Sigiriya - Sri Lanka

The Sigiriya Rock Fortress of Sri Lanka is situated in Matale district near to Dambulla. It can be reached along Colombo- Habarana highway and turning towards East from Inamaluwa. Then proceeding about 10 km from Inamaluwa and passing Kimbissa township one arrives at Sigiriya.

Before Sigiriya became a Kingdom, the Sigiriya Rock base and the places such as Pidurangala which were endowed with many Caves and a temple had been dwelled by Buddhist monks from around 3rd Century BC. It is also found that these areas had been inhabitant by people prior to King Kassapa's rein. Many Caves also have Brahmi Inscriptions dating back from 3rd Century BC to 1st century AD.

After King Mahanama who ruled Anuradhapura from 410- 432 AD, a Prince named Dhatusena became the King of Anuradhapura in 459 AD, defeating the Indian invader 'Pandu'. The King Dhatusena was the ruler who constructed Kala Wewa or the Kala Wewa Tank, by building a dam across Kala Oya , which is a small river type. The man made 54 mile long Yoda Ela, which takes water from Kala Wewa to Tissa wewa is considered as an Irrigation engineering wonder even at the present day. It has a gradient of just 6 inches per mile along the first 17 miles , which means the level different is just over 8 feet even after the 17 th mile along the canal. During his rein the famous full relief Aukana Buddha statue also was constructed out of a rock which stands 42 feet high.

                                                                    

 The month of Esala (July), during which period this annual pageant is usually held, had been considered a month of celebrations and festivity, both among Indians and Sri Lankans. Even from the lifetime of the Buddha in the 6th century BC, the Esala festival was held to commemorate the Buddha's Conception, his Renunciation and the First Sermon. Esala is also considered to be the beginning of the raining season (Vassana) when the monks commence their Retreat. Also, this month is considered to be the period when ritual performances to the protective divinities are held, (eg Pattini puja) as recorded in the text 'Pattini-Halla'. Being considered a 'chaste' month, the period is held sacred for the availability of water, hence prosperity.

 Several records have been left behind by dignitaries and other visitors to the island such as Robert Knox,

 John Davy, etc. The description of the perahara. These accounts provide much evidence as to the 

constitution and organization of the present day perahara. Yet many features seem to have been added and some changed to suit the time and the available resources and conditions.   

constitution and organization of the present day perahara. Yet many features seem to have been added and some changed to suit the time and the available resources and conditions.                                                                                                                                                              

Historyof the Kandy Perahera

It is believed the Kandy Perahera has its origin with the arrival of Prince Danta and Princess Hemamala, the son-in-law and daughter of King Guhasiva of Kalinga, India to Sri Lanka during the reign of King Kirthisiri Meghawanna (305-331 AD). Following the decree of King Kirthisiri Meghawanna that the Relic be taken round the city of Anuradhapura once a year, the Esala Perehera pageant had been followed by the succession of kings, though with interruptions caused by the foreign invasions. The most revealing narration on the Esala Perehera is found in the book written by the Chinese pilgrim Fa Hien who visited Sri Lanka in the 5th century A.D. The intermittent invasions by the Dravidian kingdoms in the southern Sri Lanka was to result in the shifting of the seat of the kingdom from Anuradhapura to Polonnaruwa, then to Dambadeniya and other cities. In each retreat, a new temple of tooth was built to enshrine Sacred Tooth Relic. Finally, since the shift of the capital to Kandy, the Sacred Tooth Relic has been undisturbed. Today the Temple of the Tooth at Kandy houses the Sacred Tooth Relic of Buddha and naturally it has been there that the annual Kandy Esala Perehera Pageant is held in every year.

Kandy Esala Perahera Viewing Galleries 2014
Kandy Esala Perahera Pageant Procession is believed to be a fusion of two separate but interconnected Perahera's (Processions) - The Esala and Dalada. It is very grand with elegant costumes. Happening in July or August in Kandy, it has become a unique symbol of Sri Lanka. The Esala Perahera which is thought to date back to the 3rd century BC, was a ritual enacted to request the gods for rainfall. The Dalada Perahera is believed to have begun when the Sacred Tooth Relic of the Buddha was brought to Sri Lanka from India during the 4th Century AD. The Tooth Relic was take in procession to Sri Lanka by Princess Hemamala & Prince Dantha. It is a Buddhist festival consisting of dances and nicely decorated Elephants. There are fire-dances, whip-dances, Kandian dances and various other cultural dances. The elephants are usually adorned with lavish garments.

Issurumuniya - Sri Lanka

History

The temple was built by King [[Devanampiya Tissa]] who ruled in the ancient [[Sri Lanka]]n capital of [[Anuradhapura]]. After 500 children of high-caste were ordained, Isurumuniya was built for them to reside. King Kasyapa I (473-491 AD) renovated this viharaya and named it as "Boupulvan, Kasubgiri Radmaha Vehera". This name is derived from names of his 2 daughters and his name. There is a viharaya connected to a cave and above is a cliff. A small stupa is built on it. It can be seen that the constructional work of this stupa belong to the present period. Lower down on both sides of a cleft, in a rock that appears to rise out of a pool, have been carved the figures of elephants. On the rock is carved the figure of a horse. The carving of Isurumuniya lovers on the slab has been brought from another place and placed it there. A few yards away from this vihara is the Ranmasu Uyana.

Isurumuni Lovers[edit]

Isurumuniya Lovers-Pem-Yuwala-Dutugemunu's son Saliya and the law caste (Sadol Kula) maiden Asokamala whom he loved
6th Century Gupta style carving. The woman, seated on the man's lap, lifts a warning finger, probably as a manifestation of her coyness; but the man carries on regardless. The figures may represent Dutugemunu's son Saliya and the law caste (Sadol Kula) maiden Asokamala whom he loved. It's known that he gave up the throne for her.
‘Siddha mahayaha kuni – maha (la) ka Asala yaha (di) ni’ [Hail! The cell of Mahaya is given to Venerable Asalaya]
The above Brahmi inscription was inscribed at the original place where the Isurumuniya Lovers were originally sculptured and placed. It is a special one as a letters in this inscription is 3 inches x 4 inches in size. After donating Vessagiriya to Maha Sangha this sculpture would have been removed and placed at its present place. The Lovers in the sculptured plaque are King Kuvera Vaisrawana and his Queen Kuni. Ramayana states that Vaisrawana who lived in Vessagiriya ruled Sri Lanka from Lankapura before Rawana.[1]
For a picture of Isurumuni “Pem-Yuwala” (lovers), please refer to the external links below.

Those were the observations of the 13th century poet-king, Parakramabahu 11 of Dambadeniya. He marveled at the beauty of disporting maidens and, in searching for an answer toi the sensual appeal of water splashed upon their breasts, evoked the image of a pun kalasa. 

Pun kalasa is a poetic name for what is more commonly known as a gok gediya- a tenderly shaped pot made with the young coconut palm leaf. “Gokkalawa” refers to the art of making such decorative constructions from them. Gokkalawa is to Sri Lanka what origami is to Japan, a fine folk art based on common native materials. It might properly be considered Sri Lanka’s most truly national art. Seven centuries later, Parakramabahu’s words are still uniquely appropriate to the fleeting and exotic beauty of this traditional art from. 

Though a relatively small island nation, Sri Lanka has a 2,500 – year history & a surprising amount of ancient literature on almost all aspects of life, from mythology to medicine. Despite that, there was no written treatise on Gokkalawa until just a few years ago. Thought centuries old, the skill has been passed from master to student through practical instruction. 

To comprehend how the creation of such beautiful objects could be ignored, we must look at the development of Sinhala culture. There are two distinct paths of art development in Sri Lanka: folk are which originated in pre-Buddhist times, and those art forms emanating from Buddhism. Buddhism inspired temple painters & sculptors of images in stone. These two culture & arts drew their inspiration from a developed & refined tradition, folk arts derived from belief systems  often long forgotten

The “new religion” also gave rise to a cultivated genre of poetry writing, distinct from the simple ballads about local gods & heroes which formed the material of folk poetry & drama. Neither Gokkalawa, which was not an intrinsic part of décor in folk rituals & ceremonies, nor folk art itself, which portrayed the themes of everyday life, was considered sufficiently dignified for literary treatment. Consequently, folk art did not receive the patronage of elite social classes. 

As Sri Lanka begins the commemoration of the 2601st Sambuddhatva Jayanthi, people of all ages and all religions will come out in their numbers to see the illuminations ranging from tiny kudus in humble homes to more elaborate kudus at shops or commercial establishments as well as the giant pandals which will rise into the skies at junctions. Vesak is the commemoration of the Birth, Enlightenment and Parinirvana of Lord Buddha.

Vesak lanterns called Vesak koodu are lit in most of the homes in Sri Lanka on Vesak poya day. The lighting signifies an offering to the memory of the Buddha who delivered the message of Dhamma. In ancient times, people used their clay oil lamps for illumination. When candles became popular, colourful lanterns were made in different shapes and used to be lit with these new modes of illumination. Many associations arrange to hold an exhibition of paintings or competition on Vest lanterns. The winners are awarded valuable prizes.

Wesak Pandols (Thorana) in Sri Lanka

n Vesak Season in Sri Lanka, Electrically lit Vesak pandols called toranas are erected in various locations in Colombo and elsewhere, most sponsored by donors, religious societies and welfare groups. Each pandol illustrates a story from the 550 Jathaka Katha or the 550 Past Life Stories of the Buddha. While watching illuminated thoranas the recitation of Sinhala verses to the beat of the rabanas throughout the night became popular.