Saturday, February 22, 2014

The Race Of Mahasammata

SPRUNG of the race of king Mahasammata was the Great Sage. For in the beginning of this age of the world there was a king named Mahüsammata, and (the kings) Roja and Vararoja, and the two Kalyanakas, Uposatha aM Mandhata and the two, Caraka and Upacara, and Cetiya and Mucala and he who bore t-he name Mahamucala, Mucalinda and Sagara and he who bore the name Sagaradeva; Bharata and Angirasa and Ruci and also Suruci, Patäpa and Mahapatapa and the two Panadas likewise, Sudassana and Neru, two and two; also Accima. His sons and grandsons, these twenty-eight princes whose lifetime wp immeasurably (long), dwelt in Kusavati, Rajagaha, and Mithila. Then followed a hundred kings, and (then) fifty-six, and (then) sixty, eighty-four thousand, and then further thirty-six, thirty-two, twenty-eight, then further twenty-eight, eighteen, seventeen, fifteen, fourteen; nine, seven, twelve, then further twentyfive; and (again) twenty-five, twelve and (again) twelve, and yet again nine and eighty-four thousand with Makhädeva coming at the head, and (once more) eighty-four thousand with Kalarajanaka at the head; and sixteen even unto Okkãka; these descendants (of Mahasammata) reigned in groups in their due order, each one in his capital.
The prince Okkamukha was Okkaka's eldest son; Nipmia, Candimã, Candamukha and Sivisarnjaya, the great king Vessantara, Jãli, and Sihavahana and Sihassara: these were his sons and grandsons. Eighty-two thousand in number were the royal sons and grandsons of king Sihassara; Jayasena was the last of them. They are known as the Sakya kings of Kapilavatthu. The great king Sihahanu was Jayasena's son, and Jayasena's daughter was named Yasodharã. In Devadaha there was a prince named Devadahasakka, Anjana and Kaccänã were his two children. Kaccãnä was the first consort of Sihahanu, but the Sakka Anjana's queen was Yasodhara. Anjana had two daughters, Maya and Pajäpati, and also two sons, Dandapamji and the Sakiya Suppabuddha. But Sihahanu had five sons and two daughters, Suddhodana, Dhotodana, Sakka, Sukka, and Amitodana, and Amitä and Pamita; these were the five sons and two daughters.
The royal consort of the Sakka Suppabuddha was Amitii; she had two children: Bhaddakaccäna and Devadatta. MaytL and Pajapati were Suddhodana's queens, and the son of the great king Suddhodana and of Maya was our Conqueror.
Of this race of Mahasammata, thus succeeding, was born, in unbroken line, the Great Sage, he who stands at the head of all men of lordly birth. The consort of the prince Siddhattha, the Bodhisatta, was Bhaddgakaccana; her son was Rahula.
Bimbisara and the prince Siddhattha were friends, and friends likewise were the fathers of both. The Bodhisatta was five years older than Bimbisara; twenty-nine years old was he when he left (his father's) house. When he had striven six years and thereafter had attained to wisdom, he, being thirty-five years old, visited Bimbisära. The virtuous Bimbisära was fifteen years old when he was anointed king by his own father, and when sixteen years had gone by since his coming to the throne, the Master preached his doctrine. Two and fifty years he reigned; fifteen years of his reign passed before the meeting with the Conqueror, and yet thirtyseven years (of his reign) followed in the lifetime of the Tathagata.
Bimbisara's son, the. foolish Ajatasattu, reigned thirty-two years after he, the traitor, had slain (his father). In the eighth year of Ajatasattu the Sage entered into nibbana and thereafter did he, Ajãtasattu, reign yet twenty-four years.
The Tathagata, who has reached the summit of all virtue, yielded himself up, albeit free, into the power of impermanence. He who shall contemplate this (same) dread-begetting impermanence shall attain unto the end of suffering.
Here ends the second chapter, called `The Race of Maha saipmata', in the Mahavamsa, compiled for the serene joy and emotion of the pious.xxxxxxx

Saturday, February 15, 2014

රංචාමඩමෙන් මතු වූ අපේ හෙළ අභිමානය...

By Kishan Chali on Friday, 14 October 2011 at 00:11

අප අ‍ෙ‍ප් ඉතිහාසය ගැන කතා කරන්නේ ආඩම්බරයෙන්. ඒත් අප කතා කරන ඉතිහාසය තුළ අපට අපේ ම කියා නිර්මාණයක්, ‍සංස්කෘතියක් නැතිම ගානයි. අපේ ඉතිහාසය, අපේ සංස්කෘතිය, අපේ නිර්මාණ හැම දෙයක් ම ඉන්දියානු පිටපතේ අනුවාදක් වගෙයි. වංශ කතාවලට හිර වී ගැට ගසාගෙන තියෙන අපේ මේ ගැති බැමි ගලවන්න පුරා විද්‍යාව දරන්නේ විශාල පරිශ්‍රමයක්. පුරා විද්‍යා දෙපාර්තමේන්තුව වගේ ම කැලණිය විශ්වවිද්‍යාලයේ පුරා විද්‍යා අධ්‍යයන අංශයත් මේ අතර පුරෝගාමීන් ලෙස ක්‍රියා කිරීම අපගේ ජාතියේ වාසනාවක්.

අප බුදු පිළිමයක් හෝ ඕනෑම පුරා වස්තුවක් දුටු විට සොයන්නේ ඉන්දියාවේ මොන සංස්කෘතියට ද එය නෑකම් කියන්නේ යන්නයි. ඒ පටු මානසිකත්වයෙන් මිදී අපේ අටේ, අපට උරුම ඉතිහාසයක් සොයා ගෙන යන හෙළ මානවයින් පිරිසක් අහම්බෙන් මෙන් මුණ ගැසුණේ ඇඹිලිපිටිය රංචාමඩම ප්‍රදේශයේ දී.

කැලණිය විශ්වවිද්‍යාලයේ පුරාවිද්‍යා පශ්චාත් උපාධි ආයතනයේ ආචාර්ය රාජ් සෝමදේව මහතා ප්‍රමුඛ ඔහුගේ ශිෂ්‍ය කණ්ඩායම කළ අපූරු කැනීමක ප්‍රතිඵලයි මේ ලෙස දිග හැරෙන්නේ.

මේ ප්‍රදේශයට මුලින්ම ආචාර්ය රාජ් සෝමදේව මහතාගේ දෙනෙත් යොමු වී තිබුනේ රංචාමඩම විදුහල් බිමේ සිදුකළ ඉදිකිරීමේ කටයුත්තක දී හමු වූ ඉපැරැණි වළං කැබලි කිහිපයක් හේතුවෙන්. මේ පාසල පිහිටා ඇත්තේ රංචාමඩම, බුළුතොට කඳු බෑවුමේ නැගෙනහිර මායිමේයි. වළං කැබලි හෝඩුවාව දිගේ පර්යේෂණ කළ ආචාර්ය සෝමදේවට ඉපැරැණි සොහොන් බිමක නටබුන් හමු වී තිබෙනවා. ඒ 2007 වසරේදී යි. ආචාර්ය රාජ් සෝමදේව මේ පිළිබඳව ඔහුගේ සුවිශේෂි අදහස් ප්‍රකාළ කළේ මෙසේ යි.

"මෙය මිසරයේ සොහොන් බිමකට සමානයි. නමුත් මෙය කිසියම් රටක හෝ ශිෂ්ඨාචාරයක බලපෑම් මත නිර්මාණය වූවක් නොවේ. ස්වාධීනව ගොඩ නැඟූ සොහොන් බිමක් බව පැවසීමට සාධක බොහොමයක් තිබෙනවා. සොහොන් විවිධ අතට නිර්මාණය වීම තුළ ආගමික සංකල්වලින් බැහැරවීමක් හා ස්වාධීනත්වයක් මේ සොහොන් බිම් තුළ දිස් වෙනවා."

මේ සොහොන් බිම සම්බන්ධ තවත් වැදගත් කරුණු රැසක් ‍ආචාර්ය සෝමදේව අප හා ප්‍රකාශ කළා. ඒ එදා වැසියා‍ෙග් තාක්ෂණය පිළිබඳවයි.

"මළ සිරුරක් පුළුස්සන්න අධික තාප ශක්තියක් අවශ්‍ය වෙනවා. ඒ සඳහා භාවිත වන දාහ්‍ය ද්‍රව්‍ය වන්නේ දරයි. නමුත් වනයට, ගහකොළට ආදරය කළ ඔවුන් දර පරිභෝජනය අවම කිරීම සඳහා සිරුර වෙනත් ස්ථානයක මිහිදන් කර එය දිය වී, වියළ ගිය පසු සොහොන් බිම වෙත රැගෙන ගොස් පිළිස්සීම සිදු කර තිබෙනවා. එසේ පිළිස්සූ ස්ථානවල තාපය පැතිරී යාමේ ස්වභාවය පරීක්ෂා කිරීමේ දී ඒ බව සනාථ වෙනවා."

මේ නිසා ක්‍රමවත් සොහොන් බිමක් පවත්වා ගන්නට නම් හොඳ ජනාවාසයක් මේ අසන්නයේ තිබිය යුතු බව ආචාර්ය සෝමදේව දැඩිව විශ්වාස කළ කරුණක්. පහළ ඒ ආශ්‍රිත ප්‍රදේශයේ ජනාවාසයක් සම්බන්ධව කිසිත් හෝඩුවාවක් නොලැබුන ද දිගින් දිගට ම කළ ගවේෂණවල ප්‍රතිඵලයක් ලෙස රංචාමඩම ඉහළ ප්‍රදේශයෙන් පැරැණි ජනාවාසයක නටබුන් සොයා ගැනීමට ආචාර්ය සොමදේවට හැකි වී තිබුනා.

අනුරාධපුර ඇතුල්නුවර කැනීම්වලට අනුව අපේ ජනාවාස ඉතිහාසය දිව ගොස් තිබුනේ ක්‍රි.පූ. 800 – 900ක කාලයකටයි. මේ සොයා ගැනීමත් සමග ඉතිහාසය වසර 3000ක පමණ අතීතයට දිව යනවා. ඉන්දියාවේ මෙසපො‍ෙත්මියානු ශිෂ්ඨාචාරයට සමකාලීනව අපේ රටේ ජනාවාස තිබූ බවත්, ඒවාට වෙනත් රටක ආභාෂයන් නොලැබ ස්වාධීනව පෝෂණය වූ ඒවා බවත් මේ කැනීම් තුළින් ඔප්පු වන තවත් වැදගත් කරුණක්.

අපේ රටේ අතීත‍ෙය් සිටියේ 'යක්කු' යැයි සිතන පිරිස් තවමත් අප අතර සිටිනවා. එ සිතිවිල්ලටත් හොඳ පිළිතුරක් ලබා දීමට මේ සොයා ගැනීම සමත් වී තිබෙනවා.

මෙසේ ‍ෙසායා ගැනුණු නිවාසයේ පාදම අඩි 27 ක් දිග අඩි 27ත් පමණ පළල විශාල භූමි ප්‍රදේශයක විහිදී පවතිනවා. එය අංග සම්පූර්ණ නිවෙසක්. ඉස්තෝප්පුව, සාලය, නිදන කාමරය සහ මුළුතැන්ගෙය යන අංගවලින් එම නිවෙස අංග සම්පූර්ණයි. මේ තුළින් අදින් වසර 3000කට පෙර ජීවත් වූ අපේ පැරැණි හෙළයාගේ ජීවන රටාව පැහැදිලි වෙනවා.

ඔවුන්ගේ ඉංජිනේරු ශිල්පය ගැනත් කතා කළ යුතුමයි.

ඔවුන් නිවාස ඉදිකිරීමේදීවත් තම ස්වාභාවික පරිසරයට හානි කර නැහැ. පිහිටි ගල්වල ඉහළ මට්ටමට සමපාත වන ලෙස ගල් යොදා පාදම් සකස් කර ගනිමින් තල කිහිපයකට නිවෙස නිර්මාණය කර ඇති බවයි පෙනී යන්නේ. පඩි යොදා ගැනීම ආදිය මගින් ‍මේ නිවාසයේ ගෘහ නිර්මාණ ශිල්පීය නිපුණතාව මොනවට පැහැදිලි වෙනවා.

මුළුතැන්ගෙයින් හමු වූ ඇඹරුම් ගලේ කොටස ඒ වන විටත් කෘෂිකර්මය රට තුළ පැවැති බවට හොඳ සාක්ෂියක්. ආර්ය ජනාවාස බිහි වන්නේ ගංගා නිම්න ආශ්‍රිතව යි. ඒ කෘෂිකර්මාන්තයට ජලය ලබා ගැනීමේ පහසුව නිසයි. නමුත් කඳුකරයේ ජීවත් වූ අපේ ආදිතමයා ජලය රැස් කරගෙන කෘෂිකර්මයේ යෙදීමට හැකියාව තිබූ සුවිශේෂී පිරිසක් බව මේ සාක්ෂි අපට පෙන්වා දෙනවා.

මේ ප්‍රදේශයෙන් හමු වූ පුරා විද්‍යාත්මක නෂ්ඨාවශේෂ දැකීමෙන් අප තවත් විස්මයට පත් වුණා. අදින් වසර 3000කට පෙර භාවිත කළ වළං කැබලිවල ආලේප කර තිබූ වර්ණයන් අදටත් පවතිනවා. ඒවාවල තිබූ සියුම් කැටයම් රටා අපේ චිත්‍ර කලා ඉතිහාසයටත් අලුත් පාරක් කියන බවයි මට හැඟී ගියේ. ඔවුන් මේ මැටි බඳුන් නිෂ්පාදනය කළ සුවිශේෂී තාක්ෂණ ක්‍රම ද ආචාර්ය සොය‍දේව අපට විග්‍රහ කළා.

තඹ වැනි ලෝහයකින් සෑදූ කූරක් අප හමුවේ පෙන්වමින් ආචාරය සෝමදේව අප හමුවේ පැවැසුවේ මේ කූර කාන්තාවන් ඇස් අඳුන් ගැල්වීමට භාවිත කළ උපකරණයක් වශයෙන් අනුමාන කළ හැකි බවයි. එය ආරක්ෂිත විල්ලකින් සමන්විත වීමත් සුවිශේෂී කරුණක්.

මැටි පබළු ඒ අතර තවත් වැදගත් නිර්මාණයක්. ඉතා සියුම් මෙ වැනි නිර්මාණ කිරීමට ආදී හෙළයා තාක්ෂණය අතින් කොතරම් දුර ගොස් සිටිය යුතු ද? තවද අදටත් මුවහතේ වෙනසක් නැති, විවිධ කහඳ වර්ගවලින් නිෂ්පාදිත ආයුධ දැකීමෙන් අප විස්මයට පත් වුණා.

මූර්තියකින් කැඩී ගිය කොටසක් ලෙස විශ්වාස කෙරෙන කවාකාර වූ නිර්මාණයක් ආචාර්ය සෝමදේව අප හමුවේ තැබුවා. මූර්ති ශිල්පය අපට ලැබුනේ ඉන්දියාවෙන් ම ද යන පැනය මෙය දකින කාගේත් සිතට එන කරුණක්. ඉන්දියානු කලා ශිල්ප තුළින් අපේ හෙළයා තුළ පැවැති කලාවට පෝෂණයක් සිදු වූවා මිසක අපට මූර්ති හා කලා ශිල්ප අමු අමුවෙන් ඉන්දියාවෙන් ලැබුනු ඒවා නො වන බවට මෙය ප්‍රබල සාක්ෂියක්.

මේ සා විශාල මෙහෙවරක් කළ ආචාර්ය රාජ් සෝමදේව මහතා ප්‍රමුඛ කැලණි විශ්වවිද්‍යාලයේ පශ්චාත් උපාධි ආයතනයේ සිසු කැල වන සතුන් මැද, කටුමැටි ගෙයක, තම ජීවිත ද අවදානමට ලක් කරමින් සිදු කරන ඒ උතුම් කර්තව්‍යයට සමස්ත ජාතිය ම වෙනුවෙන් ප්‍රණාමය හිමි කළ යුතු යි.

'ලංකා රෙඩ් නිවුස්' වෙබ් අඩවිය වෙනුවෙන් කළ සංචාරයක දී ලබාගත් තොරතුරු ඇසුරෙන් "සිරිදෙසුම" මාසික බෞද්ධ පුවත්පත සඳහා සම්පාදනය කරන ලදී.

_බුද්ධික රුද්‍රිගු_
(සිරිදෙසුම - ඇසළ කළාපය)

කොන්ස්තන්තීනු ද සාගේ පුතා ‘ඌවේ මහ සටන’ විස්තර කරයි


ලංකාවේ පෘතුගීසි සමයෙහි සිදුවූ මහ සටනක් වශයෙන් සැලැකෙන ඌවේ  සටනේදී මහා සා මරණයට පත්විය. අලගියවන්න මුකවෙටි කවියා විසින් ”කොන්ස්තන්තීනු සටන” නැමැති කාව්‍ය ලිවීමෙන් ඒ විදේශීය නායකයාගේ සටන්කමීත්වය සහ සිංහල සේනාවගේ වික‍්‍රමය යස රඟට සිත්තම් කර තිබේ. සටන් බිමේදී මරුමුවට පත් ඒ සෙන්පතියාගේ පුත‍්‍ර ජේ.ආර්. ද සා නැමැත්තා විසින් ”ලංකාවේ කැරැල්ල” නමින් ලියන ලද ලංකාවේ පෘතුගීසි සමය පිළිබඳ ඉතිහාසයෙන් තම  පියාගේ නායකත්වයෙන් සිදුවුණු ඌවේ සටන විස්තර කර තිබේ.

ඒ පොත පළවී ඇත්තේ වර්ෂ 1681 දීය. රාජකීය ආසියාතික සමිතියේ ලංකා ශාඛාව සඳහා එය කර්නල් සෙන්ට් ජෝර්ජ් මහතා විසින් මීට කලකට පෙර ඉංග‍්‍රීසියට නඟන ලදී. මෙහි දැක්වෙනුයේ එහි සඳහන් පරිදි ඌවේ මහ සටන පිළිබඳව ඉතා විසිතුරු විස්තරයක සිංහලානුවාදයයි. ‘‘කොතරම් බාධා ඇති වුවත් ඌව ආක‍්‍රමණය කිරීමට සෙන්පතියා තීරණය කළේය. දහතුන් දහසක් පමණ හේවායෝ ගමනට සැරසුනහ. ඔවුන් අතර මහලූ අය හා ළමයින්ද බොහෝ ගණනක් සිටි හෙයින් යුද්ධ කළහැකි හේවායෝ සිටියේ සිය ගණනකි. මැණික් කඩවර සිට සෙන්පතියා තම ගමන ආරම්භ කළේ 1630 අගෝස්තු 25 වෙනිදාය. ඌවේ රාජධානිය පිහිටා ඇත්තේ ලංකාවේ මධ්‍යම ප‍්‍රදේශයෙහිය.
එය කන්ද උඩරට රාජධානියට යාබදවේ. එයද කන්ද උඩරට රජුට අයත්වේ. රජුගේ වැඩිමහල් පුත‍්‍රයාට ”ඌවේ කුමාරයා” යන ගරු නාමය ලැබී තිබේ. උස් කඳු හා ගිරි දුර්ගයන් අතර පිහිටි මේ ප‍්‍රදේශයට යාම ලෙහෙසියෙන් කළ හැක්කක් නොවේ. එහි අගනුවර වන බදුල්ල කොළඹ සිට ලීග් 25 කට පමණ ඈතින් පිහිටා තිබේ. එහි යා යුත්තේ ඉතාම අසීරු මාර්ගයක් ඔස්සේය. ඉතා අමාරුවෙන් ළං විය යුතු උස් බිමක ඒ නගරය තනා තිබේ. කොන්ස්තන්තීනු සෙන්පතියා බදුල්ලට සැපත්වනතුරු අතරමගදී ගමන නතර නොකළේය. කිසිම බියකින් තොරව ඌවේ කුමාරයා එහි නතරවී සිටින බව තම ඔත්තුකාරයින්ගෙන් දැනගත් නිසා එය වැටලීම ඔහුගේ අදහස විය. එහෙත් තම වැඩ පිළිවෙල වෙනස් කළ කුමාරයා තම සේනාව කුඩා නිසා බියෙන් පැන යන බව බොරුවට අඟවා ඉතා අමාරුවෙන් ළංවිය යුතු ඈත කදුකර පෙදෙසකට පලා ගියේය.

එයින් ඔහු අදහස් කළේ කොන්ස්තන්තීනු ද සා සහ ඔහුගේ සේනාව ඈත කඳුකරයට ගෙන්වා ගැනීමය. අපේ සේනාව අගනුවර ගිනිලා එය විනාස කළේය. ඊට පසු සෙන්පතියා නගරයේ වාඩිලා නැවතුනේය. බොහෝ සේ දුක් විඳ දීර්ග ගමනක යෙදී සිටි සෙබලෝ වෙහෙසවී සිටි බැවින් වෙහෙස සංසිඳුවා ගැනීම සඳහා විවේක සුවය පැතූහ. මේ අතර කන්ද උඩ රාජධානියේ රජු සමග පණිවුඩ හුවමාරුකරගෙන මීළඟට කුමක් කළ යුතුදැයි තීරණය කර ගැනීමට හතුරාට ඉඩ සැලසුනේය. බදුලූ නගරය ඉදිරියෙහි වූ කඳු මුදුනක අපේ සේනාව කඳවුරුලා ගති. මේ අතර අවට මිටියාවතෙහි සතුරු සේනාව දක්නට විය. අපගේ සේනාව වටකර ගැනීම සඳහා එහි රැස්වූ මහා සේනාව අසූ දහසකට වැඩිවීයැයි ඇතැම්හු ප‍්‍රකාශ කළහ. අපේ සේනාවේ බොහෝ දෙනා සටන් බිමේ වැටී සිටියහ. ඉතිරිව සිටියවුන් ගෙන් වැඩි දෙනා තුවාල කාරයෝය. සෙන්පතියාට තම ඉතුරු සේනා ඛණ්ඩය රැකවලෙහි තබා ගැනීමට තැනක් නොවීය.
එය විවෘත ප‍්‍රදේශයක් වීම නිසා සෑම පැත්තෙන්ම තමා වටකරගනු ලැබූ සේනාවෙන් පැන යෑමට හෝ ආපසු යෑමට තැනක් නොමැති විය. සෙන්පතියා හැම පැත්තෙන්ම වටලා ගත් සතුරු සේනාව ඔහුට පහර දෙන්නට පටන් ගත්තේ පිස්සු බලූනක් මෙනි. රාත‍්‍රී කාලය සැපත්වූ මුත් ඔව්හු භයානක ඝෝෂා පවත්වමින් එහි රැස් කකා සිටියහ. ඇතැම් විට ඈතට ගොස් හී වරුසා වැස්සවූහ. තෝමරයන් දමා ගැසූහ. එයින් වැඩි අනතුරක් නොවූ නමුත් එය මහත් කරදරයක් විය. මෙතරම් කණගාටුදායක තත්වයකට මුහුණ පා සිටිය නමුත් සෙන්පතියා මේ සියලූ කාලය තුළ ධෛර්යමත්ව සියුම් කල්පනාවෙන් තම සේනාව මෙහෙයවීය. එදා ඔහුගේ සේනාවේ සිටි හොඳම සෙබලූන්ගේ අවසානය වූයේ මුත් ඔහු පලාපොරොත්තු සුන් කර ගත්තේ නැත. ඔහුගේ ධෛර්යය යටපත් නොවී අන්තරාවේදී එය වේගයෙන් නැගී සිටින්නාක් මෙන් විය. අන්ධකාරය පැතිරෙද්දී හෙතෙම තුවාල ලැබූවන් සනසමින් හැම සෙබලා ළඟටම ගොස් ඔවුන්ට කථා කොට තිබෙන යමක් කා බී විවේක ගන්නා මෙන් ඉල්ලා සිටියේය.මෙවිට ඇති වූයේ මේඝ ගර්ජනා සහිත ධාරාණිපාත වැස්සකි. එයින් සෙන්පතියාගේ සියලූ වෙඩි බෙහෙත් සහ ආහාර වර්ග විනාශ වී ගියේය.

පහන් වෙත්ම සෙන්පතියා කඳවුර අකුලාගෙන පෙර පරිදි ගමන ආරම්භ කළේය. සිංහල සේනාව ඔවුන් වටේ රැස්වූයේ දෙගුණ තෙගුණයෙන් වැඩිවූ භයානක ලීලාවකිනි. පළමුවෙන් අඩ කවයක ලීලාවෙන් අවට රැස්ව ක‍්‍රමයෙන් වැඩි කල් යන්නට මත්තෙන් කවයක්සේ වටේ රැස්වූහ. අපේ කුඩා පිරිස ඔවුන් මධ්‍යයෙහි තෙරපී කිසිවක් කරගත නොහැකිව අනාථව සිටියහ. අපේ පිරිස වෙඩි තැබීමට තැත් කළ මුත් වෙඩි බෙහෙත් තෙත් වී තිබුණ නිසා එයද කළ නොහැකි විය. එවිට සතුරු සේනාව ඊ ශර වර්ෂාවෙන් හා වෙඩි පහරින් අප පිරිසට පහර දුනි.

ඔවුන්ගේ දක්‍ෂතාවය ගැන අප පිරිසේ උන් අය පුදුමයට පත් වූහ. එපමණක් නොව හතුරෝ කඩුවලින්ද පහර දෙන්නට වූහ. එයට ඔවුහු විශේෂයෙන් දක්‍ෂයෝ වූහ. එහෙත් ඔවුන් අපට කිට්ටුවීමට බිය වූහ. ඉතා ළං වුවොත් කෙසේ හෝ අප සෙබලූන් විසින් ඔවුන් මරුට ගොදුරු කරන බව ඔවුහු දනිති. නිර්භීත මිනිසෙකු වශයෙන් හා පළපුරුදු සෙන්පතියෙකු වශයෙන් කළ හැකි සියල්ල ඉටු කළ සෙන්පතියා තමාගේ ඉතිරි පිරිස මහත් කළබලයෙන් සටන් කරන බව දුටුවේය. අන්තිම සටනේදී ඔහුට සහායවීමට ඉතිරිව සිටියේ සෙබලූන් දෙදෙනෙකි. සතුරන්ට උවමනා වූයේ සෙන්පතියා ජීවග‍්‍රහයෙන් අල්ලා ගැනීමටය. එසේ අල්ලා දුන් කෙනෙකුට තුටු පඬුරු දෙන බවට සතුරන්ගේ කුමාරයා කලින් දන්වා තිබුණේය. නියම ජයග‍්‍රහණය ලබා ගැනීමට එය අසහාය මාර්ගය යැයි ඔහු සිතා සිටියේය. මළ කඳන් මැද්දේ සිට ගෙන සටන් කළ වීර සෙන්පතියාට කිට්ටුවීමට බියවූ ඔව්හු අත්මාරක්ෂාව ගැනද සලකමින් ඈතින් සිට පහර දුන්හ.

අන්තිමේදී තම ආරක්‍ෂාව සඳහා දෙපසෙහි සිටි සෙබලූන් දෙදෙනාද මැරී වැටෙනු දුටු සෙන්පතියා තම කඩුව අමෝරාගෙන සිංහ ලීලාවෙන් සතුරන් මැදට පැන ඔවුන් සිය ගණනක් මරා දැමුවේය. තුවාල ලැබීමෙන් පසුවද වියරුව සටන් කරමින් කෙතරම් විනාශයක් සිදු කෙළ්දැයි සඳහන් කරන සතුරෝ ඔවුන්ගෙන් හැට දෙනෙකු සෙන්පතියා විසින් මරා දමන ලද බව ප‍්‍රකාශ කළහ. මහනුවර රජුගෙන් සෙන්පතියා මැරීමට අණ ලැබිණි.

සතුරෝ හී වරුෂා හා වෙඩි වරුෂා වැස්වූහ. එක් හීයක් ඔහුගේ පපුව පසාරු කරගෙන ද තවෙකක් ඔහුගේ පිට පසාරු කරගෙනද පිටවෙත්ම සෙන්පතියා පූජකයෙකු කරේ එල්ලී දන නමාගෙන පාපොච්ඡාරනයෙන් පසු අන්තිම ශුද්ධ ජලය පානය කරත්ම වේගයෙන් ආ හීයක් දෙදෙනාගේම හිස් පසාරු කරගෙන බිම පතිත විය. බිම වැටුනු සෙන්පතියාගේ සිරුර කඩ කඩව කපන ලදී. ඔහුගේ හිස කන්ද උඩ රජු වෙත ගෙන යන ලදින් සත් කෝරලේ උස්ගසක සවි කර තැබීමට නියම කරන ලදී. එම සටනේදී මරුමුවට පත් පෘතුගීසි හේවායන්ගේ හිස් පිරිවරාගෙන සෙන්පතියාගේ හිස උස් ගසක මුදුනේ දක්නට ලැබිණි.
Sri Lankan Myths, Miracles & Mysteries
 
 
"The island of Sri Lanka has been a favorite haunt of aliens, extra terrestrials, gods, devas, angels, sky dwellers, demons, deities whichever way you describe them. Our chronicles, traditions, folklore, prehistoric cave drawings, archaeological evidence and ancient traveler's' records testify that there have been strange beings living in this island from time immemorial." There were and there are Mountains, Hills, buildings and even plants with full of mysteries, power and wisdom which are beyond human understanding. 200 million years ago, geologically Sri Lanka was linked with India, Madagascar, Australia and Antarctica, in a land mass known as Gondwana. Sri Lanka separated into a land mass known as Lanka Dvipa (Island of Lanka), and part of the land submerged into the sea. According to the Ramayana epic this took place because of the misdeeds of Ravana, but this seismic happening is confirmed by modern science."
 

 
  • Bahirawa: Legend of a dreaded demon (Tradition recounts that during the Kandyan period human sacrifices were made to propitiate the demon of Bahirawakanda. The first such sacrifice is credited to the fancy of a 17th century childless queen. The queen dreamt that Bahirawa manifested himself to her in a dream and demanded a human sacrifice if she were to be with child.)
  • Mahasona: famous demon of Sri Lanka(This is a famous demon of Sri Lanka who it is claimed uses a black dog as the vehicle. When it's influence is felt, people see the apparition of a black dog and faint off; some have the hand print on the body where the apparition struck.)
  • Devil Dance Masks of Sri Lanka  ( The yakun natima, or devil dance ritual of Sri Lanka, is nothing if not full of drama. Not just a charade or interval designed to entertain, the yakun natima is a carefully crafted ritual with a history reaching far back into Sri Lanka's pre-Buddhist past. )
  • Daha Ata Sanniya(The "Daha Ata Sanniya" is a traditional dance ritual held to exorcise 18 types of diseases from the human body.)
  • Kohomba Kankariya(Kohomba Kankariya ritual is performed to ensure freedom from diseases, invoke blessings and for the people to live in prosperity.)
  • Walli Yak mangallaya(According to myth, legend, and folklore, Gara Yakka has no evil disposition toward humans. But, he has an evil eye; all he wants is to eat- the satisfaction he demands is for his appetite. He is said to have the capacity to eat more than any other devil in the nether world.)
  • Superstitions & Omens in Sri Lanka (If a crow flies through a house, it is a sign that an inmate of the house will have to leave it soon. The cawing of a crow from the house-top is the harbinger of good news; and the arrival of visitors is portended by the cawing of a crow in the front of the house, or by a cat washing itself on the doorstep. If one’s right nostril smarts it is a sign that a near relation is speaking well of him, but if it is the left nostril, it is very much the other way about)New
  • The Gods & Deity Worship in Sri Lanka (In Sri Lanka there are four deities regarded as the guardians of the Buddha-sasana in the island: Vishnu, Saman, Kataragama, and Vibhishana. Although Vishnu is originally a Hindu god, the Buddhists have taken him over as a Buddhist deity, referring to him also by the localized designation Uppalavanna. And so are Siva, specially under the name Isvara, and Ganesha under the name Ganapati or the more popular appellation Gana-deviyo.)
  • Deity worship in Sri Lanka ( Lanka is a land where all the major religions of the world are practised. Therefore it could be surmised that this is a blessed land. According to Buddhist belief Lanka is known as the thrice-blessed land due to the "Tun Saranaya". )
  • The Guardian Deities of Lanka: Skanda-Murukan and Kataragama ( In the Buddhist tradition as found in Sri Lanka, Kataragama is one in the list of sixteen sacred sites. Since medieval times it was closely associated with the worship of Kanta-Kumara or Karttikeya, one of the four guardian gods of Lanka, the others being Natha, Pattini and Visnu, whose images are still paraded in festival processions conducted annually in honour of the Tooth Relic in the town of Kandy in the central highlands. )
  • Ganesha - the playful god of wisdom ( The elephant-headed god Ganapati of the Hindus, or Pillaiyar of the Tamils, or Ganadevi as known to the Sinhalese, is a Vedic deity later absorbed into the Hindu pantheon and worshipped as God of wisdom and prosperity.)
  • Hindu Gods & Worship (Puja) in Sri Lanka (Several Hindu gods predominate in the many myths, legends, and styles of worship in Lanka. One of the main Hindu gods is Vishnu, often represented as a divine king accompanied by his beautiful wife, Lakshmi, the bestower of wealth and good fortune.)
  • OLA LEAF HOROSCOPES - THE IDEAS OF KARMA AND RE-INCARNATION ( Horoscopes of contemporary people, Asian and non-Asian, written on ancient palm (ola) leaves have been known for decades in both Sri Lanka and in southern India. On why they were written, it has been surmised that they were tutorial exercises set by the ancient sages (rishis) to their pupils who were set the task of composing the horoscopes of persons yet to be born in a series of dates and times, or that the sages made these writings for the guidance of people.)
  • Elephant lore - in myth, legend, religion and war (Even today the elephant has a prominent place in Buddhism unlike other animals. It is the only animal possessed of grace to carry the sacred reliquary containing the 'Danta-dhatu' (Tooth-relic) of the Buddha, in the annual Esala Perahera in Kandy.)
  • Kadupul & Naga Valli: Legandary Flower & Betel of Nagas (Kadupul - the legendary flower of the Celestial Nagas. It is believed that when these flowers bloom, the Nagas come down from their celestial abodes, to offer them to the Buddha on the Holy Mountain Sri Pada. The strange fragrance, the midnight miracle, and the fact that flowers bloom in the season when people flock to Sri Pada, seem to add authenticity to this belief)
  • Valli Marries Kande Yaka ( Valli Amma, was a princess of sorts - a stone-age jungle princess who grew up among the prehistoric hunting people of the island. Valli, who was only twelve years old at the time, had her heart set on Kande Yaka, the age-old hunting God of the Kataragama Mountain whose power and wisdom - they say - was beyond human understanding. The Spirit of the Mountain was so touched by Valli's innocent love that he came down to earth in disguise to touch her in return - but she wouldn't let him! Of course, they both fell in love at last, and their love story still continues to this day in far-off Sri Lanka. )
  • Utuwankande Saradiel - The Robinhood of Lanka (Though over 125 years have passed away since the death of Saradiel caused by execution, still his name as a legend Saradiel was a daredevil highway robber. Saradiel was born in 1835 to a family in Otumankanda.)
  • Utuwankande Saradiel - The Robinhood of Lanka (The money Saradiel robbed from the rich, he often distributed generously among the poor. So Saradiel came to be known as the "Robin Hood of Sri Lanka". Sentence of death was executed on this bandit believed to be the most daring brigand that ever lived in this country on May 07, 1864.)
  • Saradiel: the making of a bandit (Saradiel from his childhood to boyhood was a quiet but unmoved type of village boy. He with his brother Harmanis was admitted to the Idangoda Vihara Dahampasala in Molligoda. It must be recalled bitterly with a sense of aversion how the British rulers of the time had even banned the holding of Dahampasals in these villages around its environs.)
  • UFOs in Lanka: Are extra, terrestrials the cause for violence and unrest in Sri Lanka? ( The island of Sri Lanka has been a favourite haunt of aliens, extra terrestrials, gods, devas, angels, sky dwellers, demons whichever way you describe them. Our chronicles, traditions, folklore, prehistoric cave drawings, archaeological evidence and ancient travellers' records testify that there have been strange beings living in this island from time immemorial. )
  • Sri Lanka: Gateway to Other Worlds? Scientists re-examine legends of Serendip(Long before modern scientist ever dreamed of the existence of gateways between parallel universes, the ancient world already regarded Lanka or Serendip as being the Antipodes, a topsy-turvy wonderland inhabited by nagas, yakas and various other-worldly spirits. Oral traditions still current in Lanka tell of hidden gateways situated islandwide through which yogis and siddhas, including Lord Buddha and His assembly of arahats, could travel to distant places or even to other lokas or worlds in the blink of an eye, reputedly through sheer comprehension alone. )
  • Rama, Ravana & Sita: Road to Ramayana (When Ravana abducted Sita, it led to war. 200 million years ago, geologically Sri Lanka was linked with India, Madagascar, Australia and Antarctica, in a land mass known as Gondwana. Sri Lanka separated into a land mass known as Lanka Dvipa (Island of Lanka), and part of the land submerged into the sea. According to the Ramayana epic this took place because of the misdeeds of Ravana, but this seismic happening is confirmed by modern science.)
  • KUMBHAKARNA (Kumbhakarna, the brother of Ravana was a seemingly ordinary creature of the universe but his appearance posed a grave problem for the creator himself. Pleased by his penance when Brahma arrived to grant him a boon, he got worried even before granting one and began to think: " If this man takes a regular meal, he will devour everything on earth." So Brahma invoked Saraswati to create illusions in Kumbhakarna's mind. Thus in illusion, Kumbhakarna begged Brahma to grant him a boon of a 6 month long sleep and wake up only for a day in these six months of slumber. )
  • Tall Tales and Deep Truths (The ancient art of storytelling (Sanskrit: iti-hasa 'thus-told') is highly regarded in traditional cultures where it is often the principal vehicle for the transmission of in-depth understanding as opposed to the mere accumulation of bits of information. Many anonymous storytellers have spun or woven tender songs and thrilling stories sung in spontaneous verses of ecstasy, while others have enacted mute pantomime performances offered up to the divine Source of their inspiration.)
Sri Lanka Society & Culture : Customs, Rituals & Traditions
SRI LANKA PEOPLE
Sri Lankan Music, Theatre and Dancingz_p22-kandy1.jpg (16590 bytes)
  • Classical Dances of Sri Lanka( The origin of Sri Lankan dances goes back to immemorial times of aboriginal tribes and "yakkas" (devils). According to a Sinhalese legend, Kandyan dances originate, 2500 years ago, from a magic ritual that broke the spell on a bewitched king.) 
  • Dance and music of the Sinhalese( Our historical record, the ‘Mahavamsa’, tells us that the Aryan Prince Vijaya heard music on the day he landed on the shores of Lanka.According to Pali scriptures the ‘Yakkas’ (one of the tribes inhabiting the Island at the time) were fond of songs and dances.It may be that some of the devil dances that have remained with us to the present day owe their origin to the ‘Yakka’ dances.) 
  • Drums of Sri Lanka( Sri Lanka has been having many types of drums in use from ancient times, and reference to these are found in some of the classical literature e.g. Pujawaliya, Thupawansaya, Dalada Siritha etc. Although there had been about 33 types of drums, today we find only about ten and the rest are confined only to names.) 
  •  Devil Dance Masks of Sri Lanka ( The yakun natima, or devil dance ritual of Sri Lanka, is nothing if not full of drama. Not just a charade or interval designed to entertain, the yakun natima is a carefully crafted ritual with a history reaching far back into Sri Lanka's pre-Buddhist past. )
  • Kolam, Sokari & Nadagam: Folk drama of Sri lanka (There were numerous forms of folk drama some of which were confined to certain areas in the country. For example, Kolam, which is a very popular form of folk drama in the coastal areas is unknown in the hill country. Sokari, on the other hand is a type of folk drama, which is limited to the up country. The Nadagama is a form of folk opera, which has been popular in the villages along the western coast from Chilaw right down to Tangalle in the deep south. These have been generally performed throughout the night.)
  • Did Sinhala drama originate in Christmas? (The earliest form of Sinhala drama we could speak of today is Nadagam. There is evidence that nadagam have originated in Christmas.)
Sri Lankan Weddings: Customs & Traditions
  • Traditional Sinhalese Marriage Laws and Customs (When a low-caste man meets one of 'a high caste or approaches his house, he should make a bow and salutation in the manner already described. He who is saluted in this way should acknowledge it simultaneously, with a very slight salutation of the same kind. )
  • A white sheet and a copper coin: Impressions of a wedding in the 16th Century (The coin meant the girl had proven her virginity. She would be accepted into the family as the wife of their youngest son. )
  • Pavuru Valalu (Walls Within) ( Review of The Sinhala film Pavuru Valalu: Life is not the problem, but the conditions under which it is offered )
  • Sri Lankan Marriage Laws (In Sri Lanka, several legal systems govern the law of family relations. The General law (a combination of Roman Dutch and English law) is the main system applicable to every one except if they are governed by the personal laws. There are three other parallel systems of personal laws in Sri Lanka, i.e., Kandyan Law, The Thesavalamai and the Muslim Law. These laws are grounded in ancient customary practices and/or religion. )
  • Sri Lankan Wedding Portal - Manaali.com (Learn more about  Buddhist, Hindu, Muslim and Church Weddings in Sri Lanka)
Kandyan Customs & Traditions
  • The social etiquette of the Kandyans (According to an early English compilation of Kandyan law, namely John Armour"s "Grammar of Kandyan Law" (early 19th century), the consent of both parents is necessary for a valid marriage. )
  • A Kandyan wedding in highlife in the 19th century (The account describes the marriage of Mr. Wilfred Ratwatte of far-off Matale up in the hills and of Miss Dullewa that had taken place on January 10th, 1890.)
  • Kandiyan Bridel Jewellery (The Kandyan bride in her traditional costume of the Osariya (sari) and the complementing regalia looks like a queen and, she is certainly the cynosure of all during the wedding ceremony.)
  • Kandyan Marriage Laws (In Sri Lanka, several legal systems govern the law of family relations. The General law (a combination of Roman Dutch and English law) is the main system applicable to every one except if they are governed by the personal laws. There are three other parallel systems of personal laws in Sri Lanka, i.e., Kandyan Law, The Thesavalamai and the Muslim Law. These laws are grounded in ancient customary practices and/or religion. )
Ancient Lankan Customs & Rituals
  • Rituals and customs enriched ancient Lanka ( Customs and rituals have been part and parcel of the Lankan society from ancient times. They have been handed down from generation to generation spanning over the 2,500 year old history of the country. Most of these customs and rituals are connected with the day to day lives of the people in the social and religious spheres. )
  • 'Eka-ge-kema' :  Fraternal polyandry among the olden-day Sinhalese ( The Sinhalese custom of fraternal polyandry where a wife would be shared in common by several brothers has long fascinated those interested in local society and culture. The practice euphemistically referred to as 'eka-ge-kema' or 'eating in one house' is no longer legal, though it is possible that it may still be surviving in some remote areas.)
  • Olden day Sinhalese sports and games ( In ancient times, chivalric art (sippa) such as archery (danu-sippa) and riding on horse-back or on elephants (hatth-assa-sippa) were commonly practised by princes and scions of noble families. Wrestling was a highly developed art in the country. )
  • Ankeli Puja and the Pattini Cult (The sport that Robert Knox writes about is the offering of ankeli puja to the Goddess Pattini. Ankeli puja in the villages in the hill country was almost an annual event some decades ago.)
  • Dress & Ornamentation of ancient Sri Lankans( The royal ornaments are traditionally described in 13th century literary sources as being sixty-four in number. )
  • Sinhalese birth rituals of yore ( The olden day Sinhalese women as of now craved for certain foods when expecting and this was known as dola-duka. Women deprived of satisfying their dola-duka cravings were said to become weak and emaciated, so that it was very important that such desires were satisfied..)
  • Ancient food and drinks of Sri Lanka (As we have already seen, rice occupied a very special place in traditional Sinhalese society. It was a community based on rice. Everyone from the king downwards had an interest in agriculture.)
  • Ancient farming rituals of Sri Lanka ( With the introduction of Buddhism to Sri Lanka in the third century B.C. a centralized government was introduced with the king as the supreme supporter of Buddhism, these rituals too underwent a complete change in its conception.)
  • Wedding rituals in the 16th Century ( Lunch, called the "adara batha" (the meal of love), lasted for over three hours. The bride and the groom seated at the head of the table ate from the same plate. When he thought no one was looking, he pushed pieces of fish towards her. She took them timidly, but picked at her food.)
  • Traditional & indigenous music Drums in Sri Lanka ( The low-country beraya (drum), is cylindrical in shape and is similar to the Kandyan drum, but is of a uniform width along the cylinder. This drum is used at many religious festivals, and also in all low-country dance and music. It is also called the Ruhunu beraya, Dik beraya or Yak beraya. The Davula from the Sabaragamuwa region is also cylindrical and similar to the low-country beraya, except that it is shorter in length.)
  • Kohomba Kankariya - Fighting the devil ( According to legend, the origin of this ritual dates back even to King Panduvasudeva's era in which it was born.)
  • Sri Lankan Amulets and charms (People believe that by wearing of amulets and charms one can keep away misfortune. Magic and superstition were the products of the ages of ignorance. The Veddhas of this country are famous for incantations to avoid harm which they believe are caused by the dead. Charms and invocations are done by Kattandiyas..)
Buddhist Ceremonies & Rituals
  • The Significance of Poya Days ( Even before the birth of Buddhism, Asian ascetics in the ancient times when there were no calendars, made it a practice on full moon days to cease worldly pursuits and engage themselves in religious activities. )
  • The Poya Days ( A practising Buddhist observes the poya day by visiting a temple for the rituals of worship and, often, by undertaking the Eight Precepts )
  • The Bodhi-Puja ( The veneration of the Bodhi-tree (pipal tree: ficus religiosa) has been a popular and a widespread ritual in Sri Lanka. The ritualistic worship of trees as abodes of tree deities (rukkha-devata) was widely prevalent in ancient India )
  • Bodi Puja: Religious beliefs and practices in relation to the Bo-tree  ( Lord Buddha is the only religious teacher who said that people of other faiths who lead meritorious lives would be reborn in in low spiritual plans or higher spiritual plains depending on the merit gained by them. These beings of low spiritual planes often take refuge in Bo Trees. When people offer Bodi Pujas to such Bo Trees they at the end offer merit to beings in the Bo Trees. These beings accept the merit offered to them and gets elevated in the spiritual world. It may be that some of them are capable of granting relief to persons in distress who offer Bodi Pujas to the Bo Tree seeking relief.)
  • The Pirit Ceremony ( Pirit-chanting is a very popular ceremony among the Buddhists of Sri Lanka. As the term itself implies it means a safety rune (paritta = protection), the ceremonial recital of which is regarded as capable of warding off all forms of evil and danger (vipatti) )
  • Katina ceremony : one of the main festivals in the Buddhist calendar (The Katina ceremony was the culmination of the Vas season. At the end of three months a special robe known as the Katina was offered to monks of every monastery which observed the Vas)Sanghika-dana (Almsgiving) & Mataka-vastra-puja (Funerals) ( Sanghika-dana, meaning "the alms given to the community of monks." Such a daana is often preceded by an all-night pirit ceremony. Mataka-vastra-puja is "offering of cloth on behalf of the dead" prior to the cremation or the burial of the body )
  • Monastic Ceremonies: Vassa and Kattina ( The Vassa, a three-month rains retreat, was instituted by the Buddha himself and was made obligatory for all fully ordained bhikkhus )
  • Bali & Thovil Ceremonies ( Bali is the ceremony wherein the presiding deities of the planets (graha) are invoked and placated in order to ward off their evil influences. Thovil or "devil-dancing" is another ritualistic healing ceremony. )
  • The Gods, Devalayas & Deva Worship ( This the worship of deities. In Sri Lanka there are four deities regarded as the guardians of the Buddha-sasana in the island: Vishnu, Saman, Kataragama, and Vibhishana. )
  • RELIGIOUS CONDITIONS IN PRE-BUDDHIST SRI LANKA  ( Prior to the advent of Buddhism, there was evidently no national or state religion systematically organised in the Island of Sri Lanka. In the words of Xuan Zang (Hsuan-tsang) "The Kingdom of Sinhala was addicted to immoral religious worship.)
Vesak festival
  • Wesak festival ( One of the biggest religious festivals of Sri Lanka, Vesak - a thrice-blessed day for Buddhists as it commemorates the birth of Buddha, his attaining Enlightenment and his passing away into Nirvana.)
  • The Vesak pandal (Thorana) ( The happiest occasion for children are the Vesak nights when they go out with their parents and friends to view the lights and other decorations in their respective villages and or cities )
  • Vesak lanterns (Vesak is the Buddhist 'festival of light'. Light -no more the flickering candle or oil lamp flame, but the harsh electric bulb- plays a huge part in the religious observances of this Thrice Blessed Day.)
Village life: Ceremonies & Rituals
  • Village Life: Living in harmony with few wants (Just as folk tales taught simple lessons, the rural folk were simple people leading an uncomplicated life. They had few wants. Theirs was not a complicated life. Most of them were paddy cultivators. They needed water for the paddy fields when the plants start growing. Normally a village would have a small tank from which they got water.)
  • Life in the Village: On the Origins of Lanka (Some 2,500 years ago, Lanka was composed of 24,000 villages. Even today most of it is rural. Although various doctrines have found their way to the island over the centuries, Lanka's living traditions overpowered them all. As in the beginning, even today we still worship trees, hills, rocks, springs and elephants. Traditional villagers zealously protect these ancient forms.)
  • Working in the paddy field (There are several stages in the preparation of the paddy field. The first stage is to clear the field by removing the weeds, which grow when the field is allowed to rest after harvesting.)
  • Harvesting time in the village (Harvesting of paddy becomes a major event in the village taking the form of a celebration. A good harvest is always welcomed by the villagers who will then be assured of the staple diet till the next harvest.)
  • The 'gamarala' - fascinating character in the village (The folk tales revolving round the 'gamarala' are the most popular. They are fascinating stories related to the life of the 'gamarala', the village chieftain.)
  • The Village and the Temple (Just as much as the paddy field and the tank were of vital importance to the peasants, so was the temple. All the villagers being Buddhists, every village had a temple.)
  • Customs and rituals associated with cultivation in Rajarata (THE prosperity of a village depends on the availability of water for cultivation. This is especially so in Rajarata where paddy cultivation is the livelihood of the people.)
  • Gam Maduwa (Gam maduwa is a village affair. It is of special interest to the farmers, for whom a 'gam maduwa' would bring in blessings of the gods for success in their agricultural activities. Others too believe that it would bring a lot of good to the village. It falls into the category of rituals known as 'shanti karma' and is a ritual with mass participation.)
  • "Nikan Ava" (Generally, the Sri Lankan villagers are very cautious before revealing the purpose or the job for which they have come to a place. They first assess the situation at the host-home and measure up conviviality in the environment whether the one whom the visitor wants to meet is in an amiable frame of mind or there are others whom he does not want to hear about, what he will talk, request or complain of.)New
  • Superstitions & Omens in Sri Lanka (The best omen for a person setting out on a journey is for him to meet anyone carrying a pot of water, milk or white flowers first. But it is unlucky to meet those with shaven heads or with their hair (konde ) loose, as a sign of mourning, or those with great physical defects or a woman carrying a pot or ‘chattie’. It is also considered unlucky for a person to stumble against something or to be interrogated as to his destination at the outset of the journey)New
Sri Lanka New Year ( Aluth Avurudda )
Sinhala & Tamil New Year festival
The Hindus and Buddhists in Sri Lanka celebrate their New Year (Avurudu) either on the 13th or 14th of April. This event is  erroneously called Sinhala and Tamil New Year. Not all the Sinhalese and not all the Tamils celebrate the new year in April. It is the Buddhists and Hindus that celebrate this event in April. The Christians in both communities celebrate the New Year  on the 1st of January.

  • Sinhala and Tamil New Year - Introduction (In April (the month of Bak) the islanders (Sri Lankans) celebrate their National New Year Aluth Avurudhu in Sinhala and Puththandu in Tamil. The sun moving from the Meena Rashiya (House of Pisces) to the Mesha Rashiya (House of Aries) signals the dawning of the Sinhala/Tamil New Year. )
  • Avurudu Rituals ( Sinhala and Hindu New Year custom and traditions are mainly based on Ayurveda system of Medicine which has been developed on the Principles of Hindu Philosophy. )
  • The Sinhala & Tamil New Year: Festival overlaid by legend and myth and shrowded by superstition ( The mythological conception of a `Aluth Avuruddha' is that the Prince of Peace called Indradeva descends upon the earth to ensure peace and happiness. He comes in a white carriage wearing on his head a white floral crown seven cubits high. He first dips, like a returning space capsule plunges, breaking earth's gravity, into a `kiri' or sea of milk. )
  • The Sinhala & Tamil New Year: How the Tamils celebrate the New Year (Giving thanks to the Sun God is observed by making ``Pongal''. The Hindus always begin by worshipping and offering poojas to Lord Wina Vinayaga to have his blessing in the coming year for prosperity. ) 
  • Sinhala Avurudu: Recalling a New Year of yesteryear (The first bath for the New Year had to be taken at an auspicious time as well. For this a special herbal oil was brought from the temple.) 
  • Sinhala Avurudu: Socio-anthropological significance of `Avurudu' (The history of the New Year goes back to our primitive period in history. Various beliefs, perhaps those associated with fertility, gave birth to many rituals, customs and ceremonies connected with the New Year. ) 
  • Memories of Sinhala Avurudu of a bygone era( During Sinhala Avurudu time the whole village transformed itself into a grand festival. ) 
  • The Sinhala Hindu New Year ( celebrated in the month of Bak according to the Sinhalese calendar. The name ‘Bak’ derives from the Sanskrit word ‘bhagya’ meaning ‘fortunate’. )
  • New Year - a national festival for Sri Lanka ( The "cukoo" call of the ‘Koha’ during the harvesting time of Maha, the major rice crop in Sri Lanka, reminds that the New Year is approaching. And the beautiful Erobodu flowers begin to blossom. )
  •  Customs and rituals of Aluth Avurudda (Most of the rituals are based on times calculated according to astrology. ‘Aluth Sahal Mangallaya’, ‘Esala Keliya’ and ‘Karthikeiya Mangalliya’ are essentially indigenous ceremonies based on the beliefs woven around agriculture.)
  • Mythological & Astrological conception of Sinhala & Hindu New Year (The mythological conception concerning the Sinhala 'Aluth Avurudda', more appropriately known as the Hindu New Year (Puduvaruddam), is that the Prince of Peace (Indradeva alias Sakradeva), the god who controls thunder, lightening, wind and rain, and the principal god of the Thavathimsa celestial abode, who is always in conflict with the 'Asuras' (demons), comes down to earth, to ensure peace and happiness for mankind)New
  • Anointing the king's head with 'nanu' (The physicians had to superintend the preparation of a thousand pots of the herbal oil, making use of wild medicinal plants supposed to contain certain mysterious powers to maintain good health. They were kalanduru-ala, sevendra-mul, iriveriya, vishnukranti, asasanda, godamanel-ala, nelum-dandu, nasnaran-mul, eetana, venivelgeta, kohomba-kola, kumkumappu, and gorochana)
  • Ayurveda: Natural Healing with the combination of mind, body, and the soul
    • Ayurveda ( The literal meaning of Ayurveda is ‘science of Life’. The origin of Ayurveda can be traced to the Vedas, which are the oldest available classics of the world.)
    • Traditional Medicine in Sri Lanka ( From ancient times Sri Lanka had a reasonably developed health care and delivery system to cater to the needs of the population. The ancient chronicle of the country ( Mahawansa) tells of a hospital that was established in the capital city in the 4th century B.C.. Ancient ruins of hospitals have been discovered in the then capital cities of Anuradhapura and Polonnaruwa. Ancient surgical instruments have been recovered which indicates the system of surgery that has existed.)
    • Herbal Medicines ( It's amazing just how many herbal treatments and cures there are in Sri Lanka. Almost every herb, vegetable and fruit has a wide variety of medicinal properties. In short, there's a cure for every ailment if you know herbs well enough. Herbal medications are also becoming popular exports in Sri Lanka.)
    SRI LANKA PEOPLEOther Ceremonies & Rituals
  • Funeral rites in Sri Lanka  ( Buddhists, Hindus, Christians and Muslims observe different funeral rites when it comes to burying or cremating their dead.After the funeral is over, Buddhists offer 'dana' (alms) to bhikkus on the 7th day and on the 3rd month and at the end of one year, which is considered compulsory, and the merits of such offerings are transferred to the dead to release themselves from any woeful state.) New
  • Snake charmers of Sri Lanka ( A snake charmer begins his performance by removing the lid of the snake basket and playing a few notes on his flute. As if in response to the summoning of the strange and melancholy tune, the cobra will slither out of the basket and gaze around at the growing circle of onlookers. ) 
  • Diyareddha - bathing costume by Sri Lankan women ( The Diyareddha is the most widely used bathing costume by women of Asian countries including Sri Lanka. It is a piece of cloth similar to a sarong. Ladies tie it just above the swell of their breasts and the cloth reaches down their knees.)
  • The Duruthu Perahera at Kelaniya ( A colorful and exciting pageant or perahera will take place in Kelaniya during the month of January)
  • Walli Yak mangallaya (According to myth, legend, and folklore, Gara Yakka has no evil disposition toward humans. But, he has an evil eye; all he wants is to eat- the satisfaction he demands is for his appetite. He is said to have the capacity to eat more than any other devil in the nether world.)
  • Greetings Rituals in Sri Lanka ( Sheaves of betel also play an important part in greetings)
  • Akuru Kiyaweema : A solemn rite of learning in Sri Lanka
  • Rate mahatmayas and korale mahatamayas ( Rate mahatmayas and korale mahatamayas have been household names during the British Raj in Sri Lanka )
  • Buddhist Ceremonies and Rituals of Sri Lanka ( While the specific forms of ritual and ceremony in Sri Lankan popular Buddhism doubtlessly evolved over the centuries, it seems likely that this devotional approach to the Dhamma has its roots in lay Buddhist practice even during the time of the Buddha himself )