Monday, January 25, 2010

Are its time honoured traditions in jeopardy?

by Jayanthi Liyanage

Due to changed star configurations, after many years of conducting the Esala Perahera in the months of June or July, this year's procession will revert to its namesake month of Esala (or August). Four hundred and ten years have passed since the Dalada or the Sacred Tooth Relic came to occupy the present Dalada Maligawa. Prince Danta and Princess Hemamala brought it to Sri Lanka during the Anuradhapura Era from when it became imperative that the King of the Land must be the guardian of the "Dalada".

This living memory of Lord Buddha, considered as the most precious possession of Buddhists the world over, has stayed miraculously unscathed through many human-made catastrophes such as wars and foreign invasions including the bomb attack a few years ago, although its residency has passed through many temples such the ones found in Arattana, Yapahuwa, Polonnaruwa and Isurumuniya, to mention a few.

For residents of Kandy, Dalada Perahera is an annual event. Tour agents grab all rooms in hotels and guest houses well before the Perahera and even private homes keep a room in readiness for tourists. In the final Randoli stages of the Perahera, one could hardly find a vacant room in Kandy and the few available could charge as much as Rs. 7000 per night.

While the Perahera attracts a large number of international tourists, a regular feature is the traditional journey made by rural men, women and children. For them, this annual pilgrimage is a celebration looked forward to for ages. They come days ahead and reserve their lake side space by spreading a tarpaulin, waiting for the perahera to begin.

In recognition of these rustic pilgrims, the Kandy local authorities have been restrained from erecting seats along the lake rounds, as they do in other parts of the Kandy city, the cost of which changes with the viewing advantage. As in the last year, the on-going peace process is expected to bring in throngs of Northern and Eastern tourists to Kandy, uniting peoples from two ends of the country in common appreciation of a common culture, native to and shared by all who inhabit this island, as a heritage of Sinhala, Tamil, Muslim, Burgher or any other race living here.

Though the modern Lankan culture has much to do with the play of market forces with the profit motive topmost, the essence of Dalada Perahera continues to remain unaffected and indifferent to the social changes around.

The Guardian of the Sacred Tooth Relic, Diyawadana Nilame Neranjan Wijeyaratne is quite firm that the sanctity of Perahera should not be tainted by the demands of tourism. "Dalada Perahera is essentially a religious ritual perpetuated from the ancient ages and its sacred structure cannot be adapted to accommodate the different tourist needs," emphasises the Diyawadana Nilame. "What we do in Perahera is a pooja to invoke the blessings and protection of Lord Buddha on people and its not a celebratory festival."

Yet, it undoubtedly is one of foremost World Heritage events named by the UNESCO, attracting thousands of pilgrims and tourists to the scenic hill city of Kandy every year, not only to pay homage to the Sacred Tooth Relic, but also to see the Buddhist art, culture, the rituals of Thevava and the Kandyan dancing so unique to the Dalada Perahera.

But, the future of these ancient customs is today, in jeopardy. As the Diyawadana Nilame laments, the modern local traditional artistes train with an eye for the stage and its financial gains, ignoring the need to train for the ancient pooja rituals. "It was only in 1917, after we included in Dalada Perahera the Wes Dance used in Kohomba Kankariya that Wes caught the eye of the international dancer," says the Diyawadana Nilame.

"Wearing the Wes Tattuwa is like a sacred coronation and performing Karanam (somersaults) goes against the traditions of Wes. Yet, dancer who has no idea of Wes, perform Karanam." Similarly, he points out that many artistes today can neither distinguish between different drum beats (bera pada) played at Thevava or Perahera, or the costumes worn for rituals and the stage.

"I have suggested to the Government that three foundations be set up to train young artistes for the Kandyan, Ruhunu and Sabaragamuwa traditions of dance and song so that before the older generation, the sole repository of these art forms, dies out, the young can be taught them." He is also very critical of fusion music fusing Davul, Thammattum and other local drum beats which he calls a mutilation of its traditional religious nature and calls for the need to enlighten the young to preserve them in their original form.

The Kandy Perahera is also eroded by the looming extinction of the local pachyderm, an animal very precious to this procession. Tuskers eligible to take part in the Dalada Perahera must possess five features of which a flattened spine which can accommodate the Dalada casket is one.

"In the 23 years I have been here as Diyawadana Nilame after my father Nissanka Wijeyaratne's tenure, I have seen the death of many Maligawa elephants and tuskers," says the Diyawadana Nilame. "Those days, one could see about 100 elephants parading in Perahera but now finding 50 elephants is a problem.

Now the owners of captive elephants are not allowed to get licences to capture elephants. From the 1970s, there have been no auctions for tuskers or elephants and all captured elephants are brought to the Pinnawala Sanctuary. The Sanctuary has gifted elephants to local temples but these temples hardly lend animals to the Perahera as they have their own Peraheras.'

He explains that once the breeding by private owners of captive elephants is no more, the Perahera would have no source to obtain tuskers as the State does not provide them. "I have tried to enlighten the President and the Prime Ministers of this need. We need five tuskers to Karanduwa, Peramuna, Gajanayake and the Flankers.

Although my "Ath Panithiya" has 12 tuskers, during Perahera, we can only use about six as the others are in musk. We have suggested that Pinnawala tuskers and elephants be trained for Perahera. The State can, retaining its ownership allow people who have bred elephants for generations, to hire tuskers from Pinnawala.

Such people would be well-equipped to look after the animals and send them for Perahera. Or else, the State could let us hire tuskers directly from Pinnawala." But neither the politicians or the successive governments do not seem to understand that these ancient rituals must be preserved, the Diyawadana Nilame is sorrowful. "If only the tourist industry matters to them, in another 25 years we might have to take tuskers made of rattan in the Perahera! There used to be a time, when the main attraction of the Perahera to the children was to count the number of elephants parading."

"The Buddha Sasana Ministry has an obligation to protect the Buddhist rituals of the country that is why we hand over a Sandeshaya to the President after every Perahera. But nothing has materialised so far."

This Esala, the Associated Newspapers of Ceylon Ltd. (ANCL), in its customary "Aloka Pooja", will provide illumination to the Dalada Maligawa, Maha Maluwa and the four Devales - Natha, Vishnu, Kataragama and Pattini. This is the first time the four Devales are being lit-up by the ANCL.

The company will also present gifts of cash and certificates to the artistes who display their virtuosity in the Perahera and join its sponsorship to the live telecast of Perahera to be aired by Sirasa TV. In addition, it has donated Rs. 400,000 to the Maligawa and 50,000 to each Devale.

If we are to preserve this national heritage which is funded by the interest generated from the Esala Perahera Trust Fund, attention need to be paid to the shortcomings which its Guardian, the Diyawadana Nilame, has been voicing year after year, at the close of each Dalada Perahera.

Dalada Maligawa today

Sri Dalada Maligawa or Temple of the Sacred Tooth Relic Ground Plan of the Temple of the Sacred Tooth Relic, Kandy

Elephants, acrobats enliven ancient Sri Lankan Buddhist festival

Nearly 100 caparisoned elephants, dancers and torchbearers walked down the streets of this central city decorated with colourful lights and flags as the annual Buddhist festival of Kandy Perahera (pageant) was celebrated with great enthusiasm.

The colourful parade began Saturday night from the sacred Buddhist shrine of Dalada Maligawa, showcasing the temple custodians known as Nilames, who were dressed up like ancient kings. The festivities also included traditional Kandyan dancers, fire-juggling acrobats, palanquins, musicians and torchbearers, who followed the elephants through the streets.

Kandy Perahera is celebrated annually ever since the sacred tooth relic of Buddha was brought to Sri Lanka during the reign of King Kirthi Sri Meghavanna during 300 A.D.

Similar festivals take place in other parts of the country, including capital Colombo, but on a smaller scale.

The grand finale of the 10-day celebrations in Kandy, known as Randoli Perahera, began at an auspicious time at 8 p.m. Saturday. Thousands of Sri Lankans and hundreds of foreigners, including the Colombo-based diplomatic corps, attended the night of pageantry.

According to organisers, over 3,000 police personnel and hundreds of military personnel, were on guard to ensure that the event remained trouble-free.

Dalada Maligawa was also hit by the decades-long ethnic war when a suicide cadre of the Tamil Tiger rebels blew up an explosive-laden truck right in front of the temple, causing damage to the shrine in April 1998.

But the temple faced the first attack during the insurrection of the radical Marxist Janatha Vimukthi Peramuna (JVP) in the 1980’s.

The highlight of Saturday’s parade was the brightly festooned Maligawa Tusker called Raja, the biggest elephant in the procession, proudly carrying the Perahera Karanduwa, the replica of the casket in which the sacred tooth relic of Lord Buddha is kept.

The actual relic is kept inside seven caskets in the inner sanctum of the Dalada Maligawa.

On the directions of the mahouts, Raja and other elephants walked in measured steps and seemed as though they were moving to the beats of the traditional drummers.

In Sri Lanka, the lives of elephants are interwoven with those of humans. They are a part of the history, culture, religion and tradition of the island nation, which has 20 million people and nearly 4,000 elephants.

The procession was flanked by torch-bearers, who steadfastly carried long, flaming wooden poles.

Although the country has been suffering from one of the bloodiest ethnic conflicts, this colourful pageant in Kandy symbolises the religious harmony and ethnic unity among the two main communities - the Sinhala-Buddhist and the Tamil Hindus.

Anuradha Seneviratne, a professor of the Peradeniya University, said that apart from its religious significance, the event provides a platform to traditional folk artistes to exhibit their reverence and devotion to the enlightened one - the Buddha - and to gods and goddesses such as Natha, Vishnu, Kataragama (lord Muruga) and Pattini.

In one of his books on the Kandy Perahera, Seneviratne writes says that the characteristic of the annual Kandy pageant has gone through a transformation over the years.

‘The Perahera of yesteryears reflected the spirit, the socio-cultural milieu and the political and administrative structure of the times (feudal and monarch elements). (But) The Peraheras today, though portraying semblance of its past grandeur, has transformed into a mere folk pageant,’ he writes.

Sri Dalada Maligawa

The most spectacular Buddhist festival of the year, the historic Kandy Esala Perahera of the Sri Dalada Maligawa commenced on 27th July 2009, with theKumbal Perahera and comes to a conclusion on the August 5th with the finalRandoli Perahera. The day Perahera will be on the 6th with the water cutting ceremony (Diya Kepeeme Mangalya) at the Gatembe ferry.

This year, the route of the Kumbal Perahera was extended. It started from the Maligawa Square and proceeded along Dalada Veediya. D. S. Senanayake Veediya (Trincomalee street), Pansala Para, Deva Veediya, Srimath Bennet Soysa Veediya, Kotugodella Veediya, Raja Veediya and back to Maligawa Square.

With the planting of the Kap, the inner Perahera commenced on the 22nd by parading within the Sri Dalada Maligawa Complex and continued till 26th before it took to the streets with the Kumbal Perahera.

The perahera festival - an event of great historical and cultural significance - takes place annually in the charming hill capital of the country in the month of July/August. This event, known the world over as the Kandy Esala perahera, is not only a religious ritual but also a folk festival which provides an occasion for local artistes and multi-racial populace to exhibit their reverence and devotion to the Buddha and Gods and Goddesses such asNatha, Vishnu, Kataragama and Pattini who with their divine blessings protect this country.

The Sacred Tooth Relic of the Buddha was brought to this island in the reign of King Kirthi Sri Meghavanna (303-331), as an invaluable gift of the King of Kalinga (Orissa in India). Since the day it was brought here, it has been the custom of the devotees to celebrate this great event with the highest esteem and reverence.

However, the Sacred Tooth Relic was never enshrined in a Dagaba, unlike other relics, but always remained a movable revered object devoutly venerated by the Buddhists all over the world. Whatever it is, it had to be buried in the earth once at Kotmale to save it from the enemies.

The King enshrined the Sacred Tooth Relic in a pure crystal bowl and placed it at Abhayagiriya Viharaya in Anuradhapura, the Kingdom of King Kirthi Sri Moghawanna, embellished with costal jewels for public worship. It is recorded in the history that the Dalada Perahera came into being during this King in his kingdom. Furthermore, the Abhayagiri Viharaya undertook to conduct annually the Perahera.

The Maha Viharaya, Abhayagiri Viharaya and Jethavanarama Maha Viharayawere the three main places of worship when King Kirthi Sri Megavanna was reigning Anuradhapura. The three places were known as thun nikaya (three nikayas).

Fa Hien, the Chinese traveller who visited Anuradhapura, in his writings has described the ceremony of the Sacred Tooth Relic which was conducted with great splendour.

When Cholians conquered Anuradhapura in 1017 the devout Buddhist Bhikkus had to shift the Sacred Tooth Relic to Rahula for safety. Again it was brought to Polonnaruwa. However, the Sacred Tooth Relic was shifted to so many places like Beligala, Dambadeniya, Yapahuwa, Kurunegala, Kotte, Kuruwitha, Kothmale, and after seventeen centuries to Senkadagala - Kandy.

When once the loaders of the Uva Rebellion were captured in 1818, Rev. Wariyapola Sumangala Thera hid the Sacred Dhantha Dhatuwa in a bubble of robes, but the Britishs soldiers captured him and the Sacred Tooth Relic fell into the hands of the British for the second time and their rule was firmly established.

The Sacred Tooth Relic is now under the three custodians - two Maha Nayake Theras of Asgiri and Malwathu socets of Siam Maha Nikaya and Diyawadana Nilame of the Kandy Dalada Maligawa safely secured under the Sri Lankan government.

Whatever the reasons attributed to the origin of the Kandy Esala Perahera are, the general belief is that the pageant in Kandy commenced during the reign of Kirthi Sri Rajasinghe (1747 - 1781). This belief has probably come about because it was during the reign of Kirthi Sri Rajasinghe that the Perahera, as it exists today took form, with the amalgamation of the four Devale Peraheras with the Dalada Perahera. There is sufficient evidence, both historical and literary, to effect that the annual celebrations in connection with the Sacred Tooth Relic originated since its arrival.

Fa-Hien describes that this annual festival has been performed every year in the middle of the third month, and the Sacred Tooth Relic was taken in procession from the shrine in the centre of the city to the Abhayagiri monastery. It was kept there for three months and the exposition of the Tooth Relic held, after which the Relic was brought back to the city. The doors of the Relic house were kept open for the devotees to pay their reverence to the Relic on every Uposatha (Poya) day. Fa-Hsien further observes that as a result of the regular performance of these rites in honour of the Sacred Tooth Relic, the Kingdom suffered neither from famine, calamity nor revolution.

Formerly the King himself in person used to ride on horseback with all his train before him in this solemnity, but now he delights not in these shows.

Three very interesting points emerge from Robert Knox’s observations:

In earlier times the King himself participated in the procession.
The Natha Devala Perahera which is seen today as an integral part of the procession was absent earlier.
Instead of the present Vishnu Devala Perahera, there was the Aluthnuwara Devala Perahera which is no longer held.

The next account of the Perahera belongs to the era of King Sri Wickrema Rajasinghe. It was during his reign that the Dalada Perahera amalgamated with the four Devala Peraheras, thereby making the whole pageant more Buddhistic.

As per the contents in the book ‘The Kandy Esala Perahera’ authored by Anuradha Seneviratne:

John Davy who spent four years in Sri Lanka from 1816 - 1820 has given in this work an Account of the interior of Ceylon (1969: 128-130) a graphic description of the Perahera. Davy’s description though lengthy is very fascinating. His account reveals the following features:

The High officials who performed administrative functions in the temples and the government participated in the procession.
The Perahera was held twice a day, in the afternoon and night.
The Natha Devala Perahera was incorporated into the Kandy Esala Pageant.
The Vishnu Devale Perahera took the place of the Aluthnuwara Devala Perahera.
The Dalada Perahera for the first time was associated with the Devale Perahera, thereby giving the whole pageant a Buddhist complexion.
The ruling king participated personally in the grand procession.
On the final night of this pageant the relic casket of the Buddha was taken in procession to Asgiri Vharaya where it was deposited until the conclusion of the Perahera. Records reveal that this is done to honour the mother of Kirthi Sri Rajasinghe who was cremated there.

In respect of the reliability, the account of the perahera held on the August 19, 1817 given to the British Governor of Ceylon by Millawa Disawe (chieftain) of Vellassa region and appearing in the Government Gazette of the September 13, 1817 is more authentic. This account begins with reference to the preliminary ritualistic practice-erection of sacred poles (Kap) - and is followed by a description of the whole procession.

The Buddhist priests of the Maligawa bring to the gate of their temple the dhatukaranduwa and place it in the ranhilige on the back of an elephant, who remains at the gate. In the meantime the procession moves from the gate of the Maligawa, where the Relic of the Buddha is waiting.

The procession is as follows:

The King’s elephants with gajanayake.
Gingals with Kodituwakku Lekam.
The people of the Four Korales, Disavane, carrying gingals, muskets and flags with the disava and petty chiefs of that Disavane.
The people of the Seven Korales.
These of Uva.
Of Matale.
Of Sabaragamuwa.
Of Valapane.
Of Udapalatha.
The bamboos or images representing devils covered with cloths.
The elephant of the Maligawa bearing the shrine followed by other elephants and the people of the Maligawa who precede the Diyavadana Nilame and Nanayakkara Lekam With umbrellas, talipat, flags, fans, shields, tom-toms, drums, flutes, etc. accompanied by dancers.
The elephant of the Natha Devale bearing the bow and arrow of the God, attended by the women of the temple, and followed by the Basnayake Nilame with the same pomp of attendants as the former.
The elephants, bow and arrows, and people of the maha Vishnu Devala.
Of the Katharagama Devala.
Of the Pattini Devala.
the people of the Maha Lekam Departments carrying muskets and flags and proceeding their chiefs.
The people of the Atapattu department, similarly equipped, followed by the Atapattu Lekam, and the Ratemahatmayas of Udunuwara, yatinuwara, Tumpane, Harispattu, Dumbara, Hewaheta.
The people of Vedikkara Department, followed by their Lekam.
The people of the Vadanatuvakku department with their Lekam.
The people of the Padikara department and their Lekam.

The procession was very grand.

Maha Lekam Mahatmaya with the Lekam mitiya and writing style.
Gajanayake Nilame with the Hastiya (elephant) Maha Kodiya (flag).
Kodituwakku Nilame with the Kodituvakku (gun flag) Maha Kodiya.
Ketara Korale Disave with the Ira-sanda (sun and moon) Maha Kodiya.
Sat Korale Disave with the Sinha (lion) Maha Kodiya.
Uva Disave with the Hansaya (sacred goose) Maha Kodiya.
Matale Disave with the Sudu (White) Maha Kodiya.
Sabaragamuwa Disave with the Pataredi (Yellow Silk) Maha Kodiya.
Tun Korale disave with the Bheru (Double headed eagle) Maha Kodiya.
Valapane Disave with the Mayura (Peacock) Maha Kodiya.
Uda Palata Disave with the Nelum Mal (Lotus flower) Maha Kodiya.
Nuwara Kalaviya Disave with the Gajasinghe (elephant trunk lion) Maha Kodiya.
Vellasse Disave with the Kotiya (Leopard) Maha Kodiya.
Bintenne Disave with the Girava (Parrot) Maha Kodya.
Tamankaduwe Disave with the Valaha (Bear) Maha Kodiya.
Elephant of the Maligawa, bearing the shrine and Tooth Relic attended by other elephants and the people of the Maligawa.
Elephant and people of the four devales: Natha, Vishnu, Kataragama and Pattini.
Ratemahatemayas and their flags.
Maha Lekam Department - Atkanda Lihiniya Kodiya.
Nanayakkara Lekam - Nil pata (blue silk) Kodiya.
Atapattu Lakam.
Vedikkara Lekam - Ratu pata (Red silk) Kodiya.
Vadana Ruvakkukara Lekam - Sudu pata (White silk) Kodiya.
Panidakara Lekam - Ratu pata (Red silk) Kodiya. The two Adigars brought up the rear.

2009 Kandy Esala Perahera begins

The historic Kandy Esala Perahera of the Sri Dalada Maligawa will commence on July 27 with the Kumbal Perahera and conclude on August 5 with the final Randoli Perahera. The Day Perahera will be on August 6 said the Diyawadana Nilame of the Sri Dalda Maligawa Nilanga Dela Bandara.

The planting of the Kap will take place on July 22.

Diyawadana Nilame Nilanga Dela Bandara said with the ending of the thirty year war and normalcy being restored, a very large gathering is expected for this year's Esala Perahera. Large crowds will throng to see the first Kumbal Perahera.

This year the route of the first Kumbal Perahera on July 27 will be extended. It will start from the Maligawa Square and proceed along Dalada Veediya, D.S. Senanayake Veediya (Trincomalee Street), Pansala Para, Deva Veediya, Srimath Bennet Soysa Veediya, Kotugodella Veediya, Raja Veediya and back to Maligawa Square.

With the planting of the Kap, the Inner Perahera will commence on July 22 by parading within the Sri Dalada Complex from July 22 to July 26 before it takes to the streets on July 27 with the Kumbal perahera which concludes on July 31.

The grand Randoli Perahera will commence on August 1 and conclude on August 5. The Diyawadana Nilame said that the annual Perahera of Sri Vishnu Devale of Devinuwara and the Esala Festival of the Ruhunu Kataragama Devale will also be held at the same time and there will be a heavy demand for elephants to participate in the Peraheras.

Travel Sri Lanka ( waterfalls)

Dunhinda Waterfall

"Dunhinda" is one of the mostly spoken-about waterfalls in Sri Lanka. Although she couldn't come even close to the highest waterfalls of the planet in height she rivals many of them when it comes to the natural beauty that it bestows on the environment . Situated about 2 km distance from the main road which runs to Taldena from the remote city Badulla in the Uva Province this is easily accesible and frequently visited by local and foreign visitors. On the way can be seen the "Kuda Dunhinda" ( "Kuda" means small in Sinhala ) which is the prologue to its mighty brother . In native tongue "Dun" means mist or vapour which is the ideal explanation for a waterfall creating wreathes of mist on its way down.

Devon Waterfalls
With a peculiar appearance imparted to it by its formation in three continuous cascades this waterfall christened "Devon Falls" pours down to the valley beneath not a long distance away from its brother the "St. Clairs". On the main road opposite to it there is situated a modern tea centre finding its abode thankful to this "Veil ( Bridal ) of the Vale ( i.e. valley )". Driving from Colombo, the capital, via Avissawella one suddenly catches this unearthly sight which is to be soon enhanced by the grandeur of the "St. Clairs". This beauty too is endangered by the above-mentioned power plant beast

Bambarakanda Waterfall
Sri Lanka is blessed with over one hundred waterfalls. The tallest is the Bambarakande Falls which cascades down 263 metres like liquid light. It is only four miles away from the Colombo-Bandarawela road in a forest glade, but it is not visited often, though well worth the trip.

Bambarakande is taller than the famous Diyaluma falls which is only 220 metres but thought to be the tallest waterfall in Sri Lanka. The Diyaluma or Diya Haluma collects its water from the Poonagala Oya in the vicinity of Koslanda and Wellawaya. Located six miles from Koslanda and 13 miles from Wellawaya, its waters originate from the Mahakande Pass in Koslanda. You can see this waterfall if you stop a while on your way to Haputale and detour.

Due to the geological formation of Sri Lanka, the central highlands are surrounded by peneplains, plateaus and valleys. Rainfall sends a large volume of water hurtling down the precipitous edges of the highland mass. The up thrust millions of years ago has caused several peneplains to form, the highest being well over 6000 ft. It is in this area that the water is collected when there are showers and flows down along tributaries down the mountain slopes.

Bopath Ella Waterfall
"Bopath Ella", not like many of the others of her kind , finds her abode in a busy surrounding in the village called Devipahala off Kuruwita on A4 High Level road close to Ratnapura. Being within 3 hours driving distance from the capital, it thus claims the honour of having the highest turn-over of enthusiasts seeking respite from the grimy and monotonous town life .Nevertheless, it has the notorious reputation of devouring its visitors off and on who , attracted by the surroundings ,indulge in over-enjoyment .Here again, the falls take the shape of a "Bo" leave ( "Bo" tree is a sacred tree here ) from which the name has been derived.

Olu Ella Waterfall
This is situated in a remote village called Malalpola off Yatiyantota on the High Level road from Avissawella to Nuwara-Eliya. Dancing its way through several cascades before finding its way under a wooden bridge along the road, this waterfall adds to the rustic scenery of the village . Not very famous among the people here, it still attracts a considerable number of people going there informed by locals. During the periods when the foliage gets covered by lush greenary and the air gets cooly one is greeted with a momentary drizzle when traversing the wooden planks of the bridge.

Rawana Ella Waterfall
Situated in the Dry zone off Welimada this beautiful water fall is a continuous stream of life to the villagers. It provides much needed water for the cultivation of vegetables, their main income. The life-line role of this tiny, yet beautiful waterfall is seen when we first arrived the village. While the surrounding mountains were dirty and dry this particular mountain was greenish and cultivated. According to villages the water of this stream has to be protected from smugglers day and night and for that they have " a shift duty". It is 40m (131ft) tall and in the Uduhawara village .

St. Clair's Waterfall
These majestic "St.Clairs" falls are close to the main road from Avissawella to Nuwara-Eliya and can well be seen from the Main Line rail track close to Talawakelle. It falls down in two cascades and is an inviting site for regular bathers because it is fairly easily reacheable from a footpath ( actually there are many ) downhill through greeny tea shrubbery. Named after a British colonist, these are one of two waterfalls threatened by a proposed hydro-power scheme in the area.

Ramboda Ella Waterfall
A gigantic water fall having three parts and very close to the 53km post along the above A-5 trunk road. The first part is above the road in the jungle (100m), second part is close to the road (3m) and the third part (100m)is below the road.

Traveler should descends to the "Ramboda basin", where the famous "Ramboda Inn" situated from where he can see the whole fall. When we were there the upper part was covered with a fog and what you see in the picture was the third part. If look carefully, one can notice a bus on the bridge over the A-5 road at the top of the photo.

Kalupahana Falls
Having several necklaces the 14m high Kalupahana Falls is situated in Dumbara Jungles in Kalupahana Mountain, Kandy District.

A sodality of falls cascading in several necklaces. The milieu of the fall comprising Pigmy Jungle is enshrouded in mist and darkness; aptly speaking its name 'Kalupahana' is Black Lantern. A lizard species, Dumbara Katussa, is found here. In addition, a snail belonging to 'Moluska' species is also found. Naturalized plants include different varieties of orchids provide more pleasure to the visitors. Spice varieties viz Ensal/Cloves and Nutmeg were introduced in 1940's. These days the consociation covers an extent of 4550 hectares, which is 1/3 of the Nuckles Forest. This area supplies about 45% of the islands spice output. However, as an outcome of this, about 600 hectares of jungle had been cleared resulting in adverse impact on the rain cycle. The depletion of the water table and threat of drying up of confined aquifers looms large. There is an outcry to spare this area from the cultivation of the spice nutmeg.

To get the Water Falls there are two routes. One is from Matale - Pannvila via Bambarella come to Ratnagiriya. From there, trek for 8km through the Dumbara Jungles and the Water Falls could be seen to the right. The other is coming to Illukumbura, 35 km from Matale and via Pitawala, Attanwala & Walpolamulla it is possible to reach the fall. The 7km track is through difficult terrain. This is ideal for eco-tourism and serves to enhance the knowledge of eco-tourists. On the way, one can also view the Dumbara Dooli Falls.

Map

Safari

Tour Highlights : Elephants of Sri Lanka and Off Road Experience
Places of visit : Habarana, Kaudulla National Park, Minneriya National Park, Sigiriya
Price per person : Rates on Reques

Dambulla

Dambulla is a small town located at a distance of 19 km from Sigriya on the Sigriya-Kandy road. Dambulla has over 80 caves in the surrounding and some of them have been used by the monks as meditation locations. Major attraction is the Dambulla Rock Temple consisting of five cave temples dating back to the 1st century BC. The temples contain many statues and paintings. Hindu statues are believed to be of the 12 century AD and the latest paintings are of the late 18-century.

Other places of tourist interest are Iron Wood Forest and Rose Quartz Mountain. The site was declared as a human sanctuary by King Dappula in 10 century AD. Trees believed to have been planted by those who sought sanctuary here, later on turned into a vast plantation of Iron wood forest. Apart from the biodiversity of the site as it contains many other plants, it is also geologically important because of the Rose Quartz mountain range in the garden, which is believed to be over 500 million years old. White, rose and violet colour quartz deposits can be seen here

Sigiriya Pictures 2

Located in the north-central province of Sri Lanka, Sigriya-a city, palace and garden complex centering a 200 metre high rock-is unofficially known as the 8th wonder of the world. Literally, the word Sigriya means the Lion Rock. Sigriya is Sri Lanka's most recognizable landmark and has been declared as a World Heritage Site.

Built in the 5 century AD, this magnificent complex of geometrically laid gardens, pools, fountains as well as oldest surviving murals of maidens was palace of the King Kasyapa. The Complex consists of the central rock, rising 200 meters above the surrounding plain, and the two rectangular precincts on the east (90 hectares) and the west (40 hectares), surrounded by two moats and three ramparts.

The 650 ft monolith was once a rock fortress and a royal citadel from 477 to 495 AD. The most significant feature of the Rock would have been the Lion staircase leading to the palace garden on the summit. All that remains now are the two colossal paws and a mass of brick masonry that surround the ancient limestone steps and the cuts and groves on the rock face give an idea of the size and shape of the lion figure. There are also remains of paintings in some of the caves at the foot of the rock. Of special significance is the painting on the roof of the Cobra Hood Cave. The cave with its unique shape dates back to the pre-Christian era.

The pleasure gardens on the western side of the rock are studded with ponds, fountains and promenades showing a glorious past. The miniature water garden just inside the inner wall of the western precinct consists of water pavilions, pools, cisterns, courtyards, conduits and watercourses. The largest water garden has a central island surrounded by water and linked to the main precinct by cardinally oriented causeways. The fountain garden is a narrow precinct on two levels. Western half has two long and deep pools, with shallow serpentine streams draining into the pools. These fountains are still active during the rainy season from November to January.

Climbing up the rock you will see the Mirror Wall, a highly polished rock surface that has weathered the times to shine and reflect even today. In a sheltered pocket are the famous frescoes of beautiful maidens, which appear to rise out of the clouds. A climb to the top is rewarded by a panoramic view of the surrounding countryside.

Sigiriya Pictures

Sigiriya Tree Houses

A major problem in this arae is the conflict between wild elephants and local people.during the harvest season, to watch out for elephants. you can spot various ki ds of tree houses around paddies and on roadsides.

lnside sigiriya site itself,there are at least two tree houses used by night watchmen . try to spot them youself !

wild elephants move out from forests to villages and tnnks at dusk, and stay around until dawn. we strong ly recommend you not to walk around, even in villages, at these hours

Sunday, January 24, 2010

Sigiriya Museum Start In

The newly opened sigiriya museum is an archaeological museum, vitor information centre, and research facility in one. managed by the central cultural fund (CCF).the museum showcases the results of nearly three decades of archaeological research at sigiriya and surrounding area.

The museum offers you a concise understanding of the history of sigiriya from prehistory to present. Films and special activities are planned for the future. A stop by the museum before your site visit is recommended.

Pidurangala Rock and Temple

Like sigiriya rock, pidurangala rock dominates the landscape with its distinct silhouette.

pidurangala was one of severalrock shelter monasteries established in the area around 3rd century BC, before sigiriya's brief transformation into a royal capital in 5th century AC. the temple has remains belonging to several periods. at the base of the rock is the contemporary temple, whose image-house is actually an ancient rock shelter. the image-house is shared by a locally famous vishnu shrine. which is open for worship on wednesdays and saturdays.

Located just north of sigiriya, the view of sigiriya rock from pidurangala's summit is breathtaking. one of the lesser-known places to take photos of sigiriya rock, it is well worth a visit.

The route to the summit of pidurangala rock is not well marked out for tourists. the trail start inside the temple grounds. on the way up is alarge recumbent buddha image, damaged back to 5th century AC.

Near the end of the trail to the summit, you will have to climb large boulders, so go dressed for casual hiking, and ask someone at the temple below to accompany you or give directions. A small donation or a purchase of a donation-ticket is recommended.

Pahala Talkote Vava

Located 3km north- west of sigiriya rock, pahla talkote vava provides you with a magnificent view of both sigiriya and pidurangala. It is definitely worth a visit.

There are a lot of tanks[man-made lakes;vava in Sinhala] around sigiriya rock. Since ancient times, tanks supported life and livelihood in the dry zone. Tanks are still used for agriculture, as well as for washing and bathing by the locals. When you go to talkote, please respect the customs and dignitynof the bathers.

Halmilla Vava

Halmilla vava is a tiny tank nank near pidurangala rock. A part of the tank is now swamp, and various species of birds converge in the mornings and evenings. trees and tree-trunks still standing in the tank provide you with lots of opportunities to take good photos of birds.

From the banks of the tank, you can see sigiriya and pidurangala side by side. the sight of two rwo rocks reflected on the surface of the water is truly memorable.

GALLERY ATTENDANTS OF THE MUSEUM ASSIGNED

appears mirrored on the surface of its surrounding pond, with beautfutifully turfed garden embracing it.

GALLERY ATTENDANTS OF THE MUSEUM ASSIGNED

The museums in sri lanka so far seldom have staff assigned to guide its visitors through the museum. the questions popped up in your mind are left up in the air, for you would not know to whom you should ask or where to look for solutions. in the sigiriya museum, 'gallery attendants' (hereaftr GA) are atationed in the Exhibition Gallery and other areas, so that the visitors will have easy access to the information concerning the sigiriya museum. the eight staff members taking this role was assigned on 30th april. they all have been working with sigiriya ccf, and have sufficent knowledge about the site, and above anything, personal attachment to the site in addition to gas, the two receptionists, the 'face' of the museum, were also assigned. all of them are now particpating in the training on the history and concepts of the museum, and the contents of its exhibitionns.

Keyword of the Museum and the Sigiriya

Archeological Site: Combination of Opposites

the ancient builbers of the Sigiriya created the

garden, beautifully incoporating such contrasting opposite elements as follows;

Geometry : Nature

Symmetry : Reality , asymmetry

Water : Rocks (nature)

Terracs : Hill-slope

Structures : Vegetation

In addition, the staff of the bookstore and ticket counter were also appointed. All of the above mentioned staff decided on the “standards of the services provided in the sigiriya museum” in a workshop.during the workshop,they shared their own experiences of “good” services and “poor” services, to discuss what king of services would result in positive responses from the visitors to the sigiriya museum.

The shared actual episodes including some positive encounters like “A shop keeper was very informative,” and some negative episodes like “I had towait for hours , and ended up being told you didn’t have to come ,”’ “abus conductor forced me to pay wite small change.” cots

Members also joined the discussion to share foreigners, experiences, such as “Iwas disturbed by a waiter with series of questions while having dinner.”As aresult, the following keywords have been selected as pillars of sigiriya museum’s visitor services.

1) Welcoming; 2) guidance; 3) friendly; 4) correct information;5)efficient; 6) helpful; 7) Polite; 8) give space.

The museum staff will go though more trainings, so that they will be able to offer the aimed services.

Staffs sharing their own episodes during the work shop on visitor services.