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    Contemporary india- sri lanka relations in post-covid pandemic period
    (2023) Thalpawila, Osantha Nayanapriya
    India's foreign policy under the Narendra Modi government has been focused on rebuilding cooperation in South Asia. The Indian foreign policy has been restructured as 'Neighborhood First,' which primarily plans to strengthen relations with its South Asian neighbours. In this context, India -Sri Lanka relations have been considered by scholars in South Asian politics in recent times. Relations between both countries during the immediate post-civil war period deteriorated with some better experiences. However, relations have been progressing since 2015 in the context of changing new governments in both countries. This paper examines the contemporary relations between India and Sri Lanka in the post-COVID pandemic era. The research paper is based on secondary data from books and journal articles in the relevant disciplines. Further, recent data was collected from printed and electronic media reports. The collected data were analyzed using a descriptive-analytical method. The economic crisis in Sri Lanka faced many adversities in the country. In this context, India offered her cooperation to rebuild the collapsed economy in Sri Lanka. India extended her financial and humanitarian assistance to the government of Sri Lanka. In addition, India signed some bilateral cooperation pacts in investment projects on energy, economic, development, and cultural relations by enhancing the relations between the two countries and the pe'ople-to-people of both countries. In addition, official visits of the two premiers during times of crisis in Sri Lanka initiated mutual relations again. It was proved that India was keen to initiate her policy of 'Neighborhood First" towards her immediate maritime neighbour.
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    Religious harmony that reveals from the inscriptions at Budumuttāva
    (2023) Gunawardana, Nadeesha
    ක්‍රි.ව 1017 සිට ක්‍රි.ව 1070 දක්වා රක්ඛපාෂාණඛණ්ඩ හෙවත් රක්වාණ සීමා කොට පැවති සොළී පාලනය කරණකොටගෙන විශේෂයෙන් රජරට ප්‍රදේශයෙහි ද්‍රවිඩ බලය සීඝ්‍රයෙන් ව්‍යාප්ත වූ බව නොරහසකි. ක්‍රි.ව. 1070 දී දකුණු ඉන්දියාවේ පළමුවන වන කුලෝත්තුංග දවස පළමුවන විජයබාහු, රජරටින් සොළීන් පලවා හැර දීප සක්විති විය. එහෙත් මේ වන විට රජරට ස්ථිර නිවාස ග්‍රහණය කරගෙන සැලකිය යුතු ද්‍රවිඩ ජනගහණයක් සිටි බවට සාධක තිබේ. සොළී පාලන සමය තුළ ත්‍රීකුණාමල දිස්ත්‍රික්කයේ විල්ගම් විහාරය නවීකරණය කළ සොළීහු, එයට “රාජරාජ පෙරුම්පල්ලි” යන නාමය දුන්හ. ත්‍රිකුණාමල දිස්ත්‍රික්කයේ තිරියාය (ගිරිහඩු සෑය) මේ කාලයේ දී “නාථනාර් කෝවිල” නමින් හැඳින්විණි. දීප සක්විති වීමෙන් පසු ඇති වූ වේළයික්කාර කැරැල්ල මැඩපවත්වා ඔවුන් විශ්වාසවන්තව තබා ගැනීමේ දේශපාලන උපායක් ලෙස ඔවුන්ට දළදා වහන්සේගේ භාරකාරත්වය පැවරීමට පළමුවැනි විජයබාහු රජුට සිදු වී තිබේ. ක්‍රි.ව. 1111 දී පළමුවන වන විජයබාහුගේ අභාවයෙන් පසු ඒකීය ශ්‍රී ලංකාව දේශපාලන ඒකක හතරකට බෙදී පැවතිණි. ක්‍රි.ව. 1111 සිට ක්‍රි.ව. 1153 අතර කාලයේ රජරට දක්ඛිණ දේශය, අටදහස් රට, දොළොස්දහස් රට යනුවෙන් දේශපාලන ඒකක චතුෂ්කයකට ශ්‍රී ලංකාව බෙදී පැවතිණි. අනුරාධපුර යුගයේ අවසාන භාගයේ හා පොළොන්නරු යුගයේ ආරම්භ අවදියේ විශේෂයෙන් රජරට ප්‍රදේශයේ සමාජ සහ සංස්කෘතික පසුබිම නිරීක්ෂණයට අදාළ වන අභිලේඛන අතර බුදුමුත්තාව සෙල් ලිපි තුන අතිශයින් වැදගත් ප්‍රාථමික මූලාශ්‍රයෝ වෙති. ඒවා මධ්‍යතන ශ්‍රී ලංකාවේ ද්‍රවිඩ ආභාසය හෙළි කරන ප්‍රබල සන්නිවේදන මාධ්‍යයක්ව පවතී.
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    Socio – economic and cultural relations existed between south india and sri lanka as gleaned from inscriptions
    (2023) Gunawardana, Nadeesha
    South India and Sri Lanka had close relations from time immemorial. Due to their proximity, Tamil Nadu and Sri Lanka have maintained close contact since proto-historic times. From the early period onwards, the South Indian mercantile communities like Vanijha, Sattu, Aiyavole, Nāṉādesis, and Tisai Āiyirattu Aiňūṟṟuvar and their medieval, associated military communities like Vīrakkoṭiyār and Vēḷaikkārar in different periods, played an essential role in the economic and political history of the island. These relations can be testified not only from literary sources like Mahāvaṃsa and Saṃgam literature but also from the inscriptions and other archaeological artifacts. In this paper, an attempt has been made to gather historical facts highlighting the mutual relationship existed between Sri Lanka and South India through inscriptions. These inscriptions give evidence on three dimensions: trade, political and cultural. Here, it is supposed to pay attention to the pre-historic period to the end of the kingdom of Anurādhapura.
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    Uncovering the ancient cultural interactions and ties between nāgarjunakoṇḍa and sri lanka
    (2023) Gunawardana, Nadeesha
    This research focuses into the historical and cultural relations between Nāgarjunakoṇḍa and Sri Lanka during ancient times. The primary objective of this study is to elucidate the depth and significance of these cultural interactions, exploring their influence on art, architecture, religion, trade, and language. To achieve this objective, a comprehensive examination of historical records, archaeological findings, and scholarly literature has been conducted. Methodologically, this research relies on a multidisciplinary approach, integrating data from diverse sources to provide a holistic understanding of the ancient ties between Nāgarjunakoṇḍa and Sri Lanka. The research draws from ancient texts, inscriptions, archaeological excavations, and comparative analyses of art and architecture. The key findings of this study reveal that there was a cultural exchange between Nāgarjunakoṇḍa and Sri Lanka. Buddhism played a central role in facilitating these exchanges, leading to the transmission of religious teachings, texts, and artifacts. Architectural styles, artistic motifs, and trade connections were shared, leaving a lasting imprint on both regions. In conclusion, the cultural relations between Nāgarjunakoṇḍa and Sri Lanka during ancient times were profound and enduring. The findings underscore the importance of such historical interactions in shaping the cultural and religious landscapes of both regions. The lessons learned from these ancient ties can inform contemporary intercultural relations and cooperation. This research offers insights into the interconnectedness of societies in the past and highlights the value of preserving and studying our shared cultural heritage.
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    The Historicity of Sīhalavatthu
    (2022) Gunawardana, N. S.
    The Sīhalavatthu or the Sīhalavatthuppakaraṇa is one of the oldest surviving sources, the credit for discovering this goes to Mr. K. D. Somadāsa, the assistant librarian of the University of Ceylon. He received the initial copy of Sīhalavatthu in Burmese as he made a list of palm leaves in the monasteries of the Southern province in Sri Lanka. Mr. K. D. Somadasa handed over the same to Ven. Polvattē Buddhadatta to get it translated into the Sinhalese characters. When the book was found, it was crumbled down owing to the dilapidated state of the manuscript. Having translated the manuscript Ven. Polvattē Buddhatta published an article in the Silumina newspaper. Having read the newspaper article, Ven. Hunupitiye Saddhammañaṇālankara handed over a copy of Sīhalavatthu in Burmese, which was in his possession. The above manuscript was copied by him when he was in Burma in 1923. Due to the untiring efforts of Ven. Polvattē Buddhadatta, another Burmese manuscript of Sīhalavatthu was found in the Mahākappinna Mudalindārāmaya in Välithara in Sri Lanka (2014: viii). Following the due clarification, Rev. Polvattē Buddhadatta is credited with publishing this manuscript. This was a Pali work written in Burmese (Sīhalavatthuppakaraṇa, 1959: ix)
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    A review of giving of tulābāra dāna by kings of ancient Lanka
    (Faculty of Graduate Studies, University of Kelaniya, 2013) Jayathilaka, W.A.H.
    The means of the donation of equivalent fraction (tulābāra dāna) is, to donate wealth to the people to match the weight of a person. In brief, it is a donation of wealth, equal to one's weight measured by a weighing scale. The kings became popular owing to this practice. The donations were done in various ways. Among them the tulābāra dāna was a special kind of giving. The objective of this research is to evaluate the donations made by the rulers who lived in Anurādhapura and Polonnaruwa kingdoms. (6 B. C.-1215 A. C.) In India too, records show the showering of wealth according to weight of a person. This is evident from the Jātaka stories. It is mentioned that they have donated wealth, equal to the weight of their animals, too. Furthermore in this research I expect to identify the items which were given as tulābāra dāna. Even though it was done by the King personally, later it facilitated welfare for the people. As the methodology of this research I have studied part II of Mahāwaṃsa and Epigraphy as primary sources. The method of donation was changed after the kingdom of Anurādhapura. King Nissankamalla was a great practitioner of this art of giving. The existence of the above practice cannot be seen after the Polonnaruwa Period. The tulābāra dāna was practiced in a ceremonial way, according to ancient rituals.
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    Sabaragamu Kirimadu ceremonial dance and rituals (A study based on Divisional Secretariat of Kalawana, Rathnapura District)
    (Faculty of Graduate Studies, University of Kelaniya, 2013) Kumara, R.K.C.; Sandamali, R.M.A.
    There is a great deal of evidence of ceremonial dances and rituals all over the island of Sri Lanka. Among them Kirimadu, GiniMadu, Gammadu, Pahanmadu, Devolmadu take a prominent place. Amongst these, Kirimadu ceremonial dance could be identified as a specific ceremonial dance confined to Sabaragamuwa Province. From ancient times, this traditional ceremonial dance has been conducted to bring prosperity for all people, for the protection of crops, and to get rid of diseases and epidemics and for the great hope of development of the entire area. This study focusses on the Kalawana Secretariat in the Rathnapura District. The main objective of the study is to identify the traditions and rituals of ceremonial dance. Among the other objectives are to investigate the historical background, look into the reasons why the ceremonial dance is in the open, the identification of its social values as well as the prevailing new trends. To gain this we utilized face to face interviews, semi- structured interviews and field observation for data collecting. Through this study we were able to identify many rituals of ceremonial dance in Sabaragamuwa. Among them were the Aluth deviyange kotasa, Thota pe kireema, Magul bera wadanaya, Wee keteema, Nokku batha piseema, Hathpada pelapaliya, Kiri ithiraweema, Peduru paliya, Mee kedeema, Nanu muraya, Atha bandeema, Andi gura nateema, Paththini kannalawwa, Mal paliya nateema, Roti pideema, Muruthan wadeema and Madu hamaraya. The above mentioned rituals are the main aspects of the ceremonial dance. However, the busy and restless life of the average individuals of the area, the rapid progress and development and advancement of science and drug manufacturing, and accelerated progress of infrastructural networks have paved the way for the speedy diminishing of this ancient, ceremonial dance.