From Darkness into Light

From Darkness into Light

J. C. Boange

www.dailynews.lk

The kingdom established by Prince Vijaya emerged from behind a cloud of ignorance from the flash of light that shone forth from the peak at Mihintale on a Poson full moon poya day. In our long eventful history, the first ever recorded intelligence test was conducted atop that peak, and the duties of rulers and rights of man and beast were instilled upon the sovereign and for posterity. From thereon the thrice blessed isle began and continues to shine forth as the repository of the Buddha Dhamma for the well being and benefit of mankind and all other beings inhabiting land and space.

The short sermon on the mount should be engraved in the hearts of all rulers and leaders as a terse declaration of the rights of man and beast, dwelling on these noble sentiments from the starting point of the noble teachings of the Buddha, Man and Beast together with all other beings that inhabit the various spheres of the world systems, have arisen by the reason of their own Karma (Action, broadly meant). Thus, one has no right to deprive another of life or limb, unless empowered by an existing order of a community, subject however to the all pervasive law of Kamma, which is no respecter of person or position. The momentous exortation , " unsettled upon the sovereign that the animals have the right to live just as man and that the ruler is only the guardian of the resources of the land."

Following on the heels of this sublime advice, the arahath Mahinda proceeded to deliver the Chula hatthipadopama Sutta (Majjima Nikaya, 27) to the sovereign, which covers all aspects of Sila (Virtue), Samadhi (Concentration), Panna (Wisdom), which would be of immense benefit to rulers and the ruled. The sutta is so comprehensive in its context, that it would require a booklet of an analysis, if it were to be attempted and hence is not proposed to be dealt with in this short article. Therefore, briefly recapitulating the matters dealt with in the sutta, it embodies the requisite virtue, concentration and wisdom, which can be practiced by householders as well as recluses in accordance with their respective mental capacities, social positions and wishes. For instance a householder not intent on renouncing the lay life, could follow the practice of Sila (virtue) and thereby be a blessing to himself and to so likely: like an honest person who doesn't defraud or injure, other members of the public or state for personal gain and earns his wealth in accordance with the principles of right livelihood. Such a person would fare well in his present life and thereafter in a blissful state after death. As for those who seek higher spiritual attainments, the necessary steps and practices are carefully set out to be followed and ultimately realized for the complete liberation of samsaric existence.

Thus, with this epoch making event the island of Lanka, underwent as it were a next birth. A virtuous people grew up in the country respecting law and order, so much so, that it is said, when the great King Dutugemunu was building the Maha Thupa a bowlful of gold coins was set down near the site for the workman to collect what they thought was due to them. That was the level of virtue then! Then our culture, architecture, literature, education blossomed forth, based on the noble principles of the Buddha Dhamma, the evidence of which could even now be seen at Anuradhapura, Polonnaruwa, Yapahuva, Dambadeniya, Kurunegala, Kandy and in the South of the country. It is also noteworthy that, all projects were conducted in an environmentally friendly manner. The decay set in, essentially after, the advent of the Portuguese in 1505, and the introduction of alien values and practices; which ultimately resulted in a materialistic society coming up in the country, where virtue was brushed aside and Rupees and Dollars became the measure of worth.

Therefore, the present rulers by emphasizing the value of virtuous conduct and remodeling the education system on Buddhist lines, which ensures the growth of virtue and wisdom, could hope to see the emergence of a people who would be a blessing to our country and the world at large.

"May the rain gods give timely rains, so that the harvest maybe bountiful. May the world be prosperous, may the rules be righteous."

Sri Lanka Celebrate The Victory over LTTE........Watch Matara , Sri Lanka Celebrate Nidahasa after killed Prabhakaran

Sri Lanka Celebrate The Victory over LTTE........

Hoist the National flag..............

All state institutions are requested to hoist the national flag for a period of one week to celebrate the victory over terrorism.

LTTE leader dead: Sri Lanka official

The leader of Sri Lanka's Tamil Tiger rebels, Velupillai Prabhakaran, was shot dead while trying to flee government troops, a senior defence official told AFP. Prabhakaran tried to flee the area in an ambulance along with two close aides, but was ambushed and killed, the senior defence ministry official said on condition he not be named. "He was killed with two others inside the vehicle. There will be a formal announcement later," the official said. (AFP) Country liberated - Army Chief 'Job well done' The commanders of each branch of the armed forces and the IGP conveyed the victory over LTTE terrorism to the President in a ceremony at Temple Trees this evening. (Pics courtesy of Government) Army Commander Sarath Fonseka announced that the entire country has been liberated from the LTTE after more than three decades of terror with the death of LTTE Leader Vellupilai Prabhakaran.

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Mr.president , Mahinda Rajapaksha will add to the world history, not only in Sri Lankan history as a hero who defeated the most deadly terrorist organization in the world , LTTE.

Un- believable !!! 30 years long deadly War in Sri Lanka is over !!! May Mahinda, The President of Sri Lanka and the Brave Security Forces Long live !!!!! The Devil-LTTE'rs may go to hell !!!

See the U-Tube videos I've uploaded Matara celebration.
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May Load Buddha Bless You !!! all of you ...

Sangha and architecture in ancient Sri Lanka

Sangha and architecture in ancient Sri Lanka

Kamalika PIERIS

Daily News ********

In ancient Sri Lanka, the Sangha were closely associated with Buddhist architecture. Gamini Wijesuriya says the monks advised the architects when monasteries were built and in this manner had a hand in the monastery architecture. Mahavamsa says that the monks had stopped Dutugenumu from building too large a stupa, and got him to reduce the size.

This shows that the monks definitely knew something about building. Monks had also taken the initiative in getting temples built. Dambulla rock inscription (2nd century) states that Sedadeva thera had built the Chatavana temple.

Monks were in charge of the maintenance of monastery buildings. They needed to know about building for that as well. Walpola Rahula says that monks were summoned to personally make repairs to the roof of the chetiya or to thatch the roof of the image house and Uposatha house. Some monasteries had a permanent staff of craftsmen for renovation work. Monks had to explain the Shilpa Sastra text to these craftsmen. The stone cutters and carpenters at Abhayagiri were given a specific time period within which they had to complete their work. They lost their allotments if they failed to complete the work on time. The monks would have had to decide on the length of time the craftsmen needed.

One unexpected finding about the Sangha therefore is their intimate knowledge of building and architecture. I found that this was amply demonstrated in the Mahavamsa. The Mahavamsa author, who was a monk, writes knowledgeably about building. The religious buildings erected by the Sinhala kings are described from the perspective of architect and builder. We are told that the hall at Mirisavati Vehera was 'so planned that stakes were set even in the water of the Abhaya tank'.

Architecture

Mahavamsa says that Kanittha tissa did away with the boundary wall of Mahavihara, and replaced it with a row of cells. He moved another wall of the Mahavihara to a side and created a road leading to the Dhakkina Vihara. He added a refectory to the Dhakkina Vihara and provided a mantling to the thupa. Mahadathika Mahanaga 'made a building firm' then set up entrances which had been 'well planned by artists'. Jettatissa rebuilt Lohapasada up to seven stories.

Mahavamsa has six chapters dealing with buildings. They describe the construction of Mirisaveti, Lohapasada and Ruvanvelisaya (Mahathupa). These chapters indicate an interest in architecture and familiarity with building matters. The section on Lohapasada starts with design. The Lohapasada was modelled on a Vimana which was found in the abode of the gods. This Vimana was twelve yojanas high, and forty-eight yojanas round. It had nine storeys, with jutting window-chambers and balustrades adorned with little bells. The building had four-sided rooms, gleaming with light. A drawing was made of this in red arsenic upon a linen cloth and handed over to the king.

The Lohapasada plan was based on this drawing. Lohapasada, we are told, had four sides, measuring hundred cubits on each side. It had nine storeys with a hundred window chambers in each storey. There were well arranged chambers inside. The balustrades of the projecting windows (vedika) were of coral, with gem studded lotus flowers and rows of little silver bells. The pasada was covered with plates of copper, hence its name.

Mahavamsa records important stages in building. The setting out of the Ruvanvelisaya is described. The importance of a sound foundation is discussed. The Mahavamsa author points out that there are right and wrong ways of setting a firm foundation. He describes the composition and setting up of the foundation of the Mahathupa, using clipped, precise language, unlike the poetic style use elsewhere. The foundation had several layers of material consisting of stone, clay, bricks, cement, kuruvinda, iron, marumba and mountain crystal. A sheet of copper and a sheet of silver along with Kapita resin dissolved in Kurumba water and arsenic dissolved in sesamum oil was placed on top of these layers.

Geographical position

The sites from which material for the Mahathupa foundation were obtained are described giving emphasis to geographical position. The gold came from a plain covering sixteen karisas of land, situated in a north easterly direction form Anuradhapura, at a distance of three yojanas. The plain had nuggets of gold which were at least of a finger's measure. Some nuggets measured a span. Copper appeared on the east on the bank of a river at distance of seven yojanas. Silver appeared at the Ambatthakola cave, eight yojanas away in the South. This is the site of the present day Ridi Vihara.

The Mahavamsa author is aware of the various practical issues connected with constructing a new building. There is a description of how the king selected a contractor for the Mahathupa from the master builders available. He looked at their offers. The ones who were going to use more than one amuna of sand were rejected and the one who said he would 'pound the sand in a mortar, and then when it is sifted, have it crushed in the mill. I will thus use only one amuna of sand' was given the job.

The need for materials of good quality was mentioned. Fine clay was sought and obtained for the butter clay which was used as cement. Quality control was recorded. Two monks had tried, on two separate occasions, to introduce bricks made of impure clay when the Mahathupa was under construction. These attempts were detected and there was uproar on both occasions. Specifications are given. The silver sheet used for the Mahathupa foundation was seven inches thick. The fat coloured stones were eighty cubits in length, eight inches thick and as bright as the sun. Pastes applied were eight fingers and four fingers thick. Quantities were noted. Ten kotis of bricks were used for the flower terraces of Ruvanvelisaya. The time taken to build was also recorded. Mirisaveti took three years to build.

Construction sites

The workers on the construction site were not forgotten. The Mahavamsa repeatedly states that wages were paid and essential items, such as clothes, food and drink were given free on the construction sites. When the Lohapasada was built, King Dutugemunu commanded that eight hundred thousand gold pieces be placed at each of the four gates, as well as a thousand bundles of garments, and several pitchers filled with ball-sugar, oil, sugar dust, and honey. He announced that no work would be done without reward. He had the work done by the labourers appraised and wages given to them. Workers on the Mahathupa were paid in cash. A hundred thousand Kahapanas were set aside for this. The Mahavamsa author was utterly cost conscious. The first thing given about a building is its cost. The author reported that Lanjatissa built three stone terraces spending three hundred thousand pieces of money. Lanjatissa had spent another hundred thousand for Chetiya Vihara.' Jettatissa renovated the Lohapasa so that "it was now worth a lot of money. Jetthtissa then gifted it a jewel worth sixty thousand. Dutugemunu had given gifts to the Bodhi tree spending a hundred thousand pieces of money."

Everything in a building was costed. Thrones whenever mentioned were declared to be worth a koti each. A pasada in one of the buildings was reckoned at thirty kotis. The bundles of pearl strings on the four corners of a canopy were each worth nine hundred thousand pieces of money.' Mahavamsa describes the Lohapasada complex in detail.

He speaks of the main hall with its ivory throne and white parasol decorated in coral and silver. He concludes by saying "palace, parasol, throne and pavilion were beyond price.' Architect Shereen Amendra found that the Mahathupa (Ruvanvelisaya) as described in the Mahavamsa had a 'curious design and construction'. She noted that the materials used for its foundation were not found in any other stupa, nor did any other stupa record such a diverse array of materials. She identified the materials described and looked at their properties.The materials listed included borax, phosphorus, quartz, sapphires, copper, and silver. These are used today in electronics. Quartz has semi-conductor properties. Sapphire is considered an excellent electrical insulator. Copper and silver are used as electric conductors.

Technology

She suggests that the ancients knew that lightening was an electrical phenomenon. She conjectures that the pinnacle design, with its upakila was intended to harvest the electrical charges from the clouds. She conjectures that this would have acted on the base layer and the relic chamber and that this buried technology was used for some unknown purpose. The 'sparkling zigzag lines' mentioned may have been real sparks or discharges of electricity. She is definite that the Ruvanvelisaya as described in the Mahavamsa is far beyond that of a reliquary or a monument.

The writings of Shereen Amendra, A. S. Hettiarachchi, Walpola Rahula and Gamini Wijesuriya were used for this essay.

The end of Alekeshwara - Mahavamsa

The end of Alekeshwara

This article is part of a continuing series on the ‘Mahavamsa,’ the recorded chronicle of Sri Lankan history

By Halaliye Karunathilake Edited and translated by Kamala Silva Illustrated by Saman Kalubowila

1. In both Gorakana and Dematagoda, minister Alakeshwara's armies attacked the Jaffna army and serious fighting continued. The soldiers of Jaffna were defeated. Their ships were at anchor in Panadura harbour. They were all destroyed by the Sinhala soldiers. They even blocked the flight of the few enemy soldiers who could save their lives. In this manner, the country was saved from the enemy. Once the situation improved, King Buwanekabahu came to Gampola. 2. Scholars have come across an inscription put up, in the 9th year of this king's rule. This inscription has been found in a place called 'Sagama' in the Kandy district. This inscription mentions two important things. One - a clue to the effect that there was an invasion by Aryachakravarti and the other to say that there were many enemies for both Alakeshwara and his brother Devamantri. They have been helped by the God Natha. God Natha had appeared in their dreams and told them what to do. They are supposed to have followed this advice. 3. As they acted according to the advice of the God, they were able to defeat the enemy. These little details, cannot be ignored completely, saying it was just a case of belief in gods. Whatever it may be, some scholars point out that King Vickramabahu III ruled at least for 18 years. His successor was King Buwanekabahu V. He became king in the 15th year of King Vickramabahu's rule. 4. When events are considered in this manner, King Vickramabahu's year of kingship, could be either 1371 AD or 1372 AD. That is the year in which Buwanekabahu V came to power. Along with this, there comes another theory. That is to say that this Buwanekabahu belonged to the Alaskeshwara generation. In a book of poetry, it says that Buwanekabahu's mother, Queen Jayasiri was married to Alakeshwara and his brother. 5. In yet another source, he is referred to as Alagakkonara Buwanekabahu. However, these two kings were both nominal kings. The administration was done by the minister Alagakkonara or Alakeshwara. He was the real ruler of the country. In a book written in 1386 AD there is a reference to him as – 'Alakeshwara Lankadhipathi' – meaning Alakeshwara the ruler of Lanka. His brother Attanayake is also described in detail. 6. For a period of about 20 years, this Alagakkonara had been the most powerful person in the country. It is not only because of his military strength and political success that he became famous but also because of his great contribution to Buddhism, literature and education. The year of death of this famous man, is not clearly stated. It is guessed that it could be either 1382 or 1392 AD. 7. After his demise, it is his son, who succeeded him. He was Kumara Alakeshwara and is also referred to as Alagakkonara. Because he took the name Kumara also for use, there is reason to believe that he was another son of Queen Jayasiri. It was for a very short period that Kumara Alakeshwara could rule. The deceased Alakeshwara's sister's son, wrested power from him. 8. He was Veera Alakeshwara, by name. In certain places, he is referred to as Alagakkonara V. His period of rule was also short. His younger brother wanted to come to power. So the two brothers fought a battle in Raigama, their home town. Veerabahu won and Veera Alakeshwara fled. He had gone overseas. The Sunday Times

Rebellion in Gampola

Mahavamsa

Rebellion in Gampola This article is part of a continuing series on the ‘Mahavamsa,’ the recorded chronicle of Sri Lankan history By Halaliye Karunathilake Edited and translated by Kamala Silva Illustrated by Saman Kalubowila 1. Aryachakravarti got a chance to interfere with the power struggle of the Sinhala kings. He almost became a mediator. He benefited by the invasions against the Sinhala kingdom. In an inscription set up, in the 3rd year of rule of Vickramabahu III, there is a reference to this effect. This inscription has been found in Madawala in the Harispattu area. It further states the following. 2. " A person named "Marthandam Perumadan" had instructed the Brahmins to collect taxes in a number of districts of the Gampola kingdom. It also mentions a "Ravulu Adhipathi."This Ravulu Adhipathi is, no other person than Aryachakravarti. According to the old Tamil tales of Jaffna, scholars believe, this 'Marthanda Singai Arya' – is Aryachakravarti. 3. However, by interfering with the internal troubles of Gampola, Aryachakravarti reaped financial benefits. Officers had been appointed to collect taxes from Sinhala villages. In the 'Rajavaliya' – it is stated that during this time, Aryachakravarti was powerful in Jaffna. There was a revolt against either Parakramabahu V or Buwanekabahu IV. 4. The leader of this uprising was a prince named Vickramabahu. This prince had got help from a minister named, Nissanka Alagakkonara. Both kings Buwanekabahu IV and Parakramabahu V suffered badly because of this rebellion. They both lost their kingship. As Vickramabahu got help from the ruler of the North, the rebellion became worse. This prince had to pay, for the help he got. 5. A number of regions around Gampola were given over to the ruler of the North. Even the political affairs of Gampola were manipulated by Alagakkonara. It is he, who held the post of prime minister of Vickramabahu III, under the name Nissanka Alagakkonara. Whatever it may be, according to our Sri Lankan history, there were three kingdoms then and they were Raigama, Gampola and Yapahuwa. 6. Out of all the rulers, the most powerful was Aryachakravarti. He had both financial and military power. He collected taxes from the up-country, low-country and the fords. He had been receiving gifts too. This is proved by what is said in the inscription as well. However, the king of Gampola had been given a prominent place. Even the records of this period give honour and recognition to the king of Gampola. 7. This was done solely by Aryachakravarti himself. He kept the king on a high pedestal and obtained economic gains. The historians are of the opinion that this caused even economic strains at times. Although history gives Alakeshwara of Raigama, the 3rd place according to power, he had been a powerful leader. He hated the idea of the king and the people of the country, accepting the power of the ruler of the North. 8. Alakeshwara made a firm determination to end this shameful state of affairs. It was Aryachakravarti who collected the income from the lucrative trade that continued in the western coast. All taxes levied from fords, from Mannar to Panadura, had been collected by him. The Sunday Times**********

The Alagakkonaras

The Alagakkonaras

This article is part of a continuing series on the ‘Mahavamsa,’ the recorded chronicle of Sri Lankan history

By Halaliye Karunathilake Edited and translated by Kamala Silva Illustrated by Saman Kalubowila

1. Ibn Batuta had to land in the northern coast of Sri Lanka in 1344 AD, when he was caught in a storm. It is believed that it was to the Jaffna ford that he came. Whatever that may be, the ruler there was Aryachakravarti. According to the travel records of Ibn Batuta, Aryachakravarti was treated as the Sultan of Lanka. This Sultan had given a warm welcome to the traveller, Ibn Batuta. 2. He had even made all arrangements for the traveller to visit 'Sri Pada' (Adam's Peak). These records mention that Arychakravarti got involved in the pearl business too. He had been an independent ruler. There is mention of a place named 'Konakar,' where a ruler named Alkonar was ruling. Ibn Batuta had visited this place on his trip to Adam's Peak. This Alkonar would have been Alagakkonara. 3. Many believe that 'Konar' was Kurunegala. Others say it cannot be and according to them, 'Konar' is either Ratnapura itself or a place close to it. According to Ibn Batuta, Alagakkonara's area of rule is named a kingdom. He says that Alagakkonara had a white elephant and that would have been the regal symbol of his kingdom. 4. However, going by these reports, it is clear that Alagakkonara was not a ruler under either the Gampola or the Dadigama kings. During the period that Ibn Batuta was in this island, he would have been chased out of power. In later years, this ruler had been blinded by his area followers. Later on, his son had been made the ruler, according to the records of Ibn Batuta. 5. Alagakkonara had a Malayali connection. Therefore it can be, that the Sinhala officers secretly opposed him and conspired against him. They would have wished to put an end to him and make a Sinhala prince the ruler. Hence this plan to make Alagakkonara's sister's son the king. The sister was Padmavathie. The prince's father had been an Attanayake. Some scholars point out that this one may be the prince whom Ibn Batuta says was Alagakkonara's son. 6. One aim of this revolt however, was to avoid the rightful heir becoming king of Raigama and make the king of Gampola more powerful. The people of Gampola too would have supported this move. Venerable Vilgammula Sangharaja Thera, who received support and maintained friendly relations with Alagakkonara came to Dadigama and took ups residence there. 7. When he came to Dadigama, the king there was Parakramabahu V and it was about 1344 AD. A nephew and a student of Vilgammula there, who was a monk has written a book of Pali verses, praising King ParakramabahuV. The king of Gampola at this time was Buwanekabahu IV and his Prime Minister was Senadhilankara. This prime minister was a devout Buddhist. 8. He was instrumental in getting the king to bring about a reformation of the 'Sasana.' It was he, who got the Lankatillake and the Gadalani temples in Gampola built. It is said that he got temples built even in Dondra and Weligama, which belonged to the Kingdom of Raigama. A poet who lived during this time, has written in praise of this prime minister, Senadhilankara. ------------- The Sunday Times

From , ‘Mahavamsa,’ the recorded chronicle of Sri Lankan

This article is part of a continuing series on the ‘Mahavamsa,’ the recorded chronicle of Sri Lankan history

By Halaliye Karunathilake Edited and translated by Kamala Silva Illustrated by Saman Kalubowila

1. There is reason for us to believe that the Aryachakaravartis would have descended from the Brahmins of Rameshwaran. They are also connected to the royal family of Gujarat. In Tamil, the word 'Arya' always refers to the North Indians. Going by these facts, scholars are of the opinion, that the Aryas who served the kings of Dambadeniya, would undoubtedly have been Rajputs. 2. Taking all this into consideration, it may be correct to believe in the North Indian origin of Arychakravartitis. Therefore, the Aryachakravartis of South India and the Arya army that served the kings of Dambadeniya, would have been one group of people as some say. These were a people who were robbed of their land, when the Muslims invaded India. They would have been the 'Rajputs' who drifted to the south and served the Pandya and the Sinhala kings. 3. Whatever be their origin, during the time that we are studying now, a number of generations of Aryachakravartis were living in the Tamil area. They spoke the Tamil language and respected Tamil culture. According to one of the books in Tamil literature, Aryachakravartis are connected to the 'Ganga' line of kings. It may be through marriage alliances, that the Aryachakravartis claim their connection to the 'Ganga' line of kings of Kalinga. 4. The scholars point out that these marriage alliances would have been with the Javaka kings. The Aryachakravartis had been proud of their connections with Rameshwaram, even after spreading their power in Northern Lanka. They have identified themselves as 'Sethukavalan.' 'Sethu' is another name for Rameshwaram. Even in their inscriptions, they are referred to as 'Sethukavalan.' 5. This same reference could be found in two inscriptions discovered in India and Lanka. They have used the word 'Sethu,' even in their coins. They state that their capital city was 'Singai Nagar.' This could be Jaffna. In Tamil documents, there is also reference to 'Singai Aryan.' Now if we were to consider the policies of our own kings, it looks as if they carried on a combined rule. 6. This was the policy of Parakramabahu V and Buwanekabahu IV. In one inscription, Parakramabahu V's 15th year of rule is stated as 1218 circa, which is equal to 1359 AD. Accordingly, he has ascended the throne, only three years after Buwanekabahu became king and that is 1344 AD. In another inscription these two kings are referred to as brothers. 7. In a literature book written in the 15th century, it is stated that Parakramabahu V is a son of Vijayabahu V. It further states that the mother of that Parakramabahu was Queen Sumitra. It does not however, state that Buwanekabahu IV too was one of her sons. However, the most efficient minister of both these kings had been Senadhilankara, whose ancestral home was in 'Singuruvana,' close to Gampola. 8. This minister Senadhilankara, in certain other stories is referred to as 'Suhurubandu' of Buwanekabahu IV. The reason for this reference may be because he had got married to a sister of King Buwanekabahu.

King Ravulu Vijayaba

King Ravulu Vijayaba

This article is part of a continuing series on the ‘Mahavamsa,’ the recorded chronicle of Sri Lankan history

By Halaliye Karunathilake Edited and translated by Kamala Silva Illustrated by Saman Kalubowila

1. The modern town of Kandy, which was really 'Senkadapura,' had its beginning during the time of King Parakramabahu IV. It was called 'Siriwardanapura' at that time. Asgiri hermitage in Kandy also began during this time. It was 1312 A.D., then. It is on the invitation of this king, that the 'Jata kattha kathawa,' was translated into Sinhala as the 'Pansiya Panas Jathaka Potha.' Books like 'Dalada Siritha' and 'Bodhivamsa' were written under this king's patronage. 2. It is during this period that Rev. Vilgammula Sangharaja, too lived. It is stated that Parakramabahu IV ruled till 1336 A.D. but nothing definite is available about his last days. There is evidence to say that there was a rebellion in Kurunegala, towards the end of his rule. This king has ruled for 24 years. Buwanekabahu III succeeded him. He is well known as Vanni Buwanekabahu. 3. This king's period of rule was 6 years. We do not come across any important events connected to this king. He was succeeded by Vijayabahu V, who was also known as 'Ravulu Vijayaba.' He was the last ruler of Kurunegala. From here begins the Gampola period. Buwanekabahu IV, was the first king of the Gampola period. 4. It may be due to troubles from the North, that the kingdom had to be changed from Kurunegala to Gampola. By this time kingship too, had been changed to another line of kings. Scholars believe that the leadership of the northern areas too, would have undergone change by this time. The Arab traveller Ibn-Batuta, came to Sri Lanka, in 1344 A.D. 5. The ruler in the North, at that time was Aryachakravarthi. The ruler of Rameshwaran too happened to be an Aryachakravarthi. Therefore it is believed that the Aryachakravarthi of the North, would have accepted Pandya supremacy. However, either Arychakravarthi or a ruler who preceded him, would have changed the line of kings before 1344 A.D. This change has been to the Javaka line of kings. 6. In an inscription which belongs to 1360 A.D., there is mention of an Aryachakravarthi and he as, 'Ravulupathi' - which means the leader of 'Ravulu' people. The areas over which their power spread, were known to the Sinhala people as, Javaka provinces. 'Ravulu' and 'Javaka' seem to be words having a similar meaning. Scholars point out that the word 'Ravulu,' is derived from Javaka, according to Telegu usage. 7. The period when Aryachakravarthi was powerful in the North, the royal families of the Sinhala people were also named 'Ravulu.' They would have used this name as they came from the Javaka area in the North. In one of the Pali texts, written during this period, King Vijayabahu V- Savulu, is described as belonging to the line of Parakramabahu. Here the mention is to Parakramabahu I. He too belonged to the Kalinga dynasty. 8. Javakas are also described as Kalingas. It is with pride that the Kalinga kings, who ruled in Polonnaruwa, claim that they are descendents of the generation of Sri Vijayaraja. This has led some to accept that the King Ravulu Vijayabahu was connected to either Chandrabhanu's line or to Magha's line of kings.

Uncovering Sri Lanka’s past: the beginnings in the 19th century

Uncovering Sri Lanka’s past: the beginnings in the 19th century by Haris de Silva The Island

Thus, when serious investigations began it was the Mahavansa that provided the information to locate the ancient monuments and also to identify what was discovered by ground surveys. Although the excavations done and discoveries made during the 19th century were almost wholly the result of interested British officials, Buddhist priests in Anuradhapura too had taken a great interest in what were their own, and had taken steps to uncover some of the more important religious monuments.. For instance, Forbes (1828) had noted that between 1828 and 1829 Abhayagiriya had been cleared of jungle by a priest and Ievers in his Manual has noted that in 1841 Thuparamaya had been similarly restored by a priest. Further, he also notes that in 1853 Ruvanveliseya had been covered with white cloth and a kota (pinnacle) placed on it. However, from his notes it is obvious that very little follow up action had been taken by those individuals or groups –an almost impossible task for voluntary workers- as the monuments had apparently remained as what they would have been after the initial clearings. Thus Ievers remarks that before 1873 Ruvanveliseya was a huge shapeless mass of bricks and it had been sometime before 1870, that the main monuments had been cleared of jungle for Lawton [he was an Englishman who had a photographic establishment down Castle Hill Street, Kandy] to photograph them between 1871 and 1873. The clearing for photographing the monuments had been done with the approval and supervision of Naranvita Unananse. Yet, it is said that a general plan of the city of Anuradhapura showing the principal monuments was appended to Turnour’s Mahavamsa of 1833 [I have not seen it]. Tennent described the monuments in his ‘Ceylon’ (1861) and included wood-cut prints taken from the drawings of Andrew Nicholl. The latter had accompanied Tennent when he visited Anuradhapura and Polonnaruva just before the 1848 rebellion, and had drawn the more important places he had seen. It was from those drawings that the wood-cuts had been done for printing. The illustrations in Tennent’s book show the Bo-tree, ruins of the Brazen Palace, the rock of Sigiriya, the ascent to Mihintale, the Ambasthala dagaba and a number of illustrations of the ruined monuments at Polonnaruva. The book also has a plan of Anuradha pura done by Skinner (1852) and of Polonnaruva by WG Hall. That a general idea of the stupas was had by Tennent is seen by his illustration showing the relative heights and shapes of them (p.1053) The governors who had interested themselves in the ancient capitals had been Ward (1855-1860), Robinson (1865-1872) and Gregory (1872-1879) They had given instructions for the clearing of the jungle, and uncovering the monuments that could be undertaken by the officials. In fact during the time of Robinson, Captain Hogg of the Royal Engineers had been asked to photograph the inscriptions, but the exercise had been a failure, and later he had been used to photograph monuments. [I do not know whether that too had been successful , for I have not been able to locate any such photographs] But the better known and available series was done by Lawton. Of all the Governors Gregory had been the most enthusiastic, in reviving oriental learning, and his enthusiasm had been passed on to his successors Longdon (1877-1883), Gordon (1883-1890 and Havelock (1890-1896). As noted earlier, NCP was formed in 1874 making Anuradjapura its capital. In 1877, Anuradhapura was surveyed, and detailed plans of the dagabas were drawn by Smither. S M Burrows had started excavations and explorations during the period 1884-1885, and finally an Archeological Survey was established in 1890, and the Archeological Department set up to administer it. Bell, the first Archeological Commissioner had only one draughtsman and 40 labourers to begin with. It is that ‘team’ –later increased by two officers and a few more labourers that had done all that marvellous initial explorations, excavations and restorations to uncover and show to the world the glory of that ancient city. But, as noted earlier, the latter half of the 19th century had seen clearing of some of the stupas, and some of the more important monuments, but it was Bell who had commenced systematic investigations and conservation of what was discovered or exposed. It may be easy to find fault today in the techniques and methodology of those early explorations and excavations, but the work had been done almost single handed and with the barest funds made available by the Treasury for such work. Dedication would have been the key to success. If the monuments were put up by kahavanu paid by the ancient monarchs, centuries later they were uncovered of jungle growth by British officials working with local funds and the available labour. By the end of the 19th century Anuradhapura was no longer a forgotten city. It had road, rail and telegraphic connections. Its ancient past was proclaimed to the world, and tourists were encouraged to visit the place. A rest-house was available and coaches were also available for the visitors. All that meant the place should be in a presentable state, and that was the responsibility of the Government Agent. During that century they also cleared a major part of Sigiriya, conserved its gallery walls, its summit, and had some clearing of the city-area around the rock. It was Gordon who had instructed Murray to get copies of the Sigiriya frescoes and a set of 13 in coloured chalks had been obtained by him. But it had been Bell who had got them copied in oil. by his draughtsman D A L Perera. For that purpose Perera had been provided with a chair hanging from the cliff of the rock, and swinging in mid-air about 150’above the ground, he had accomplished that task During the 19th century Mihintale too had received due attention. The ascent had been cleared, and the Ambasthala dagaba conserved. For the latter they had used prison labour, and in fact a temporary prison camp had been set up in Mihintale to get the prisoners in time for work. Furthermore, another camp had been set up nearby to get the lime-stone necessary for restoration and conservation work. The naga-pokuna and some other monuments had also been cleared, water inlets and outlets discovered and a general plan of the site made available. Polonnaruva too has had its equal share of attention. Tennent was able to see some of the monuments, which were drawn by Andrew Nicholl who accompanied him in his tour. Ward was the first governor who had directed that the jungle be cleared, and it had been Burrows who had done the major part of jungle clearing during the period 1884-1885. But when Lawton was doing his photographs (1870-1873) the principal ruins had been cleared for that purpose At Polonnaruva the focus of attention of Buddhist priests had been the Gal Vihara, and Ievers noted that they had cleared the monument of its unseemly brickwork put up there and also removed the paints that had been applied. During that period the British had undertaken to do only what they could have achieved in a ‘season’ and had apparently conserved, to the best of their ability what they had exposed. The annual administration reports of the Government Agents of the latter half of the 19th century (published since 1862) their Diaries, and the reports of the Archeological Survey as seen in the Sessional Papers record the work done in the 19th century. Incidentally, I still recall, even in the 1970’ and 1980’ the Treasury officials discussing the annual budgetary estimates of the Ministry of Cultural Affairs informing the officers of the Department pf Archaeology ‘conserve what you expose’, for they said, what lies buried will remain safe to be investigated at a later date, but what is exposed should be conserved, otherwise they will perish. In the recent past, with changing circumstances other considerations seems to have taken precedence over professional work, scholarship and technical requirements. For the public, even the annual administration reports of the Archeological department are available, as at present, only up to 1997. Yet. what was begun in the 19th c. and completed to whatever extent in the 20th c. is seen today as our visual heritage that we proudly present to the civilised world It is also noted that although during the Anuradhapura period, the kings had the sovereignty over the whole island, the far flung areas would have been administered by the scions of the kings or sub-polities acknowledging the authority of the king in the capital. Inscriptions of the kings are found in most parts of the island, but monumental remains ascribed to them are few. Next to Rajarata southeast, has the largest number of monuments, but most of them are known to be the works of the sub-rulers of the areas It is noted that in Polonnaruva too, whether of the Cola rule (992-1070) or of the Sinhalese monarchs, most monuments are confined to Polonnaruva and the vicinity. In this inquiry for the culture and civilisation of the Sinhalese, a pioneer body which sponsored such activity was the Ceylon Branch of the Royal Asiatic Society. Established by the British in 1845. it had become the most prestigious such body in the island during the 19th and the early 20th century. During its early days the governor himself presided over its meetings, and the early membership too had been mostly British. The Journal of the Society started by them in that year continues to be published to date. The Journal contains the many lectures held at the society’s meetings and their discussions, as well as papers presented for publication. The availability of such a forum, and a prestigious one at that, would have been a great impetus to scholars to engage in research and investigations. Apart from its varied activities in that early period, the archeological explorations done during a year came to be regularly presented at its general meetings, and then published in the journal. Thus, in those early days, apart from the Sessional Papers that came to be published later in the century, the journal was the vehicle that disseminated such information. In this activity of discovering the past, as said earlier, Governor Sir William Gregory (1872-1877) had played a significant role. He was enthusiastic in establishing a museum, and managed to convince the Colonial Office in London, of the great advantage a museum will be to the people of the island. And, finally having had his day, the Colombo Museum building was constructed according to his plans and opened to the public on January 1. 1877. Thereafter, some of the valuable finds made in the latter part of the 19th c. were transferred to the Museum for public exhibition. The other aspect the British took an interest in was to find and restore the irrigation system of the ancient Sinhalese. A dagaba had always been associated with a wewa or reservoir, and the credit for the discovery and restoration of most of them too goes to the British officers, and more particularly to their surveyors and engineers. In a day, when there was hardly any transport facilities they walked or at times went on horse-back miles to trace the channels that connected this wewa with the other or to discover the lengths and contours of a bund, which held the waters of those extensive reservoirs. They travelled clearing their way through elephant infested thick jungles or dense shrub land, and when night fell they got down chulus and lighted them to find their way back to their tents or to civilisation. R L Brohier, in his Ancient Irrigation Works in Ceylon (1934) notes the names of some of those early officers who had untiringly traced the course of those various channels and canals, and the reservoirs to which they had emptied their waters. In a sense, irrigation works would have been of real importance to the people, for one had to live before one thinks of religion or culture. So we see the multitude of irrigation works done by many ancient kings of Rajarata. All the works of that period have still not been discovered and identified, but those which have been discovered and restored still continue to arouse the wonder of both ordinary people and technocrats who work with modern and sophisticated instruments. In his work, Brohier provides fascinating descriptions given by early surveyors like Alex, Young, Adams, Churchill and Bailey. (1855) And, in this field of discovery too one very valuable source had been the Mahavamsa. It was the details given in it together with traditions as told by the local inhabitants that had guided them in their surveys. One surveyor had said that he knew the Mahavamsa almost by heart, which shows how important it had been for them. The discovered and restored irrigation works still function after a millennium of neglect, and speaks loud and clear of the ingenuity of the ancient engineers of the island Speaking of the mechanism which regulated the outflow of water from a reservoir, Brohier quotes Parker, the Irrigation Officer, who had said, what fulfiled that function was the Bisokotuva. It was the "valve-towers" and "valve- pits" of modern time, that regulated or totally stopped the outward flow of water in a large reservoir. Parker had said, ‘Such being the case, the Sinhalese Engineers by building these Biso-kotuwas established a claim to be considered as "the first inventors of the "valve-pit" ‘more than 2,100 years ago" (Brohier, Part 1, p.3) As much as the British ‘discovered’ the ancient monuments and the marvellous irrigation works, they had also never failed to acknowledge the ingenuity of the Sinhalese in executing those works. 19th century investigations and explorations had laid the foundation for the continuation of such work in the 20th century, which as properly conserved and restored is seen as the complementary aspect of the proud heritage of the people –the Sinhalese- of a small island nation. And, we should ever be grateful to those British officials for bringing those works to light in modern times to be admired by one and all. And, let me conclude by saying the good that is done, will always remain in the memory of man. Concluded

Second century Buddha statue discovered in Taxila

Second century Buddha statue discovered in Taxila

March 19: Islamabad: Pakistani archaeologists have found a rare 2,000-year-old Buddha sculpture in red sandstone in the historical town of Taxila.

The 13 by 12 cm statue, featuring Buddha sitting cross-legged on a throne supported by two lions, is believed to be a 2nd century AD marvel.

"It's the discovery of the century -- a rare 2nd century AD sculpture of Lord Buddha made in red sandstone," Muhammad Ashraf Khan, Director for Exploration and Excavation in the Department of Archaeology and Museums, told reporters shortly after the discovery.

The statue was found during excavations at the site of a Buddhist monastery, located about 10 km north of the Taxila Museum, that existed between the 2nd and 5th century AD.

Under the soles of the Buddha figure are Dharmachakras (wheels of law). His right hand is raised in the 'Abhyamudra' or reassurance gesture with 'Dharmara Mudra' on the palm and a peepul tree behind him, the Dawn newspaper reported today.

The full grown peepul tree in the sculpture denotes the enlightenment of the Buddha. There are also two lions engraved on the pedestal and two figures on both sides of the statue.

The smiling Buddha, with long ears, hair arranged like a spiral shell and clad in 'Ekanshika Sanghati' or monastic drapery, is believed to be a Mathura-style sculpture and not an example of Gandhara art.

"It was brought by monks travelling from Mathura as a gift for the monastery here at Badalpur. It's unique in the Gandhara region that stretches from Jalalabad in Afghanistan to Taxila," Khan said. (The Hindu)


From 2004 posts******************




Buddhist relics unearthed in Taxila
Daily Times (APP), Nov 22, 2004

WAH CANTT, Pakistan -- The archaeology department?s preservation and restoration team has discovered eight antiquities consisting fragments including the sculpture of future Buddha, god Indra and his bodyguard dating back to the first century AD.

The antiquities had been discovered during the preservation work at the ancient and world famous archaeological site of the Gandhara civilisation locally known as the Dharmarajika Stupa and monastery which dates back to 3rd century BC to 5th Century AD situated about 3.5 kilometers north east of the Taxila Museum.

The department officials had confirmed that these antiquities include landmark, precious and rare discovery of a statue depicting ?the reappearance of Buddha?. According to the Buddhist mythology, Buddha would reappear before the end of the universe and the newly discovered fragment depicts the scene.

According to Buddhist belief another Buddha, Maitreya - the future Buddha, will come to earth at a specific time by leaving Tushita heaven to establish the lost truths in their purity. He is the only Bodhisattva known to Hinayana and Mahayan sects of Buddhism. Bodhisattva means a sentient or reasonable being. Bodhisattvas like the Buddha are honoured. It is said that a monk artist from Swat valley visited Tushita heaven to meet Bodhisattva Maitreya and carved the image when he returned to earth.

Another precious and exclusive discovery is the statue of god Indra. The Indra god was the god of ?nature? and according to the Buddhist mythology and Vedic Pantheon the thunder god Indra had attained a prominent position. Buddhist adopted numerous gods from Hinduism but modified their characteristics and importance.

Sidhartha, Buddha, visited Indrasala cave and was asked some philosophical questions, which he answered very easily, thus god Indra and Brahma entreated Buddha to start preaching Buddhism. Another remarkable discovery is the statue depicting the bodyguard of Buddha, which was named in Buddhism as VajraPani.

The fragment of Corinthian capital was also discovered. Corinthian order was used in Magna, Garcia and Sicily from early third century. Its bell shaped capital enveloped with acanthus leaves characterises it. It became favourite order of the Romans. It said that a certain Greek sculptor got the inspiration after he saw a basked full of acanthus leaves over the grave of a beautiful Corinthian girl.

Two female headless figures, one of which depicts three segments of relief of Buddha are also included in the new discoveries. The archaeologists after the preliminary examination of these newly discovered antiquities here at Sub Regional Office in Taxila said that these newly discovered fragments were made of grape black schist and green phylite. The antiquities come from the early stage of the fist or second century AD.

The site where these new discoveries had been made had a significant status in Gandhra civilisation. The Dharmarajika stupa and monastery were probably the earliest in Pakistan, archaeologists said. Either ?Dharma Raja? or the righteous King Ashok of Mauryan dynasty in the 3rd Century BC, built the stupa. The stupa was a source of inspiration and a place of attraction from the beginning of the Buddhist religion and was later reconstructed during the time of King Kanisha, in the 5th Century AD.

Sir Johan Marshall explored the site first in 1920s and a large number of precious antiquities including fragments were discovered.

143rd Anagarika Dharmapala anniversary

Anagarika Dharmapala

From Wikipedia, the free encyclopedia



Anagarika Dharmapala (1864 - 1933) was a leading figure in initiating two outstanding features of Buddhism in the twentieth century. He was a pioneer in the revival of Buddhism in India after it had been virtually extinct there for several centuries, and he was the first Buddhist in modern times to preach the Dharma in three continents: Asia, North America, and Europe.

Dharmapala was the first anagarika - that is, a celibate, full-time worker for Buddhism - in modern times. It seems that he took a vow of celibacy at the age of eight and remained faithful to it all his life. Although he wore a yellow robe, it was not of the traditional bhikkhu pattern, and he did not shave his head. He felt that the observance of all the vinaya rules would have got in the way of his work, especially as he flew around the world.

Born David Hewavitarne in Colombo, Sri Lanka. Sri Lanka was then a British colony known as Ceylon, so Hewavitarne's state education was a Christian one: he attended Christian College, Kotte and the Colombo Academy. But the historical tide in Ceylon was beginning to turn in Buddhism's favour. In 1875 in New York, Madame Blavatsky and Colonel Olcott had founded the Theosophical Society. They were both very sympathetic to what they understood of Buddhism, and in 1880 they arrived in Ceylon, declared themselves to be Buddhists, and publicly took the Refuges and Precepts from a prominent Sinhalese bhikkhu. Colonel Olcott kept coming back to Ceylon and devoted himself there to the cause of Buddhist education, eventually setting up more than 300 Buddhist schools, some of which are still in existence.

The young Dharmapala helped Colonel Olcott in his work, particularly by acting as his translator. Dharmapala also became quite close to Madame Blavatsky, who advised him to study Pāli and to work for the good of humanity - which is what he did. It was at this time that he changed his name to Dharmapala (meaning "Guardian of the Dharma").

In 1891 Anagarika Dharmapala was on a pilgrimage to the recently restored Mahabodhi Temple, where Siddhartha Gautama - the Buddha - attained enlightenment at Bodh Gaya, India.[1] Here he experienced a shock to find the temple in the hands of a Saivite priest, the Buddha image transformed into a Hindu icon and Buddhists barred from worship. As a result, he began an agitation movement.[2]

The Mahabodhi society at Colombo was founded in 1891 but its offices were soon moved to Calcutta the following year in 1892. One of it's primary aims was the restoration to Buddhist control of the Mahabodhi Temple at Bodh Gaya, the chief of the four ancient Buddhist holy sites.[3][4] To accomplish this, Dharmapala initiated a lawsuit against the Brahmin priests who had held control of the site for centuries.[3][4] After a protracted struggle, this was successful, with the partial restoration of the site to the management of the Maha Bodhi Society in 1949.[3][4]

Due to the efforts of Dharmapala, the site of the Buddha's parinibbana (physical death) at Kushinagar has once again become a major attraction for Burmese Buddhists, as it was for many centuries previously. Mahabodhi Movement in 1890s held the Muslim Rule in India responsible for the decay of Buddhism in India. [5][6][7] Anagarika Dharmapala did not hesitate to lay the chief blame for the decline of Buddhism in India at the door of Muslim fanaticism. [8]

In 1893 Dharmapala was invited to attend the World Parliament of Religions in Chicago as a representative of "Southern Buddhism" - which was the term applied at that time to the Theravada. He was a great success and by his early thirties he was already a global figure, continuing to travel and give lectures and establish viharas around the world during the next forty years. At the same time he concentrated on establishing schools and hospitals in Ceylon and building temples and viharas in India. Among the most important of the temples he built was one at Sarnath, where the Buddha first taught. Here in 1933 he was ordained a bhikkhu, and he died at Sarnath in December of the same year, aged sixty-nine.

Dharmapala's voluminous diaries have been published, and he also wrote some memoirs.

The above was adapted from Sangharakshita, Great Buddhists of the Twentieth Century, Windhorse Publications 1996, with permission.

Contributions to Sinhalese Buddhist Nationalism

Dharmapala was one of the primary contributors to the Buddhist revival of the 19th century that led to the creation of Buddhist institutions to match those of the missionaries (schools, the YMBA, etc), and to the independence movement of the 20th century. DeVotta characterizes his rhetoric as having four main points: “(i) Praise – for Buddhism and the Sinhalese culture; (ii) Blame – on the British imperialists, those who worked for them including Christians; (iii) Fear – that Buddhism in Sri Lanka was threatened with extinction; and (iv) Hope – for a rejuvenated Sinhalese Buddhist ascendancy” (78). He illustrated the first three points in a public speech:

"This bright, beautiful island was made into a Paradise by the Aryan Sinhalese before its destruction was brought about by the barbaric vandals. Its people did not know irreligion... Christianity and polytheism [i.e. Hinduism] are responsible for the vulgar practices of killing animals, stealing, prostitution, licentiousness, lying and drunkenness... The ancient, historic, refined people, under the diabolism of vicious paganism, introduced by the British administrators, are now declining slowly away." (Anagarike Dharmapala, quoted in A. Guruge, Return to Righteousness: A Collection of Speeches, Essays and Letters of the Anagarike Dharmapala. Colombo: Ministry of Education and Cultural Affairs, 1965. 482)

He once praised the normal Tamil vadai seller for his courage and blamed the Sinhalese people who were lazy and called upon them to rise. He strongly protested against the killing of cattle and eating of beef.

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Pioneer of Buddhist Revival Movement in South India Daily News

Lakshman JAYAWARDANE

BUDDHIST MISSIONARY: The origin of Buddhism in South India can be traced to Asoka’s Dharma Vijaya in the 3rd century B.C. Asoka’s rock edicts II and XIII enumerated the provinces of his own territory as well as abroad where he sent Buddhist missionaries.

These two contain accounts about his mission to Tamil Nadu and Sri Lanka. A golden age of Buddhism from the 2nd to the 7 century AD can be pictured from the Tamil classical works of Buddhist teachers of this period. Kanchipuram and Kaveripattinam were famous centres of Buddhism in Tamil Nadu. Until the 14th century AD Buddhism was flourishing in South India.


Angarika Dharmapala

With the spread of Jainism and Hinduism in the South, Buddhism began to decline. Until the 16th century some Buddhists stayed on at Nagapattinam. But even at this time, the city of Nagapattina, was a flourishing centre of Buddhism.

The Buddhists who remained in the South were gradually converted and became Hindus, Buddhism flourished for at least thousand years.

As a matter of fact Buddhism was not destroyed in India. But it was absorbed by Hinduism. According to statistics collected in 1981 only 735 people said they are Buddhists. But now things have changed due to the Buddhist Revival Movement in the South.

The 19th century saw a revival of interest in Buddhism in South India. The Buddhist revival movement in North India and South India began almost around the same time. The revival movement had its impact on scholarly work as well as socio political movements in South India.

Renaissance Commenced

The renaissance of Buddhism commenced in India, when British civil servants started bringing to high as monuments scattered all over the sub-continent. A number of rock-edicts and pillar inscriptions of Asoka were discovered in various parts of India commencing from 1750.

Alongside of these archaeological discoveries, studies on Buddhism Buddhology by scholars in India and abroad made great strides. Buddhist associations and societies were founded which engaged in revival activities by publishing Buddhism texts, editing journals and running schools.

The most important event in the history of the revival was the formation of the Maha Bodhi Society by Anagarika Dharmapala in 1891.

Dharmapala in Adyar

Dharmaduta Angarika Dharmapala devoted more than 40 years of his life of 69, to dharmaduta work in India. In December 1884 he set foot on Indian soil in the company of Madam Blaratsky and Col. Olcott. Dharmapala was twenty years old. They came to headquarters of the Theosophical Society in Adyar, Madras. Thus the foundation for his great career for dharmaduta activities was laid in the sacred soil of Adyar in Tamil Nadu.

Anagarika Dharmapala started the Maha Bodhi society on the 31st of May 1891 under the name of Buddhagaya Maha Bodhi Society, which for brevity’s sake became known as the Maha Bodhi Society. At that time he received an invitation from Madras asking him to make a visit.

This invitation came from none other than Col. Olcott.

He accepted the invitation and came to Madras and attended the meeting which took place on 8th August 1898 at Royapettah in Madras. The Meeting was convened by Col. Olcott and Dr. Ayotheethos, a Buddhist leader living in Madras. This relationship started growing further.

A year later he received another invitation to come down to Madras to open a branch of the Maha Bodhi Society in South India. Thus on Sept. 17 1899 on his 35th birthday he arrived in Madras.

On the September 28 the Madras branch of the Maha Bodhi Society was inaugurated in the presence of a large gathering.

At this meeting a resolution was moved by M. Singaravelu Chetti to form a branch of the Maha Bodhi Society at Madras and thus the new branch came to existence. This is the first branch of Maha Bodhi Society.

The new branch was very active. Later Anagarika Dharmapala built a small Vihara in Perambur. The Maha Bodi Society office was also there.

Perambur Vihara of the Society was established with Rs. 3,000 sent by Dharmapala out of the funds donated by Mrs. Foster. Ven. Nilwakke Somananada Thera was the President of this new Vihara. It was Dharmapala who encouraged Somananda Thera to learn Tamil and brought him to South India to propagate Dhamma.

Ven. Nilwakke Somananda Thera is the first Buddhist monk from Sri Lanka to come and propagate Dhamma in Tamil Nadu. He was a great dharmaduta and a Buddhist scholar. He translated Dhammapada to Tamil.

It is regarded as the first translation of the Dhammapada to Tamil. He translated some other Buddhist books and another many pamphlets in Tamil. These books and pamphlets were published by Perambur Vihara. Within a short period Perambur Vihara became a very active Buddhist centre in Tamil Nadu.

Just after starting the Vihara Vesak was celebrated for the first time in South India. It is regarded as the “The very first attempt to propagate Buddhism in South India”. This historical event was the celebration of the 2443 Anniversary of Parinirvana of Lord Buddha.

A Tamil booklet on the “Life and Teaching of Bhagavan Buddha” was released on this historic day 2000 copies of its second edition were printed later indicting the great demand it caused after its release. An ancient Sanskrit work on caste system by Great Indian Scholar Asvagohosa was translated into Tamil and published by the Mahabodhi Society of Madras.

Active member of the Mahabodhi Society Prof. P. Lakshmi Narasu who became a Buddhist founded the Madras Buddhist Association Prof. Narasu wrote a book “The Essence of Buddhism” with an introduction by Dharmapala in 1907. The book became very popular and influenced South Indian intellectuals. The third edition of this book was published in 1948 with a preface by Dr. Ambedkar.

Writer is Counsellor (Information) in the Deputy High Commission of Sri Lanka in Chennai.