihindu) during the reign of the King Devanampiyatissa, centuries ago according to tradition.
The name
The name Sankapala had originated in the time of Dutugamunu when he was conscripting his army with the help of Dasamaha-Yodoyas (the 10 warriors) including Pussadeva who acted as the 'clarion call' of the army during emergencies to put the area under instant security operations with the help of the 'Sanka (conch-shell) which he blew-aloud to call the attention of the people and the army.
The viharaya is situated at the foot of a mountain range on the Ratnapura-Embilipitiya road. In the wilderness of the mountain stands a large rock overlooking the viharaya which had come to be known as 'Sankapala Rock' after Dasa-Mahayoda, Pussadeva took to the robe and became an 'Arahat' at the end of the military operations under King Dutugamunu. Tradition has it, that the spot in which the rock-lay became Sankapala Viharaya.
Surrounding wilderness
The wilderness surrounding the 'rock' was filled with large and spacious caves, 14 in number, inhabited by 'Arahats' in the distant past and invested with a deep Buddhist atmosphere and influence. The mute evidence of the caves and the stone inscriptions on the rock, provide sufficiently convincing proofs of the 'lip-service-transmission' of the time regarding the identity of the historical place.
Pussadeva had kept in a 'specially-cut notche' of the front-face of the rock, unapproachable by any but himself, the Sanka (the couch-shell) only he was able to blow, to be heard in all directions in the area of military operations.
How it thrived
With the passage of time the 'Arahat' had disappeared leaving the place to the posterity under whose guidance the viharaya had come into being and thrived in its present state. The viharaya had also been an ancient seat of learning where an incumbent Thera had composed 'a Dolos-Maha-Kawya', a piece of intricate verse, which unfolded itself into twelve separate verses of four lines each, with a deep meaning only a few of the highest erudition could decifer.
The existence of the verse and its attribution to the time and place are the only evidence, beside the oral tradition carried through the centuries.
Historical relations
However the historical relations pertaining to the place leave no doubt of the oral-tradition as an authentic source of information of the pre-historical age.
Sankapala, no doubt, contains buried information for the reconstruction of the earlier religious traditions, if any, peculiar to that time, before the arrival of Buddhism in Lankadipa, and trace them back to the age of the 'Balangoda-Man' whose civilisation, some 30,000 years old, has been established by the excavations of the former Archaeological Commissioner Dr. Siran Deraniyagala and his father before him in Sabaragamuwa.
Cave-culture
The 'cave-culture' common to both the 'Balangoda Man' and the 'Arahat' in the Dutugemunu era traces a similarity between the two with the one more developed than the other. The excavation, if undertaken by the Dept. of Archaeology could bring to light the thread of the development of the culture from the 'Balangoda Man', the earliest established link to the Sankapala-era and then to the present day.
Though the suggestion appears to be far-fetched at the same time, it appears to be worth following considering the excavations of Batadomba Lena and other areas of excavations which have proved successful beyond expectations.
(http://www.dailynews.lk/2004/08/18/fea05.html)
Haldumulla Ancient Portuguese Fort
This is a Portuguese Fort, built on the summit of Haldumulla hill. Since this is built on a strategic location it gives one a very good view of the surrounding area. This fort can be reached by walking approximately 2½ km from Haldumulla, which is 20km from Belihuloya towards Badulla.
(http://spaces.msn.com/dcp/Blog/cns!1pRw8uwKheW76FFGh3VpJKkw!1347.entry)
(http://spaces.msn.com/dcp/Blog/cns!1pRw8uwKheW76FFGh3VpJKkw!1347.entry)
Wednesday, May 17, 2006
The Portuguese Encounter 1505 to 1658 - A Reign of Christian Terror - by Mallika Wanigasundara
(Scholars dig deep into the past and presented their findings at the SLAAF Conference )
It was a careful journey into the past, of Portuguese murder and terror, genocide, brutality, destructiveness, cultural rape, religious bigotry, arson, including the burning of books, and absolutist suppression for the annihilation of Buddhism, Hinduism and Islam in Sri Lanka.
This massive massacre of ‘unbelievers’ - pagans, heretics and infidels and the destruction of non-Catholic places of worship was carried out by the Portuguese conquerors of Ceylon between 1505 and 1658CE in the name of the service of God and the love of Christ.
2005CE marks the 500th year after the arrival of the Portuguese in Sri Lanka. Buddhists, Hindus and Muslims look on this date [1505] as the beginning of the darkest era of Sri Lankan history. The Portuguese record of violence, bloodshed and use of force, is catholic in magnitude and was spurred on by the reigning pontiffs of Rome, the Catholic church, the Inquisition, the kings of Portugal and state power.
Driven by ‘Papal Bulls’ the imperialistic arrogance of the kings of Portugal knew no bounds in their crimes against humanity.
For two years fifty professionals of many disciplines, eminent academicians, scientists and scholars, historians and researchers and around 150 others, delved into past records to unearth Portuguese depredations. Meticulous keepers of records, Portuguese writers like Queyroz, Trinidade, Perniola, Barros, do Couto provided much information. Sandesaya poems, Sinhala literature such as the Rajavaliya were researched for other details.
It took researchers to some of the sites of destruction of places of worship resulting in an illuminating book of photographs. The team would need several tomes to adequately record their findings.
On December 10 and 11th. 2005 a conference was held in Colombo to reveal the findings to the public. It was called The Portuguese Encounter and was sponsored by the Sri Lanka Association for the Advancement of Science, the Royal Asiatic Society and the Archaeological Society.
Credit must be given to Dr Susantha Goonatilake, scholar, researcher and writer and Dr Hema Goonatilake for the indefatigable effort put in by them to make this conference a success.
The Assault
The core of the assault was to subjugate and reduce to slavery the so-called non-believers by appropriating their lands in perpetuity for the church.
Orders went out from Portugal and Goa that all idols, images, pictures and even religious trees, be reduced to fragments and this was done with gusto.
Even children who had lost one parent were forcibly taken and given to Catholic organizations.
Humans were put to the sword, children bayoneted, women raped and hacked, and 100s of temples and monasteries, Hindu kovils and mosques were pounded to the ground. Churches were built on those lands.
The investigating team has done an invaluable job for future generations to know and remember, and avoid the mistakes their ancestors made. The names of the presenters of papers and the places of worship are too many to record here, but a few can be mentioned.
A huge mass of evidence and information was presented by scholars such as D G B. de Silva, former ambassador, Gaston Perera, writer, Prof. M U de Silva, Dr Susantha Goonatilake, Padma Edirisinghe, Prof Mendis Rohanadeera, Senake Weeraratne, K D G. Wimalaratne, Dr Hema Goonatilake, Ashley de Vos, and two speakers from Goa: Vigyananand Swami and Shrikant Y. Raman and many others.
A few of the places of worship were: the Sacred Temple of the Tooth, Kotte, the Vehera Kande vihare, the Kotte Raja maha vihare, the Attanagalle vihare, the Nawagamuwe temple and vihare, monasteries of learning such as the Totagamuwe temple and pirivena, the Sunethradevi temple and pirivena, the Kelani vihare, the Devinuwara temple and devale, the Maha Saman devale, Ratnapura, the Munneswaram kovil, the Madampe Thanivelle devale, the Naga vihare Kotte, the Kali kovil, Kalutara, the Tondamannar kovil, the Mannar kovil, the Beruwala, Kalutara, Weligama and many other mosques.
It is recorded that as many as 500 kovils were destroyed in Jaffna alone.
All the ports from Colombo to Chilaw were burnt and all places of worship from Colombo to Kosgoda were destroyed. Churches were built on these lands and temple lands expropriated for the Catholic church by the Franciscan monks.
No non-believer or pagan was entitled to own land.
Thousands of idols, images, pictures - religious items, were smashed to powder and temples and devales plundered of their gold, ornaments, jewellery and clothes before they were destroyed. In Goa, the speakers said all that remained was only in museums and memoirs.
Forced conversions took place on the fear of death. Rites, rituals, processions were banned. There were no yellow robed bhikkhus, only white-clad militant ‘ganninnanses’ [observers of the ten precepts] who kept the lamp of the Dhamma burning in secret.
There was no chanting of pirith, no Hindu prayers, no call to prayer from mosques or reciting of Holy Quran, but criminals who converted were given plenary remissions by Papal bulls and many who committed transgressions and crimes escaped by conversion.
Scholars and historians recalled the grim record of temple lands seized by the Catholic church even before the benighted King Dharmapala stupidly bequeathed the kingdom of Kotte, the palace, the temple of the Sacred Tooth and all temple lands to the king of Portugal and the Catholic church.
But the people kept on resisting. As many as seven rebellions created heavy disruption in Portuguese power and on one occasion they were driven to their fort in Colombo. Thousands were killed including thirty bhikkhus who were all shot in one go.
With the annexation of the Kotte in 1594 the Muslims were ordered out of Portuguese territory, perhaps a first instance of ethnic cleansing.
By 1594 there was no royalty and no leaders. Leadership came from Lascoreen mudaliyars and minor headmen.
These gruesome events were recalled dispassionately and without rancour by several speakers. It was Gaston Perera who said that their aim was not to target or condemn anybody but to expose these events dispassionately and not sweep them under the carpet.
The question of an apology, restitution of our assets and whether Sri Lanka has a claim for compensation was discussed by speakers such as Senake Weeraratne and KDG. Wimalaratne. These matters would be based on crimes against humanity, cultural piracy, destruction life and property, mass genocide, plunder of temples, forced conversions, channeling of revenue to the church, slavery, abuse of women, and so on.
Senake Weeraratne said: There is a Jewish proverb which says: A child that does not cry dies in the cradle. We are not appealing for voluntary charity, but for simple justice. Restitution must be made of unjust gains, and repentance must lead to such restitution.
It was necessary for present and future generations to learn from past mistakes. The Portuguese became advisers of kings such as Bhuveneka BahuV11 and he gave official sanction for missionary work and passed on the responsibility of making his grandson Dharmapala king of Kotte to Portugal.
Here then was the beginning of a religious conflict, where the population turned angrily against the Catholic Portuguese and continued their resistance. The populace living in a country where there had been religious freedom, tolerance and co-existence was unable to stomach the religious and cultural oppression in so many spheres of life, not least the suppression of intellectual and spiritual learning.
Religious oppression and conflict was a new thing in the country where previously harmony and personal freedom had prevailed.
One interesting point noted was that Portugal was established in 1139. It is ironic that at this time Polonnaruwa city and surrounds were flourishing at their peak. Portugal was a small coastal nation which developed like an anthill in a short 100 years into an empire. It was Father Manuel de Morais who said in 1552 that Sinhala pagodas were richer than the richest churches in Lisbon.
It was a careful journey into the past, of Portuguese murder and terror, genocide, brutality, destructiveness, cultural rape, religious bigotry, arson, including the burning of books, and absolutist suppression for the annihilation of Buddhism, Hinduism and Islam in Sri Lanka.
This massive massacre of ‘unbelievers’ - pagans, heretics and infidels and the destruction of non-Catholic places of worship was carried out by the Portuguese conquerors of Ceylon between 1505 and 1658CE in the name of the service of God and the love of Christ.
2005CE marks the 500th year after the arrival of the Portuguese in Sri Lanka. Buddhists, Hindus and Muslims look on this date [1505] as the beginning of the darkest era of Sri Lankan history. The Portuguese record of violence, bloodshed and use of force, is catholic in magnitude and was spurred on by the reigning pontiffs of Rome, the Catholic church, the Inquisition, the kings of Portugal and state power.
Driven by ‘Papal Bulls’ the imperialistic arrogance of the kings of Portugal knew no bounds in their crimes against humanity.
For two years fifty professionals of many disciplines, eminent academicians, scientists and scholars, historians and researchers and around 150 others, delved into past records to unearth Portuguese depredations. Meticulous keepers of records, Portuguese writers like Queyroz, Trinidade, Perniola, Barros, do Couto provided much information. Sandesaya poems, Sinhala literature such as the Rajavaliya were researched for other details.
It took researchers to some of the sites of destruction of places of worship resulting in an illuminating book of photographs. The team would need several tomes to adequately record their findings.
On December 10 and 11th. 2005 a conference was held in Colombo to reveal the findings to the public. It was called The Portuguese Encounter and was sponsored by the Sri Lanka Association for the Advancement of Science, the Royal Asiatic Society and the Archaeological Society.
Credit must be given to Dr Susantha Goonatilake, scholar, researcher and writer and Dr Hema Goonatilake for the indefatigable effort put in by them to make this conference a success.
The Assault
The core of the assault was to subjugate and reduce to slavery the so-called non-believers by appropriating their lands in perpetuity for the church.
Orders went out from Portugal and Goa that all idols, images, pictures and even religious trees, be reduced to fragments and this was done with gusto.
Even children who had lost one parent were forcibly taken and given to Catholic organizations.
Humans were put to the sword, children bayoneted, women raped and hacked, and 100s of temples and monasteries, Hindu kovils and mosques were pounded to the ground. Churches were built on those lands.
The investigating team has done an invaluable job for future generations to know and remember, and avoid the mistakes their ancestors made. The names of the presenters of papers and the places of worship are too many to record here, but a few can be mentioned.
A huge mass of evidence and information was presented by scholars such as D G B. de Silva, former ambassador, Gaston Perera, writer, Prof. M U de Silva, Dr Susantha Goonatilake, Padma Edirisinghe, Prof Mendis Rohanadeera, Senake Weeraratne, K D G. Wimalaratne, Dr Hema Goonatilake, Ashley de Vos, and two speakers from Goa: Vigyananand Swami and Shrikant Y. Raman and many others.
A few of the places of worship were: the Sacred Temple of the Tooth, Kotte, the Vehera Kande vihare, the Kotte Raja maha vihare, the Attanagalle vihare, the Nawagamuwe temple and vihare, monasteries of learning such as the Totagamuwe temple and pirivena, the Sunethradevi temple and pirivena, the Kelani vihare, the Devinuwara temple and devale, the Maha Saman devale, Ratnapura, the Munneswaram kovil, the Madampe Thanivelle devale, the Naga vihare Kotte, the Kali kovil, Kalutara, the Tondamannar kovil, the Mannar kovil, the Beruwala, Kalutara, Weligama and many other mosques.
It is recorded that as many as 500 kovils were destroyed in Jaffna alone.
All the ports from Colombo to Chilaw were burnt and all places of worship from Colombo to Kosgoda were destroyed. Churches were built on these lands and temple lands expropriated for the Catholic church by the Franciscan monks.
No non-believer or pagan was entitled to own land.
Thousands of idols, images, pictures - religious items, were smashed to powder and temples and devales plundered of their gold, ornaments, jewellery and clothes before they were destroyed. In Goa, the speakers said all that remained was only in museums and memoirs.
Forced conversions took place on the fear of death. Rites, rituals, processions were banned. There were no yellow robed bhikkhus, only white-clad militant ‘ganninnanses’ [observers of the ten precepts] who kept the lamp of the Dhamma burning in secret.
There was no chanting of pirith, no Hindu prayers, no call to prayer from mosques or reciting of Holy Quran, but criminals who converted were given plenary remissions by Papal bulls and many who committed transgressions and crimes escaped by conversion.
Scholars and historians recalled the grim record of temple lands seized by the Catholic church even before the benighted King Dharmapala stupidly bequeathed the kingdom of Kotte, the palace, the temple of the Sacred Tooth and all temple lands to the king of Portugal and the Catholic church.
But the people kept on resisting. As many as seven rebellions created heavy disruption in Portuguese power and on one occasion they were driven to their fort in Colombo. Thousands were killed including thirty bhikkhus who were all shot in one go.
With the annexation of the Kotte in 1594 the Muslims were ordered out of Portuguese territory, perhaps a first instance of ethnic cleansing.
By 1594 there was no royalty and no leaders. Leadership came from Lascoreen mudaliyars and minor headmen.
These gruesome events were recalled dispassionately and without rancour by several speakers. It was Gaston Perera who said that their aim was not to target or condemn anybody but to expose these events dispassionately and not sweep them under the carpet.
The question of an apology, restitution of our assets and whether Sri Lanka has a claim for compensation was discussed by speakers such as Senake Weeraratne and KDG. Wimalaratne. These matters would be based on crimes against humanity, cultural piracy, destruction life and property, mass genocide, plunder of temples, forced conversions, channeling of revenue to the church, slavery, abuse of women, and so on.
Senake Weeraratne said: There is a Jewish proverb which says: A child that does not cry dies in the cradle. We are not appealing for voluntary charity, but for simple justice. Restitution must be made of unjust gains, and repentance must lead to such restitution.
It was necessary for present and future generations to learn from past mistakes. The Portuguese became advisers of kings such as Bhuveneka BahuV11 and he gave official sanction for missionary work and passed on the responsibility of making his grandson Dharmapala king of Kotte to Portugal.
Here then was the beginning of a religious conflict, where the population turned angrily against the Catholic Portuguese and continued their resistance. The populace living in a country where there had been religious freedom, tolerance and co-existence was unable to stomach the religious and cultural oppression in so many spheres of life, not least the suppression of intellectual and spiritual learning.
Religious oppression and conflict was a new thing in the country where previously harmony and personal freedom had prevailed.
One interesting point noted was that Portugal was established in 1139. It is ironic that at this time Polonnaruwa city and surrounds were flourishing at their peak. Portugal was a small coastal nation which developed like an anthill in a short 100 years into an empire. It was Father Manuel de Morais who said in 1552 that Sinhala pagodas were richer than the richest churches in Lisbon.
Sunday, May 14, 2006
Vasco Da Gama's heroic voyage: Implications for Sri Lanka by Shihan de Silva Jayasuriya
This year marks the 500th anniversary of Vasco da Gama's (1469-1524) voyage to India, which is rated as one of the greatest achievements of mankind. It is only comparable to Neil Armstrong's journey to the moon. Da Gama's breakthrough opened up the sea route to India and provided the platform for extensive contact between the Orient (East) and the Occident (West). He gave 'new worlds to the World'. The voyage in 1498 is significant in terms of what it set in train. It turned the Indian Ocean into a Portuguese lake in the century that followed. It short-cut the traditional overland routes to the Orient and undercut in a dramatic fashion huge and established commercial interests. More importantly, it marked the beginning of the Portuguese expansion overseas which spanned five centuries over four continents.
The fleet of the heroic voyage, commanded by Vasco da Gama, culminated and brought to a successful conclusion a long thought out national strategic plan. It included 170 men, some who had previously sailed with Bartholeme Dias to the Cape of Good Hope. One in three of the crew were fated to die of scurvy during the voyage. A dozen convicts were included in the crew to be at the Captain's disposal for any particularly dangerous tasks. Vasco da Gama captained the Sao Gabriel, Paulo da Gama (his brother) the Sao Raphael, Nicolau Coelho the Berrio, and Goncalo Nunes a supply ship. Vasco da Gama was particularly suited to lead the expedition. He was a fidalgo ('aristocrat') who combined the personal qualities required for such an expedition: loyal, fearless, brutal and violent. This assignment could not have been fulfilled by a gentle leader; da Gama was made to order.
Tragic
Da Gama's achievement was turned into a compelling and unforgettable story in The Lusiads (Os Lusiadas) by Luis de Camoes (1524-80), who was born on the day that da Gama died. Camoes had a classical education in the University of Coimbra. He fought as a young soldier in Morocco, to learn the Moorish character and methods of war, where he lost an eye. He was imprisoned in Lisbon for partaking in a street fight and was released on condition that he served the Portuguese Crown in India. In 1553 Camoes sailed for India, from Lisbon, and learned the lure of the sea. In 1556 he sailed further east to Macao. Two years later he embarked on his journey back to Lisbon, but was shipwrecked and lost all his possessions except for his manuscript of The Lusiads. Camoes was a scholar and a soldier, who travelled the world for his King, but returned to poverty, blindness and a posthumous apotheosis.
Camoes had the advantage of dealing with recorded history of which he was in part a witness. His experience and knowledge gave him an unique opportunity to write The Lusiads, which symbolizes the tradition of Portugal. The Lusiads was modelled on the classical epics of Homer and Virgil. Camoes's goal was to write a poem which should rival Virgil's Aeneid. He has left his personal impress on the Lusiads which does not appear as an imitation of the Aeneid. The Aenied is called after a man, Aeneas. The Lusiads is called after a people (The Sons of Lusus). The Portuguese were believed to be descendants of Lusus, (the eponymous hero of Lusitania), the mythical first settler in Portugal.
The sense of "continuation" between the Aeneid and The Lusiads provides a vehicle for Camoes to establish himself as the Portuguese Homer and also the Portuguese Virgil, the two supreme literary figures of Greek and Roman culture. In epic, lyric and heroic poetry, Camoes was outstanding. The Lusiads has historic relevance to Sri Lanka, (unlike the Aeneid or the Iliad), as the event narrated played a part in shaping Sri Lankan history and socioculture. It seems to have influenced Kustantinu Hatana (a war ballad about the Portuguese General Constantine de Sa) written by Dom Jeronimo Alagiy-avanna, the greatest Sinhalese poet of the 15th/16th centuries, and the last of the Classical Sinhalese poets.
The first verse of The Lusiads refers to Taprobane as Sri Lanka was known at that time.
Armas, e os Baroes assinalados,
Que da occidental praia Lusitana
Por mares nunca de antes navegados
Passaram ainda alem da Taprobana,
Em perigos, e guerra esforcados
Mais, do que promettia forca humana:
E enter gente remota edificarao
Novo reino, que tanto sublimarao:
Arms and the renowned heroes
Who from the western Lusitanian shore
On seas never before navigatd
Passing even beyond Taprobane,
In dangers, and forced wars,
More, of what promised the human force,
And among remote people, raised
A new kingdom that so exalted: [my translation]
The Portuguese started to explore the east beyond India from their base in India. They established trading posts and fortresses in Sri Lanka from 1517 onwards. Their first visit to Sri Lanka, in 1505, was accidental as they were windswept into Galle harbour during their voyage to the Maldive Islands. The Portuguese were the first Europeans to make extensive contact with the Sri Lankans. Only European ambassadors, traders, travellers and seamen had visited Sri Lanka prior to the Portuguese colonisers. Interaction between the Portuguese and Sri Lankans has left several sociocultural imprints on the island. The Portuguese stamp is particularly strong in Sri Lankan languages, religion, education, administration, food, dress, names, art, music and dance. The evolution of a Portuguese-based Creole, (Sri Lanka Portuguese Creole), Roman Catholicism, Portuguese surnames (e.g. Perera, Silva, Pieris), Portuguse personal names (Pransisku, Peduru, Juvan), Portuguese titles (Sinno, Dona, Don), Indo-Portuguese furniture, baila music etc are all results of this interaction.
The Portuguese were displaced from their coastal colonies by the Dutch in 1658. The British took over these colonies in 1796 and eventually colonized the entire island until independence in 1948. The Portuguese era marked the beginning of modern Sri Lanka. It changed Sri Lanka's orientation away from India and gave the island a distinct identity moulded by 450 years of western influence. Paradoxically, the Portuguese imprint appears to be the most deep rooted in Sri Lanka, despite contact with two other European powers who colonized at a later date.
The fleet of the heroic voyage, commanded by Vasco da Gama, culminated and brought to a successful conclusion a long thought out national strategic plan. It included 170 men, some who had previously sailed with Bartholeme Dias to the Cape of Good Hope. One in three of the crew were fated to die of scurvy during the voyage. A dozen convicts were included in the crew to be at the Captain's disposal for any particularly dangerous tasks. Vasco da Gama captained the Sao Gabriel, Paulo da Gama (his brother) the Sao Raphael, Nicolau Coelho the Berrio, and Goncalo Nunes a supply ship. Vasco da Gama was particularly suited to lead the expedition. He was a fidalgo ('aristocrat') who combined the personal qualities required for such an expedition: loyal, fearless, brutal and violent. This assignment could not have been fulfilled by a gentle leader; da Gama was made to order.
Tragic
Da Gama's achievement was turned into a compelling and unforgettable story in The Lusiads (Os Lusiadas) by Luis de Camoes (1524-80), who was born on the day that da Gama died. Camoes had a classical education in the University of Coimbra. He fought as a young soldier in Morocco, to learn the Moorish character and methods of war, where he lost an eye. He was imprisoned in Lisbon for partaking in a street fight and was released on condition that he served the Portuguese Crown in India. In 1553 Camoes sailed for India, from Lisbon, and learned the lure of the sea. In 1556 he sailed further east to Macao. Two years later he embarked on his journey back to Lisbon, but was shipwrecked and lost all his possessions except for his manuscript of The Lusiads. Camoes was a scholar and a soldier, who travelled the world for his King, but returned to poverty, blindness and a posthumous apotheosis.
Camoes had the advantage of dealing with recorded history of which he was in part a witness. His experience and knowledge gave him an unique opportunity to write The Lusiads, which symbolizes the tradition of Portugal. The Lusiads was modelled on the classical epics of Homer and Virgil. Camoes's goal was to write a poem which should rival Virgil's Aeneid. He has left his personal impress on the Lusiads which does not appear as an imitation of the Aeneid. The Aenied is called after a man, Aeneas. The Lusiads is called after a people (The Sons of Lusus). The Portuguese were believed to be descendants of Lusus, (the eponymous hero of Lusitania), the mythical first settler in Portugal.
The sense of "continuation" between the Aeneid and The Lusiads provides a vehicle for Camoes to establish himself as the Portuguese Homer and also the Portuguese Virgil, the two supreme literary figures of Greek and Roman culture. In epic, lyric and heroic poetry, Camoes was outstanding. The Lusiads has historic relevance to Sri Lanka, (unlike the Aeneid or the Iliad), as the event narrated played a part in shaping Sri Lankan history and socioculture. It seems to have influenced Kustantinu Hatana (a war ballad about the Portuguese General Constantine de Sa) written by Dom Jeronimo Alagiy-avanna, the greatest Sinhalese poet of the 15th/16th centuries, and the last of the Classical Sinhalese poets.
The first verse of The Lusiads refers to Taprobane as Sri Lanka was known at that time.
Armas, e os Baroes assinalados,
Que da occidental praia Lusitana
Por mares nunca de antes navegados
Passaram ainda alem da Taprobana,
Em perigos, e guerra esforcados
Mais, do que promettia forca humana:
E enter gente remota edificarao
Novo reino, que tanto sublimarao:
Arms and the renowned heroes
Who from the western Lusitanian shore
On seas never before navigatd
Passing even beyond Taprobane,
In dangers, and forced wars,
More, of what promised the human force,
And among remote people, raised
A new kingdom that so exalted: [my translation]
The Portuguese started to explore the east beyond India from their base in India. They established trading posts and fortresses in Sri Lanka from 1517 onwards. Their first visit to Sri Lanka, in 1505, was accidental as they were windswept into Galle harbour during their voyage to the Maldive Islands. The Portuguese were the first Europeans to make extensive contact with the Sri Lankans. Only European ambassadors, traders, travellers and seamen had visited Sri Lanka prior to the Portuguese colonisers. Interaction between the Portuguese and Sri Lankans has left several sociocultural imprints on the island. The Portuguese stamp is particularly strong in Sri Lankan languages, religion, education, administration, food, dress, names, art, music and dance. The evolution of a Portuguese-based Creole, (Sri Lanka Portuguese Creole), Roman Catholicism, Portuguese surnames (e.g. Perera, Silva, Pieris), Portuguse personal names (Pransisku, Peduru, Juvan), Portuguese titles (Sinno, Dona, Don), Indo-Portuguese furniture, baila music etc are all results of this interaction.
The Portuguese were displaced from their coastal colonies by the Dutch in 1658. The British took over these colonies in 1796 and eventually colonized the entire island until independence in 1948. The Portuguese era marked the beginning of modern Sri Lanka. It changed Sri Lanka's orientation away from India and gave the island a distinct identity moulded by 450 years of western influence. Paradoxically, the Portuguese imprint appears to be the most deep rooted in Sri Lanka, despite contact with two other European powers who colonized at a later date.
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