tag:blogger.com,1999:blog-18310243515095509712024-03-08T04:26:54.919-08:00Ceylon ArchaeologyaThusitha Herathhttp://www.blogger.com/profile/03393780405997515365noreply@blogger.comBlogger9125tag:blogger.com,1999:blog-1831024351509550971.post-22483002387369986652010-11-03T03:10:00.000-07:002015-08-26T22:05:32.838-07:00<div align="center" class="MsoNormal" style="line-height: 150%; text-align: center;">
<span style="font-size: 180%; font-weight: bold; line-height: 150%;">KATARAGAMA</span><b><span style="font-size: 16px; line-height: 150%;"> </span></b></div>
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<span style="font-size: 130%;"><b>BY - professor, SENARATH PARANAVITHANA</b></span><br />(<i>EPIGRAPHIA ZEYLANICA, V0L-III. , PAGE 212</i>.)</div>
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<span style="font-size: 100%;"><span style="font-size: 85%;"><span style="font-weight: bold;">KATARAGAMA</span></span></span><span style="font-size: 85%;"> </span><a href="https://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12px;">[1]</span></span></span></a> is one of the most celebrated places of pilgrimage in Ceylon, sacred alike to the Buddhists as well as to the Hindus. To the former, it is one of the ‘sixteen great places’ at which the Buddha, during his third visit to the island, set is meditation. To the latter, it is the abode of Skanda, the youthful and fiery god of war. Kājaragāma, as the place is called in the pāli writings, was one of the earliest settlement of the Sinhalese in this island. In the third century B.C., it was already the seat of a <i>k</i><i>Şatriya</i> clan whose representatives were among the distinguished personages assembled at Anurādhapura to pay homage to the branch of the sacred Bo-tree brought to Ceylon by Sańghamittā, the daughter of the great Indian emperor AŚoka <a href="https://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12px;">[2]</span></span></span></a>. One of the eight shoots which sprang up from this Bo-tree was planted at Kataragama; and thus the place became a centre of the Buddhist faith <a href="https://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12px;">[3]</span></span></span></a> at very early date. The foundation of Mahāgāma, about ten miles to the south, by Mahānāga, brother of Devānampiya Tissa, seems to have eclipsed the fame of Kataragamal ; for , from that time up to the eleventh century, the place is mentioned but once in the <i>Mahāvamsa</i>. Dappula I, one of the best known of the rulers of Ruhuṇa, who had also a brief tenure of authority at Anurādhapura (642 A.D), is said to have founded a monastery at Kataragama<a href="https://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12px;">[4]</span></span></span></a> .</div>
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In the first half of the eleventh century, Kataragama was, for a short period , of some moment in the affairs of the island. It was the last stronghold of the Sinhalese leaders of the time against the irresistible tide of Coḷa imperialism; and from there stared that movement which, after varying fortunes, resulted in the liberation of the island from the Coḷa yoke. Kataragama was, the scene of several hotly contested battles between the Sinhalese generals and the invading Coḷas on the one hand; and one of the other, of Kassapa the Kesadhātunāyaka against Kitti, the rising young hero who afterwards restored the sovereignty of the Sinhalese and ascended the throne of Poḷonnaruva as Vijayabāhu I. During these campaigns, the town was sacked by the invaders; and owing to this reason, as well as to the extension of Vijayabāhu’s activities to a wider sphere, the place seems to have sunk into comparative insignificance for it never again figures in the history of the island <a href="https://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12px;">[5]</span></span></span></a></div>
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The shrine of the Kataragama god (see plate 20) which attracts such a large number of votaries annually from all parts of the island as well as from India, is a structure of modern origin <a href="https://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 12px;">[6]</span></span></span></a>; and has no pretensions whatever to architectural beauty. It stands in the centre of a spacious enclosure within which there are also an old Bo-tree supposed to be identical with the one planted during the reign of Devānampiya Tissa, a Buddhist image house of modern style and several minor shrines dedicated to the worship of Skanda’s wives and brother. An inscribed pillar (<i>A.S.I. </i>490), of which more will be said in the sequel, stands in front of image house. A number of ancient stones are lying about the place; but these have all been brought here, a few years ago, from the grounds of the kirivehera. </div>
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The <i>dāg</i><i>ä</i><i>ba</i> known as Kirivehera (see plate 21) about half a mile to the north of the <i>devāle </i>, is traditionally said to have been founded by Mahānāga (<i>circa</i> third century B.C). On some of the bricks fallen down from the dome, there are Brāhmi letters of about the first century B.C., inscribed as masons marks. And, as will be seen later, one of the inscriptions at the place records its enlargement in the first or second century A.D. Therefore, this <i>st</i><i>ū</i><i>pa</i> may well be ascribed to a very early date, though we may not accept the tradition in its entirety. The monument itself is about the size of the Mirisaväṭiya <i>dāg</i><i>äba</i> in Anurādhapura and stands on an artificially raised terrace, to which flights of steps lead on the four cardinal points. The <i>harmmikā </i> and the<i> chatrāvalῑ</i> have fallen down and the facing of the dome, too, is incomplete. Restoration work has recently been started and has now proceeded about half way up the dome. There are two inscriptions near this <i>st</i><i>ū</i><i>pa: </i>one<i> (A.S.I. </i>488<i>) </i> on a slab standing some 50 ft. to the south of the main entrance, and the other <i>(A.S.I. </i>489<i>)</i> on a slab lying on the pavement now broken into four fragments of which one is missing. </div>
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<a href="https://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference">[1]</span></span></a> The Temple of Kataragama has been often described. For a good account of the place, giving references to previous writers, see <b><i>Manual for Uwa Province</i></b> by Herbert White, Colombo, 1893, pp.35-53. See also <i>The Worship of Muruka</i> by the late Sri Ponnambalam Arunachalam in the <i>J.R.A.S., C.B</i>., No-77, p.234 ff.</div>
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<a href="https://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10px;">[2]</span></span></span></a><i> Mah</i><i>āvamsa, ch. xix, v. 54.</i></div>
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<a href="https://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10px;">[3]</span></span></span></a><i> Ibid., v. 62.</i></div>
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<a href="https://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10px;">[4]</span></span></span></a><i>see Mah</i><i>āvamsa</i> , ch. xiv, v. 45. </div>
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<a href="https://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10px;">[5]</span></span></span></a><i> Mah</i><i>āvamsa </i>, ch. lvii, <i>vv </i>.2, 67, 68, 70, 74, ch.lvii, <i>v</i>. 5. </div>
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<a href="https://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span class="MsoFootnoteReference"><span style="font-size: 10px;">[6]</span></span></span></a> According to the tradition, a shrine of Skanda was built at Kataragama by Duṭṭagāmaṇi in the first century B.C. in fulfillment of a vow made by him to that deity when he started on his memorable campaign against the Tamil usurper Elāḷa who was ruling at Anurādhapura. The literature, both Sinhalese and Tamil, connecting Skanda with Kataragama, is of recent origin; and there are, at the place, no vestiges whatever of the prevalence of a Hindu cult in early days. Therefore, this tradition may well be doubted; especially in view of the fact that there is a tendency among the Sinhalese villages to ascribe every possible religious foundation to the munificence of that pious monarch. The shrine has always been, and still is, under the supervision of Sinhalese priests (<i>Kapurālas</i>) ; and in the annual festival, I was informed by the priest the ceremonies connected with the Bo-tree and the <i>dāg</i><i>ä</i><i>ba</i> take precedence to those of the god. Some of the legends associated with Kataragamadeviyo are not known in India about Skanda; and the prevailing belief among the Sinhalese is that he is one of the four guardian deities of Ceylon and is destined to become a Buddha in the future. Therefore, we may be justified in concluding that Kataragamadeviyo was originally one of the local deities or Bodhisattvas of the Sinhalese Buddhist; and in process of time was identified with the Purāṇic deity Skanda, some centuries ago.</div>
Thusitha Herathhttp://www.blogger.com/profile/03393780405997515365noreply@blogger.com0tag:blogger.com,1999:blog-1831024351509550971.post-3392819856567706742010-11-01T01:47:00.000-07:002010-11-01T01:47:48.729-07:00Pilgrimage and Buddhist Art | Asia Society<a href="http://pilgrimage.asiasociety.org/">Pilgrimage and Buddhist Art Asia Society</a>Thusitha Herathhttp://www.blogger.com/profile/03393780405997515365noreply@blogger.com0tag:blogger.com,1999:blog-1831024351509550971.post-47604124194714876962009-06-28T22:07:00.000-07:002009-07-02T10:09:54.617-07:00<h2 style="text-align: center;" align="center"><span style="font-size:100%;"><st1:place st="on"><st1:city st="on"><span style="font-family:Verdana;">Anuradhapura</span></st1:city></st1:place></span><span style="font-weight: bold;font-family:Verdana;font-size:100%;" > Excavations: The Citadel (1989-94)</span><span style="font-weight: bold;font-size:100%;" ><a style="" href="http://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span style="font-family:Symbol;"><span style="">*</span></span></span></a></span><span style="font-family:Verdana;"><o:p></o:p></span></h2> <p style="text-align: justify;"><strong><span style="font-family:Verdana;">Directors: Professor Robin Conningham, <st1:placetype st="on">University</st1:placetype> of <st1:placename st="on">Durham</st1:placename>; Dr Raymond Allchin, <st1:place st="on"><st1:placetype st="on">University</st1:placetype> of <st1:placename st="on">Cambridge</st1:placename></st1:place></span></strong><span style="font-family:Verdana;"><o:p></o:p></span></p> <p style="text-align: justify;"><span style="font-family:Verdana;"><o:p> </o:p></span></p> <p style="text-align: justify;"><span style="font-family:Verdana;"><br /></span></p> <p style="text-align: justify;"><span style="font-family:Verdana;">The UNESC</span><span style="font-family:Verdana;">O world heritage-site of <st1:city st="on">Anuradhapura</st1:city> is one of <st1:country-region st="on"><st1:place st="on">Sri Lanka</st1:place></st1:country-region>'s most celebrated religious places. The historical and archaeolog</span><span style="font-family:Verdana;">ical importance of <st1:city st="on"><st1:place st="on">Anuradhapura</st1:place></st1:city> centre on its role as a royal capital between the early centuries BCE and the eleventh century CE after which time it was largely abandoned.<o:p></o:p></span></p> <a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://3.bp.blogspot.com/_kOcX6TbOLjM/SkhM_ZPDBfI/AAAAAAAAAI8/pyE0LMyiWQc/s1600-h/Picture2.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 136px; height: 181px;" src="http://3.bp.blogspot.com/_kOcX6TbOLjM/SkhM_ZPDBfI/AAAAAAAAAI8/pyE0LMyiWQc/s320/Picture2.jpg" alt="" id="BLOGGER_PHOTO_ID_5352612809119303154" border="0" /></a> <p style="text-align: justify; font-weight: bold; color: rgb(153, 51, 0);"><br /><span style=""><br /><span style=";font-family:verdana;font-size:100%;" >Engraved seal from </span><span style="font-size:100%;"><st1:city style="font-family: verdana;" st="on"><st1:place st="on">Anuradhapura</st1:place></st1:city></span><span style=";font-family:verdana;font-size:100%;" >, </span><span style="font-size:100%;"><br /></span> <span style=";font-family:verdana;font-size:100%;" >early centuries CE. Courtesy of the </span><span style="font-size:100%;"><st1:place style="font-family: verdana;" st="on"><st1:placename st="on">British</st1:placename> <st1:placetype st="on">Museum</st1:placetype></st1:place></span></span></p> <p style="text-align: justify;"><span style="font-family:Verdana;"><br /><br /></span></p> <p style="text-align: justify;"><span style="font-family:Verdana;">In contrast to the concentration of projects which have examined the development of urbanisation in the north and northwest of the South Asian subcontinent, there have b</span><span style="font-family:Verdana;">een few excavations in <st1:country-region st="on"><st1:place st="on">Sri Lanka</st1:place></st1:country-region> examining the earliest phases of its history, the general assumption being that the island’s cities grew through contact with the Mauryan empire from circa 250 BCE. In order to test this assumption and to provide a structural and archaeological sequence, trench Anuradhapura Salgaha Watta 2 was excavated between 1989 and 1994. Measuring 10 metres by 10 metres and 10 metres deep, the <st1:city st="on"><st1:place st="on">Anuradhapura</st1:place></st1:city> team recorded 1,887 contexts, 118 stratigraphic phases, 515 postholes, 77 pits, 42 walls, 38 slots, 17 ovens, 3 wells, 30 structural phases and 11 structura</span><span style="font-family:Verdana;">l periods. Our sequence has provided a unique section through the site's development from an Iron Age village to a Mediaeval metropolis, allowing a re-evaluation of <st1:city st="on"><st1:place st="on">Anuradhapura</st1:place></st1:city>’s growth as a city. Significantly, growth occurred before 250 BCE as the city’s trade and exchange networks expanded beyond its own hinterland to the island's coast to link with trading communities as far as <st1:country-region st="on">Vietnam</st1:country-region> and <st1:country-region st="on"><st1:place st="on">Egypt</st1:place></st1:country-region>. <o:p></o:p></span></p> <h3 style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://3.bp.blogspot.com/_kOcX6TbOLjM/SkhVIq0iTbI/AAAAAAAAAJc/B2tP6jci_dI/s1600-h/Picture1.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 238px; height: 178px;" src="http://3.bp.blogspot.com/_kOcX6TbOLjM/SkhVIq0iTbI/AAAAAAAAAJc/B2tP6jci_dI/s320/Picture1.jpg" alt="" id="BLOGGER_PHOTO_ID_5352621764551790002" border="0" /></a></h3> <h3 style="text-align: justify;"><br /></h3> <h3 style="text-align: justify;"><br /></h3><span style="font-size:100%;"><st1:city face="verdana" style="font-weight: bold; color: rgb(153, 51, 0);" st="on"><st1:place st="on">Anuradhapura</st1:place></st1:city></span><span style="font-weight: bold; color: rgb(153, 51, 0);font-family:verdana;font-size:100%;" >. Ruined stupa, late nineteenth century photograph</span><h3 style="text-align: justify;"><br /></h3> <h3 style="text-align: justify;"><br /></h3> <h3 style="text-align: justify;"><span style=";font-family:Verdana;font-size:100%;" >Sponsors</span></h3> <ul type="disc"> <li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">The Sri L</span><span style="font-family:Verdana;">ankan </span><span style="font-family:Verdana;">Archaeology Department<o:p></o:p></span></li><li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">The Society for South Asian Studies<o:p></o:p></span></li><li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">The <st1:place st="on"><st1:placename st="on">British</st1:placename> <st1:placetype st="on">Academy</st1:placetype></st1:place><o:p></o:p></span></li><li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">The Ancient <st1:country-region st="on">India</st1:country-region> and <st1:country-region st="on"><st1:place st="on">Iran</st1:place></st1:country-region> Trust<o:p></o:p></span></li><li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">The McDonald Institute for Archaeological Research, <st1:city st="on"><st1:place st="on">Cambridge</st1:place></st1:city><o:p></o:p></span></li> </ul> <h3 style="text-align: justify;"><span style="font-family:Verdana;"><span style="font-size:100%;">Project Members and Affiliates</span><o:p></o:p></span></h3> <ul type="disc"> <li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">Dr Cathy Batt, Department of Archaeological Sciences, University of <st1:place st="on">Bradford</st1:place><o:p></o:p></span></li><li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">Dr Osmund Bopearachchi, CNRS, Paris<o:p></o:p></span></li><li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">Dr Daniella Burroni, Department of Archaeological Sciences, University of <st1:place st="on">Bradford</st1:place><o:p></o:p></span></li><li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">Dr Shelia Canby, The <st1:place st="on"><st1:placename st="on">British</st1:placename> <st1:placetype st="on">Museum</st1:placetype></st1:place><o:p></o:p></span></li><li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">Mr Steven Cheshire, <st1:placetype st="on">School</st1:placetype> of <st1:placename st="on">Design</st1:placename> and Technology, <st1:place st="on"><st1:placename st="on">North</st1:placename> <st1:placename st="on">Warwickshire & Hinckley</st1:placename> <st1:placetype st="on">College</st1:placetype></st1:place><o:p></o:p></span></li><li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">Dr Paul Cheetham, <st1:placetype st="on">School</st1:placetype> of <st1:placename st="on">Conservation</st1:placename> Science, <st1:place st="on"><st1:placetype st="on">University</st1:placetype> of <st1:placename st="on">Bournemouth</st1:placename></st1:place><o:p></o:p></span></li><li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">Dr Randy Donahue, Department of Archaeological Sciences, University of <st1:place st="on">Bradford</st1:place><o:p></o:p></span></li><li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">Dr Louise Ford, Department of Archaeological Sciences, University of <st1:place st="on">Bradford</st1:place> <o:p></o:p></span></li><li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">Dr Chris Knusel, Department of Archaeological Sciences, University of <st1:place st="on">Bradford</st1:place> <o:p></o:p></span></li><li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">Dr Gerry McDonnell, Department of Archaeological Sciences, University of <st1:place st="on">Bradford</st1:place> <o:p></o:p></span></li><li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">Mr Kalum Nalinda, Sri Lankan Wildlife Trust<o:p></o:p></span></li><li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">Mr Jude Perera, Sri Lankan Archaeology Department<o:p></o:p></span></li><li class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;">Dr Ruth Young, <st1:placetype st="on">School</st1:placetype> of <st1:placename st="on">Archaeology</st1:placename> and Ancient History, <st1:place st="on"><st1:placetype st="on">University</st1:placetype> of <st1:placename st="on">Leicester</st1:placename></st1:place><o:p></o:p></span></li> </ul> <h3 style="text-align: justify;"><span style="font-family:Verdana;"><span style="font-size:100%;">Acknowledgements</span><o:p></o:p></span></h3> <p style="text-align: justify;"><span style="font-family:Verdana;">We are most grateful to the three Directors-General of Archaeology, Dr Roland Silva, Mr M. Sirisoma and Dr Siran Deraniyagala, who held office during the first phase of fieldwork at <st1:city st="on"><st1:place st="on">Anuradhapura</st1:place></st1:city> between 1989 and 1994. Together, and singularly, they provide excellent support and collaboration for the team. We are also extremely grateful to Dr Roland Silva for his continued assistance as Director-General of the Cultural Triangle. Special thanks is reserved for Dr Siran Deraniyagala, first as Director of the Anuradhapura Citadel Archaeological Project, and later as Director-General of Archaeology. The pioneer of scientific investigation at the Citadel of Anuradhapura, he acted as a mentor to the field team and was an exceptional source of knowledge about the archaeology of the citadel and the island itself.<o:p></o:p></span></p> <p style="text-align: justify;"><span style="font-family:Verdana;">Thanks must also go to the Directors, officers and staff of the Cultural Triangle Jetavana and Abhayagiri projects in Anuradhapura, especially Dr Hema Ratnayake and Professor Hetterachchi. Dr Bridget Allchin, Dr Raymond Allchin, Dr Janet Ambers, Mr Robert Janaway, the late President J.R. Jayewardene, Mr Rukshan Jayewardene, Dr N. Kemp, Mr Nimal Perera, Dr Martha Prickett, Dr Sudashan Seneviratne, Dr Colin Shell, Professor van Andel and Dr Wijepala also provided great assistance.<o:p></o:p></span></p> <p style="text-align: justify;"><span style="font-family:Verdana;">A great debt of gratitude is owed to the members of the field teams of officers, students and staff from the Archaeological Survey Department, the Cultural Triangle and the universities of Bradford, <st1:city st="on"><st1:place st="on">Cambridge</st1:place></st1:city>, Keleniya, Peradeniya, the Post-Graduate Institute of Archaeological Research and Sri Jayewadenapura who worked at the site.<o:p></o:p></span></p> <p style="text-align: justify;"><span style="font-family:Verdana;">Whilst there are too many to name individually, in particular the Project directors would like to thank the following: Dr Bridget Allchin; Mr Kalum Nalinda Manamendra Arachchi; Claudia Beukmann, M.A.; Steve Cheshire, B.Sc.; Masaki Choya, B.A.; Paula Coningham, M.A.; Gary Dooney, M.A.; Luxman Chandra, M.A.; Antonia Douthewaite, M.A.; Rukshan Jayewardene, M.Phil.; Dr Carl Knappett; Mr Alfred de Mel; Mr. P.D. Mendis; Halawthage Jude Perera, B.A.; Mr P.R. Premachandre; Simon Weston, M.A.; and Sarah Wilde, B.A. The Anuradhapura Citadel Archaeological Project lab teams also provided an excellent back-up and support for which the team is very grateful. The project directors would also like to acknowledge the efforts of the lab teams and experts who have helped prepare the field data in the <st1:country-region st="on"><st1:place st="on">UK</st1:place></st1:country-region> for publication.<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-family:Verdana;"><o:p> </o:p></span></p> <div style=""><!--[if !supportFootnotes]--> <hr align="left" size="1" width="33%"> <!--[endif]--> <div style="" id="ftn1"> <h2 style="text-align: justify;"><a style="" href="http://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style="font-family:Symbol;"><span style="">*</span></span></span></a><span style="font-weight: bold;font-size:78%;" > </span><span style="font-weight: bold;font-family:Verdana;font-size:78%;" ><a href="http://www.basas.org.uk/projects/anuradhapura.htm">http://www.basas.org.uk/projects/anuradhapura.htm</a></span><span style="font-family:Verdana;"><o:p></o:p></span></h2> <p class="MsoFootnoteText"><o:p> </o:p></p> </div> </div>Thusitha Herathhttp://www.blogger.com/profile/03393780405997515365noreply@blogger.com0tag:blogger.com,1999:blog-1831024351509550971.post-33762640915272236752009-06-17T03:48:00.000-07:002009-06-24T23:39:23.201-07:00<p class="MsoNormal" style="margin-left: -0.25in; text-align: center; line-height: 150%;" align="center"><span style="font-size:130%;"><b style=""><span style="line-height: 150%;">KIRIVEHERA SLAB INSCRIPTION OF<o:p></o:p></span></b></span></p> <p class="MsoNormal" style="margin-left: -0.25in; text-align: center; line-height: 150%;" align="center"><span style="font-size:130%;"><b style=""><span style="line-height: 150%;">CIRCA SECOND CENTU</span></b><b style=""><span style="line-height: 150%;">RY <span style=""> </span>A.D.</span></b></span><a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=3376264091527223675#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><b style=""><span style="line-height: 150%;font-family:Symbol;font-size:16;" ><span style="">*</span></span></b></span></a><b style=""><span style="line-height: 150%;"><o:p></o:p></span></b></p> <p class="MsoNormal" style="text-align: center; line-height: 150%;" align="center"><b style=""><i style=""><span style="">(A.S.I. No. 488)<o:p></o:p></span></i></b></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><b style=""><span style=""><o:p> </o:p></span></b></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><b style=""><span style=""><o:p> </o:p></span></b></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><br /><b style=""><span style="">BY - SENARATH PARANAVITHANA</span></b></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style=""><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align: justify; text-indent: 0.5in; line-height: 150%;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://1.bp.blogspot.com/_kOcX6TbOLjM/SkMbUgtROzI/AAAAAAAAAIA/LNXRq2AerVw/s1600-h/s.paranavithna.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer; width: 144px; height: 180px;" src="http://1.bp.blogspot.com/_kOcX6TbOLjM/SkMbUgtROzI/AAAAAAAAAIA/LNXRq2AerVw/s200/s.paranavithna.jpg" alt="" id="BLOGGER_PHOTO_ID_5351150821437422386" border="0" /></a></p> <p class="MsoNormal" style="text-align: justify; text-indent: 0.5in; line-height: 150%;"><span style="">This inscription has been noticed by Dr. E. Müller in his <i style="">Ancient</i></span><span style=""><i style=""> inscription in <st1:place st="on"><st1:country-region st="on">Ceylo</st1:country-region></st1:place></i></span><span style=""><i style=""><st1:place st="on"><st1:country-region st="on">n</st1:country-region></st1:place> </i>p.46. He says: The only inscription that has been discovered among the ruins is one of five lines in the alphabet of the fourth century<a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=3376264091527223675#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[1]</span></span><!--[endif]--></span></span></a>, but very much defaced, so that nothing can be made out of it. I believe to have deciphered in the second line the word <i style="">wahana</i></span><span style=""><i style="">, </i>and this may possibly be an allusion to Skanda, the god of war, to whom the temple is dedicated<a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=3376264091527223675#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[2] </span></span></span></span></a><br /> <a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=3376264091527223675#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span style=""><!--[endif]--></span></span></a><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; text-indent: 0.5in; line-height: 150%;"><span style=""><span style=""> </span>The slab now stands to a height of 6ft. above the ground level; and the inscribed area measures 4ft. 9in. by 2ft. 10in. There are five lines of writing, engraved vertically from the top downwards. The lett</span><span style="">ers, on and average, are about 4½ inches in height. The stone, being of a loose grained variety, is very much weathered; but, thanks to the deepness of the engraving, all the <b style="">letters</b> are legible except the first two of line I and the last letter of line 3. As stated above Dr. Müller ascribes this record to the fourth century; but the <b style="">script,</b> our only guide in dating the epigraph, agrees in every detail with that of dated inscriptions belonging to the first or second century A.D. <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style=""><span style=""> </span><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; text-indent: 0.5in; line-height: 150%;"><span style="">As regards <b style="">grammar</b>, the change of <i style="">ca</i> to <i style="">ja</i> is noticed in <i style="">bikujarana</i> for p. <i style="">bhikku-</i></span><i style=""><span style="line-height: 150%;">ācariyān</span></i><span style="line-height: 150%;">. In the from <i style="">vadita</i> (Skt. <i style="">varddhita</i>), the cerebralizatio</span><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://3.bp.blogspot.com/_kOcX6TbOLjM/SjjQQzpJbsI/AAAAAAAAAHw/ehM0NuLqfIk/s1600-h/kirivehera+slab+inscription+no-1.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 200px; height: 142px;" src="http://3.bp.blogspot.com/_kOcX6TbOLjM/SjjQQzpJbsI/AAAAAAAAAHw/ehM0NuLqfIk/s200/kirivehera+slab+inscription+no-1.jpg" alt="" id="BLOGGER_PHOTO_ID_5348253544661741250" border="0" /></a><span style="line-height: 150%;">n of a dental when preceded or followed by an <i style="">r</i>, a</span><span style=""> feature almost universal in Sinhalese, is not observed. The modern equivalent of this word <i style="">vädi</i> goes back to a from <i style="">vadita</i> where the dental had been cerebralized. An instance of <i style="">sandhi </i>(euphonic combination of letters) is seen the from <i style="">bikujarana</i> which also supplies us with the only known example of an accusative plural termination in a document of this period. The two past passive participle verbal forms <i style="">vadita</i> (1. 3) and <i style="">atadi</i> (1. 5) are used here in an active sense. This is not the only instance in which this feature is noticed in old Sinhalese; and in the medieval and the modern forms of the language, the past indicative of the active voice in formed regularly by the addition of the personal suffixes to the p. p. p. form<a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=3376264091527223675#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[3]</span></span><!--[endif]--></span></span></a>. <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; text-indent: 0.5in; line-height: 150%;"><span style=""><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align: justify; text-indent: 0.5in; line-height: 150%;"><span style="">The <b style="">contents </b><span style=""> </span>tell us that a certain elder of the <st1:place st="on"><st1:placename st="on">Buddhist</st1:placename> <st1:placetype st="on">Church</st1:placetype></st1:place>, by name <b style="">Nanda</b>, enlarged the <i style="">caitya</i> (i. e. the modern Kirivehera) and got the monks at Akujuka to construct the flights of steps at the four entrances. <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; text-indent: 0.5in; line-height: 150%;"><span style=""><o:p> </o:p></span></p> <p class="MsoNormal" style="text-indent: 0.5in; line-height: 150%;"><b style=""><span style=""><span style=""> </span><br /> TEXT.<o:p></o:p></span></b></p> <p class="MsoNormal" style="margin-left: 0.75in; text-indent: 0.5in; line-height: 150%;"><!--[if !supportLists]--><span style=""><span style="">1.<span style=""> </span></span></span><!--[endif]--><span style="">(Si )<a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=3376264091527223675#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[4]</span></span><!--[endif]--></span></span></a> Kadaha(va)p[i]- gama Daka-<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.75in; text-indent: 0.5in; line-height: 150%;"><!--[if !supportLists]--><span style=""><span style="">2.<span style=""> </span></span></span><!--[endif]--><span style="">-vahanaka-vasiya-<b style="">Nada</b>-<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.75in; text-indent: 0.5in; line-height: 150%;"><!--[if !supportLists]--><span style=""><span style="">3.<span style=""> </span></span></span><!--[endif]--><b style=""><span style="">tere </span></b><span style="">ceta vadita [ll</span><a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=3376264091527223675#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><b style=""><span style="line-height: 150%;font-family:Symbol;font-size:14;" ><span style="">*</span></span></b></span></a><span style="">] Akuju(ka)-<b style=""><o:p></o:p></b></span></p> <p class="MsoNormal" style="margin-left: 0.75in; text-indent: 0.5in; line-height: 150%;"><!--[if !supportLists]--><span style=""><span style="">4.<span style=""> </span></span></span><!--[endif]--><span style="">bikujarana samatavaya catara-<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.75in; text-indent: 0.5in; line-height: 150%;"><!--[if !supportLists]--><span style=""><span style="">5.<span style=""> </span></span></span><!--[endif]--><span style="">dorahi patagada atadi [ll</span><a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=3376264091527223675#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><b style=""><span style="line-height: 150%;font-family:Symbol;font-size:14;" ><span style="">*</span></span></b></span></a><span style="">]<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 0.5in; text-align: justify; line-height: 150%;"><span style=""><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align: center; line-height: 150%;" align="center"><b style=""><u><span style="line-height: 150%;"><br />TRANSLATIONS<o:p></o:p></span></u></b></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="">(Hail)!<span style=""> </span>The elder <b style="">Nanda<a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=3376264091527223675#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="">[5]</span></b></span><!--[endif]--></span></span></a></b>, residing at Dakavahanaka in the village Kadahavapi enlarged the <i style="">cetiya</i>; [and] laid the steps at the four entrances having made the chief monks at Akujuka acquiesce [therein].<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style=""><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align: center; line-height: 150%;" align="center"><b style=""><u><span style="line-height: 150%;"><o:p><span style="text-decoration: none;"> </span></o:p></span></u></b></p> <p class="MsoNormal" style="text-align: center; line-height: 150%;" align="center"><b style=""><u><span style="line-height: 150%;"><br />REMARKS.<o:p></o:p></span></u></b></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="line-height: 150%;"><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="">[Line 1]<span style=""> </span><i style="">Kadahavapigama</i>. In this name, the reading vapi is somewhat open the doubt. If the above reading be accepted, the name is equivalent to P</span><span style="">āli <i style="">Kaṭāhavāpigāma</i> which in the modern Sinhalese would take the from of Kaṭav</span><span style="">ä</span><span style="">gama. Possibly, the place is identical with Kaṭagamuva, a village five miles south-east of Kataragama.<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style=""><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="">[Line 1-2] <i style="">Dakavahanaka</i> seems to have been a part of the village Kadahavapi. In the modern Sinhalese, this name would be <i style="">Diyav</i></span><i style=""><span style="">ā</span></i><i style=""><span style="">na</span></i><span style="">. <i style="">Vahanaka</i>, it may be mentioned is the original from of the mod. Sin. <i style="">v</i></span><i style=""><span style="">āna </span></i><span style="">‘ the spill of an irrigation reservoir ‘. It is plausible that the name was applied to that part of the village close to the spill of the village tank. <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style=""><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="">[Line 2]<span style=""> </span><i style="">Vasiya</i> = P. <i style="">v</i></span><i style=""><span style="">āsika</span></i><span style="">; mod. Sin. <i style="">v</i></span><i style=""><span style="">ä</span></i><i style=""><span style="">si</span></i><span style="">.</span><span style=""><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span style=""><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span style="">[Line 3] <i style="">Ceta</i>= Skt. <i style="">caitya</i>, P. <i style="">cetiya</i>. In the next inscription, the word has been further corrupted to <i style="">ceya</i>. In the ninth - century language, it occurs in the forms <i style="">sey</i> and <i style="">sä</i>. Mod. Sin. <i style="">säya</i>.<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span style=""><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span style="">[Line 3] Akuju[ku]. From the context this appears to have been a place name. An unpublished rock inscription of Gajab</span><span style="">āhu I at Situlpavuvihāra</span><span style=""> in the M</span><span style="">āgam</span><span style=""> Pattu contains the name Akuju Mahagama (the great <st1:place st="on"><st1:placetype st="on">village</st1:placetype> of <st1:placename st="on">Akuju</st1:placename></st1:place>). <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span style="">[Line 4] <span style=""> </span><i style="">Bikujarana</i>. Accusative singular of the compound formed of the two words <i style="">biku</i> (P.<i style="">bhikkhu</i>) and ajara (P. </span><i style=""><span style="">ācariya</span></i><span style="">).</span><span style=""> The second word occurs in the oldest stage of the Sinhalese language as <i style="">acariya</i> and in the classical speech as <i style="">äjara</i>.<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span style=""><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span style="">[Line 4]<span style=""> </span><i style="">Samatavaya</i>. <span style=""> </span>P. <i style="">sammat</i></span><i style=""><span style="">āpayitvā </span></i><span style="">, the causal past participle of the root sam-man. The medieval Sinhalese from of the word was <i style="">samanvā.</i></span><span style=""><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span style=""><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span style="">[Line 5]<span style=""> </span><i style="">Dorahi</i>. The locative singular of <i style="">dora</i> (Mod. Sin. <i style="">dora</i>, P.and Skt. <i style="">dv</i></span><i style=""><span style="">āra</span></i><span style="">) ‘door’.<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span style=""><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span style="">[Line 5]<span style=""> </span><i style="">Pataga</i></span><i style=""><span style="">ḍ</span></i><i style=""><span style="">a</span></i><span style="">. This word occurs in the inscriptions of circa second century B.C. as <i style="">Padaga</i></span><i style=""><span style="">ḍ</span></i><i style=""><span style="">a</span></i><span style=""> ; in an inscription of about the seventh century as <i style="">pataga</i></span><i style=""><span style="">ṭ</span></i><i style=""><span style="">a</span></i><span style=""> and in Sinhalese literature as <i style="">Piyagä</i></span><i style=""><span style="">ṭ</span></i><i style=""><span style="">a</span></i><span style="">. Its P</span><span style="">ā</span><span style="">li from is <i style="">padaga</i></span><i style=""><span style="">ṇṭ</span></i><i style=""><span style="">hi</span></i><span style=""><span style=""> </span>(see <i style="">Mah</i></span><i style=""><span style="">āvamsaṭῑkā</span></i><i style=""><span style=""> </span></i><span style="">, <st1:city st="on"><st1:place st="on">Colombo</st1:place></st1:city> edition of 1894, P. 214) which seems to be a word of Ceylon origin as it is found only in such p</span><span style="">āli works as were written in Ceylon. <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span style=""><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align: justify;"><span style="">[Line 5]<span style=""> </span><i style="">Ata</i></span><i style=""><span style="">ḍ</span></i><i style=""><span style="">ini</span></i><span style="">. Skt. </span><i style=""><span style="">āstṛta, P</span></i><span style="">. <i style="">atthaṭa</i>,<span style=""> </span>Mod Sin. </span><i style=""><span style="">ä</span></i><i style=""><span style="">tirῑ</span></i><span style="">. <span style=""> </span></span><span style=""><o:p></o:p></span></p> <div style=""><!--[if !supportFootnotes]--><br /><hr align="left" size="1" width="33%"> <!--[endif]--> <div style="" id="ftn1"> <p class="MsoNormal"><a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=3376264091527223675#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><b style=""><span style="font-family:Symbol;"><span style="">*</span></span></b></span></a><b style=""> </b><span style="">(EPIGRAPHIA ZEYLANICA, V0L-III. , PAGE 214.)</span><span style=""><o:p></o:p></span></p> </div> <div style="" id="ftn2"> <p class="MsoFootnoteText"><a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=3376264091527223675#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span style=""><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[1]</span></span><!--[endif]--></span></span></span></a><span style=""> As regards this statement, see the next paragraph. <o:p></o:p></span></p> </div> <div style="" id="ftn3"> <p class="MsoFootnoteText"><a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=3376264091527223675#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span style=""><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[2]</span></span><!--[endif]--></span></span></span></a><span style=""> As will be seen from the text and translations which follow, the three syllables <i style="">vahana</i> from part of a place-name and, therefore, there is no allusion to Skanda.</span></p> </div> <div style="" id="ftn4"> <p class="MsoFootnoteText"><a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=3376264091527223675#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span style=""><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[3]</span></span><!--[endif]--></span></span></span></a><span style=""> For instance, the verb <i style="">ke</i></span><i style=""><span style="">ḷ</span></i><i style=""><span style="">ē</span></i><span style=""> (he did) is formed by the addition of the third person singular suffix <i style="">ē </i>to the from <i style="">ka</i></span><i style=""><span style="">ḷ</span></i><i style=""><span style="">a </span></i><span style="">which is the p.p.p. of the root <i style="">kar</i> </span><span style="">‘</span><span style="">to do</span><span style="">’</span><span style="">.<o:p></o:p></span></p> <p class="MsoFootnoteText"><span style=""><o:p> </o:p></span></p> </div> <div style="" id="ftn5"> <p class="MsoFootnoteText"><a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=3376264091527223675#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span style=""><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[4]</span></span><!--[endif]--></span></span></span></a><span style=""> The syllable <i style="">si</i> is faintly visible in the impression; and between that and the letter <i style="">ka</i> there is some space where, possibly, there was a vertical stroke used as a punctuation mark. Between the auspicious symbol and the next word, there is usually some space left blank in the inscription. <o:p></o:p></span></p> </div> <div style="" id="ftn6"> <p class="MsoFootnoteText"><a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=3376264091527223675#_ftnref6" name="_ftn6" title=""></a><o:p> </o:p></p> </div> <div style="" id="ftn7"> <p class="MsoFootnoteText"><a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=3376264091527223675#_ftnref7" name="_ftn7" title=""></a><o:p> </o:p></p> </div> <div style="" id="ftn8"> <p class="MsoFootnoteText"><a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=3376264091527223675#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span style=""><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[5]</span></span><!--[endif]--></span></span></span></a><span style=""> P. <i style="">Nanda.</i><o:p></o:p></span></p> </div> </div>Thusitha Herathhttp://www.blogger.com/profile/03393780405997515365noreply@blogger.com0tag:blogger.com,1999:blog-1831024351509550971.post-92220362939009311182009-06-17T03:35:00.000-07:002009-06-17T03:47:32.679-07:00<h2 style="text-align: center;" align="center"><u><span style=";font-family:";font-size:16;" >DIPAVAMSA AND MAHAVAMSA <o:p></o:p></span></u></h2> <h2 style="text-align: center;" align="center"><span style=";font-family:";font-size:13;" >- A comparative study.</span><span style=";font-family:";" ><o:p></o:p></span></h2> <h3 style="text-align: justify; line-height: 150%;"><span style=";font-family:";" ><span style="font-size:100%;">The Dipavamsa, the earliest extant chronicle of <st1:place st="on"><st1:country-region st="on">Sri Lanka</st1:country-region></st1:place>, of unknown authorship, deals with the history of the island from earliest times up to the reign of Mahasena (325-352)</span><o:p></o:p></span></h3> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style=";font-family:";" > <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><b><span style=";font-family:";" >By Aryadasa Ratnasinghe [Source: The <st1:place st="on">Island</st1:place> - 28 May, 1998]</span></b><span style=";font-family:";" ><o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >The Dipavamsa, the earliest extant chronicle of <st1:place st="on"><st1:country-region st="on">Sri Lanka</st1:country-region></st1:place>, of unknown authorship, deals with the history of the island from earliest times up to the reign of Mahasena (325-352). Erudite opinion holds that it is not the work of a single author but of several authors. Considering the nature of ancient chronicle of the island, we can believe that there is a certain element of truth in it, particularly calculated to be the vehicle of history in early times, when literary facilities were scanty. There is also the opinion that Dipavamsa was the work of two nuns Sivala and Maharuha from <st1:country-region st="on"><st1:place st="on">India</st1:place></st1:country-region>. <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >As the title indicates, the Dipavamsa contains the history of the island. The preamble to the chronicle, (as translated into English by B. C. Law) reads: "Listen to me! I shall relate the chronicle of the Buddha's visits to the island, the arrival of the Tooth Relic and the Bodhi tree, the advent of the Buddha's doctrine, the rise of the teachers, the spread of Buddhism in the island and the coming of (Vijaya) the Chief of Men". <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >According to B. C. Law, "Dipavamsa contains many stages of development concluding at different important historical events. There is an apparent lack of uniformity, an unevenness of style, incorrectness of language and metre and numerous repetitions, apart from many other imperfections which indicate it to be the outcome of a series of traditions collected together as a first attempt to record a connected history of the island". <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >The chronicle embodies the oral tradition of the country handed down from the time of the advent of Buddhism to the island. With all its drawbacks, both literary and grammatical, it is a very useful source of information dealing with the ancient times, and written in Pali.<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style=";font-family:";" > <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><b><span style=";font-family:";color:black;" >Mahavamsa</span></b><span style=";font-family:";" > <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >The Mahavamsa, similar to the Dipavamsa, is written in Pali. It deals with the history of the island, from legendary beginnings, also up to the reign of Mahasena. This great chronicle is said to have been written by Ven. Mahanama Maha Thera, an uncle of king Dhatusena (460-478), who lived in the Dighasanda Senapathi Pirivena, which belonged to the Maha-vihara Fraternity in <st1:city st="on"><st1:place st="on">Anuradhapura</st1:place></st1:city>. His work ends with Ch. 37:50. The rest of the Mahavamsa is known as Culavamsa, especially after Prof. Wilhelm Geiger, who is said to have made the division. <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >The preamble to the Mahavamsa reads: "Having made obeisance to the Sam-buddha the Pure, sprung from a Pure Race, I will recite the Mahavamsa, of varied content and lacking nothing". (Rendered into English by Prof. Geiger). When Maha-vamsa appeared after the Dipavamsa, it assumed such popularity and importance that it not only superseded the earlier work, but also prompted authors to gradually produce supplementary work based on it. <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >The later chronicles of the island, written from time to time, are the Attana-galu Vihara Vamsa, the Dhatuvamsa, the Elu-Attanagaluvamsa, the Elu-Bodhivamsa, the Maha Bodhivamsa, the Thupavamsa, the Daladavamsa, the Viharavamsa etc. <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >In the Culavamsa, it is stated that king Dhatusena, ordered the Dipavamsa to be publicly recited at the annual Mihindu festival held in <st1:city st="on"><st1:place st="on">Anuradhapura</st1:place></st1:city> (Ch. 38:58). This indicates that at time it was available in some coherent form. The authors of Culavamsa, who made additions to it from time to time, were Ven. Mugalan Maha Thera of Thupa-ramaya in Polon-naruwa, Ven. Dharma-kirti Maha Thera who lived during the Dambadeniya period (1220-1293), Ven. Tibbotuwawe Sri Siddhartha Buddha-rakshita Maha Thera, who lived during the reign of Kirti Sri Rajasinha (1747 - 1780), and Ven. Panditha Yagirala Sri Pragnananda, the Chief Sangha Nayaka of Gonagala Sudharma-kara Pirivena.<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style=";font-family:";" > <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><b><span style=";font-family:";color:black;" >Dissimilarities</span></b><span style=";font-family:";" > <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >Oriental scholars are of opinion that the Mahavamsa is more authoritative than the Dipavamsa, and when compared there are dissimilarities which are clearly evident. According to the Dipavamsa, the three visits of the Buddha to the island were in the 1st, 5th and 8th year after Englightenment. The Mahavamsa refers to the visits by the respective months, i.e. on the Duruthu fullmoon day, Bak newmoon day and Vesak fullmoon day. The Dipavamsa does not make any specific reference to the 'minipalanga' mentioned in the Mahavamsa. <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >The Mahavamsa says that the Buddha, during his third visit to the island, had visited nine places, i.e. "Kelaniya, Samanala-kanda (Sri Pada), Divaguhawa, Digha-vapiya, Maha Megha-vanaramaya, Sri Maha-bodhi Isthanaya, Swarnamali Chaitya Isthanaya, Thuparama Isthanaya, Sila chaitya Isthanaya." Dipavamsa mentions the places as Kelaniya, Digha-vapiya, the place where the Bo-sapling was later planted within the Maha Mewna-uyana and the Megha-vanaramaya. It does not make any mention of the Buddha's footmark atop the Sama-nalakanda. We cannot construe with assurance the reference to Maha Meghavana-ramaya, since it was a place later presented to Arahat Maha Mahinda, the great apostle of Buddhism, by king Devanampiyatissa (BC 247-207), after the demise of the Buddha in 543 BC. <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >According to tradition, it was an Aryan who first came over and settled down in <st1:country-region st="on"><st1:place st="on">Sri Lanka</st1:place></st1:country-region>. The circumstances under which this first Aryan, prince Vijaya by name, happened to come to the island, are mentioned in the Mahavamsa. Aryan is a name given to a broad division of the human race who are supposed to have inhabited the vast stretch of country from Central Asia to Eastern Europe, and to have reached <st1:country-region st="on"><st1:place st="on">India</st1:place></st1:country-region> about 3000 BC. <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >According to the story in the Maha-vamsa, the country of Vanga was ruled by the king of Vangas, whose queen was the daughter of Kalingas, when a daughter was born to them, it was predicted that, when she comes of age, a lion would cohabit with her. Fearing what was foretold, she left the palace one day in disguise and joined a caravan going from Vanga to <st1:place st="on"><st1:country-region st="on">Magadha</st1:country-region></st1:place>. As the caravan was going through a forest in Lala country, it was attacked by a lion, and took the princess away. With their union, she gave birth to twins whom were named Sinhabahu and Sinhasivali. (Ch. 6:8). <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >The author of the Dipavamsa has, however, tried to be more factual in referring to the husband of the princess as a man named Sinha who was an outlaw that attacked caravans en route. In the meantime, Sinha-bahu and Sinhasivali, as king and queen of the <st1:place st="on"><st1:placetype st="on">kingdom</st1:placetype> of <st1:placename st="on">Lala</st1:placename></st1:place>, "gave birth to twin sons, sixteen times." The eldest was Vijaya and the second was Sumitta. As Vijaya was of cruel and unseemly conduct, the enraged people requested the king to kill his son. But the king caused him and his seven hundred followers to leave the kingdom, and they landed in <st1:country-region st="on"><st1:place st="on">Sri Lanka</st1:place></st1:country-region>, at a place called Tamba-panni, on the exact day when the Buddha passed into Maha Parinibbana in 543 BC. <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >The Dipavamsa mentions that the children of king Panduvas-deva (BC 504-474) were Abhaya, Tissa, Uttiya, Asela, Vibha-taya, Rama, Siva, Matta, Mattakala and Ummadachitra. The Mahavamsa does not give weight to these names, as mentioned in the Dipavamsa. The children of king Mutasiva (BC 367-307), according to Mahavamsa, were Abhaya, Devanam-piyatissa, Mahanaga, Uttiya, Mattabhaya, Mitta, Mahasiva, Suratissa, Asela and Kira. But, the name of his daughters are simialr in both chronicles. <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >The union of prince Gamini and Umma-dachitra, the childhood days of prince Pandu-kabhaya, the building of the Mahamewna-uyana, the questions asked by the Arhat Maha Mahinda from king Devanampiya-tissa, the ordination of Anula and other women, the stone pillar erected within the precincts of the Ruvanweliseya etc., are not mentioned in the Dipavamsa, but the Mahavamsa describes them in detail. The Pirivenas Kalapasada, Lohapasada, Suna-hatha, Dighachan-kamana, Phalagga and Therapassa, built by king Devanampiya-tissa, are not mentioned in the Dipavamsa, but the Mahavamsa makes mention of them to prove the spiritual zeal of the king.<br /><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><b><span style=";font-family:";color:black;" >Sect Rivalry</span></b><span style=";font-family:";" > <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >The Dipavamsa does not mention the cause for the separation of the Abhayagiriya fraternity from that of the Mahavihara, and the formation of the Dhammaruchi sect of the Mahayana tradition. As regards the schism and rivalry that prevailed between these two sects, and the mischievous activities of Sona and Mitta in planning the destruction of the Hinayana bhikkus of the Mahavihara, are not properly accounted therein. <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >Although the Mahavamsa mentions the names of those who came to the island along with Arhat Maha Mahinda, it does not refer to those who came along with the Theri Sanghamitta carrying the Bo-sapling from <st1:country-region st="on"><st1:place st="on">India</st1:place></st1:country-region>. Dipavamsa mentions them as Uttara, Hema, Masaragalla, Aggi-matta, Dasika, Pheggu, Pabbatamatta, Malla and Dhammadasi. Most of the bhikkunis who assisted Theri Sanghamitta in the propagation of the Dhamma and Vinaya are found in the Dipavamsa only. The planting in the soil of Sri Lanka the Bo-saplings of the three previous Buddhas is not mentioned in the Mahavamsa though Dipavamsa makes reference to them. <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >The Mahavamsa covers ten chapters pertaining to the activities of king Dutugemunu and his religious zeal, but Dipavamsa does not contain more than ten stanzas and makes the story short. The Sirisanghabo story is well described in the Mahavamsa, but the Dipavamsa says that the king ruled for two years only. The arrival of the heretical bhikku Sanghamitta, during the reign of Gotabhaya (302-315), and the establishment of the 'Vaitulya' doctrine in the island is not mentioned in the Dipavamsa. <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >The controversy that arose between the two Naga kings Mahodara and Chulodara, to possess the jewel-throne, and how the Buddha averted a serious offensive by reconciling the two contending factions, during his second visit to the island, is not clearly mentioned in the Dipavamsa, although Mahavamsa mentions about it (CH. 1:47). <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >Prof. Geiger is of the view that the "defects in the Dipavamsa, which, naturally, could neither nor should be disputed, concern the outer form and not the contents. But, that the author of the Dipavamsa, simply invented the contents of his chronicle, is a thing impossible to believe. The Dipavamsa is a sort of chronicle of the history of the island from the legendary beginning onwards and presents the first clumsy reaction in Pali. The Mahavamsa is a new treatment of the same thing distinguished by greater skill in the use of the Pali language by more artistic composition and literal use of the material contained in the original work." <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >When Sir Alexander Johnston (1811-1819), Chief Justice, desired to obtain the most authentic information that could be obtained relative to Buddhism, usages, manners, and feelings of the people who professed the faith, he was presented with the two books Dipavamsa and Mahavamsa as the main authority. These two chronicles, according to their considered opinion, "contained the most genuine account of the origin of Buddhism, its doctrine, its introduction into the island and of its effects, both moral and political. With the displacement of the Dipavamsa, as a result of the appearance of the Mahavamsa, the authority and the value of the latter chronicle has always remained the outstanding treatise."<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style=";font-family:";" > <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><b><span style=";font-family:";color:black;" >Buddha Maitreya</span></b><span style=";font-family:";" > <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >According to the account found in the chronicles Dipavamsa and Mahavamsa, the earliest period to which reference is made deals with the time of the Buddha Kakusanda, the first of the Buddhas belonging to the maha Bhadra Kalpa, during which five Buddhas appear to relieve mankind from the evils of suffering. The present Buddha Gautama is the fourth in lineage. The last is Buddha Maitreya who is supposed to come into the world in another 2500 years time. The chronicles also say that <st1:country-region st="on"><st1:place st="on">Sri Lanka</st1:place></st1:country-region>, during the dispensation of Buddhas Kaku-sanda, Konagama, Kasyapa and Gautama, was respectively known as Ojadipa, Varadipa, Mandadipa and Lankadipa. The capital cities were Abhyapura, Vaddha-mana, Visala and <st1:city st="on"><st1:place st="on">Anuradhapura</st1:place></st1:city> respectively. <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >In 1874, the then Governor, Sir William H. Gregory, having consulted the scholars of oriental studies in England, assigned the translation of the Mahavamsa, from Pali into Sinhala, to the reputed and erudite scholars who were Ven. Hikkaduwe Siri Sumangala Nayaka Thera of the Vidyodaya Pirivena, and Ven. Batuwantudawe Sri Devarakkhitha Maha Thera (later known as Panditha Batuwan-tudawe). Their work was highly commen-ded and honoured by those scholars who were not proficient in Pali. However, the initiative to have the chronicle translated into Sinhala came first from the Governor Sir William Henry Robinson. In the meantime, George Turner had translated the first 37 chapters of the Mahavamsa into English, having secured the required information from the Malwatte and Asgiriya Chapters in <st1:city st="on"><st1:place st="on">Kandy</st1:place></st1:city>. <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >According to Mahavamsa, the monastic institution next in importance to the Mahavihara of the Theravada tradition is the Abhayagiri Vihara built by king Vatta-gamani Abhaya (AD 78-88). When he became the undisputed ruler of the country, he demolished a monastery belonging to the 'nighanta' Giri, and built in its place the Abhayagiri vihara, enjoining the names Abhaya and Giri. <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >Later, a faction of bhikkus broke away from the Mahavihara and formed themselves into a new sect known as the Dhammaruci Nikaya. The thera Mahatissa, who helped king Vattagamani Abhaya to recover the lost sovereignty, was given the incumbency of the newly built Abhayagiri Vihara. The Mahavihara, which assumed in no time a supreme place in the religious and educational life of the country, held its authority until the Abhayagiri Vihara entered into the scene. <o:p></o:p></span></p> <p style="text-align: justify; line-height: 150%;"><span style=";font-family:";" >The second famine known as 'beminitiya-says', lasting twelve years, is said to have occurred during the reign of Vattagamani Abhaya. The Maha-vamsa does not mention of such a famine, but says "in the fifth month after Vatta-gamani ascended the throne, a brahmin in Rohana named Tissa, encouraged by a prophecy of another brahmin, that he was destined to be the ruler of the country, revolted against the king. At the same time seven Tamils from <st1:place st="on"><st1:country-region st="on">India</st1:country-region></st1:place> came to the island and marched against the king, who managed to escape with barely his life." The Rajavaliya mentions of the famine, said to have occurred" due to the curse of a brahmin woman whose husband was unjustly killed on the orders of king Milinda because he coveted his wife." <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style=";font-family:";" ><o:p> </o:p></span></p>Thusitha Herathhttp://www.blogger.com/profile/03393780405997515365noreply@blogger.com0tag:blogger.com,1999:blog-1831024351509550971.post-90963482423925933312009-05-11T23:28:00.000-07:002015-08-26T22:06:59.839-07:00<div align="center" class="MsoNormal" style="line-height: 150%; text-align: center;">
<span style="font-size: 130%; font-weight: bold;"><span style="font-family: Verdana; line-height: 150%;">RESCUE ARCHAEOLOGY AT THE RUHUNA VEHERAGALA HYDRAULIC PROJECT</span></span><span style="font-size: 130%;"><a href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=9096348242392593331#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><b><span style="font-family: Symbol; line-height: 150%;">*</span></b></span></a></span><b><span style="font-family: Verdana; font-size: 16; line-height: 150%;"><o:p></o:p></span></b></div>
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<span style="font-family: Verdana; font-size: 100%; font-weight: bold;"><br />By- Dr, D.K. Jayaratne.</span><span style="font-size: 100%; font-weight: bold;"><br /><st1:place st="on"><st1:placetype st="on"><span style="font-family: Verdana;">University</span></st1:placetype><span style="font-family: Verdana;"> of <st1:placename st="on">Peradeniya</st1:placename></span></st1:place></span><span style="font-family: Verdana; font-size: 100%; font-weight: bold;">.</span><span style="font-family: Verdana; font-size: 100%; font-weight: bold;"><o:p></o:p></span><span style="font-size: 100%; font-weight: bold;"><br /></span><span style="font-family: Verdana; font-size: 11;"><span style="font-size: 100%; font-weight: bold;">Director, Archaeology - Sigiriya project.</span><o:p></o:p></span></div>
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<span style="font-family: Verdana;"><o:p> </o:p></span></div>
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<br /><b><span style="font-family: Verdana;">The Back-ground and Aims:</span></b></div>
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<span style="font-family: Verdana;"><o:p> </o:p></span></div>
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<span style="font-family: Verdana;"> The Veheragala Reservoir was constructed b</span><span style="font-family: Verdana;">y “Manik Ganga” w</span><span style="font-family: Verdana;">ithin the Yala sanctuary in order to supply wate</span><span style="font-family: Verdana;">r to the Lunugamvehera Re</span><span style="font-family: Verdana;">servoir which was generally prone to be starved of a full </span><span style="font-family: Verdana;">wat</span><span style="font-family: Verdana;">er capacity. Th</span><span style="font-family: Verdana;">e </span><span style="font-family: Verdana;">n</span><span style="font-family: Verdana;">ew project </span><span style="font-family: Verdana;">is expected to inundate about 3,0</span><span style="font-family: Verdana;">00 acres of the sanctuary which is expected to contain</span><span style="font-family: Verdana;"> a consider</span><span style="font-family: Verdana;">able amou</span><span style="font-family: Verdana;">nt of archaeological artifacts. In order </span><span style="font-family: Verdana;">to recover and study these artifacts the Tissamaharama project of the central cultural fund commenced this project in October 2007</span><span style="font-family: Verdana;"> a</span><span style="font-family: Verdana;">s a rescue attempt.</span><span style="font-family: Verdana;"><o:p></o:p><br /></span></div>
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<span style="font-family: Verdana;">This Project is aimed at;<o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: Verdana;">i. </span><!--[endif]--><span style="font-family: Verdana;">Documentation of archaeological inform</span><span style="font-family: Verdana;">a</span><span style="font-family: Verdana;">tion about this area.</span></div>
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<!--[if !supportLists]--><span style="font-family: Verdana;">ii. </span><!--[endif]--><span style="font-family: Verdana;">The conservation of the artifacts that wa</span><span style="font-family: Verdana;">y be found.</span></div>
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<!--[if !supportLists]--><span style="font-family: Verdana;">iii. </span><!--[endif]--><span style="font-family: Verdana;">To collect material for the</span><span style="font-family: Verdana;"> Katar</span><span style="font-family: Verdana;">agama</span><span style="font-family: Verdana;"> </span><span style="font-family: Verdana;">museum expected to be constructed as part of the Tissamaharama projec</span><span style="font-family: Verdana;">t.<o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: Verdana;">iv. </span><!--[endif]--><span style="font-family: Verdana;">To train student in archaeology and</span></div>
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<!--[if !supportLists]--><span style="font-family: Verdana;">v. </span><!--[endif]--><span style="font-family: Verdana;">To gain experience is rescue archaeolo</span><span style="font-family: Verdana;">gy. <o:p></o:p></span></div>
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<span style="font-family: Verdana;"><o:p> </o:p></span></div>
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<span style="font-family: Verdana;">The </span><span style="font-family: Tahoma;">Veheragala project was authorized by the</span><span style="font-family: Tahoma;"> Department of Archaeology under the patronage of the Central Cultural Fund, the Irri</span><span style="font-family: Tahoma;">gation Department and the Netherlands Cultural Corporation programme. It was headed by the CCF Tissamaharama project, and the Archaeology gr</span><span style="font-family: Tahoma;">a</span><span style="font-family: Tahoma;">duates of the Universities </span><span style="font-family: Tahoma;">of Sri Jayewardenepura, Peradeniya, Rununa and kelaniya and the CCF participated. It functioned from 28<sup>th</sup> October to 25<sup>th</sup> December 2007.</span></div>
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<span style="font-family: Tahoma;"><o:p> </o:p></span></div>
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<br /><b><span style="font-family: Tahoma;">Historical back-ground</span></b></div>
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<span style="font-family: Tahoma;"> Recent evidence indicates the occurrence of pre-</span><span style="font-family: Tahoma;">historic humans in this locality 125,000 years ago. In the Bundala region (between Ham</span><span style="font-family: Tahoma;">bantota and Tissa) and within the perimeter of the Yala sanc</span><span style="font-family: Tahoma;">tuary (in Minihagalkanda) there lived <st1:country-region st="on"><st1:place st="on">Sri Lanka</st1:place></st1:country-region>’s most ancient humans. The Veheragala area is not too far from those sites. <o:p></o:p>In addition, proto-historic settlements have</span><span style="font-family: Tahoma;"> been located in Allengala, Tambarava and, A</span><span style="font-family: Tahoma;">kur</span><span style="font-family: Tahoma;">ugo</span><span style="font-family: Tahoma;">da; and burial ground pertaining to that era were discovered at Kataragama, Mahapalassa, Mahagal Vava, Habaratteva, Ta</span><span style="font-family: Tahoma;">mbarava, Bambava and Ranchamadama. Historic artifacts such as pottery, coins, metal o</span><span style="font-family: Tahoma;">bject, bead etc., and evidence of hearths and furnaces, and inscriptions are not unknown here. Some of these, no doubt, point to relation with other countries, with Godavaya being on record as a sea port.<o:p></o:p>Earlier, Maga</span><span style="font-family: Tahoma;">ma was the focus of human habitation which appear to have shifted to wards the South owing to contemporary environment</span><span style="font-family: Tahoma;">al and other change</span><span style="font-family: Tahoma;">s.<o:p></o:p> Demographic shift towards the SW during the 13</span><span style="font-family: Tahoma;"><sup>th</sup> century and after turned the Raja Rata into a desolate wilderness. Ruhuna faced the same fate. Until recent settlements occurred during the 20<sup>th</sup> century these historic regions we</span><span style="font-family: Tahoma;">re less occupied by </span><span style="font-family: Tahoma;">humans and more by wild beasts.<o:p></o:p></span></div>
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<span style="font-family: Tahoma;"><o:p> </o:p></span></div>
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<br /><b><span style="font-family: Tahoma;">Methodology:</span></b></div>
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<span style="font-family: Tahoma;"> It was to large an area for a survey with very limited time, and he</span><span style="font-family: Tahoma;">nce, only a few places were chosen at</span><span style="font-family: Tahoma;"> random, specially points at which large excavators had removed the top - soil. There artifacts could be picked up wi</span><span style="font-family: Tahoma;">th relative ease. <o:p></o:p>In the preparation of maps, the GIS method was employed. </span><span style="font-family: Tahoma;">With the help of </span><span style="font-family: Tahoma;">1:50,000</span><span style="font-family: Tahoma;"> survey maps printed by the Survey Department </span><span style="font-family: Tahoma;">and the use of the ARC GIS 9.2 soft-ware the identification of places was facilitated. <o:p></o:p>The open excavation method was employed for the excavation of the chosen sites</span><span style="font-family: Tahoma;">.<o:p></o:p></span></div>
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<br /><b><span style="font-family: Tahoma;">Results Obtained: <o:p></o:p></span></b></div>
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<span style="font-family: Tahoma;">Through the surveys conducted in the Vehera</span><span style="font-family: Tahoma;">gala</span><span style="font-family: Tahoma;"> region 12 archeological sites identified. <o:p></o:p></span></div>
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<span style="font-family: Tahoma;">In settlement No. 01 located about 50m. to the East of the Manik Ga</span><span style="font-family: Tahoma;">nga, an area of about 500sq.m. building artifacts were found.</span><span style="font-family: Tahoma;"> <o:p></o:p></span></div>
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<span style="font-family: Tahoma;">In settlement No: 02, an area of about </span><span style="font-family: Tahoma;">250</span><span style="font-family: Tahoma;">sq.m. mainly </span><span style="font-family: Tahoma;">earthen-ware found. In the settlement No: 03 is a location from which earth has been removed for the construction of the Veheragala Reservoir.Within an area of about 300sq.m. earthen-were artifacts were found.</span><span style="font-family: Tahoma;"> <o:p></o:p></span></div>
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<span style="font-family: Tahoma;">In the settlement No: 04 The Gonagam A</span><span style="font-family: Tahoma;">ra, a tributary of the River, has on item right band, an area that provided earthen-were artif</span><span style="font-family: Tahoma;">acts.</span></div>
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<span style="font-family: Tahoma;">In the settlement No: 05 is located on the left bank of the River, 500m. away, from </span><span style="font-family: Tahoma;">which bits of tiles and bricks in considerable quantit</span><span style="font-family: Tahoma;">ies were found.<o:p></o:p></span></div>
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<span style="font-family: Tahoma;"><br />In the settlement No: 06 were earthen-were re</span><span style="font-family: Tahoma;">mains along with thecoin, a flat bead and a fragment of an iron tool.</span></div>
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<span style="font-family: Tahoma;">In the settlement No: 07, which evidently has been a large hab</span><span style="font-family: Tahoma;">itation, were found fragments of clay pipes, and fair amount of iron slag likely connected with an industry.<o:p></o:p></span></div>
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<span style="font-family: Tahoma;">In the settlement No: 08, are the remains of</span><span style="font-family: Tahoma;"> a monks’ abode, and this is located on the right bank.</span></div>
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<span style="font-family: Tahoma;">In the settlement No: 09, a location which would be submerged by the R</span><span style="font-family: Tahoma;">eservoir, two rock structures enciveled by a wall is evident.</span></div>
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<span style="font-family: Tahoma;">In the settlement No: 10, located on the rig</span><span style="font-family: Tahoma;">ht bank, is solitary building.</span><span style="font-family: Tahoma;"> <o:p></o:p></span></div>
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<span style="font-family: Tahoma;">In the settlement No: 11, are the remains of what may be suspected as a bodhigara or a asanaghara.</span></div>
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<span style="font-family: Tahoma;">In the Lunugamvehera Reserve Varaluvapudam</span><span style="font-family: Tahoma;">a were the remains of a shrine room, a stupa and other ruins, and is identifiable as a centre of worship in the past.<o:p></o:p> From</span><span style="font-family: Tahoma;"> Mahakemgala two Brahmi inscriptions were found.<o:p></o:p> It is evident that a tank-based agricultural co</span><span style="font-family: Tahoma;">mmunity lived in the area under study from the remains of pottery, iron producing sites, ruined land sites, etc. The pottery was found to belong</span><span style="font-family: Tahoma;"> to the 7<sup>th</sup> and 8<sup>th</sup> centuries. This study of the region of Manik-ganga indicates that the upper and lower regions would have had a developed civilization and therefore, these regions must be investigated in the near futures.</span></div>
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<span style="font-family: Tahoma;"><o:p> </o:p></span></div>
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<b><u><span style="font-family: Tahoma;"><br /></span></u></b></div>
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<b><u><span style="font-family: Tahoma;">Exploration Team<o:p></o:p></span></u></b></div>
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<span style="font-family: Tahoma;">Ven: Pathberiye Gnanaloka thero - Project Manager,Tissamaharama Project.<o:p></o:p></span></div>
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<br /><span style="font-family: Tahoma;">Dr. D.K. Jataratne - Department of Archaeology, <st1:place st="on"><st1:placetype st="on">University</st1:placetype> of <st1:placename st="on"></st1:placename></st1:place></span></div>
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<span style="font-family: Tahoma;"><st1:place st="on"><st1:placename st="on">Peradeniya</st1:placename></st1:place>.<o:p></o:p></span></div>
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<br /><span style="font-family: Tahoma;">P.B.N.Abewardena - Department of Archaeology, <st1:place st="on"><st1:placetype st="on">University</st1:placetype> of <st1:placename st="on">Peradeniya</st1:placename></st1:place>.<o:p></o:p></span></div>
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<span style="font-family: Tahoma;"><br />T.M.C.Bandara - Exploration Officer, Departme</span><span style="font-family: Tahoma;">nt of Archaeology.<o:p></o:p></span></div>
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<br /><span style="font-family: Tahoma;">Lakshman Chandana - Research Officer, Central Cultural Fund. <st1:place st="on"><st1:city st="on">Kandy</st1:city></st1:place> Project. <o:p></o:p></span></div>
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<br /><span style="font-family: Tahoma;">R.Upul Nisantha - Research Officer, Central Cultural Fund. Abayagiriya Project.<o:p></o:p></span></div>
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<br /><span style="font-family: Tahoma;">T.G.S.A. Gamage - Research Officer, Central C</span><span style="font-family: Tahoma;">ultural Fund. Tissamaharama Project<o:p></o:p></span></div>
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<span style="font-family: Tahoma;"><br />Sumedha Priyantha - Research Officer, Central Cultural Fund. Tissamaharama Project<o:p></o:p></span></div>
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<br /><span style="font-family: Tahoma;">P. Pushpa Kumara -Training Research Officer, Central Cultural Fund. Tissamaharama Project<o:p></o:p></span></div>
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<span style="text-decoration: underline;"></span><b><u><span style="font-family: Tahoma;"><br /></span></u></b><b><u><span style="font-family: Tahoma;">Arch</span></u></b><b><u><span style="font-family: Tahoma;">aeology </span></u></b><b><u><span style="font-family: Tahoma;">Graduates <o:p></o:p></span></u></b></div>
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<span style="font-family: Tahoma;">Thilina Pallethenna - <st1:place st="on"><st1:placetype st="on">University</st1:placetype> of <st1:placename st="on">Peradeniya</st1:placename></st1:place>.<o:p></o:p></span></div>
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<span style="font-family: Tahoma;"><br />Thusitha Herath - <st1:place st="on"><st1:placetype st="on">University</st1:placetype> of <st1:placename st="on">Sri Jayewardenepura</st1:placename></st1:place>.<o:p></o:p></span></div>
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<span style="font-family: Tahoma;"><br />M.Chanaka - <st1:place st="on"><st1:placetype st="on">University</st1:placetype> of <st1:placename st="on">Sri Jayewardenepura</st1:placename></st1:place>.<o:p></o:p></span></div>
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<span style="font-family: Tahoma;"><br />Sandhya Nawarathna - <st1:place st="on"><st1:placetype st="on">University</st1:placetype> of <st1:placename st="on">Peradeniya</st1:placename></st1:place>.</span></div>
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<span style="font-family: Tahoma;"><br />H.Piyathilaka - <st1:place st="on"><st1:placetype st="on">University</st1:placetype> of <st1:placename st="on">Ruhuna</st1:placename></st1:place>.</span></div>
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<span style="font-family: Tahoma;"><br />Manjula Karunathilaka - University of kelaniya.</span></div>
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<span style="font-family: Tahoma;"> <o:p></o:p></span><br /><span style="font-family: Tahoma;">Sarojani wijenayaka - University of kelaniya.</span></div>
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<span style="font-family: Tahoma;"> <o:p></o:p></span></div>
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<br /><b><span style="font-family: Tahoma;">Plans -</span></b><span style="font-family: Tahoma;"> Dammika Siriwardena, Central Cultural Fund.<o:p></o:p></span></div>
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<b><span style="font-family: Tahoma;">Photography -</span></b><span style="font-family: Tahoma;"> Suresh Sanjeewa , Central Cultural Fund. <o:p></o:p></span></div>
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Thusitha Herathhttp://www.blogger.com/profile/03393780405997515365noreply@blogger.com0tag:blogger.com,1999:blog-1831024351509550971.post-59019287486127810292009-05-11T04:17:00.001-07:002009-05-12T00:23:35.213-07:00<p class="MsoNormal" style="text-align: center;" align="center"><span style="font-size:130%;"><b style=""><span style=";font-family:Verdana;" >THE <st1:place st="on">MISSION</st1:place> STATEMENT TO THE NEXT GENARATION OF ARCHAEOLOGIST</span></b><b style=""><span style=";font-family:Verdana;" >S</span></b><a style="" href="http://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><b style=""><span style=";font-family:Symbol;" ><span style="">*</span></span></b></span></a></span><b style=""><span style=";font-family:Verdana;font-size:16;" ><o:p></o:p></span></b></p> <p class="MsoNormal"><span style="font-family:Verdana;"><o:p> </o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://3.bp.blogspot.com/_kOcX6TbOLjM/SggJbya5KZI/AAAAAAAAAEw/vdRsqliZ-_M/s1600-h/Prof.-Seneviratne.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 208px; height: 255px;" src="http://3.bp.blogspot.com/_kOcX6TbOLjM/SggJbya5KZI/AAAAAAAAAEw/vdRsqliZ-_M/s320/Prof.-Seneviratne.jpg" alt="" id="BLOGGER_PHOTO_ID_5334524131616041362" border="0" /></a><i style=""><span style="font-family:Verdana;"><br />“The science of archaeology is problem-oriented and is</span></i><i style=""><span style="font-family:Verdana;">sue-r</span></i><i style=""><span style="font-family:Verdana;">e</span></i><i style=""><span style="font-family:Verdana;">lat</span></i><i style=""><span style="font-family:Verdana;">ed. It is essentially a multi disciplinary study investigating, documenting, i</span></i><i style=""><span style="font-family:Verdana;">n</span></i><i style=""><span style="font-family:Verdana;">t</span></i><i style=""><span style="font-family:Verdana;">erpreting and presenting human expressions, experiences and behaviour patte</span></i><i style=""><span style="font-family:Verdana;">rns of the <b style="">past </b>to its rightful inheritors, the <b style="">next generation</b>. The archaeologist i</span></i><i style=""><span style="font-family:Verdana;">nvestigating the past is a scientist who is objective, unbiased and unprejudiced. Above all, an archaeologist is a humanist and social activist who does not fear the past or</span></i><i style=""><span style="font-family:Verdana;"> compromises the future”</span></i><span style="font-family:Verdana;"> </span><br /></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="font-family:Verdana;"><b style=""><br />[professor.Sudharshan Seneviratne]</b></span><span style="font-family:Verdana;"><br /><span style="font-size:85%;">Director General. Central Cultural Fund<o:p></o:p></span></span><span style=";font-family:Verdana;font-size:85%;" ><br />Professor of Archaeology, <st1:place st="on"><st1:placetype st="on">University</st1:placetype> of <st1:placename st="on">Peradeniya<br /></st1:placename></st1:place></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style=";font-family:Verdana;font-size:85%;" ><st1:place st="on"><st1:placename st="on"><br /><br /></st1:placename></st1:place></span></p> <div style="text-align: left;"> </div> <div style=""> <div style="text-align: left;"><!--[if !supportFootnotes]--> </div> <hr style="margin-left: 0px; margin-right: auto;" size="1" width="33%"> <div style="text-align: left;"> <!--[endif]--> </div> <div style="" id="ftn1"> <div style="text-align: left;"> </div> <p style="text-align: left;" class="MsoFootnoteText"><a style="" href="http://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style="font-family:Symbol;"><span style="">*</span></span></span></a><span style=""> </span>Heritage Achievements 2007 ,Central Cultural Fund,2008,p<span style="font-family:FMBindumathi;">'</span>60,Publication No:455<span style=""> </span></p> </div> </div>Thusitha Herathhttp://www.blogger.com/profile/03393780405997515365noreply@blogger.com0tag:blogger.com,1999:blog-1831024351509550971.post-81175022851814787152009-05-10T02:53:00.000-07:002009-05-12T00:32:52.805-07:00<p class="MsoNormal" style="text-align: center; line-height: 150%;" align="center"><span style="line-height: 150%; font-weight: bold;font-family:Tahoma;font-size:130%;" >KATARAGAMA</span><b style=""><span style="line-height: 150%;font-family:Tahoma;font-size:16;" > <o:p></o:p></span></b></p> <div style="text-align: left;"> </div> <p style="text-align: left;" class="MsoNormal"><b style=""><span style=";font-family:Tahoma;font-size:14;" >BY - professor, SENARATH PARANAVITHANA</span></b><br /><span style="font-family:Tahoma;">(<i style="">EPIGRAPHIA ZEYLANICA, V0L-III. , PAGE 212</i>.)<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://2.bp.blogspot.com/_kOcX6TbOLjM/SganozouEEI/AAAAAAAAAEY/v_Z63SngHvs/s1600-h/s.paranavithana+copy.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 144px; height: 180px;" src="http://2.bp.blogspot.com/_kOcX6TbOLjM/SganozouEEI/AAAAAAAAAEY/v_Z63SngHvs/s320/s.paranavithana+copy.jpg" alt="" id="BLOGGER_PHOTO_ID_5334135128164536386" border="0" /></a><span style=";font-family:Tahoma;font-size:100%;" ><span style="font-size:85%;"><span style="font-weight: bold;">KATARAGAMA</span></span></span><span style="font-family:Tahoma;"><span style="font-size:85%;"> </span><a style="" href="http://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:Tahoma;font-size:12;" >[1]</span></span><!--[endif]--></span></span></a> is one of the most celebrated places of pilgrimage in <st1:place st="on"><st1:country-region st="on">Ce</st1:country-region></st1:place></span><span style="font-family:Tahoma;"><st1:place st="on"><st1:country-region st="on">ylon</st1:country-region></st1:place>, sacred alike to the Buddhists as well as to the</span><span style="font-family:Tahoma;"> Hindus. To the former, it is one of the ‘sixteen great places’ at which the Buddha, during his third visit to the island, set is meditation. To the latter, it is the abode of Skanda, the youthful and fiery god of war.<o:p></o:p> Kājaragāma, as the place is called in the pāli writings, was one of the earliest settlement of the Sinhalese in this island. In the third century B.C., it was already the seat of a </span><i style=""><span style="font-family:Verdana;">k</span></i><i style=""><span style="font-family:Verdana;">Şatriya</span></i><span style="font-family:Tahoma;"> clan whose representatives were among the distinguished personages assembled a</span><span style="font-family:Tahoma;">t <st1:city st="on">Anurādhapura</st1:city> to pay homage to the branch of the sacred Bo-tree brought to <st1:place st="on"><st1:country-region st="on">Ceylon</st1:country-region></st1:place> by Sa</span><span style="font-family:Verdana;">ń</span><span style="font-family:Tahoma;">ghamittā, the daughter of the great Indian emperor AŚoka <a style="" href="http://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:Tahoma;font-size:12;" >[2]</span></span><!--[endif]--></span></span></a>. One of the eight sh</span><span style="font-family:Tahoma;">oots which sprang up from this Bo-tree was planted at Kataragama; and thus the place became a centre of the Buddhist faith <a style="" href="http://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:Tahoma;font-size:12;" >[3]</span></span><!--[endif]--></span></span></a> at very early date. The foundation of Mahāgāma, about ten miles to the south, by Mahānāga, brother of Devānampiya Tissa, seems to have eclipsed the fame of Kataragamal ; for , from that time up to the eleventh century, the place is mentioned but once in the <i style="">Mahāvamsa</i>. Dappula I, one of the best known of the rulers of Ruhuṇa, who had also a brief tenure of authority at <st1:city st="on"><st1:place st="on">Anurādhapura</st1:place></st1:city> (642 A.D), is said to have founded a monastery at Kataragama<a style="" href="http://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:Tahoma;font-size:12;" >[4]</span></span><!--[endif]--></span></span></a> .</span><span style="font-family:Tahoma;"> <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="font-family:Tahoma;"><span style=""> </span>In the first half of the eleventh century, Kataragama was, for a short period , of some moment in the affairs of the island. It was the last stronghold of the Sinhalese </span><span style="font-family:Tahoma;">leaders of the time against the irresistible tide of Coḷa imperialism; and from there stared that movement which, after varying fortunes, resulted in the liberation of the island from the Coḷa yoke. Kataragama was, the scene of several hotly contested battles between the Sinhalese generals and the invading Coḷas on the one hand; and one of the other, of Kassapa the Kesadhātunāyaka against Kitti, the rising young hero who afterwards restored the sovereignty of the Sinhalese and ascended the throne of Poḷonnaruva as Vijayabāhu I. During these campaigns, the town was sacked by the invaders; and owing to this reason, as well as to the extension of Vijayabāhu’s ac</span><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://4.bp.blogspot.com/_kOcX6TbOLjM/SgakweeKjsI/AAAAAAAAAEI/Otl6C6zxZUg/s1600-h/kataragama+shrine.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 320px; height: 266px;" src="http://4.bp.blogspot.com/_kOcX6TbOLjM/SgakweeKjsI/AAAAAAAAAEI/Otl6C6zxZUg/s320/kataragama+shrine.jpg" alt="" id="BLOGGER_PHOTO_ID_5334131961387192002" border="0" /></a><span style="font-family:Tahoma;">tivities to a wider sphere, the place seems to have sunk into comparative insignificance for it never again figures in the history of the island <a style="" href="http://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:Tahoma;font-size:12;" >[5]</span></span><!--[endif]--></span></span></a> <span style=""> </span><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="font-family:Tahoma;"><span style=""> </span>The shrine of the Kataragama god (see plate 20) which attracts such a large number of votaries annually from all parts of the island as well as from India, is a structure o</span><span style="font-family:Tahoma;">f modern origin <a style="" href="http://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:Tahoma;font-size:12;" >[6]</span></span><!--[endif]--></span></span></a>; and has no pretensions whatever to architectural beauty. I</span><span style="font-family:Tahoma;">t stands in the centre of a spacious enclosure within which there are also an old Bo-tree supposed to be identical with the one planted during the reign of Devānampiya Tissa, a Buddhist image house of modern style and several minor shrines dedicated to the worship of Skanda’s wives and brother. An inscribed pillar (<i style="">A.S.I. </i>490), of which more will be said in the sequel, stands in front of image house. A number of ancient stones are lying about the place; but these have all been brought here, a few years ago, from the grounds of the kirivehera. <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="font-family:Tahoma;"><span style=""> </span>The <span style=""> </span><i style="">dāg</i></span><i style=""><span style="font-family:Verdana;">ä</span></i><i style=""><span style="font-family:Tahoma;">ba</span></i><span style="font-family:Tahoma;"><span style=""> </span>known as Kirivehera (see plate 21) about half a mile to the north of the <i style="">devāle </i>, is traditionally said to have been founded by Mahānāga (<i style="">circa</i><span style=""> </span>third century B.C). On some of the bricks fallen down</span><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://4.bp.blogspot.com/_kOcX6TbOLjM/SgalI0-g0DI/AAAAAAAAAEQ/PwAeYR2rz6Y/s1600-h/kirivehera+.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 320px; height: 305px;" src="http://4.bp.blogspot.com/_kOcX6TbOLjM/SgalI0-g0DI/AAAAAAAAAEQ/PwAeYR2rz6Y/s320/kirivehera+.jpg" alt="" id="BLOGGER_PHOTO_ID_5334132379745308722" border="0" /></a><span style="font-family:Tahoma;"> from the dome, there are Brāhm</span><span style="font-family:Verdana;">i</span><span style="font-family:Tahoma;"> letters of about the first century B.C., inscribed as masons ma</span><span style="font-family:Tahoma;">rks. And, as will be seen later, one of the inscriptions at the place records its enlargement in the first or second century A.D.<span style=""> </span>Therefore, this <i style="">st</i></span><i style=""><span style="font-family:Verdana;">ū</span></i><i style=""><span style="font-family:Tahoma;">pa</span></i><span style="font-family:Tahoma;"><span style=""> </span>may well be ascribed to a very early date, though we may not accept the tradition in its entirety. The monument itself is about the size of the Mirisav</span><span style="font-family:Verdana;">ä</span><span style="font-family:Tahoma;">ṭiya <i style="">dāg</i></span><i style=""><span style="font-family:Verdana;">äba</span></i><span style="font-family:Tahoma;"> in <st1:city st="on"><st1:place st="on">Anurādhapura</st1:place></st1:city> and stands on an artificially raised terrace, to which flights of steps lead on the four cardinal points. The <i style="">harmmikā <span style=""> </span></i><span style=""> </span>and the<i style=""> chatrāvalῑ</i><span style=""> </span><span style=""> </span>have fallen down and the facing of the dome, too, is incomplete. Restoration work has recently been started and has now proceeded about half way up the dome. There are two inscriptions near this <i style="">st</i></span><i style=""><span style="font-family:Verdana;">ū</span></i><i style=""><span style="font-family:Tahoma;">pa: </span></i><span style="font-family:Tahoma;">one<i style=""> (A.S.I. </i>488<i style="">) </i><span style=""> </span><span style=""> </span>on a slab standing some 50 ft. to the south of the main entrance, and the other <i style="">(A.S.I. </i>489<i style="">)</i> on a slab lying on the pavement now broken into four fragments of which one is missing. <span style=""> </span><span style=""> </span><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><o:p> </o:p></p> <div style=""><!--[if !supportFootnotes]--> <hr align="left" size="1" width="33%"> <!--[endif]--> <div style="" id="ftn1"> <p class="MsoFootnoteText" style="line-height: 150%;"><a style="" href="http://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[1]</span></span><!--[endif]--></span></span></a> <span style="font-family:Verdana;">The <st1:place st="on"><st1:placetype st="on">Temple</st1:placetype> of<span style=""> </span><st1:placename st="on">Kataragama</st1:placename></st1:place> has been often described. For a good account of the place, giving references to previous writers, see <b style=""><i style="">Manual for Uwa Province</i></b> by Herbert White, Colombo, 1893, pp.35-53. See also <i style="">The Worship of Muruka</i> by the late Sri Ponnambalam Arunachalam in the <i style="">J.R.A.S., C.B</i>., No-77, p.234 ff.<o:p></o:p></span></p> </div> <div style="" id="ftn2"> <p class="MsoFootnoteText" style="line-height: 150%;"><a style="" href="http://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span style="font-family:Verdana;"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:Verdana;font-size:10;" >[2]</span></span><!--[endif]--></span></span></span></a><i style=""><span style="font-family:Verdana;"> Mah</span></i><i style=""><span style="font-family:Verdana;">āvamsa, ch. xix, v. 54.</span></i><i style=""><span style="font-family:Verdana;"><o:p></o:p></span></i></p> </div> <div style="" id="ftn3"> <p class="MsoFootnoteText" style="line-height: 150%;"><a style="" href="http://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span style="font-family:Verdana;"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:Verdana;font-size:10;" >[3]</span></span><!--[endif]--></span></span></span></a><i style=""><span style="font-family:Verdana;"> Ibid., v. 62.<o:p></o:p></span></i></p> </div> <div style="" id="ftn4"> <p class="MsoFootnoteText" style="line-height: 150%;"><a style="" href="http://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span style="font-family:Verdana;"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:Verdana;font-size:10;" >[4]</span></span><!--[endif]--></span></span></span></a><i style=""><span style="font-family:Verdana;">see Mah</span></i><i style=""><span style="font-family:Verdana;">āvamsa</span></i><span style="font-family:Verdana;"> , ch. xiv, v. 45.</span><span style="font-family:Verdana;"> <o:p></o:p></span></p> </div> <div style="" id="ftn5"> <p class="MsoFootnoteText" style="line-height: 150%;"><a style="" href="http://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span style="font-family:Verdana;"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:Verdana;font-size:10;" >[5]</span></span><!--[endif]--></span></span></span></a><i style=""><span style="font-family:Verdana;"> Mah</span></i><i style=""><span style="font-family:Verdana;">āvamsa </span></i><span style="font-family:Verdana;">, ch. lvii, <i style="">vv </i>.2, 67, 68, 70, 74, ch.lvii, <i style="">v</i>. 5. </span><span style="font-family:Verdana;"><o:p></o:p></span></p> </div> <div style="" id="ftn6"> <p class="MsoFootnoteText" style="text-align: justify; line-height: 150%;"><a style="" href="http://www.blogger.com/post-create.g?blogID=1831024351509550971#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span style="font-family:Verdana;"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:Verdana;font-size:10;" >[6]</span></span><!--[endif]--></span></span></span></a><span style="font-family:Verdana;"> According to the tradition, a shrine of Skanda was built at Kataragama by Du</span><span style="font-family:Tahoma;">ṭṭ</span><span style="font-family:Verdana;">agāma</span><span style="font-family:Tahoma;">ṇ</span><span style="font-family:Verdana;">i in the first century B.C. in fulfillment of a vow made by him to that deity when he started on his memorable</span><span style="font-family:Tahoma;"> campaign against the Tamil usurper Elāḷa who was ruling at <st1:place st="on"><st1:city st="on">Anurādhapura</st1:city></st1:place>. The literature, both Sinhalese and Tamil, connecting Skanda with Kataragama, is of recent origin; and there are, at the place, no vestiges whatever of the prevalence of a Hindu cult in early days. Therefore, this tradition may well be doubted; especially in view of the fact that there is a tendency among the Sinhalese villages to ascribe every possible religious foundation to the munificence of that pious monarch. The shrine has always been, and still is, under the supervision of Sinhalese priests (<i style="">Kapurālas</i>) ; and in the annual festival, I was informed by the priest the ceremonies connected with the Bo-tree and the <i style="">dāg</i></span><i style=""><span style="font-family:Verdana;">ä</span></i><i style=""><span style="font-family:Tahoma;">ba</span></i><span style="font-family:Tahoma;"><span style=""> </span>take precedence to those of the god. Some of the legends associated with Kataragamadeviyo are not known in <st1:country-region st="on">India</st1:country-region> about Skanda; and the prevailing belief among the Sinhalese is that he is one of the four guardian deities of <st1:country-region st="on"><st1:place st="on">Ceylon</st1:place></st1:country-region> and is destined to become a Buddha in the future. Therefore, we may be justified in concluding that Kataragamadeviyo was originally one of the local deities or Bodhisattvas of the Sinhalese Buddhist; and in process of time was identified with the Purāṇic deity Skanda, some centuries ago.<span style=""> </span></span></p> </div> </div>Thusitha Herathhttp://www.blogger.com/profile/03393780405997515365noreply@blogger.com0tag:blogger.com,1999:blog-1831024351509550971.post-67775100307646853372009-05-07T05:30:00.000-07:002009-05-12T00:27:27.043-07:00<p class="MsoNormal" style="text-align: center;" align="center"><span style="font-size:130%;"><b style=""><span style=";font-family:Tahoma;" >SLAB INSCRIPTION OF MAHADAḶI MAHANA.<br />(A.S.I.</span></b><b style=""><span style=";font-family:Tahoma;" > NO 489)</span></b></span><span style="font-family:Tahoma;"><o:p> </o:p></span></p> <p style="text-align: left;" class="MsoNormal"><b style=""><span style="font-family:Tahoma;">BY - professor, SENARATH PARANAVITHANA.</span></b><span style="font-family:Tahoma;"><br />(<i style="">EPIGRAPHIA ZEYLANICA, V0L-III. , PAGE 216</i>.)</span><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 144px; height: 180px;" src="http://1.bp.blogspot.com/_kOcX6TbOLjM/Sgaoa_5h4qI/AAAAAAAAAEg/gP-Jwo6Swxk/s320/s.paranavithana+copy.jpg" alt="" id="BLOGGER_PHOTO_ID_5334135990449726114" border="0" /></p><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://1.bp.blogspot.com/_kOcX6TbOLjM/Sgaoa_5h4qI/AAAAAAAAAEg/gP-Jwo6Swxk/s1600-h/s.paranavithana+copy.jpg"></a> <div style="text-align: left;"> </div> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="font-family:Tahoma;"><span style=""> </span><o:p></o:p><br /><span style=""> </span> This slab has been broken into four fragments, one of which is missing. The other three are lying on the pavement of the kirivehera. When intact, the slab measured 5<sup>ft</sup>. by 2<sup>ft</sup>.</span><span style="font-family:Tahoma;"> 2<sup>in</sup>. and the inscription in 13 lines covered an area of 3<sup>ft</sup>. 4<sup>in </sup>by 2<sup>ft</sup>.2<sup>in</sup>. The letters vary in size from 1½ to 3 inches. The stone is considerably weathered; but the writing is tolerably clear,</span><span style="font-family:Tahoma;"> and all the letters on the preserved fragments can be made out with certainty. The slab seems to have been damaged recently, for an eye-copy of the inscription made by Mr. J.W. Robertson contai</span><span style="font-family:Tahoma;">ns the letters on the missing fragment. But comparison of the letters on the preserved fragments with the corresponding ones of this eye-copy convinces us that it is inadvisable to attemp</span><span style="font-family:Tahoma;">t a restoration of the missing portions of the record with this help.</span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="font-family:Tahoma;"><span style=""> </span>The script resembles that of the Tissamahārāma slab (<i style="">A.I.C.</i> NO.67) now in the <st1:place st="on"><st1:placename st="on">Colombo</st1:placename> <st1:placetype st="on">Museum</st1:placetype></st1:place>. Another inscription in the same type of script and belonging to about the same period is found at Monarāgala in the Uva province. The present record contains some symbols which are more developed in from than the corresponding ones of the Tissamahārāma slab. compare, for instance,<span style=""> </span></span><span style="font-family:Wingdings;">r </span><i style=""><span style="font-family:Tahoma;">a</span></i><span style="font-family:Tahoma;"> and </span><span style="font-family:Wingdings;">r </span><i style=""><span style="font-family:Tahoma;">na </span></i><span style="font-family:Tahoma;">of this inscription with </span><span style="font-family:Wingdings;">r </span><span style="font-family:Tahoma;">and </span><span style="font-family:Wingdings;">r </span><span style="font-family:Tahoma;">of that slab. Therefore, our epigraph seems to be somewhat later in date than the Tiss</span><span style="font-family:Tahoma;">amahārāma slab which belongs to the reign of Mahānāman (<i style="">circa</i> 468-490 A.D.).<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="font-family:Tahoma;"><span style=""> </span>The following points are noteworthy<span style=""> </span>as regards the <b style="">grammar</b> of the document. In <i style="">saratara <span style=""> </span></i>for Skt. <i style="">Śridhara, </i>p. <i style="">siridhara, </i>the <i style="">dha </i>has been changed to <i style="">ta </i>and the vowel <i style="">i <span style=""> </span></i>in the first two syllables changed to <i style="">a</i>, doubtless under the influence of the vowels in the following syllables. Intervocalic <i style="">ta</i> has been chang</span><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://1.bp.blogspot.com/_kOcX6TbOLjM/SgaiAS_zDsI/AAAAAAAAAEA/o055KZX5-10/s1600-h/kirivehera+slab+2+copy.jpg"><img style="margin: 0pt 0pt 10px 10px; float: right; cursor: pointer; width: 245px; height: 320px;" src="http://1.bp.blogspot.com/_kOcX6TbOLjM/SgaiAS_zDsI/AAAAAAAAAEA/o055KZX5-10/s320/kirivehera+slab+2+copy.jpg" alt="" id="BLOGGER_PHOTO_ID_5334128934650056386" border="0" /></a><span style="font-family:Tahoma;">ed to <i style="">ya</i> in <i style="">ceya</i> for p. <i style="">cetiya </i>; in the preceding record this word occurs in the form of <i style="">ceta</i>. In <i style="">rajemi </i>, the first person singular suffix <i style="">mi</i> <span style=""> </span>has been added to a noun. This feature is also noticed in the Tissamahārāma inscription mentio</span><br /><span style="font-family:Tahoma;">ned above. <span style=""> </span>The elision of a whole syllable at the end of the word and the shortening of the preceding long</span><span style="font-family:Tahoma;"> vowel are noticed in <i style="">Mahana</i> for <i style="">Mahānāga.</i></span><span style="font-family:Tahoma;"><i style=""> </i> <span style=""> </span><span style=""> </span><span style=""> </span><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="font-family:Tahoma;"><span style=""> </span>This inscription is not <b style="">dated.</b> The donor is <b style="">Mahadeḷi Mahana</b> raja (King </span><span style="font-family:Tahoma;">Mahādāṭhika Mahānāga.) son of <b style="">sarataraya </b>(Siridhara Ayya). A king of <st1:country-region st="on"><st1:place st="on">Ceylon</st1:place></st1:country-region> named Mahādāṭhika Mahānāga is mentioned in the chronicles<a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=6777510030764685337#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><b style=""><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style=";font-family:Tahoma;font-size:12;" >[1]</span></b></span><!--[endif]--></span></b></span></a> ; but he lived in the first century A.D. and his father was not named Siridhara. Mahādāṭhika Mahānāga of our inscription must, therefore, have been a local ruler of Rohana who assumed the title <i style="">raja</i>. Perhaps he flourished in that unsettled period which followed the death of Mahānāman and was ended by the accession of Dhātusena, when the northern part of the island was under Tamil domination and provincial governors of the south and opportunity to proclaim themselves independent. It may also be interesting to note that <i style="">Tirῑtara</i>,<a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=6777510030764685337#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:Tahoma;font-size:12;" >[2]</span></span><!--[endif]--></span></span></a> <span style=""> </span>the name of one of the five Tamil chieftains with whom Dhātusena had to fight, is the Tamil forin from of the Sanskrit name Śridhara of which the name of Mahadeḷi Mahana’s father is also a corruption. <o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="font-family:Tahoma;"><span style=""> </span>As the epigraph is fragmentary, we cannot say exactly what its <b style="">contents </b>were ; but from such parts as have been preserved, it seems that its purport was to register a grant of land made for defraying the expenses connected with the ritual at the Ma</span><span style="font-family:Verdana;">ń</span><span style="font-family:Tahoma;">gala Mahācetiya at Kājaragāma which doubtless is the modern Kirivehera.<o:p></o:p></span></p> <p class="MsoNormal" style="line-height: 150%; text-align: center;"><span style="font-family:Tahoma;"><span style=""> </span><span style=""> </span></span><b style=""><u><span style="line-height: 150%;font-family:Tahoma;font-size:10;" ><br />TEXT.<o:p></o:p></span></u></b></p> <p class="MsoNormal" style="margin-left: 2in; text-align: justify; text-indent: -0.25in; line-height: 150%;"><!--[if !supportLists]--><span style="font-family:Tahoma;"><span style="">1.<span style=""> </span></span></span><!--[endif]--><span style="font-family:Tahoma;">Siddham<span style=""> </span><b style="">Saratarayaha<o:p></o:p></b></span></p> <p class="MsoNormal" style="margin-left: 2in; text-align: justify; text-indent: -0.25in; line-height: 150%;"><!--[if !supportLists]--><span style="font-family:Tahoma;"><span style="">2.<span style=""> </span></span></span><!--[endif]--><span style="font-family:Tahoma;">puta <b style="">Mahadaiḷ-maha-<o:p></o:p></b></span></p> <p class="MsoNormal" style="margin-left: 2in; text-align: justify; text-indent: -0.25in; line-height: 150%;"><!--[if !supportLists]--><span style="font-family:Tahoma;"><span style="">3.<span style=""> </span></span></span><!--[endif]--><b style=""><span style="font-family:Tahoma;">-na-</span></b><span style="font-family:Tahoma;"> rajemi Kajaragama ra-<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 2in; text-align: justify; text-indent: -0.25in; line-height: 150%;"><!--[if !supportLists]--><span style="font-family:Tahoma;"><span style="">4.<span style=""> </span></span></span><!--[endif]--><b style=""><span style="font-family:Tahoma;">-</span></b><span style="font-family:Tahoma;">ji-maha-vaherahi <b style="">Ma-<o:p></o:p></b></span></p> <p class="MsoNormal" style="margin-left: 2in; text-align: justify; text-indent: -0.25in; line-height: 150%;"><!--[if !supportLists]--><span style="font-family:Tahoma;"><span style="">5.<span style=""> </span></span></span><!--[endif]--><b style=""><span style="font-family:Tahoma;">-gala-maha-ceya</span></b><span style="font-family:Tahoma;"> .. .. ..<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 2in; text-align: justify; text-indent: -0.25in; line-height: 150%;"><!--[if !supportLists]--><span style="font-family:Tahoma;"><span style="">6.<span style=""> </span></span></span><!--[endif]--><span style="font-family:Tahoma;">jina-paṭisa .. .. .. .. .. <o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 2in; text-align: justify; text-indent: -0.25in; line-height: 150%;"><!--[if !supportLists]--><span style="font-family:Tahoma;"><span style="">7.<span style=""> </span></span></span><!--[endif]--><span style="font-family:Tahoma;">ama-padana koṭu .. .. .. .. ..<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 2in; text-align: justify; text-indent: -0.25in; line-height: 150%;"><!--[if !supportLists]--><span style="font-family:Tahoma;"><span style="">8.<span style=""> </span></span></span><!--[endif]--><span style="font-family:Tahoma;">tela-mula koṭu ca .. .. .. .. ..<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 2in; text-align: justify; text-indent: -0.25in; line-height: 150%;"><!--[if !supportLists]--><span style="font-family:Tahoma;"><span style="">9.<span style=""> </span></span></span><!--[endif]--><span style="font-family:Tahoma;">hapi-vaṭeha ca .. .. .. .. .. <o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 2in; text-align: justify; text-indent: -0.25in; line-height: 150%;"><!--[if !supportLists]--><span style="font-family:Tahoma;"><span style="">10.<span style=""> </span></span></span><!--[endif]--><span style="font-family:Tahoma;">payutu karanaka .. .. .. .. ..<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 2in; text-align: justify; text-indent: -0.25in; line-height: 150%;"><!--[if !supportLists]--><span style="font-family:Tahoma;"><span style="">11.<span style=""> </span></span></span><!--[endif]--><b style=""><span style="font-family:Tahoma;">-tugami</span></b><span style="font-family:Tahoma;"> aṭadaha[sa] .. .. .. ..<o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 2in; text-align: justify; text-indent: -0.25in; line-height: 150%;"><!--[if !supportLists]--><span style="font-family:Tahoma;"><span style="">12.<span style=""> </span></span></span><!--[endif]--><span style="font-family:Tahoma;">-hakasalayite .. .. .. .. .. <o:p></o:p></span></p> <p class="MsoNormal" style="margin-left: 2in; text-align: justify; text-indent: -0.25in; line-height: 150%;"><!--[if !supportLists]--><span style="font-family:Tahoma;"><span style="">13.<span style=""> </span></span></span><!--[endif]--><span style="font-family:Tahoma;">vaṭitani ama .. .. .. .. ..<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: center; line-height: 150%;" align="center"><b style=""><u><span style="line-height: 150%;font-family:Tahoma;font-size:10;" ><br />TRANSLATION.<o:p></o:p></span></u></b></p> <p class="MsoNormal" style="text-align: justify; text-indent: 0.5in; line-height: 150%;"><span style="font-family:Tahoma;">Hail ! I,<b style="">King Mahadeḷi Mahana</b>, son of prince<a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=6777510030764685337#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style=";font-family:Tahoma;font-size:12;" >[3]</span></span><!--[endif]--></span></span></a> <b style="">Saratara</b> .. .. .. .. .. .. at the grate auspicious <i style="">cetiya </i>in the royal monastery of <b style="">Kajaragama</b> .. .. .. .. .. .. for the repair of dilapidated buildings .. .. .. .. .. .. for the offerings of sacred food .. .. .. .. .. .. for defraying the expenses of oil .. .. .. .. .. .. for lamps of clarified butter .. .. .. .. .. .. so that (it may be used for) .. .. .. .. .. .. eight thousand .. .. .. in .. .. <b style="">ṭugama</b> .. .. .. .. from what has accrued .. .. .. sacred food .. .. ..<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: center; line-height: 150%;" align="center"><b style=""><u><span style="line-height: 150%;font-family:Tahoma;font-size:10;" ><br />REMARKS.<o:p></o:p></span></u></b></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="font-family:Tahoma;">[Line 6]</span><span style="font-family:FMBindumathi;"> <span style=""> </span></span><i style=""><span style="font-family:Verdana;">jinapa</span></i><i style=""><span style="font-family:Tahoma;">ṭ</span></i><i style=""><span style="font-family:Verdana;">isa</span></i><span style="font-family:Verdana;"> .. .. Most probably this has to be completed as <i style="">jinapa</i></span><i style=""><span style="font-family:Tahoma;">ṭisatarana<span style=""> </span>koṭu <span style=""> </span></span></i><span style="font-family:Tahoma;">a phrase occurring frequently in inscriptions from the second to fifth centuries.<span style=""> </span>For its explanation, see <i style="">E.Z.</i> vol. I,p.71.<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="font-family:Tahoma;">[Line 7] <span style=""> </span><i style="">Ama-padana</i> has been taken as equivalent to P. <i style="">amata-padāna</i>. <i style="">Amata</i> means ‘ambrosia’, the food of celestial beings. In the Tamil inscriptions of south <st1:country-region st="on">India</st1:country-region>, the food offered to the deity in temples is called <i style="">amudu </i><span style=""> </span>(Skt. <i style="">amrta</i>, ‘ambrosia’ ); and it is probable that the same usage prevailed in the Buddhist shrines of <st1:country-region st="on"><st1:place st="on">Ceylon</st1:place></st1:country-region>. The word <i style="">muḷu</i>, used in Sinhalese literature to describe food offered in temples, and also for the victuals served to the king, can etymologically be identical with <i style="">amrta<span style=""> </span></i><span style=""> </span><span style=""> </span></span><span style="font-family:Verdana;"><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="font-family:Tahoma;">[Line 8]. <span style=""> </span><i style="">Tela-mula koṭu</i>.<span style=""> </span>P. <i style="">tela-m</i></span><i style=""><span style="font-family:Verdana;">ū</span></i><i style=""><span style="font-family:Tahoma;">lam katvā</span></i><span style="font-family:Tahoma;"> <span style=""> </span><span style=""> </span>Mod sin. <i style="">tel mila koṭa.</i><o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="font-family:Tahoma;">Compare the phrase <i style="">tela ca huta ca mula koṭu </i><span style=""> </span>in the ‘ jetavanārama ’ inscription of kaniṭṭaha Tissa <span style=""> </span>(<i style="">E.Z.</i> vol. I,p.257).<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="font-family:Tahoma;">[Line 9]. <span style=""> </span><i style="">Hapi-vaṭeha. Hapi</i><span style=""> </span>is equivalent to P. <i style="">sappi</i> ‘clarified butter’ . <i style="">Vaṭe </i>is the same as P. <i style="">vatti</i> and Skt. <i style="">vartti</i> , Mod sin. <i style="">v</i></span><i style=""><span style="font-family:Verdana;">ä</span></i><i style=""><span style="font-family:Tahoma;">ṭa </span></i><span style="font-family:Tahoma;"><span style=""> </span>‘Lamp’.<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="font-family:Tahoma;">[Line 10]. <span style=""> </span><i style="">payutu</i>. <span style=""> </span>P. <i style="">payutta</i>;<span style=""> </span><span style=""> </span>Skt. <i style="">prayukta</i>.<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="font-family:Tahoma;">[Line 11]. <span style=""> </span>.. .. <i style="">ṭugami. </i>The name of the village which was the object of the present grant may, perhaps, be restored as <i style="">jeṭugami. </i>If so it may be identical with Deṭagamuwa, a village about a mile to the south of Kataragama.<o:p></o:p></span></p> <p class="MsoNormal" style="text-align: justify; line-height: 150%;"><span style="font-family:Tahoma;">[Line 12].<span style=""> </span>This cannot be understood owing to<span style=""> </span>its fragmentary nature.<o:p></o:p></span></p> <p class="MsoNormal"><span style="font-family:Tahoma;">[Line 12]. <i style="">Vaṭitani</i><o:p></o:p> ,The instrumental singular of va<i style="">ṭita </i>equivalent to Skt. <i style="">varttita.</i> <span style=""> </span></span></p> <div style=""><!--[if !supportFootnotes]--> <hr align="left" size="1" width="33%"> <!--[endif]--> <div style="" id="ftn1"> <p class="MsoFootnoteText"><a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=6777510030764685337#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><b style=""><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="">[1]</span></b></span><!--[endif]--></span></b></span></a><b style=""> </b><i style=""><span style="font-family:Tahoma;">Mahāvaṃsa, </span></i><span style="font-family:Tahoma;">ch. xxxiv, vv. 38 ff. </span><b style=""><o:p></o:p></b></p> </div> <div style="" id="ftn2"> <p class="MsoFootnoteText"><a style="" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=6777510030764685337#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><b style=""><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b style=""><span style="">[2]</span></b></span><!--[endif]--></span></b></span></a><b style=""> </b><i style="">Ibid.</i>,ch. xxxviii, v. 32.</p> </div> <div style="" id="ftn3"> <p class="MsoFootnoteText"><a style="font-weight: bold;" href="http://www.blogger.com/post-edit.g?blogID=1831024351509550971&postID=6777510030764685337#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span style=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="">[3]</span></span><!--[endif]--></span></span></a> <i style="">Aya</i> = Skt.<span style="font-family:Tahoma;"> <i style="">āryya</i>, see above,p.82.</span></p> </div> </div>Thusitha Herathhttp://www.blogger.com/profile/03393780405997515365noreply@blogger.com0