Theravāda     Countries   India Sri Lanka Cambodia • Laos Burma • Thailand • Bangladesh   Texts   Pali Canon Commentaries Subcommentaries   History   Pre-sectarian Buddhism Early schools • Sthavira Asoka • Third Council Vibhajjavada Mahinda • Sanghamitta Dipavamsa • Mahavamsa Buddhaghosa   Doctrine   Saṃsāra • Nibbāna Middle Way Noble Eightfold Path Four Noble Truths Enlightenment Stages Precepts • Three Jewels Outline of Buddhism   view talk edit

Part of a series on Buddhism History Buddhism History of Buddhism Timeline Councils Gautama Buddha Later Buddhists Category: Buddhism Teachings concepts Dharma Four Noble Truths Five Aggregates Impermanence Suffering Non-self Dependent Origination Middle Way Emptiness Karma Rebirth Samsara Cosmology Category: Buddhist terms Practices Threefold Training Three Jewels Noble Eightfold Path Morality Meditation Wisdom Perfections Mindfulness Compassion Aids to Enlightenment Monasticism Laity Nirvana Nirvāṇa Four Stages Arahant Buddha Bodhisattva Traditions Schools of Buddhism Hinayana Theravāda Mahāyāna Vajrayāna Tibetan Texts Buddhist texts Pali Canon Chinese Buddhist canon Buddhism by country General Countries India India Southern Transmission Sri Lanka Thailand Cambodia Laos Burma Eastern Transmission China Japan Korea Vietnam Indonesia Malaysia Singapore Northern Transmission Tibet Bhutan Mongolia Nepal Russia Western Transmission Western countries USA Outline Buddhism portal view talk edit

History of Sri Lanka
This article is part of a series
Documents
Dipavamsa  · Mahavamsa
Culavamsa  · Rajaveliya
Chronological
Prehistory
Ancient history
Medieval history
Colonial history
Twentieth century
Post conflict history
Topic
Education  · Economic
Sri Lankan military history
Army  · Air Force  · Navy
Sri Lanka Portal v t e

The Mahavamsa (Sinhala: මහාවංසය [ˈmahavaŋ ʃ əyə], Pali: Mahāvaṃsa, trans. "Great Chronicle," abbrev. Mhv.^[1] or Mhvs.^[2]) is a historical poem written in the Pali language, of the kings of Sri Lanka. The first version of it covered the period from the coming of King Vijaya of the Rarh region of ancient Bengal in 543 BCE to the reign of King Mahasena (334–361).

The first printed edition and English translation of the Mahavamsa was published in 1837 by George Turnour, an historian and officer of the Ceylon Civil Service. A German translation of Mahavamsa was completed by Wilhelm Geiger in 1912. This was then translated into the English by Mabel Haynes Bode, and the English translation was revised by Geiger.^[3]

Buddhism[link]

While not considered a canonical religious text, the Mahavamsa is an important text in Theravada Buddhism. It covers the early history of religion in Sri Lanka, beginning with the time of Siddhartha Gautama, the founder of Buddhism. It also briefly recounts the history of Buddhism in India, from the date of the Buddha's death to the various Buddhist councils where the Dharma was reviewed. Every chapter of the Mahavamsa ends by stating that it is written for the "serene joy of the pious". From the emphasis of its point-of-view, it can be said to have been compiled to record the good deeds of the kings who were patrons of the Mahavihara temple in Anuradhapura.

History[link]

Buddhist monks of the Mahavihara maintained chronicles of Sri Lankan history, starting from the 3rd century BCE. These annals were combined and compiled into a single document in the 5th century by the Buddhist monk Mahathera Mahanama. It was written based on prior ancient compilations known as Sinhala Atthakatha, which were commentaries written in Sinhala. Mahathera Mahanama relied on this text, as he mentions in Mahavamse tika, that is the preface to Mahavamse.^[4] Another, earlier document known as the Dipavamsa, which survives today, is much simpler and contains less information than the Mahavamsa, and was probably compiled using the Sinhala Mahavamse Atthakatha as well.

A companion volume, the Culavamsa ("lesser chronicle"), compiled by Sinhala Buddhist monks, covers the period from the 4th century to the British takeover of Sri Lanka in 1815. The Culavamsa was compiled by a number of authors of different time periods.

The combined work, sometimes referred to collectively as the Mahavamsa, provides a continuous historical record of over two millennia, and is considered one of the world's longest unbroken historical accounts. It is one of the few documents containing material relating to the Nāgas and Yakkhas, the dwellers of Lanka prior to the legendary arrival of Vijaya.

As it often refers to the royal dynasties of India, the Mahavamsa is also valuable for historians who wish to date and relate contemporary royal dynasties in the Indian subcontinent. It is very important in dating the consecration of the Maurya emperor Asoka, which is related to the synchronicity with the Seleucids and Alexander the Great.

Indian excavations in Sanchi and other locations, confirm the Mahavamsa account of the Empire of Asoka. The accounts given in the Mahavamsa are also amply supported by the numerous stone inscriptions, mostly in Sinhala, found in Sri Lanka.^[5] Karthigesu Indrapala ^[6] has also upheld the historical value of the Mahavamsa. It is in this sense that the Mahavamsa differs from the Mahabharata, Ramayana and other epics that have no direct historiographic value. If not for the Mahavamsa, the story behind the large stupas in Anuradhapura, Sri Lanka, such as Ruwanwelisaya, Jetavanaramaya, Abhayagiri, and other works of ancient engineering would never have been known.

Most important Pali epic poem[link]

This unreferenced section requires citations to ensure verifiability.

Besides being an important historical source, the Mahavamsa is the most important epic poem in the Pali language. Its stories of battles and invasions, court intrigue, great constructions of stupas and water reservoirs, written in elegant verse suitable for memorization, caught the imagination of the Buddhist world of the time. Unlike many texts written in antiquity, it also discusses various aspects of the lives of ordinary people, how they joined the King's army or farmed. Thus the Mahavamsa was taken along the silk route to many Buddhist lands.^{[citation needed]} Parts of it were translated, retold, and absorbed into other languages. An extended version of the Mahavamsa, which gives many more details, has also been found in Cambodia.^[7] The Mahavamsa gave rise to many other Pali chronicles, making Sri Lanka of that period probably the world's leading center in Pali literature.

Political significance[link]

The Mahavamsa has, especially in modern Sri Lanka, acquired a significance as a document with a political message.^[8] The Sinhalese majority often use Manavamsa as a proof of their claim that Sri Lanka is a Buddhist nation from historical time. The British historian Jane Russell^[9] has recounted how a process of "Mahavamsa bashing" began in the 1930s, especially from within the Tamil Nationalist movement. The Mahavamsa, being a history of the Sinhala Buddhists, presented itself to the Tamil Nationalists and the Sinhala Nationalists as the hegemonic epic of the Sinhala people. This view was attacked by G. G. Ponnambalam, the leader of the Nationalist Tamils in the 1930s. He claimed that most of the Sinhala kings, including Vijaya, Kasyapa, and Parakramabahu, were Tamils. Ponnambalam's 1939 speech in Navalpitiya, attacking the claim that Sri Lanka is a Sinhalese, Buddhist nation was seen as an act against the notion of creating a Buddhist only nation. The Sinhala majority responded with a mob riot, which engulfed Navalapitiya, Passara, Maskeliya, and even Jaffna.^[9][10] The riots were rapidly put down by the British colonial government, but later this turned through various movements into the civil war in Sri Lanka which ended in 2009.

Various writers have called into question the morality of the account given in the Mahavamsa, where Dutthagamani regrets his actions in killing the Chola king Elara and his troops. The Mahavamsa equates the killing of the invaders as being on par with the killing of "sinners and wild beasts", and the King's sorrow and regret are assuaged. This is considered by some critics as an ethical error. However, Buddhism does recognize a hierarchy of actions as being more or less wholesome or skillful, although the intent is as much as or more important than the action itself. Thus the killing of an Arahant may be considered less wholesome and skillful than the killing of an ordinary human being. Buddhists may also assert that killing an elephant is less skillful and wholesome than killing an ant. In both cases, however, the intent must also be considered. An important thing to note is that Dutthagamani regretted his act, and this was also true of King Asoka, who became a pacifist after a series of bloody military campaigns.

An eminent historian who has come to the defense of the Mahavamsa is Karthigesu Indrapala.^[6] He has argued that the popular presentation of the Mahavamsa as a work of Sinhala Buddhist chauvinism is incorrect, and that the Mahavansa writer was singularly fair in his presentation.

Historical accuracy[link]

This section's factual accuracy is disputed. Please help to ensure that disputed facts are reliably sourced. See the relevant discussion on the talk page.

The neutrality of this section is disputed. Please see the discussion on the talk page. Please do not remove this message until the dispute is resolved. (April 2010)

The historical accuracy of the Mahavamsa, given the time when it was written, is considered to be astonishing,^[11] although the material prior to the death of Asoka is not considered to be trustworthy and is mostly legend.

This date of Vijaya's arrival is thought to have been artificially fixed to coincide with the Ceylonese date for the death of Buddha, that is 543 BCE. The story of Vijaya's arrival was also written much later after it had occurred, as the Mahavansa is thought to have been written in 6 CE to 1877 CE by Buddhist monks.^[12][13]

The historical accuracy of Mahinda converting the Sri Lankan king to Buddhism is also debated. Professor Hermann Oldenberg, a German scholar of Indology who has published studies on the Buddha and translated many Pali texts, considers this story a "pure invention". V. A. Smith (Author of Asoka and Early history of India) also refers to this story as "a tissue of absurdities". V. A. Smith and Professor Hermann came to this conclusion due to Ashoka not mentioning the handing over of his son, Mahinda, to the temple to become a Buddhist missionary and Mahinda's role in converting the Sri Lankan king to Buddhism, in his 13th year Rock Edicts. Particularly the Rock-Edict XIII.^[14]

There is also an inconsistency with the year on which Ashoka sent buddhist missionaries to Sri Lanka. According to the Mahavamsa the missionaries arrived in 255 BCE, but according to Ashoka's Rock-Edict XIII it was 5 years earlier in 260 BCE.^[14]

Bibliography[link]

Editions and Translations[link]

• Turnour, George (C.C.S.): The Mahawanso in Roman Characters with the Translation Subjoined, and an Introductory Essay on Pali Buddhistical Literature. Vol. I containing the first thirty eight Chapters. Cotto 1837.
• Sumangala, H.; Silva Batuwantudawa, Don Andris de: The Mahawansha from first to thirty-sixth Chapter. Revised and edited, under Orders of the Ceylon Government by H. Sumangala, High Priest of Adam's Peak, and Don Andris de Silva Batuwantudawa, Pandit. Colombo 1883.
• Geiger, Wilhelm; Bode, Mabel Haynes (transl.); Frowde, H. (ed.): The Mahavamsa or, The great chronicle of Ceylon / translated into English by Wilhelm Geiger ... assisted by Mabel Haynes Bode...under the patronage of the government of Ceylon. London : Pali Text Society 1912 (Pali Text Society, London. Translation series ; no. 3).(Online text)
• Guruge, Ananda W.P.: Mahavamsa. Calcutta: M. P. Birla Foundation 1990 (Classics of the East).
• Ruwan Rajapakse, Concise Mahavamsa, Colombo, Sri Lanka, 2001
• Guruge, Ananda W. P. Mahavamsa: The Great Chronicle of Sri Lanka, A New Annotated Translation with Prolegomena, ANCL Colombo 1989

Possibly an early edition (of parts?):

• Upham, Edward (ed.): The Mahavansi, the Raja-ratnacari, and the Raja-vali : forming the sacred and historical books of Ceylon; also, a collection of tracts illustrative of the doctrines and literature of Buddhism: translated from the Singhalese. London : Parbury, Allen, and Co. 1833 (3 vol.).

See also[link]

• History of Sri Lanka
• Anuradhapura
• Polonnaruwa
• Buddhist texts
• Bodhi Vamsa
• Dipavamsa
• Ashoka the great

References[link]

External links[link]

• Geiger/Bode Translation of the Mahavamsa
• The Mahavamsa: The Great Chronicle of Sri Lanka
• "Concise Mahavamsa" on-line version of: Ruwan Rajapakse, P.E. (2003). Concise Mahavamsa: History of Buddhism in Sri Lanka. Maplewood, NJ : Ruwan Rajapakse. ISBN 0-9728657-0-5.
• Online-Pali-Text on tipitaka.org.
• History of Sri Lanka

Sunil Edirisinghe
Sunil Edirisinghe at Sandakadapahan concert
Background information
Birth name	Patikirige Sunil Jayapreethi Edirisinghe
Born	(1949-12-19) December 19, 1949 (age 62) Colombo, Sri Lanka
Genres	Classical
Occupations	Musician
Instruments	Vocals
Years active	1969 – present
Website	www.suniledirisinghe.com

Patikirige Sunil Jayapreethi Edirisinghe (born December 19, 1949 in Colombo, Sri Lanka) is a critically acclaimed Sri Lankan classical musician.

Edirisinghe won the presidential award for playback singing in 1983 for "Maya Miringuva Pirunu Lo Thale" from Adhishtanaya. He was awarded the Swarna Sankha Award for playback singing in 1988 for "Thurulaka Hurathal" from Mangala Thagga and in 1990 for "Walakulak Gena Muwa Karamu" from Saharave Sihinaya. He has also won the Sarasaviya Award for playback singing in 1988 for "Thidasa Pure" from Sandakada Pahana and in 2002 for "Poronduwa" from Poronduwa.^[1]

Life and career[link]

Early life[link]

Edirisinghe was born the youngest of seven children to Patikirige Edirisinghe and Ushettige Elizabeth Perera; he grew up in Waragoda Kelaniya amongst a blooming rubber industry.^[2]

Edirisinghe began his schooling at Sri Dharmaloka Vidyalaya in 1955. He moved on to Sapugaskanda Maha Vidyalaya in 1968 and subsequently Delgoda Kalyana Pradeepa Pirivena where he worked on his A/L exam.^[1]

Musical career[link]

After completing his secondary education in 1969, Edirisinghe began working for the Government Printing Corporation. He debuted as a playback singer that year singing "Sandakada Pahana" for his brother Satischandra's film Matara Achchi. The song was composed by Victor Ratnayake and written by Wally Nanayakkara.^[2]

Edirisinghe studied music at Visharada P.V. Nandasiri's Academy of Music and University of Laknaw, India in the early 1970s. In 1975 Edirisinghe graduated with first class honors from the prestigious Bhathkhande Academy of Music in India. He joined the Sri Lanka Broadcasting Corporation soon after. In 1980 Edirisinghe released his first cassette Chandra Mandala.^[2]

Personal life[link]

Edirisinghe has six siblings. The eldest Dharmasri was involved in fine arts. His sister Mercy was a music teacher; his brothers Satischandra and Nimal went into film.^[3]

Edirisinghe met his future wife Nandani "Kumudu" Munasinghe on a visit to Kandy. They were married in 1979 and had their first child Sankha Chamindra Edirisinghe the following year. In 1985 their daughter Sankhani Edirisinghe was born.^[3]

References[link]

Listen to Sunil's Songs here on Request

Dutugamunu
King of Anuradhapura
Statue of King Dutugamunu beside Ruwanwelisaya Stupa
Reign	161 BC – 137 BC
Coronation	161 BC
Full name	Gamini Abhaya
Titles	King of Ruhuna
Birthplace	Thissamaharama, Hambanthota
Died	137 BC
Predecessor	Elara
Successor	Saddha Tissa
Consort	Queen Ranmanika
Offspring	Prince Saliya
Royal House	Vijaya
Father	Kavan Tissa
Mother	Viharamahadevi

Dutugamunu (Sinhala:දුටුගැමුණු duṭugämuṇu), also known as Dutthagamani duṭṭhagāmaṇī) and Gamani Abhaya ගාමිණී අභය gāmaṇī abhaya, "fearless Gamini" was a Sinhalese King of Sri Lanka^[1] who reigned from 161 BC to 137 BC. He is renowned for defeating and overthrowing Elara of Chola Kingdom, the usurping Tamil prince from the Tamil country, who had invaded the Kingdom of Rajarata in 205 BC. 'Dutugamunu also expanded and beautifyed the city of Anuradhapura and projected the power of his native Rajarata region across the island of Sri Lanka.

Due to his significance as one of the most potent symbol of Sinhalese historical power, Dutugemunu's story is swathed in myth and legend.^[2] However, many aspects of the accounts of his life have been verified by contemporary inscriptions, and the basic account of his life is generally accepted as accurate.^[3]

Etymology of the Name[link]

KING DUTUGEMUNU (161 BC – 137 BC)

Dutugemunu's given name was Gamini or Gamani, a traditional Buddhist name still popular in Sri Lanka today. The Mahavamsa describes how as a youth he mocked his father Kavantissa, king of Ruhuna, for refusing to wage war against the powerful invading Elara, the Solee king of Anuradhapura who usurped the throne by killing the native kings. The prince stated that 'If [his] father were a man he would not speak thus' and sent him a piece of women's jewellery. The resulting fury of the king caused many of his friends to flee to Malaya region and the prince himself being dubbed Dutthagamani, meaning "disobedient". After his death, he was referred to as Dharma Gamini ("righteous Gamini"), but it is as Duttha Gamini or Dutugemunu that he is known to posterity.

Ancestry and Family[link]

The Mahavamsa constitutes the major source on Dutugemunu's reign and dedicates some six chapters (out of 35) to his tale. In chapter 22 he is described as being descended from the ancient royal family of Rajarata through Devanampiyatissa's brother Mahanaga. At the time of his birth Dutugemunu's father was Kavantissa, king of Ruhuna, a small kingdom in south-east Sri Lanka outside of the influence of Rajarata in the north; the border between the two polities was the Mahaganga, or 'Great River', possibly the modern Menik Ganga. Kavantissa is portrayed in the Mahamvamsa as 'devoutly believing in the three gems, [and] he provided the brotherhood continually with...needful things'[1].

Dutugemunu's mother was Viharamahadevi, daughter of Tissa, king of Kalyani. Legend has it that as punishment for Tissa slaying a Buddhist monk, Kalyani had been subject to a series of deluges from the sea. To placate it Tissa placed his daughter Devi in a golden boat with the words 'A King's Daughter' written on the side, and set her out to sea. Miraculously the princess washed ashore, alive and well, in Ruhuna, and married Kavantissa.

During her pregnancy with Dutugemunu, Viharamahadevi had a series of peculiar cravings, including the urge to sleep on a pillow made of honeycombs. In particular her urge to drink the water used to wash a sword that had cleaved the head of a warrior of Elara, whilst standing on that same head, raised the interest of the soothsayers at court, who predicted that 'The queen's son, when he has vanquished the Damilas (Tamil invaders) and built up a united kingdom, will make the doctrine to shine forth brightly'[2]. Viharamahadevi gave birth to a son named Gamani Abhaya some time later, and after that to another child, a boy named Tissa.

Around the time of Gamani's birth, 'an elephant of the six-tusked race brought his young one thither and left him here and went his way'[3]. Named Kandula, he went on to become Gamani's mount and accompanied him through much of the prince's adventures.

The Battle in the Palace and Early Reign[link]

Flag of King Dutugamunu, of Anuradhapura

By the age of 16 Gamani was 'vigorous, renowned, intelligent and a hero in majesty and might' [4], if a little wayward. Determined to expel the invading king of Rajarata Gamani, levied an army from around Rohana and declared his intention to regain the north to his father. The king forbade this stating that 'the land on this side of the river is enough'[5]; the resulting exchange between father and son saw Gamani being dubbed 'Duttha Gamani', his friends fleeing to Malaya, and he himself being incarcerated in a royal prison.

Kavantissa is known as a brilliant strategist who recognised early that he needed to make his kingdom powerful before waging a war against the invaders. He assembled armies and gave made his kingdom prosperous in "rice and betel leaf" - this meaning that the people had a lot of agricultural surplus. The legendary ten "great giants" - men who had great strength - are brought into the army at this time. Kavantissa repeatedly makes Dutugemunu and Tissa swear that they would never fight one another and that they would always respect and listen to the advice of the priests. He also makes the ten giants swear never to pick sides in a war between the brothers.

Upon Kavantissa's death, Dutugemunu found himself having to defend his crown against his younger brother Tissa, who had seized possession of not only the elephant Kandula, but the dowager queen Viharamahadevi as well [6]. The war between the two began with a defeat for Dutugemunu at Culanganiyapitthi, where 'many thousands of the king's (Dutugemunu's) men' perished. Dutugemunu was forced to flee back to Mahagama where he levied another army and engaged Tissa in yet another battle in the vicinity of the city. Legend has it that as Tissa, fought his brother riding the royal elephant "Kandula" against Dutugemunu who rode a mare. Dutugemunu at one point made the mare jump over the elephant causing the elephant to recognise its master and attempt to kill Tissa who hastily dismounts via a tree. Dutugemunu was victorious and Tissa was smuggled off the battlefield disguised as the corpse of a monk [7] [8]. It is said that Dutugemunu recognised the ploy and called out to his brother "Are you not ashamed to be carried on the back of these priests?" Some time afterwards, however, Dutugemunu and Tissa were reconciled through the efforts of Viharamahadevi and the monks, and Tissa became one of the king's foremost generals.

Regaining of Rajarata[link]

Having secured his position Dutugemunu then planned his operations to regain the north, which included not only Rajarata but numerous smaller semi-independent polities. The king's army consisted of 'chariots, troops and beasts for riders', soldiers and a number of war elephants, as well as a number of monks (to advise the King) and a relic placed in his spear for luck and blessings [9]. In addition he was accompanied by the famed Ten Giant Warriors who had been recruited from all over the island by his father Kavantissa - Nandhimitra, Suranimala, Mahasena, Theraputtabhya, Gothabhaya, Bharana, Vasabha, Velusamanna, and Phussadeva.

The campaign saw Dutugemunu subduing a number of usurping Tamil rulers in the north (as many as 32, according to the Mahavamsa). Of particular interest is the four-month siege of Vijitanagara, where the defending Tamil troops are said to have used 'red-hot iron and molten pitch'[10] to panic Dutugemunu's elephants. During this time he also married Ran Etana, the daughter of a chieftain who continued to pay homage to Elara of Anuradhapura [11]. On at least two occasions victory is attributed to the king's 'cunning' and the bravery of Kandhula. The campaign reached a climax at the eastern gate of Anuradhapura, where Dutugemunu, riding Kandhula, finally confronted the aged usurped king Elara, on his own elephant Mahäpabbata, and slew him with a dart; the encounter is one of the most famous in Sri Lankan history.

Dutugemunu's victory at Anuradhapura put him in the unprecedented position of ruling nearly the entire island of (Sri) Lanka. Despite this however his position was far from problem-free. Elara, despite being an invading Tamil from the Chola empire of south India, was renowned as having been a just and righteous leader, and Dutugemunu went out of his way to ensure the memory of the old king was revered as he cremated Elara and built a tomb for his ashes and made rules for travelers to get off and pay their respects to his tomb. Furthermore 'looking back upon his glorious victory, great though it was, [he] knew no joy, remembering that thereby was wrought the destruction of thousands of both enemies and his soldiers.'[12]. This is attested to by the sheer number of religious foundations attributed to him by the chronicles (between 68 and 99), which include magnificent stupas, monasteries, and shrines.

Reign and Construction Work[link]

Ruwanveliseya, King Dutugamunu's most famous construction; it currently stands at over 90 metres in height and 91 diameter

Main entrance on a full moon day ,Ruwanwelisaya

Aside from his many construction projects Dutugemunu's reign is memorable for his estrangement from his son, Saliya or Salirajakumara. The Prince fell in love with a girl called Agokamaladevi or Asokamala; unfortunately for all concerned she was of the Scavenger caste, one of the lowest castes in Sinhalese society. Saliya refused to give her up and rejected the throne. Though the Mahavamsa mentions no reconciliation [13], folk stories have the young couple eventually restored to the king's good graces [14].

The king's reign also saw extensive contact between Sri Lanka and traders from the west, including Arabs, Persians, and possibly Romans [15]

Following his consolidation of his position Dutugemunu began a series of huge construction projects, many of which still survive in Anuradhapura today. As with nearly everything in Dutugemunu's life, each foundation comes with its own legend, many of which reveal the preoccupations and inclinations of ancient Sinhalese society.

The first foundation mentioned in the Mahavamsa is the Maricavatti vihara, the modern Mirisavetiya. Legend has it that travelling to the shore of the Tank of Tissa with the 'women of the harem' for a water-festival, Dutugemunu planted his spear (which contained a sacred relic) in the soft ground. When preparing to return to the palace, he found that neither he, nor anyone in his retinue, could pull it out. Taking this as a sign he ordered the construction of a stupa over the spear [16].

Dutugemunu also ordered the construction of the Lohapasada, or Brazen Palace, a nine-story chapter house for monks, which derived its name from its bright copper-tiled roof. Again, legend has it that the design for the palace was based on a building seen in one of the heavens by a group of monks, who drew the design with 'red arsenic on linen' and dispatched it to the king [17].

Perhaps his most famous creation was the Ruwanweliseya, also known as the Great Stupa or and Swarnamalee Chetiya, to house the begging bowl of the Buddha. The construction was started on the full moon day of the month of Vesak (traditionally the date of the birth, enlightenment, and passing away of the Buddha) with the creation of a foundation of crushed rock. To hammer the stones into place elephants were used with their feet bound in leather [18]. Dutugemunu is said to have overseen the work personally, being present at the construction of the relic chamber and the interring of the bowl itself. The dedication of a stupa is described in Chap. 29 of the Mahavamsa, which lists the visit of delegations from various parts of India, as well as a delegation of 30,000 monks from Alexandria of the Caucasus, led by the Indo-Greek monk Mahadharmaraksita.

Other notable works include the construction of a stupa in Mundeshiwari, current day Bihar, India [19]

Spiritual relationship with Kataragama Deviyo (Murugan)[link]

The story relating to the king's some of the constructions reflects spiritual relationship with Kataragama Deviyo (Murugan). The two of the sites among them are Henakaduwa Purana Raja Maha Viharaya at Tangalle and Ruhunu Kataragama Maha Devalaya.

During the period of war preparation with king Elara, one day the God Kataragama appeared in front of the king Dutugemunu and given him a sword to be used in the war with Elara where the place now Henakaduwa (kaduwa, meaning sword in sinhala), temple is situated.

After defeating the king Elara's rule in the country, the king Dutugemunu has done a sacrifice meditation where the place of Kiri Vehera Kataragama and again Kataragama Deviyo (Murugan) appeared in front of him and the king asked what should be done for the help given by the god for winning the war, then the god replied by striking an arrow to the direction of Wedahitikanda from Kiri Vehera, then built a temple for the god,in the place where the arrow fell down.

Death and Succession[link]

King Dutugemunu did not live to see his beloved Ruwanweliseya completed, dying before the plaster work was finished. The Mahavamsa dedicates an entire chapter to his death [20], which contains a poignant scene where dying king is taken by palanquin to the vicinity of the incomplete stupa. There he also encounters his old colleague Theraputtbhya, now a monk. After some discussion of the mortality of men the aged monarch passes away and is immdiately reborn in the heavenly realm of Tusita.

A common folk tale surrounding the death of King Dutugemunu is that as he was dying he was told that Ruwanweliseya was completed in order to keep him happy. The well-intentioned plan went awry, however, when Dutugemunu asked to be shown the finished building. His brother Tissa had the entire building draped in white cloth to present the illusion of whitewash, and due to his failing eyesight Dutugemunu did not spot the difference, dying convinced that the building was finished.

Following his death Dutugemunu was succeeded by his brother Saddhatissa, rather than his disinherited son Saliya.

Significance[link]

See also[link]

• Gemunu Watch
• Mahavamsa
• Ten Giant Warriors
• List of Sri Lankan monarchs
• History of Sri Lanka

References[link]

External links[link]

• Mirisawetiya Stupa
• The Brazen Palace
• Anuradhapura
• Ancient monuments in Sri Lanka
• The Mahavamsa Online

Professor Sanath Nandasiri (born February 15, 1942 in Gothatuwa, Sri Lanka) is a critically acclaimed Sri Lankan classical musician.

Nandasiri has received several awards for his compositions; he composed the music to Sandamalige Kathawa, the first TV serial on Rupavahini.^[1]

Life and career[link]

Early life and education[link]

Nandasiri was born to businessman and building contractor, H.M. William Perera and Dona Amalin Katugampola. He attended two schools concurrently as an adolescent (Gothatuwa Maha Vidyalaya and St. Matthew’s College, Dematagoda, where he studied English).^[1]

Nandasiri first appeared on Sinhala Radio at the age of 13 in 1955. He began studying the tabla instrument under D.R. Peiris soon after. In 1960 Nandasiri travelled to India to continue his studies at Bhatkhande Music Institute. His teachers at the academy included Ustad Ahmed Jan Thirakwa, G.N. Nattu, Ustad Mokshut Ali, Pandit Hari Shankar Misra and Ustad Rahimmuddeen Khan Daga.^[1]

While in India, Nandasiri composed several songs that appeared on Lucknow radio. He returned to Sri Lanka in 1974 and joined the staff of University of Kelaniya as a lecturer. Nandasiri served as the head of music at the university from 1988–1992.^[2]

Nandasiri took the Part I examination in vocal music and obtained first class at the "Nipun" examination in 1992 becoming the first Sri Lankan to achieve this task.^[2] He serves as Dean of the Music Faculty at the University of the Visual Arts and Performing Arts.

Personal life[link]

Nandasiri married singer Malkanthi Peiris in 1971. They collaborated on songs before and after their marriage. Nandasiri's daughter Anuradha was born February 14, 1974.^[1]

Anuradha, also a musician, is currently back in Sri Lanka with her husband Nirosha Bandara.^[1]

References[link]