Seenigama Devalaya , සීනිගම දේවාලය

The Seenigama Temple, Halle is a popular name among the Hikkaduwa Tourist Attractions. The Seenigama Temple, Hikkaduwa is known as the Seenigama Devalaya in the colloquialSinhalese. As is evident, Devalaya is the term for temple. The Seenigama Temple inHikkaduwa is situated on the coast of the sea, beyond the 96 km post on the Colombo Gallehighway. Thought to be over a millennia old, the Hikkaduwa Seenigama Temple is approximately 1300 ears old. However, there is no evidence to provide evidence to this speculation. Whatever historical records have been exhumed, structural evidence states that the Seenigama Temple is above 300 years old. 

 

The Seenigama Temple, Hikkaduwa is a testimony both of the historical as well as cultural facet of Galle in Sri Lanka. If you are keen on exploring the conventions of temple worship and knowing all about the temple traditions of Galle, the SeenigamaTemple or Seenigama Devalaya is a must visit. The sanctuary is also known as the Seenigama Devol Temple, owing to its patron deity, Devol. Devol is a god of the Buddhist pantheon. The Devol Deviyo or Devol culture is prevalent among theSinhalese and continues to be the most accepted of all forms of worship by the fisher folk in the southern and western lowlands. Devol ceremonies are prominent and often practiced along the coastal areas. Some also guarantee the success of fishing. 

 

The Seenigama Temple, Galle is extremely sacred as it is believed that the deity resolves the problems of human beings. The shrine of the god on the shore was recently constructed. The land on which the Seenigama Temple, Galle was originally located is now an island and can be approached only by boat. The island itself is small with a deep freshwater well.

Alu Vihare Matale

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oon after king Walagamba regained his capital the Buddhist texts were for the first time reduced to writing, with the commentaries. This was about twenty years before our era: for four countries they had been handed down orally from teacher to pupil. Now five hundred monks met recited the texts and agreed on an acceptable version, and wrote them on leaves of the Talipot-Palm.

Traditionally this was at the Aluvihare, near Matale like most tradition s it is contested, but the temple is worth visiting for itself. Ceylon specializes in rock-temple: none I think surpasses this one in extravagant beauty. Not placid elegance but a purer landscape. And this because most of the rock temples nest confidingly like swallows under the overhang of rounded boulders. Here huge shape-edged gneiss rocks were thrown one on another when a baby giant tired of his toys, and the buildings cower below them.

There is a little to see except the rocks. There are some wall paintings: Most of them are modern and bad. On the other hand the little modern bell-arch is at least simple, and its gentle curves contrast attractively with the rocks, like a small confident bird in a crocodile’s mouth.

Where the five hundred monks assembled to record the next is a puzzle. There is one flat space, but it would not seat five hundred, nor even stand them: many must have perched themselves on rock edges and in rock-crevices, like a flock of golden birds. And how did they work, I wonder? Probably one elder, famed for his knowledge of the texts, would recite slowly while sweating monk-scribe wrote with iron style on a palm leaf strips. Then a doubt might arise, one of the five hundred rising in his place to catch the eye of the presiding arch-abbot & suggest a variant reading.

It must have taken years. The texts alone are said to be eleven times the length of the bible, to say nothing of the commentaries. Many million foot prints must have worth the steps which climb from the road. Lots and lots of steps but not steps ones, and well shaded. Halmilla was there, and Daluk, and much of what I thought were ferns but was later assured were mere imitations. A flock of Munias burst like a brown explosion from one grove as I intruded for a photo graph. One of Ceylon sudden small boys usefully warned me as I began to push into the thorny entanglement. Be careful, that Dulak juice will kill your eyes.  He correctly shouted.  It would have been only too easy to get some on a hand in breaking on to be strong, square sectioned branches and the rub & sweat-pestered eye.

One thing you will notice this temple, as I did its entire spotlessness. Ceylon temples are always clean, the paths & courtyards well-swept. This one is exceptionally tidy, so much so that my foot prints seemed intrusions and I felt like asking for a palm- leaf branch to sweep them away. Matale used to be an aristocratic district and handicrafts, for the aristocracy flourished. Tennent and Cave mention ivory-carving, metal-chasing for ceremonial swords, fine grass matting, lacquer, now only the last seems to survive, and this not at the town but in a village some miles 

Esala Perahera (Kandy Perahera)

When the Esala moon beckons in the late July or early August, the city of old lives again as the festival most beloved of the sinhala Buddhist,  the perahara, one of the most magnificient torch-light spectacles anywhere in the world, takes to thr street of Kandy. The town of Kandy itself puts on a bewitching face as the floodlit Maligawa & the twinkling lights of homes on the hil slopes are reflected on the waters of the laka against the sombre, mystical darkness of the surronding hills. The hushed expectancy of the massed thousands of ordinary people on the procession route, as the boom of the ancient Maligawa cannon signals the start of procession, weds the people once again to the faith, pageantry and devotion of a baygone age.

The perahara festival has actually begon days earlier when on the day after the new moon in the month of July, an " Ehala" tree is cut and kap planted in each devala as a vow that the perahara in honour of the four deities, Natha, guardian of the city, vishnu, protector of the land, kataragama, God of victory and Pattini, Goddes of purity, will be held. According to the " Mahavamsa" these gods were regarded by all the people as the fountain of prospertity. Procession are conducted with in the " davale" premises with the devala kapruka carrying the Ran Ayudha, the weapons of the deities, for five days around the kap prepared on the ground and decorated with leaves, flowers and fruits.

On the sixth night the peraharas of the four devales form in the Deva sanhinda, hallowed by the devas, and go round the outer court of the four devales for five days in what is called the Kumbal perahara. After these ceremonies the " Maha" or Randoli perahara parades the streets of kandy for five days in magnificient splendour bringing divine protection to the people and the land. Randoli, meaning the queens' palanquins, were carried along side the elephants till the year 1775 when king Kirti Sri brought in the Maligawa perahara into the procession & decreed that the palanquins should come at the end of the perahara as females could not ride alongside the sacred relic. The palanquins are now a symbol of the consorts of the deities though there is reason to believe that roya queens actually rode in them during the perahara.

On the last night of the Randoli, the perahara, after returning to the Dalada Maligawa, goes back to the "adhahana maluwa", after which the devale procession return to the respective devales. In the early hours of the morning they go out again to thr river at Getambe for the " Diyakapum Mangalliya". At sunrise each devale kapurala pluges in a golden goblet to receive the water of the river as they cleave the water with the golden swords of thr deities in an act of purification. The goblets of water are then taken back to the respective devales in solemn procession to remain there till the Esala moon beckons the kapuralas once again
On the return form the river there is a brief pause at the Gana Devi Kovila. The chettys of the Gana Devi Kovila had the traditional duty of supplying the lights for the perahara. 

The festival is brought to a close on the following day when the Maligawa perahera, bringing back the golden casket from the Adhana maluwa, is joined by the devala peraharas for a last parade on the streets after which it goes three times around the Dalanda Maligawa square. The Maligawa elephant with stately dignity & aware of the solemnity of, the occassion mounts of the Maligawa steps where the Diyawadana Nilame & the Basnayake Nilames of the devales await him. The relic casket is returned to the hands of the Diyawadana Nilame in all solemnity. If not for the tired temple nilames, at least for this stately animal it is a moment of sadness. He partakes of a little kiri-bath fed to him by a Maligawa retainer & prostrates himself in worship, before the shrine. Some say they have seen the tears in his eyes as he withdraws. He weeps not only for the end of tge great festival but also, perahara on this solemn occassion for the inevitable doom that faces the stately living emblem of this land.

It was practice at the close of the festival for the chief to be received by the king, to whom after paying due obeisance, they report the completion of the festival according to the ancient rituals & the prescribed ceremonial. This custom continued during the british period. As.a farewell benediction, pirit is chanted in the devales and merit offered to the gods whilst, at thr Vishnu devale, a walli Yakum is performed to ward off the evil eye.

The " Mahavamsa" relates that people of strange countries and men skilled in divers tongues, and numerous artificers and handicraftsmen also took part in the procession. Robert Knox described perahara time thus.

The street also all made clean, and on both sides along the street poles stuck up with flags and pennons hanging at the tops of them, and adorned with boughts and branches of the coker nut trees hanging like fringes, and lighted lamps all along on both sides of the streets, both by day and night.

Next after the God and their attendance go some thousands of ladies and gentlewomen such as are of the best sort of the inhabitants of the land, arrayed in the bravest manner that their ability can afford, and so go hand in hand, three in a row: at which time all the beauties of zelone in their bravey do go to attend upon their gods in their progress about the city.

Polonnaruwa Gal Viharaya

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he commissioner of the archeological survey of Ceylon in 1907 wrote in his annual report that " this rock-hewn shrine, the rock temple is the most impressive antiquity far excellence to be seen in the island of Ceylon, and possibly not rivaled throughout the continent of India, amazed at the sight of the shrine, he then went on to describe the sight in a poetical essay.

The line of gigantic figures carved from the grey rock which forms their background, calm immovable, majestic, and amid the hush of the surrounding forest, gazing ever fixedly into space with the persiveness of profound meditation, or wrapped in eternal slumber, must inspire in the thoughtful beholder wonder and admiration, mingled with an instinctive sense of silent awe. The irresistible charm & sublimity of the “Gal Vihara" could not but appeal forcibly to the few observant visitors who, for the last century, have chanced to view it in its peaceful wooded seclusion untouched by axe & spade.

As we know, it was lt. Fagan in 1820 that who found his way to Polonnaruwa & pushed the exploration of the jungle- buried ruins as far north as the Gal Vihara. He wrote a description of what he saw there and concluded by saying " I may have over looked many interesting points in this great monument of superstition nearly dark and I was obliged to return to Topary (Topaveva) twenty years later, in 1841 major fobs included a description of the Gal Vihara in his book & some fourteen years later, in 1855, sir Samuel baker visited this rock temple.

Sir Emerson Tennet too high lightened the Gal Vihara in 1861 and so did J.W Birch, Lt. R.W Stewart in 1868 who first photographed the Gal Vihara ruins. All these early references are important to us to study this unique monument. To this list of eminent men could be added names such as H.C.P Bell, R Ayton & Senarath Paranawithana.

The rock is 56 yards in length & falls away gradually at each end. Its face is cut back nearly 15ft. For the sculpturing of the three images & as much as 17ft to provide the cave shrine for the sedan Buddha. The most southerly of the figures is the seated in “veer asana". It is on a throne decorated with lions & thunder bolts, and behind the head of Buddha is the halo or the " prabhamandala". This statue is in the vijjadharaguha. As seen today by the remaining brick walls, there was only one rock carved cave and three brick vaulted image house. The disputed so called Anandha statue is not mentioned in the chronicle though it is separated from the recumbent Buddha. The seated Buddha image in the vijjadharaguha has an ornamental arch the surrounds the figure, with small Buddha figures in the niches. The makaras or mythical dragons which project from the arch hold lion in their mouths. All these features go to indicate that it was meant for the recitation of magical verses of Tantric Buddhism. The statue was originally painted. It measures 15ft 2.5 in from the asanaya to ushnisha.

The next one inside the Nisinnapatimaguha is carved out of solid rock. The Buddha is depicted as seated on a throne under a parasol and flanked by attendants bearing flywhisks. Above are the statues of the god Brahma, to the right of the Buddha and Vishnu on the left showing that the Buddha is devatideva or above all gods. Traces of wall- paintings are seen clearly on the walls of the cave. Next to this cave is the famous rock inscription of parakramabahu recording the convening of Buddhist council by the king & the establishment or rulers for the good conduct of the monks.

The next sculpture, a most controversial figure believed to be either Anandha or Buddha. However, the fact remains that this statue was not mentioned in the chronicle as one built by king Parakramabahu. He built only three caves to house three different Buddha statues, two sedans & one in recumbent attitude. Then what is this 23 feet high standing statue. It is quite possible that this statue was a later addition to the group as there was space for another, especially for a missing attitude of the Buddha, and that is the standing figure. That vacuum is now filled by someone whom we cannot indentify. Statistically this statue also belongs in some degree to the same period.

The brick foundation also provides ample evidence to show that this separate cave which we can name as " utthitapatimaguha" , the cave with the standing images, was a later addition filling a void mainly the " standing posture". It is one of the three common postures found in Sri Lanka. The other being the “walking attitude" which is called the sankamana, & not found here.

According to popular belief, however, this image is thought to represent Anandha, the chief disciple of Buddha sorrowing at the death of the master whose statue is shown in the lying posture adjoining the present image. This belief is no more accepted. The statue on a lotus pedestal & hair in ringlets no doubt represents Buddha.

Taken this statue as the image of the Buddha, there are two theories with regards the mudras or gestures depicted by the hands. Paranavithana was of the opinion that is represents the Buddha as paradukkha-dukkhita meaning he who is sorrowing for the sorrow of others. The latest theory put forward by prematilleke is that it represents the Buddha in the second week after attaining buddhahood by paying his respect to the Bodhi tree. Therefore the Bodhi tree planted there by the custodians of the cultural triangle project to remind us that incident. While the present author completely disagrees with the second theory, he also disagrees with the first where paranavithana speaks of a sorrowing Buddha. Actually Buddha did not weep or lament over the sorrow of others. That is not in keeping with the Buddha nature. The present author believes that this, Buddha image depicts the great compassion or " Maha karunawa" of the Buddha towards world beings.

The immense figure lying next to this in a lying posture in the Nipannapatima lena(cave) is forty feet long and depicts the final passing away of the Buddha. The left foot of the Buddha rests on the right & is slightly drawn back. The feet too like the head rest on a cushion & the soles are ornamented with the lotus flower.

The centre of the cushion on which the head of the Buddha rests is decorated with the kirtimukha or face of the lion. This image house had its own separated entrance & two windows in addition. The liquid flow of the robes over the body & the calm expression of the face are beautifully interpreted.

Lankathilaka

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he image house lankathilaka, in polonnaruwa, the beauty spot of lanka as the name suggests was built by king Parakramabahu, (1153-1186) lying on the South of Kiri Vehera with a huge standing Buddha statue with a height of forty one feet. But, only its torso now stands. This Buddha statue is set against a screen wall. A narrow passage appears just there. The lankathilaka inner shrine measures 26 feet in length by 13ft 6 on breadth. On either side of the passage, the floor has been raised to a height of 2ft 4 in and on these raised aisles have been planted stone pillars, square in section with capitals. On each side are 17 free standing pillars which must have supported the upper storey, a wooden construction.

 It is from the vestibule that two flights of stairs lead up, north & south, to the upper floor. The lankathilaka image house is ornamented with relief of buildings in the niches. The facades are ornamented with geese & leogriphs. The chronicle describes the appearance of the building & says that it was a charming images house of five storey adorned with ornaments of flowers & creepers, and with figures of gods & brahmas and embellished with buildings, turrets, grottoes, apartments & halls, space  was provided by the architects to view the Buddha image without any interruption from the main entrance a feature that gives a majestic appearance to the lankathilaka image house is the two polygonal piers which flank the main entrance. Though the preserved fragment of the present piers is 58 ft each in height, the original must have been nearly double. The exterior walls are articulated by four fictitious strays separated by strongly moulded cornices & divided by pilasters in to decorative panels ornamented by representation of pavilions, all delicately sculpted in brick with a fine coating of stucco.

The brick built image house of lankathilaka with the standing Buddha images also image also made out of brick was built by king parakramabahu probably on a site of an earlier temple. In front of the lankathilaka is a pillared “mandapa” on a stylobate 36ft 6 in squre from which bays 18ft 6 in by a ft. were thrown out on all four sides. There are 40 stone pillars & they are chastely carved.

An inscription on the inner side wall of the south balustrade of the image house record that this monument was repaired later by king vijayabahu iv between 1270-1272 AD.

Galle Light House

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alle Light house (also known as Pointe de Galle Light) located at the Galle fort is an onshore Lighthouse in Galle and one of the 14 remaining light houses of Sri Lanka operated and maintained by the Sri Lanka Ports Authority. In fact the Galle fort is a UNESCO world heritage site.

The glorious Galle fort was firstly built by Portuguese in 1588. Remarkably it had been marked in the Ptolamy’s world map designed around 125-150 A.D. At that time this fort placed in Galle bay, was a quite busy port. The fort was fortified by Dutch in 17th century. Usually it was visited by Chinese, Greeks, Arabs and Indians for business and commercial trading purposes. The light house is erected 7 m above from the road.

The light station is within the walls of the ancient Galle Fort, a UNESCO world heritage site and well known tourist attraction. The lighthouse is strategically located at the southern end of the promontory, built approximately 6 metres (20 ft) above the road level on the ramparts, at what is known as the Point Utrecht Bastion, giving it full view of any ships entering Galle Harbour.

This is Sri Lanka's oldest light station dating back to 1848, but the original 24.5 meters (80 ft) high lighthouse built by the British was located about 100 metres (330 ft) from the current site, however it was destroyed by fire in 1934. The existing 26.5 metres (87 ft) high light house was erected here in 1939. The original light was furnished with a glass prism lens floating in a bath of mercury (to reduce friction) and was powered by a weight driven machine.

Presently it is maintained by Mr. Sarathchandra. It is known as the oldest light house in Sri Lanka. The light house was firstly built in 1848, but it was burnt in 1936. The appearing tower was built in 1940.This landmark is almost crowded with local and foreign travelers. The lights are operated through a computerized system. The foremost light at the top of the light house switches off in every morning and switches on at night.

As indicated above this round shaped construction was built in 1939 and completed in 1940. It is 26.5 m in height and 47 m in range. This offshore at Galle fort is operated by Sri Lanka Ports Authority. Fantastic view of the Indian Ocean is appeared besides with the light house. Due to Sea breeze and sea waves, your cumbersome will be vanished. Subsequently it can be known as a relaxing spot.

Local kids who are engaged with flying kites and playing cricket is a frequent view here. Locals prefer to have sea baths while playing an enjoying their weekend holidays. While walking on ancient erected ramparts you can enjoy the sunset at evenings. Remember that the Light house is not allowed to be climbed. So have fun at outside views.

Areca nut & Betel Leaf

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he Areca nut is the most graceful & delicate of the Sri Lankan palms. It rises to a height of fifteen to twenty meters, with a smooth, slender trunk which is green towards the top and sustains a crown of feathery foliage in the midst of which are clustered the small, soon nuts for whose sake it is so carefully tended.

The chewing of the Areca nut with lime & a betel leaf provides the people of Sri Lanka with the same enjoyment afforded by tobacco the inhabitants of other countries. However, like tobacco, the habit his dwindling. The origins of the custom probably lie in some sense of utility. The “Chew” unconsciously provides a perfect prescription compounded to give the practical combination of antacid, tonic & carminative.

The Betel Leaf

The Sinhalese first made contact with the west, in the shape of the Portuguese soldiers who arrived in 1505; they reported to the king of “kotte” that the Portuguese drank blood. This was actually the red wine, which Portuguese consumed in great measure. Western observes the Sinhalese referred to their habit of chewing s green leaf which made their mouths bleed. The so-called blood was the deep red coloring which results when betel leaf and areca nut are chewed.

Betel chewing is common to many Asian countries, but nowhere is the betel leaf so involved in the life of the people as in Sri Lanka. It is prominent in every major event in the life of a Sri Lankan and at all social functions. A sheaf of betel is a must when a guest is invited to a wedding or another important occasion.

Children give it to their elders at the New Year. People forget their past difference with a gift of betel. When an arranged marriage takes place, he prospective groom identifies his bride to be at her house by the tray of betel she carries to offer to guests a sheaf of betel leaves is also a necessary gift when consulting a physician, a Buddhist monk or an astrologer. As a sign of plenty, betel leaves are placed on the nuptial throne or poruwa. At Sri Lankan wedding, together with rice & coconut. Sorrow is also show with betel. The announcement of a funeral requires the sheaf of betel to be offered with the leaves turned down.

Most Sri Lankan homes have a hand crafted betel tray of brass, known as the “heppuwa”, for special occasions.  Outside the main cities, a full tray of betel is standard in every home to provide a chew for anyone who passes by. A chew of betel comprises of betel leaf in which is wrapped some pieces of Areca nut, coften but wrongly, called betel nut, a little slaked lime & some tobacco leaf. The mixture makes the mouth red and the breath fresh &, to the novice, it is heady. In olden times, women chewed betel to make their lips red.

Betel is also not surprisingly, part of the ayurvedic (traditional medicine of Sri Lanka) pharmacopoeia. A warm betel leaf is used to soothe aches away. Often, medicinal oils are applied with the betel leaf, which is also included in many medicines.

Hammenhiel

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ammenhiel was regarded as the key to Jaffna. This island stronghold guards the western entrance to the Jaffna lagoon. The fort was built by the Portuguese in the mid 17^th century & extensively altered and strengthened by the Dutch who specified that the garrison should be manned by thirty Dutch soldiers & none other.

The fort surrendered to the British in 1795, without offering any resistance. It was then used as a jail & hospital; during World War II. It became an air-sea rescue station. More recently it was used as a public health isolation station for immigrants from India. The fort is now the property of the department of archaeology

Nelson says, “it is an extremely attractive looking little fort with its white stone, red roofs, green trees & sun lightning of the sea. It is also in s particularly good state of repair.” Van Diessen: in March 1986 it was an excellent condition; at that time it was not being used.”

Heydt, 1764 describes it thus, “the fort itself looks very well, although it is not very large, and in its longest diagonal line has not much over about 80 meters. It has fine walls, made of good freestones and a pretty gate way on which a little tower of masonry is erected, with a bell, the ware house is not only well built… but it is two storey high, and can be well seen in spite of the height of the walls. Although there would be room enough in the fort, yet the folk have their kitchen in front of the gate way”. It is only to be regretted that no trees grow on this island.

This fort has only a small garrison. It can sweep with its guns effectively the two small arms up to the island, and no vessel may dare to sail through, without the risk of being sunk.

Steiger’s delightful drawings show us two different views of Hammenhiel. The first depicts the fort when approached by sea form a westerly direction. The palm-fringed shores of the two islands Karaitivu & Velanai (Kayts) are seen on the left and right respectively; the Jaffna lagoons is seen it the distance.

The second view shows the fort from the southeast. The arched entrance gate, over three meters in height, in clearly depicted as too the small jetty & the little out buildings to which Heydt refer as the fort’s kitchen.

The views together show all eight sides of the fort with the gun embrasures and the sentry towers. Except for the roofs of the two buildings within, which are now of different shapes, and all the bell-arch above the gate which in no longer there, the drawings show Hammenhiel exactly as it is today.

Ancient Dhowa Cave Temple Ella Bandarawela

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howa rock Temple is one of the great heritage showing temple  in Sri Lanka. The temple situated in Uva province. Dhowa is a beautiful small village which is situated on Badulla, Bandarawela main road. Previously it was known as kumbaltispaha Ariyagala viharaya. It was the name given by the instructor who got initiated to build this temple on behalf of a huge Cave.

This temple is thought to be done by King Walagamba in the in first century BC. This is one of the many temples built by the king while taking refuge in the Uva province after an Indian invasion. King Walagamba had so many hiding places to get protection from enemies. Some believe that the Dowa Rock temple is also such a place that used by King Walagamba.

The temple has gain popularity mainly due to its massive 38 feet uncompleted Buddha Statue carved in the granite rock; it can be identified as Mahayana iconography. But this temple also hides some secrets that time has forgotten. King walagamba was unable to complete the construction of the temple. Therefore it was completed during the Kandyan kingdom. Reference sources reveal that the statue was carved by King Walagamba himself while hiding in the temple. Unfortunately he had to leave the place remaining a half completed sculpture.

Passing through the ornamental gateway you will find a newly built stupa. is stupa is the on the same level as the road and it is the only indication of a temple to a traveler on the road. Further a sacred Bo tree and a natural water pond are located in front of the Vihara Geya. The Gal Vihara Geya or the image house is also adorned inside a rock cave.

The Image house built inside the cave is full of colourful murals and Buddha Images and consist of 3 chambers  with kandyn style. The cave constitutes of 28 buddha statues, Samadhi Buddha statue, God statues and paintings On the sides of the main entrance to the image house is two guardians, one with a elephant in its mouth and the other with a bull in its mouth. It is said to be they are Watuka and Kuvera, two Rakshasa tribal leaders, guarding the entrance to the shrine room. The door frame of the Image House in the temple is made out of solid rock and has a inscription to say it was built in 1880. The outer most chamber is filled with murals from the Kandyan Era. Entrance to the second chamber is decorated with a elaborated Makara Thorana . In the second chamber is a row of Buddha images along with paintings.

At the rear of the image house is a small stupa inside a cave. Behind this stupa, inside the cave is a tunnel called the Ravana Guhawa guarded by a figure of a Clay King Cobra. Eventually this secret tunnel, a kingdom of bats, was supposed to be used by king walgamba to escape. No one has got the permission to enter the tunnel .This 11 km long tunnel is said to be connecting the Ravana Maha Viharaya at Ella and the Bogoda Raja Maha Viharaya. But unfortunately this tunnel entrance has been sealed off with cement by the temple due to various vandalism acts by treasure hunters. It said that the king walagamba disappeared from the area overnight using the the tunnels and thus the working on the Buddha Statue was abruptly stopped.

On the way you will get feelings of peace and tranquility when visiting the Dowa temple. Even today the ending point of the tunnel is unknown. Due to the folktale’s hided among the people, believe that the tunnel is being guarded by a huge snake. The 38 feet Buddha statue and the beautiful gateway to the temple are the most valuable attractions of the temple. Hence a beautiful river was flown near the temple. But today the river has turned into a stream due to the lack of water resources.

Mannar

The district of mannar is rich in legend and history. The “Mahavamsa” records that Vijaya, the legendary paterfamilias of the Sinhala race, landed north to Mannar in the ancient port of Mahatittha, now called Mantai. It was here, as recounted in the Ramayana epic , the Hanuman, the monkey god, crossed over Adam’s bridge from India to rescue Sita, the wife of Rama, who had been abducted by the king Ravana.

Mannar Island, on the west coast south of the Jaffna peninsula, reaches out across the Palk Strait towards India. It is connected to the mainland by a railway bridge & causeway two miles along. About twenty kilometers away, near the western most tip of Mannar Island is the town of Talai Mannar, which literally means the “Head of Mannar” a ferry service operates from here to the island of Rameswaram on the Indian coast. West Talai Mannar, a series of reefs and rocks forms a ridge called Adam’s Bridge. This extends to Rameswaram. Mannar fort stands on the eastern tip of the Island shore, overlooking the narrow stretch of water which separates it from the mainland.

Remarkable features of the town are the huge baobab trees, natives if Africans & Madagascar doubtless brought over by Arab traders centuries ago. The emblem in the coast of arms of the Mannar district is represented by the Indian Madder. It is called “saya” in the Sinhalese and “Chaya” in Tamil. The plants grow mostly as a weed to a highest of 10-25 centimeters. It is the roots which produce the bright red dye that formed a source of revenue widely used for dyeing cloth & also in temple painting. Heydt writes, “There Handkerchiefs which are made here are prized and esteemed before all others because of their lovely & very fast red color Baladaeus writes, Mannar is in length a good fire hours walk or so, and two in breath. In front of the fort, there runs a canal which admits the navigation of small light crafts drawing three, four & five feet of water, these vessels sailing to jaffnapatam. The fort was considerably improved in our time, with a deep, wide and fine trench and in every respect rendered more defensible.

There are on this isle seven churches, one in each of the principal villages, the main one being the town church, next come Toppaveli, Karikal, Erukkalam Piddi,Pieter’s Kers, in the fishers quarters, pesalai & Talai Mannar being the furthest list of the strand.

This isle was famous in former times for its pearl fishery. The island is productive of an abundance of fish which the inhabitants not only use for their own sustenance but also known how to drag it for exportation to other places. There is here a species of fish which could be given no better name than “ Sea-Calf” it is amphibious, and when well dressed for food, surpass the steur in Hollant, and the person partaking of them might well believed that he is feasting on goodveal.

Ella - Little Paradise Of Hill Country Sri Lanka

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lla is a little village paradise in the mountains of central highlands in the Badulla district Uva province of Sri Lanka( 200 kilometers east of Colombo and is situated at an elevation of 1,041 meters (3,415 ft) above the sea level). This little paradise has sustain with high bio-diversity dense with numerous varieties of flora and fauna and surrounded by hills covered with cloud forests

This sleepy mountain village, with a view, is the perfect base for relaxing, whilst also offering lots of fantastic walks through tea plantations to temples and waterfalls. Ella with its perfect climate soothes your mind and makes your day to day anxieties feel a world away. Most visitors to Ella only spend a couple of days there. But if you are willing to travel out of town, you can find plenty of things to do to keep you occupied.

What To Sea In Ella & Badulla District


Ella Gap:  Overlooks a spectacular gap in the southern mountain wall where the land falls away in a scenic drop of 3,000 feet to the southern plains and the sea. On a clear night, you can see the Great Basses lighthouse. For a well written essay on the Ella Gap, visit 'Elle Gap', a place to reconnect with nature by Daniel R. Rauchman.

Bambaragala Peak : Bambaragala is a 1,643 ft / 501 m mountain peak  Badulla Based on peakery data, it ranks as the 47th highest mountain in Uva and the 205th highest mountain in Sri Lanka.

Little Adam’s Peak (Breathtaking View):  Little Adams Peak whether considering the word ‘Little’,it is named after the sacred Adams Peak (Sri Pada –where the foot print of Lord Buddha is preserved) regarding the similarity between the two mountains. Therefore the mountain was called as Little Adams Peak.
“Punchi Sri Pada” is another name for this peak. It is 1141 m in height. Little Adam’s Peak attracts many travelers who come to Sri Lanka. Gradually with an easy hike up to the mountain of Little Adams Peak you can consummation a worth panoramic view. You have to walk through lush green tea plantations, waterfalls and paddy fields while enjoying the sceneries.
It will be priceless if you could visit the place in the morning when the clouds roll in. Further places like Little Adams Peak deliberates ‘How far Sri Lanka is worth and rich with beautiful natural destinations of Sri Lankan tourism’. It will feel like a neck exercise for the visitors as you have to rotate your body to seek the views outstanding for 360 degrees.

Ravana Ella (A fantastic cascade of water adjacent the main road) : This waterfall measures approximately 25 m in height and cascades from an oval-shaped concave rock outcrop. During the local wet season, the waterfall turns into what is said to resemble an areca flower withering petals. But this is not the case in the dry season, where the flow of water reduces dramatically. The falls form part of the Ravana Ella Wildlife Sanctuary, and is located 6 km (3.7 mi) away from the local railway station at Ella.

According to Ramayanaya legend, it is said that Ravana (who was the king of Sri Lanka at the time) had kidnapped princess Sita, and had hidden her in 0 the caves behind this waterfall, now simply known as the Ravana Ella Cave. At the time, the cave was surrounded with thick forests in the midst of wilderness. It is also believed that Rama’s queen bathed in a pool that accumulated the water falling from this waterfall.

Ella Rock (Interesting Hiking With Beautiful Views ) :Ella rock located at Ella town is a great answer to the travelers whom are expecting astonishment. The destination is connected with hiking, nature, panorama, train tracks, tea plantations and waterfalls. The journey will take you up to the hill for a stupendous view of mountain ranges and the valley.

It will be awesome if you could travel to the area early in the morning. If so you can enjoy the sun set as well as the bio diversity. It should be noted that the Ella rock is known as the highest peak of the Ella area. At afternoons it will feel quite tired to the travelers and the entire area gets covered with abiding clouds..

Maritime Museum Galle

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aritime museum Galle, of the department of national museum in an education center visitors showing life styles of the fisherman & natural resources of southern province. This museum was first opened for the public on 9^th May 1992 in old ware house in the Dutch Fort, Galle. In 2004 this museum was completely destroyed by the Tsunami disaster. Galle maritime museum was reopened to the general public on 18^th May 2009, funded by the Netherlands. Sri Lanka cultural collaboration program under the supervision of ministry of cultural affairs & National Heritage.

The exhibition of the first gallery represents the history of Galle harbor and the cultural of fishing community in southern coastal area. Fishing is the major livelihood of the people of the southern coastal belt. They constitute a community with & distinctive language, customs, rituals beliefs and fishing equipment of their own. The aim of this gallery is to depict the life ways of this community. A variety of objects including models of fishing crafts, fishing equipment & information on fishing techniques, communal life and languages are displayed. The gallery also displays a model of a cargo ship known as “Maha Oruwa “ which belonged to a family of several generations of sailors, the Dodanduwa Galle.

The diorama of the second gallery represents botanical exhibition on mangroves, sea shore plants and marine algae. Nature of mangroves and its growth is shown here by well arranged models. Photos of plants species grown in Rekawa and Kalametiya lagoons have been displayed here. This is followed by more photos of sea shore plants & list of adaptations. Algae grown in the shallow water level of the tidal waves shown by real specimens preserved in wet media for easy identification.

Zoology gallery starts from the beautiful marine invertebrate classification panel specimens of evolutionary important animals such as Sea cucumber, Sea urchin, Brittle Star, Bivalves and leaps exhibits within this panel and all the other marine invertebrates are representing by photographs.

Attractive and highly productive coral types and their developmental stages are displayed here too. A collection of mallusca’s shells shows high more phological diversity. As well as an exhibition of common edible marine fish in Sri Lanka gives educational value with identification guide.

This gallery consists with models of marine mammals “common”in coastal zone around Sri Lanka gives facts about them. Marine mammals; such as Blue Whale ( Balaenoptera Musculus ) Brude’s Whale (Balaenoptera Edeni), Killer Whale (Orcinus Orca), Humpback Whale (Megaptera Novaengliae), Bottle Mask Dolphin (Tursi ops Truncates) Dug ong (Do gang Do Gang ), Ginkogo Toothed Beaked Whale ( Mesoplodon Ginkgodens) can be seen in this galley.

Furthermore, specimens of some marine birds are displayed here. There is a view of egg lying of green turtle among five turtle species in Sri Lanka next to the marine mammals’ gallery.

Huge and rare skeleton of brude’s Whale which runs along the gallery is unforgettable memory of the visitors. This whale records rarely in coastal zone around Sri Lanka. It was standed in the seas closer to the Colombo commercial harbor in November 2003 and buried within NARA premises by the crew of NARA. In September of 2008 Department of National Museum excavated this skeleton and prepared it for display.

Tsunami is a large ocean waves that is caused by a sudden motion on the ocean floor. This sudden motion could be an earth quake or any other reason. Tsunami can travel across the open ocean at great speed & build in to deadly waves when they encounter the land. Tsunami that affected Sri Lanka on 26^th December in 2004 was sadder motion of the ocean floor. The model that shows Tsunami’s reactions of Sri Lanka is kept for exhibition in this museum.

There will be educational programs on every Saturdays at maritime museum Galle and specially lectures will be delivered on request.