Trails of Ramayana Sites in Sri Lanka

In this post you will see below places, of Ramayana Sites in Sri Lanka:

Seethawaka
Yudhuganawa
Thotupola Kanda at Hoton Plains
Rumassala Sanjeevani drops
Dolu Kanda, Sanjeevani drops
Thalladi, Sanjeevani drops
Kachchativu, Sanjeevani drops
Dunuvila
Laggala
Kataragama
Yehangala
Divurumpola
Amman Kovil, Vantharumulai

Seethawaka:
An interesting as well as shocking episode took place here. To shatter Lord Rama’s confidence and halt his progress during the war, Indrajith eldest son of King Ravana played a trick, with Sitadevi’s look alike. Indrajith beheaded the look alike in front of Lord Hanuman thinking that it will stop the advancing forces of Lord Rama. There is a stone in this area called “Rampathagala” with one foot mark which is traditionally believed by the people as Lord Rama’s foot mark. This place is known as Sita Waka and situated close to Avissawella.

Yudhuganawa:
Yudhuganawa is situated in the midst of the jungle called Wasgamuwa. It is said that this particular piece of land can never bear any vegetation as this served as the battlefield and had borne the brunt of destruction.

World’s end or Pathala Lok:
World’s end or Pathala Lok is the place where Mahi Ravanan had hidden both Lord Rama and Lakshmana who were later rescued by Lord Hanuman and brought them back carrying them on his broad shoulders. This is situated at Horton Plains close to Nuwara Eliya.

Thotupola Kanda at Hoton Plains:
Researchers have found out more than 5 airports believed to have been used by King Ravana and his mighty army to land and take off their vimana's. These Vimana's were used as goods and passenger carriers. Identified airports are Weregantota in Mahiyangana, Thotupola Kanda at Hoton Plains, Usangoda on the Southern Coast, Wariyapola in Kurunegala and Wariyapola in Mattale.

Rumassala Sanjeevani drops:
At different points of time during the war both Lord Rama and Lakshmana were hit by powerful arrows, fell unconscious and to bring them back to life Lord Hanuman was instructed to fetch the life saving herbs from Himalaya. Hanuman went to the hill, lifted the whole hill and brought it, as he was not able to identify the life saving herbs alone. Parts from the hill fell on five places in Sri Lanka, namely, Rumasala in Galle, Dolu Kanda in Hiripitiya , Ritigala on the Habarana Anuradhapura road, Thalladi in Mannar and Kachchativu in the north.
Lord Hanumanji statue is found at the site.

Dolu Kanda, Sanjeevani drops:
At different points of time during the war both Lord Rama and Lakshmana were hit by powerful arrows, fell unconscious and to bring them back to life Lord Hanuman was instructed to fetch the life saving herbs from Himalaya. Hanuman went to the hill, lifted the whole hill and brought it, as he was not able to identify the life saving herbs alone. Parts from the hill fell on five places in Sri Lanka, namely, Rumasala in Galle, Dolu Kanda in Hiripitiya , Ritigala on the Habarana Anuradhapura road, Thalladi in Mannar and Kachchativu in the north.
Access 15 kms from Wariyapola.

Ritigala, Sanjeevani drops:
At different points of time during the war both Lord Rama and Lakshmana were hit by powerful arrows, fell unconscious and to bring them back to life Lord Hanuman was instructed to fetch the life saving herbs from Himalaya. Hanuman went to the hill, lifted the whole hill and brought it, as he was not able to identify the life saving herbs alone. Parts from the hill fell on five places in Sri Lanka, namely, Rumasala in Galle, Dolu Kanda in Hiripitiya , Ritigala on the Habarana Anuradhapura road, Thalladi in Mannar and Kachchativu in the north.
Access 10 kms from Habarana on Maradankadawa Road, turn off and further 10 kilo meters which leads to Ritigala.

Thalladi, Sanjeevani drops:
At different points of time during the war both Lord Rama and Lakshmana were hit by powerful arrows, fell unconscious and to bring them back to life Lord Hanuman was instructed to fetch the life saving herbs from Himalaya. Hanuman went to the hill, lifted the whole hill and brought it, as he was not able to identify the life saving herbs alone. Parts from the hill fell on five places in Sri Lanka, namely, Rumasala in Galle, Dolu Kanda in Hiripitiya , Ritigala on the Habarana Anuradhapura road, Thalladi in Mannar and Kachchativu in the north.

Kachchativu, Sanjeevani drops:
At different points of time during the war both Lord Rama and Lakshmana were hit by powerful arrows, fell unconscious and to bring them back to life Lord Hanuman was instructed to fetch the life saving herbs from Himalaya. Hanuman went to the hill, lifted the whole hill and brought it, as he was not able to identify the life saving herbs alone. Parts from the hill fell on five places in Sri Lanka, namely, Rumasala in Galle, Dolu Kanda in Hiripitiya , Ritigala on the Habarana Anuradhapura road, Thalladi in Mannar and Kachchativu in the north.
Access By boat from Jaffna

Dunuvila:
Dunuwilla is the place from where Lord Rama fired the Brahmaastharam at King Ravana, which eventually killed him. Dhunu means arrow and Vila Means Lake. This place got its name because Lord Rama fired his arrow from this lake.

Laggala:
The cartels behind the Dunuvila lake are called Laggala which when translated into English gives us the meaning target rock. Laggala served as a sentry point to the King Ravana's army and it was from this rock the first Glimpse of Lord Rama's army was sighted and informed to King Ravana. This hill is geographically the highest part of the northern region of King Ravana's city and on a clear day the north east side that is Thiru Koneshwaran and north west side that is Talai mannar could be seen even today. King Ravana is believed to have done meditation on this rock and prayed Lord shiva at Thiru Koneshwaran from this point.

Kataragama:
This is the temple of Lord Karthikeya Subramaniam at Kataragama. Lord Karthikeya was requested to go to the battlefield by Lord Indra on the last day of war. This was done to protect Lord Rama from the wrath of Brahmasthra aimed by King Ravana which other wise would have weakened Lord Rama. The benefit was one of the most powerful weapon brahma asthra aimed at Lord Rama for the second time was rendered useless by the presence of Lord Karthikeya.

Yehangala:
King Ravana's body after his death was kept upon this rock Yehangala meaning bedrock. His body was kept here for his countrymen to pay their last respects to their dear departed king. Geographically this rock is visible from miles away on its 3 sides.

Divurumpola:
This is the place where Sita underwent Agni test. Sita reached her husband. Meeting him after such a long time, she ws overcome by joyous emotion. But Rama seemed to be lost in thought. At length he spoke, I have killed my enemy. I have done my duty as a true king. But you have lived for a year in the enemy's abode. It is not proper that I should take you back now. Sita was shocked. Is it my fault that the monster carried me off by force? All the time, my mind, my heart, and soul were fixed on you and you alone, my Lord!. She turned to Lakshmana and said with tears streaming from her eyes, Prepare for me a fire, That is the only remedy for this sorrow of mind. Lakshman in suppressed anger, looked at Rama's face, but saw no sign of softening. He lighted a big fire. Sita reverently went round her husband and approached the blazing fire. Joining her palms in salutation, she said, If I am pure, O fire, protect me. With these words she jumped into the flames, to the horror of monkeys who stood on all sides watching the tragic sight. Then arose from out of the flames Agni, the fire-god, whom she had invoked. He lifted Sita from the flames unharmed, and presented her to Rama. Don't I know that she is spotless and pure at heart? cried Rama, standing up to receiver her. It is for the sake of the world that I made her go through this ordeal of fire, so that the truth may be known to all.
Divurumpola means a place of oath. Today the temple is revered for the oath taken by Sitadevi and even the legal system permits and accepts the swearing done at this temple while settling disputes between parties.

Amman Kovil, Vantharumulai:
Vantharumulai in tamil means corner where they came and rested. It is believed that Lord Rama, Sitadevi, Lakshmana and Lord Hanuman rested at this place after the turmoil's of the war. Today the Eastern University is situated at this place.

Amarnthakali:
Amarnthakali is believed to be the place where Lord Rama, Seethadevi and Lakshmana had their first meal after the ravages of the war. There is also a lake at this place known as Hanuman Lake or the old lake, which served to extinguish the fire set on lord hanuman's tail. Today their exists a temple for Kali Amman , Lord Shiva and Lord Ganesha.

 Watch all these places in this video below

(Author of the blog Shall not be responsible for any errors, omissions, or damages arising out of use of this information).

Naindanawa Raja Maha Viharaya

The ancient "Naindanawa Raja Maha Viharaya", has a Historical, Archeological and Religious value and there anyone can see a "Giant Cobra with 7 Heads (Hoods)" carved on a solid rock and also a "Bahirawa Rupa" a stone statue just next to this magnificent piece of art. 

This Giant Cobra carving has been identified as the world's biggest and the oldest with a vast historical value at the moment. 

"Bahirawa" - is a devil who protect treasures. Where ever a Temple or Shrine built, Bahirawa is carved to protect the place. Bahirawa is not a Forest God; in Ceylon he is known as "Bahirawa Deviyo", and as a form of the God Shiva, he is a deity of the Underworld, or Paatala.

History revealed that this Giant Cobra statue has been worshiped by "Nagas" of Sri Lanka way back 6th BC.

The Naga people (Naga meaning Snake or Serpent) were the aborginal inhabitants of Sri Lanka who existed in 6 BC to 3 CE in the Western and Northern part of Sri Lanka, mostly along the coast. They are said to have lived among Yakkha, Raksha and Deva according to the Mahavamsa and they may have been snake - worshippers.

Giant Cobra statue with Seven Hoods carved on a solid rock.

Bahirawa statue.

Old Shrine House.

Maharahath Kuggajatissa Thero's staue.

Ancient Rock Pillar. 

Present Incumbent of "Naindanawa Raja Maha Viharaya - Ven. Karagaswewa Sumanasara Thero" has developed the temple premises up to a certain standard as you will seen today.

This ancient temple is situated in the remote village of Palagama, Agare in Polpithigama in Kurunegala district.

Closest town : Rambe
Local Authority : Polpitigama
District : Kurunegala

Script & Photographs by - Deshamanya Mano de Silva of "Rithika's Hideout".
Tel - 0773 508 609 (for additional information)

LUNAR ECLIPSE ON POSON POYA DAY

June 15, 2011 : Sri Lankans will get the opportunity to witness a total Lunar Eclipse on Poson Poya day.

The Secretary of the Sri Lanka Astronomical Association, Dr. Kaavan Ranatunga speaking to Newsfirst stated that this will be the first total lunar eclipse visible from Sri Lanka for this year.

Sri Lankans will be able to witness the lunar eclipse starting from 11.53 p.m on June 15  until 2.33 a.m June 16.

Dr. Ranatunga noted that this will be a significantly long eclipse which will last over 100 minutes.

The longest time a total eclipse has lasted for stands at 107 minutes.

The Secretary of the Sri Lanka Astronomical Association added that the last time Sri Lankans witnessed a long eclipse of this nature was in the year 1971.

Thanthirimale Rajamaha Viharaya - Ancient Rock Temple

This ancient and sacred temple is situated in a remote place about 35 kilometers north west of Anuradhapura. It is situated on top of a rocky terrain. Thanthirimale is definitely a larger temple but it surely reminds Buddhangala Temple of Ampara.
As per the historical evidence this area is one of the oldest human settlements in Sri Lanka which dates back to pre 6th century BC. Also it is mentioned in many historical chronicles as a pivotal place all throughout the history.
The Bo tree here is said to be at least 2300 years old. It is a direct sapling of the famous Sri Maha Bodhi of Anuradhapura. 
The history of Thanthirimale dates to the 6th century BC, when Prince Vijaya and his men set foot on the island at a spot that came to be called Thambapanni, meaning bronze sand. After meeting Kuveni, the princess of an indigenous tribe, and settling there, Vijaya and his group moved further inland to build a kingdom. The route they are believed to have taken was along a river named Malwathu Oya. The leaders of Vijaya’s group proceeded along the river and when a chief found a suitable place his team stopped there and built a village.
A chief called Upathissa built Upathissagama while chief Anuradha’s village was named Anuradhagama. These were the first settlements of this country. Vijaya’s men gradually expanded their territory along the Malwathu Oya, and thus began the written history of Sri Lanka. Upathissagama was close to Thanthirimale. Anuradhagama is today known as Anuradhapura.
In the 3rd century BC Thanthirimale was known as Thiwakka Bamunugama after the local ruler Thiwakka who had the privilege of hosting the royal procession carrying the sacred Bodhi sapling brought to the island by Buddhist nun Sanghamitta. As a token of appreciation a shoot of the Bo sapling was given to Thanthirimale and can still be seen there today.
Evidence that there had been a civilization before the arrival of Vijaya is cited by many experts. In 1909 John Still discovered archaeological evidence from the surface layer of the large cave located in the vicinity of the Thanthirimale temple. “…. in prehistoric times it must have been the refuge of human beings, for in it I found fragments of cherts and a piece of crystal. These were not in any sense implements, but they may have been waste chips thrown away while implements were being made for they are of material quite foreign for their surroundings,” he wrote.
Thanthirimale is also well known for its Buddha statues. In the northern slope of the rock is carved the reclining Buddha statue that is 45 feet long.
The Samadhi statue carved in a cave is 2.16 metres high. The statue is decorated with the images of two lions and two deities. The stone seat of the Buddha is also ornamented with lion images. Stone pillars in front indicate a structure like a roof, made to cover the statue. There are four roughly marked images on either side of the statue. Experts believe that these unfinished images indicate that the artist had to abandon the task suddenly.
The shrine of the Thanthirimale temple was begun in the 1970s and contains many beautiful wall paintings. It was the late Vimalagnana Thera who pioneered the construction of the Thanthirimale Raja Maha Viharaya.

Our history: Myth upon myth, legend upon legend

The rising seas had now made Sri Lanka an island, and it dropped out of the Indian radar screen. For centuries, it remained a forgotten and an unknown entity till, as time went by, it was re-discovered: first by merchants and later by settlers. We count our history from the first settlers from the continent but this “historical” period is so shrouded in myth and legend that one can only gather bits and pieces of what seems to be fact. In this, the last part of this series, we examine the many legends of the first settlers – who they were, why they came – and discover the alternative legends to the Mahavamsa legend of Prince Vijaya.
The sea around Sri Lanka rose and fell as glacial and interglacial periods followed each other. Finally, 7,000 years ago, the waters from east, west and south inundated the low-lying areas submerging the lowest-lying areas south of the mainland, and leaving the higher ground to remain as an island. The shallows in the north, now submerged, became the Palk Strait and the Gulf of Mannar we know today, and this island that we now live in, emerged as a piece of real estate without an owner. Even as late as the 13th century, Marco Polo had heard of this great inundation.
For thousands of years, before the seas began their last rise, States and settlements, cities and cultures arose and developed on the mainland where, as noted earlier, the more competitive and aggressive tribes had established themselves.
Being land-locked states, they were concerned with the lands around them, for they had no world view. India, we know, had developed quite significantly in many ways. In the north, particularly, nomads and hunter-gatherers had become agriculturists and formed settlements which, in time, became cities and states. Technological advances necessarily underwrote this sociological advance: trade and commerce followed conquest.
Then came the great break-through – discovery of the art of moving on water. In time, shipping developed and, with it, the knowledge of far away lands fringing the coast of the vast Indian sub-continent. The discovery of off-shore islands followed: but their knowledge of us, of this island, remained meagre, shrouded in myth and legend.
People nearest the southern tip, on the other hand, must have known that there was this land just over the horizon. Over centuries a legend grew that, “once-upon-a-time” there had been no sea separating them from that land. So the people of the southern tip of India had some idea of a land just beyond the horizon: but only those who went to sea – chank and other fishermen from South India or merchants from North India – were interested in what exactly was there. Between the fishermen and the merchants the merchants were naturally the cleverer: if there was land, they argued, there would be people and there was the chance of trade. It was to the merchants’ advantage to explore and to keep silent about it, to shroud in mystery the prospective markets and sources of raw material. Gradually a legend – or several legends – began to gain currency, of an island inhabited by demons who could assume the most desirable of human forms, but only to entice merchants to shipwreck and, ultimately, the demons’ dining table. As a strategy of concealing a lucrative source of raw materials it was undoubtedly successful. In fact, we even believe in them today!
While all that was happening across the sea we, on this side of the divide, were developing in our own, different, way. Dr. Siran Deraniyagala’s research indicates that our development kept pace with North India’s. By 800 BC Anuradhapura was a city 10 hectares in extent, which expanded in the next two hundred years to 50 hectares, matching the size of the great cities of northern India. To grow to such size, it must have drawn upon its natural resources heavily: great agricultural potential with fertile soil, much water, advanced iron tools with which to fell the massive rain forest trees, gems, pearl banks and copper mines. It must have been known to seafaring merchants of India at that time, who knew it as a profitable stop, conveniently situated for their voyages to south-east Asia. But they kept the knowledge to themselves. The myths and legends were a useful way of pulling the wool over eyes and keeping competition at bay.
In southern-most India, the distant memories of Lanka as a land soon became Myth, and Myth became legend to people whose interests stopped at the sea-shore. The Ramayana tales of the ten-headed demon king Ravana of Lanka added fuel to the fire. Sea-going people perpetuated the legends, to discourage would-be competitors. Only those who could come by ship or boat could approach this island, as the days of walking across were over. The time was ripe for the colonization of this country – this time, by people in ships from across the sea.
This, our first colonization, is remembered and recorded in Myth and Legend. Today, we even call it History. Let us examine these legends, beginning with the one perpetuated by the Mahavamsa: the legend of Vijaya.
Vijaya (says the Mahavamsa) was the son of King Sinhabahu, son of a royal princess Suppadevi of “Vanga Desa” (Bangladesh) who was travelling to Magadha in search of the joys of an independent life of a “commoner”. Her dreams ended when a lion (“Sinha”) attacked the caravan in which she was travelling, captured her and bore her off to his cave. This unlikely couple had two children; a son, Sinhabahu, and a daughter, Sinhaseevali, whom the lion-father kept inside a cave in Lala (Gujerat), the entrance of which was blocked by a massive rock that only he could move. When Sinhabahu grew strong enough, he moved the rock and escaped with his mother and sister to the homeland of Vanga. The lion-father roamed the land searching for his family and harassed people, becoming a big problem. Sinhabahu, living modestly in a village, was tempted by the reward offered by the king to get rid of this animal. The lion, recognizing his son, came up to him with love in his heart - only to be killed by his son. The event brought to light the story of the royal lineage of the family and, ultimately, when the King died, the kingdom was offered to Sinhabahu which he accepted but turned over to his mother’s husband. He himself travelled back to Lala, built a city called Sinhapura, and married his sister who bore him sixteen pairs of twins, the first pair being Vijaya and Sumitta.
Vijaya, the Prince Regent, turned out to be a hellion. His followers terrorized the peaceful population who, in desperation, demanded that the king punish his son. The King, to bring peace to his kingdom, banished Vijaya and all his followers: men, women and children. The men were put on board a ship and entrusted to the winds and the waves. (Their wives and children were put on board two other ships and they play no further part in the story). The ship touched at Supparaka (Sopara), north of Mumbai; but they repeated their old exploits and were banished again. Ultimately, the ship landed on a beach in the north-west of this island on the day of the Buddha’s parinibbana. (Thus they had sailed from Gujerat down the west coast of India). When Vijaya knelt on the shore, he did not know where he was, but because he found the sand the colour of copper he called the land “Tambapanni”, meaning ‘copper-coloured’. It is at this juncture that Vijaya first laid eyes on a member of a people already ruling the country.
This was Kuveni, a “Yakkha” princess who had assumed human form to capture Vijaya’s men for her supper. This she did, capturing them one by one. When the 700 men all disappeared, Vijaya went in search of them, called her bluff and threatened to kill her unless the men were restored. Life is more important than supper, and the missing men were brought out of imprisonment. This story, interestingly, echoes the story of Ulysses and Circe. Ultimately Kuveni became Vijaya’s consort, betraying her own kind, and helping Vijaya destroy their city of Sirisavatthu. Vijaya settled down at Tambapanni (also called Tammenna), while his men established the settlements (or “cities”) of Anuradhagama, Ujjeni, Upatissagama, Uruvela and Vijithapura, and identified themselves as the “Sinhala” people, descended from Sinhabahu. To create a sovereign state of these scattered settlements they needed a king, and they asked Vijaya to assume Kingship.
Vijaya had, by this time, a son and a daughter by Kuveni but declared that, to be King, he had to be married to a bride of royal lineage. The search began and finally, a princess was found and Kuveni had to go. Spurning Vijaya’s offer of money in return for keeping the children she left him, taking her children, and went to the other “Yakkha” city of Lankapura to face certain death. Vijaya became King, with a royal princess as Queen but did not have any more children. He died without an heir leaving the country without a king for a year till his nephew, Panduvasudeva, the son of Vijaya’s twin brother Sumitta, arrived.
This is the Mahavamsa story. But can we take this mix of myth and legend at face value? Even if we discount the “Indian” part entirely and start with Vijaya’s arrival in this country, we cannot. In fact, the Chinese Buddhist monk Hiouen Tsiang who visited India in the 7th century, has recorded an interesting variation of the legend. The princess (the Mahavamsa’s ‘Suppadevi’)who was captured by the lion was from a “country in Southern India” – not Vanga-desa, not Lala. (Hieuon Tsiang records his visit to Sinhapura, near Kashmir, but not in relation to this story). According to this version, when the princess and her two children (‘Sinhabahu’ and ‘Sinhaseevali’) escape, it is to that South Indian kingdom they return, and are accepted. When the son finally kills his lion-father, he is rewarded for saving the people from the lion, but he is declared persona non grata for the act of parricide.
The son (‘Sinhabahu’) and daughter – not their son (“Vijaya”) – are the ones banished and sent in two well-provisioned, but different, ships. The ship of the son (‘Sinhabahu’) reaches Ratnadweepa and, discovering its precious stones, settles down and he (not the Yakkhinis)becomes the one who preys upon merchants who come in search of gems: killing them and adding their children to the community, which thus grows in size. He has children (by whom, it is not told) and grandchildren, who build towns, “divide the people into classes” (the beginning of the caste system) and wage wars (probably with the indigenous kingdoms of the country) for more territory, and calls the country “Simhala”. The differences between the two versions are interesting. The link to India is with South India. There is no “Tambapanni”. The son of the lion is the one who preys on merchants: not yakkhinis or rakshasas. And, most importantly, there is no Vijaya, no Kuveni and no Yakkhas. In fact, it is an altogether different story.
Interestingly the Dipavamsa, which pre-dated the Mahavamsa, while repeating the Mahavamsa story of Vijaya, leaves out the Kuveni legend. So we have, in fact, three versions of this story. There is, however, another and totally different story of the coming of colonists across the sea, which is worth re-visiting, as it is not known to most Sri Lankans.
It is found as a Jataka story, the book of five hundred birth stories of the Buddha who was born as Siddharta Gotama. Like the Mahavamsa these stories, too, were passed down orally, from mouth to mouth, before they were written down in the form we know, as late as the fourteenth century. But the stories, themselves, are older than the book. They were part of the fund of folk stories that were common to the cultures of the Euro-Asian mainland and can be found in some form or other in such other collections like the “Panchatantra” and “Aesop’s Fables”. (We have already seen the parallel between the Kuveni and Circe legends). They were all morality tales, which carried a message of good conduct. When presented as Birth Stories of the Buddha, “Right Conduct” is emphasized and the Buddha is identified as the Force for Good in the story.
One of the stories is the “Valahassa Jatakaya”(the birth story of the Flying Cloud Horse). It relates a story of the colonization of this country - which is called “Ratnadweepa”, as it is in Hiouen Tsang’s versin - by “Sinhala”, the son of Simha, a Merchant Prince who comes with 500 merchants in search of gems. He comes here, and meets a group of beautiful women who live in an iron city called Sirisavatthu. They are, in fact, cannibalistic Yakkhinis who can change their form, and they prey on shipwrecked sailors and merchants. They live in an iron city with two flags that are “agitated” according to whether danger or shipwreck is nigh. Interestingly, the area in which they were active is said, by Codrington, to stretch from Nagadeepa southwards to Kalyani. Sinhala’s ship is wrecked and he is saved by the Yakkhinis who present themselves as the widows of other merchants who have sailed on trading missions many years ago and are “presumed dead”. Simhala believes the story and ‘marries’ the chief Yakkhini, but finds out who they are and manages to escape with two hundred and fifty of his men who believe him, with the help of a magical flying horse. His ‘wife’ follows him to his kingdom and presents herself, as the woman wronged by his son, to Simha’s father. He believes her and gives her shelter. For his pains, she devours him and his whole household that night and returns to Ratnadweepa, where she kills and eats the 250 men who had not heeded Simha’s call. Simhala succeeds his father as king and invades Ratnadweepa by sea, bringing an army complete with war elephants, by ship. This scene is shown in Ajanta in Cave XVII as the “Simhala Avadana”. The Ajanta caves are dated from the beginning of the Christian era, or earlier, to the seventh century: hence this story may be older than the Vijaya legend. Hiouen Tsiang, too, records his story around this time.
Can we, then, pick anything out of this mixture of myth, legend, fiction and fantasy that tells us how the Indians came here by sea, settled down and became the “Sinhala” people? When we look at these stories, above, and match them with known facts, some interesting things emerge.

• This country was known by the name of Ratnadweepa to merchants in India. Only Vijaya did not know the name.
• The indigenous people had “cities”, were aware of the Indian merchants and had contact – perhaps traded – with them.
• If the merchants really believed that the indigenous people were non-human cannibals with magical powers why did they risk death by shipwreck, or worse, by coming here? Shipwrecks, after all, frequently figure in these stories.
• There is a strong maritime strand connecting the stories – ships being cast adrift, shipwrecks, signalling flags, stranded families of missing merchants etc.
• The power of the Yakkhinis is limited to the north-western shore, limited in the north by “Nagadeepa” and, in the south, by “Kalyani”.

“Nagadeepa” is mentioned in the Mahavamsa before the Vijaya’s arrival: the Buddha visited it to settle a dispute by two Naga kings (Chulodara and Mahodara) over a “gem-set throne”. The ship carrying the children of Vijaya’s followers landed at “Naggadeepa” – the island of the naked.
“Kalyani” is the river along which the interior of the island could be accessed: it could lead one to the gems that gave the country its name of “Ratnadweepa”.
The identification of this particular stretch of land can well mean that the merchants sailed along the western coast India.

• At Kelanimulla ferry, in 1952 a large, very well made dugout boat was found (now in the Colombo Museum) that has been radio carbon dated to 2300BP ± 100, which is 380 – 480 BC: which makes it very close to the time of Vijaya’s arrival (on the date of the Buddha’s paribbana on 543 BC). At this time the sea-levels had not settled down to today’s level: it was yet fluctuating, as we saw in Part 2. From the location it was found (Kelaniya) and the skill of the maker, one can say that Kalyani was occupied by a technologically advanced people. At Kelaniya, archaeological excavations have brought to light pottery named “black and red ware” which can be dated to.
• This country has been known both for its copper deposits (perhaps that is the origin of “Tambapanni”) and iron: in fact it has been said that we did not have a copper or bronze age, but that we went straight from the stone age to the iron age. Hence the reference to an “iron city” is intriguing. In fact, the slag heaps found in uncountable numbers all over the country is proof of a long-established industry which lasted into the 19th century, if not later

It is fascinating to try one’s hands at this type of detective work. But the purpose of this story is to find out who, were our first settlers, how did they come, and who did they meet here. The stories are there, but they are only stories. But scientific data is also there – and that data is probably more reliable. All that I can safely say, is that the settlers who came by sea along the western Indian coast were merchants: that they knew of our gems and therefore called this country “Ratnadweepa”; and they met an advanced people who knew how to mine and work in iron and copper, had the means of accessing the interior of the country by boat, lived in ‘cities’ and traded with Indian merchants. The Reality is therefore a long way from the fantasy land of the legends.
Even after the settlers had established themselves as a kingdom of some consequence, Indian merchants still lusted after control of this source of raw material and came with armies to wrest control. The first mentioned in the Mahavamsa are Sena and Gutthika, the “horse traders”, in whose footsteps came another, Elara.

Ancient Lanka's Reservoirs and Irrigation Canals

The greatness of the irrigation systems of Sri Lanka is summed up in the University History of Ceylon: `the construction of reservoirs originated from the meager knowledge the Indo-Aryan settlers had. From this basic elementary knowledge, there developed later the greatest engineering skill exhibited in the ancient Sinhalese Kingdom namely the progressive building up of a colossal and complex system of interrelated dams, canals and tanks, mingling the waters of rivers flowing in different directions no parallel system of the same magnitude or intricacy existed in contemporary India.`

Irrigation and civil engineers
Three examples from Indian and Sri Lankan history would be adequate to illustrate the abilities of our ancient civil as well as irrigation engineers.

The king of Kashmir was aware of the achievements of Sri Lanka in the sphere of irrigation engineering. He wanted to build similar irrigation works to help his country. He sent a delegation to Sri Lanka and got down irrigation engineers to build the required facilities in his country.

Sri Lankan king Megawarna sent a mission to the Court of Chandragupta requesting permission to build a huge facility at Buddhagaya for pilgrims from Sri Lanka and other countries to rest when they visit Buddhagaya. Chandragupta was the most powerful king in India in the 4th C BC. He was extremely pleased and acceded to our king`s request. A grand monastery was built at Buddhagaya by our civil engineers. 300 years later, the famous Chinese monk, Hsiian Tsang, had recorded that this building was giving accommodation to thousands of monks and he was impressed with the construction of that great facility.

The Dhagoba is a symbol of Theravada Buddhism. King Mahasen , the irrigation genius of our country who was deified by a grateful people as `Minneri Diviyo` built in the 4th C AD , a 110 metre Jethavanarama Dagoba which is said to be the tallest brick construction in the world even now.

Yodha Ala
Anyone going from Colombo to Anuradhapura will see the Yodha Ala along the main road, a canal that goes the distance of 54 miles mostly on flat land between two reservoirs (`tanks`), from the Kala Weva to the Tissa Weva in Anuradapura. On the way through small anicuts on the Yodha Ala bund, water is supplied to a number of small village cultivations. The engineers had maintained a gradient of 6 to 12 inches per mile in taking this water from one reservoir to the other. The bottom of the canal is not paved. The water flows over ordinary ground. How the Sri Lankan engineers maintained the fantastic gradient of 6 to 12 inches per mile for 54 miles is really unknown.

Another feature of the Yodha Ala is that the canal has only one bund. The successful construction of a canal of considerable length meant that in the first century that Sinhalese had developed high degree of instrumental accuracy in contouring and leveling and had achieved success in building permanent stone dams across large rivers. The Sri Lankan engineers achieved this competence and took water along a contour with one bund instead of two. In this way, they reduced the cost by half. Another advantage was that during a sudden influx of water where the presence of two bunds would have increased the pressure causing damage, with one bund the water spreads on the upper side and releases the pressure so that there is no danger to the bund.

King Wasaba`s engineers are credited with a notable achievement. They conducted water to the bathing tanks at Anuradhapura through a system of underground pipes doing away with surface channels.

Kawantissa of Kaleniya had ten clever men to function as his leaders of the army. The Dasa Maha Yodhayas (the ten great army officers) of king Kawantissa were the first Yodhayas in our literature People began to think that the Yodha Ala was built by some unknown Yodhayas and that a Yodhaya was a superman.

Dr. Harishchandra Wijethunga`s Practical Sinhala Dictionary records the following for the Sinhala word Yodha: Yodha = big, massive, large and brave, a strong soldier, Yodhaya= a military man , fighting soldier, committed man, a person with a huge body. (D. G. A. Perera of Kandy, a place names specialist, concurs that in Sinhalese the word Yodha has a military sense. The Yodha Ala was not built by some mythical Yodhaya but by able bodied soldiers in peace time.

Construction of small and large tanks
In Sri Lanka some of the village tanks were privately owned, some by women. In due course our engineers learnt to build permanent dams across rivers to make their irrigation tanks.

Various aspects have to be investigated before the proper tank can be constructed:

The catchment area: The area that permits the rainfall to flow into one particular place, which could be transformed into a tank. The rainfall in a particular catchment area must be adequate to fill a tank. A Tank is normally made by building a dam across a flowing stream. Adequacy of any catchment area is determined by a study of the rainfall figures.

Seepage: The tank is by definition a place where water is stored for a long time. Such a situation can cause problems to the tank bund. The main problem is that of seepage. The massive bunds are made of earth and therefore when water is stored for a long time there is every likelihood of it seeping through the bund and ultimately destroying the bund. The Sinhalese engineers found a method to prevent this. They dug a trench at suitable places horizontal to the bund and filled it with clay, mostly from ant-hills (puddle clay) or Kiri Mati and got elephants to trample the clay into a thick mass. effectively preventing any seepage.

The Shape: The shape of the bund had to be determined. The top of the bund was a flat area, which allowed the people to use it as a convenient roadway. The inside of the bund as well as the out side of the bund had to maintain the gradient of under 45 degrees as a preventive measure. The outside area of the tank bund and some other areas where necessary were covered with grass to prevent damage by heavy rain. In some large tanks wave formations occur and at times waves keep beating the inside of the tank bund. To prevent this bunds were strengthened with stone masonry. (Ralapanawa)

The spillway (Vana): A tank must have provision to manage excess water as that would cause pressure on the tank bund and destroy it. Therefore, a spillway was built, so that the excess water could continuously flow out of the tank without causing any danger to the tank bund.

The sluice gate: This is, perhaps, the most important aspect of a large tank. Village tanks and somewhat bigger tanks could be used without danger to the bund by making use of other devices that were available e.g. Ketasorowwa and Rajamohol Sorowwa . However, when the volume of water within the tank increases, it builds up severe pressure that a normal sluice gate cannot handle safely. Then other measures become necessary to safeguard the tank bund. The earlier sluice gate has to be strengthened with a novel device. Large tanks in Sri Lanka would not have been possible but for the invention of a new device called the Bisokotuwa, which is an original concept of Sri Lankan engineering.

Secret of the Bisokotuwa
As one of the greatest authors on Sri Lankan irrigation, Dr. R. L. Brohier describes:

`Bisokotuwa is inside the Dam. The water from the reservoir flows into the Bisokotuwa with very high pressure through strong tubes made of stone. These tubes are generally 2-4 feet wide. The bottom 2-6 feet of the Bisokotuwa, into which the high-pressure water flows in, is generally made of stone. The top is generally made of high quality bricks, about one foot large, strong enough to withstand the relatively low pressure water at the top. While the water is forced to move upwards inside the Bisokotuwa, the pressure reduces. Then the water exits the Bisokotuwa through 2 or 3 stone tubes. Generally, this water is directed to a second Bisokotuwa, where the same process is repeated further reducing the water pressure. Finally the water, unbelievably disciplined and calm, flows out through a larger tube to the outside of the Dam. This tube is normally 6 feet wide at the beginning and then widens to about 14 feet at the exit point of the Dam. That reduces the water pressure further. This was an outstanding idea, which was based on precise mathematics. Such were the skills, and the talents of the Sinhalese engineers. It can`t be said that we have found enough of ancient irrigation works around the great-buried cities. Yet it leads to a higher estimate of the state of enlightenment of the old Sinhalese than that of all their works.`

Thus we see that the Bisokotuwa was one of the greatest and original inventions of the Sinhala irrigation engineers. The massive reservoirs built by our great kings like Wasaba, Mhasen and Prakramabahu would not have been possible, were it not for this great invention.

Poson Festival

Sri Lanka was converted to Budhism in the 3rd century BC. The Poson Festival commemorates this special event in the history. It was in this ancient city of Mihintale in the year 247BC that Arahant Mahinda, supposedly the son of Emperor Asoka of India, converted King Devanampiyatissa of Anuradhapura to Buddhism. According to legendry the king was hunting deer, when Arahant Mahinda appeared to him in a grove and asked him a riddle about a mango tree. After the king had successfully answered the riddle, he agreed to follow the teachings of the Buddha and declared it state religion. With the legendry, Mihintale has become the main site of activities during the Poson Festival.