Ambulawa - Sri Lanka
Sri Lanka is considered as an Asian country to contain richest bio-diversity in a single area. Hill Country receives its flowing water from South-west monsoon rains. Ambuluwawa peak situated in the center of Gampola Kingdom established by the great Sinhala King Buvanekabahu IV. Bio-diversity of Sri Lanka is amply exampled in Ambulawa.
According to the researchers there are about 200 varieties of plants belong to 80 families. “Iramusu”, “Muva kiriya” and “nawa handi” are some of known medical plants grown in the area. Ambuluwawa rock summit is surrounded by large number of mountain ranges. The scenic beauty of this summit is breathtaking.
Track of long paddy fields blessed by Mahaweli river adds spices to the beauty of Ambuluwawa.
Track of long paddy fields blessed by Mahaweli river adds spices to the beauty of Ambuluwawa.
Buduruwagala - Sri Lanka
Buduruwagala is located about 5 km from the Wellawaya on the Thanamalwila road. Buduruwagala is a place, not to be missed if you are on your way from Hill country to southern beaches. The name “Buduruwagala” is derived from word “Budu”, “Ruwa” and “Gala”. Budu means “ Budda”, Ruwa means “Image” and “Gala” means stones(Buddha images with stones).
The statues are believed to build 10th century AD. The gigantic Buddha statue still bears traces of its original stuccoes robe and a long streak of orange suggests it was once brightly painted. The central of the three figures to the Buddha's right is thought to be the Buddhist mythological figure-the Bodhisattva Avalokitesvara. To the left of this white painted figure is a female figure in the thrice-bent posture, which is thought to be his consort-Tara.
Bamiyan Buddha statues in Afghanistan was considered as tallest Buddha statue until it was destruction by Taliban in March 2001. The Buduruwagala Buddha Statue is now considered the tallest in the world.
Kithulgala
Kithulgala is an ideal place for people who admire nature. Whether interested in bird watching, natural walks, white-water rafting, Kithualgala is a quite and peaceful milieu. It is one of the wettest places in the country which gets two monsoons each year.Kithulgala is one of the best place to research on endemic species of Sri Lanka . The Sri Lanka Hill Munia, Chestnut-backed Owlet and Sri Lanka Small Barbet and Green-billed Coucal can be named as few.
Kithulgala forest is situated beside Kelani River and has a high bio-diversity. Oscar-winning epic Bridge on the River Kwai, was filmed here in 1956 by Sir David Lean, Kelani river offers three different sections for white-water rafting. Beginners, intermediates and advance surfers can select what suits for them.
So if you are seeking for an adventure tour this is not a place to miss.
Sigiriya
Sigiriya is an archeological site in Central Sri Lanka. It contains the ruins of an ancient palace complex, built during the reign of King Kasyapa (477 – 495 AD). It is one of the seven World Heritage Sites in Sri Lanka and is one of its most popular tourist destinations.Setting
Sigiriya rock is the hardened magma plug from an extinct and long-eroded volcano. It stands high above the surrounding plain, visible for miles in all directions. The rock rests on a steep mound that rises abruptly from the flat plain surrounding it. The rock itself rises 370m and is sheer on all sides, in many places overhanging the base. It is elliptical in plan and has a flat top that slopes gradually along the long axis of the ellipse.
Archeological remains
Sigiriya consists of an ancient castle built by King Kasyapa during the 5th century AD. The Sigiriya site has the remains of an upper palace sited on the flat top of the rock, a mid-level terrace that includes the Lion Gate and the mirror wall with its frescoes, the lower palace that clings to the slopes below the rock, and the moats, walls and gardens that extend for some hundreds of metres out from the base of the rock.
Aerial View
The site is both a palace and fortress. Sufficient remains to provide the visitor with a stunning insight into the ingenuity and creativity of its builders.
The upper palace on the top of the rock includes cisterns cut into the rock that still retain water. The moats and walls that surround the lower palace are still exquisitely beautiful.
History
Sigiriya may have been inhabited through prehistoric times. It was used as a rock-shelter mountain monastery from about the 3rd century BC, with caves prepared and donated by devotees to the Buddhist Sangha. The garden and palace were built by Kasyapa. Following Kasyapa's death, it was again a monastery complex up to about the 14th century, after which it was abandoned. The ruins were discovered in 1907 by British explorer John Still. The Sigiri inscriptions were deciphered by the archeologist Paranavithana who published a renowned two volume work, published by Oxford, known as "Sigiri Graffiti". He also wrote the popular book "Story of Sigiriya".
Legends of the site's origins
The Mahavansa, the ancient historical record of Sri Lanka, describes King Kasyapa as the son of King Dhatusena. Kasyapa murdered his father by walling him alive and then usurping the throne which rightfully belonged to his brother Mogallana, Dhatusena's son by the true queen. Mogallana fled to India to escape being assassinated by Kasyapa but vowed revenge. In India he raised an army with the intention of returning and retaking the throne of Sri Lanka which was rightfully his. Knowing the inevitable return of Mogallana, Kasyapa is said to have built his palace on the summit of Sigiriya as a fortress and pleasure palace. Mogallana finally arrived and declared war. During the battle Kasyapa's armies abandoned him and he committed suicide by falling on his sword. Chronicles and lore say that the battle-elephant on which Kasyapa was mounted changed the course just to get to a better fighting position/place but the army misinterpreted it as the King fleeing. Thereafter the army abandoned the king altogether. Moggallana returned the capital to Anuradapura and turned Sigiriya into a monastery complex.Alternative stories have the primary builder of Sigiriya as King Dhatusena, with Kasyapa finishing the work in honour of his father. Still other stories have Kasyapa as a playboy king, with Sigiriya a pleasure palace. Even Kasyapa's eventual fate is mutable. In some versions he is assassinated by poison administered by a concubine. In others he cuts his own throat when isolated in his final battle.
Still further interpretations have the site as the work of a Buddhist community, with no military function at all. This site may have been important in the competition between the Mahayana and Theravada Buddhist traditions in ancient Sri Lanka.
The City and the Palace
Sigiriya is considered as one of the most important sites of urban planning of the first millennium, the site plan is considered very elaborate and imaginative. The planning had combined concepts of symmetry and asymmetry to intentionally interlock the geometrical plan and the natural form of the surroundings. The west side of the rock lies a park for the royals which is symmetrically planned, the park contains water retaining structures which includeds sophisticated sub/surface hydraulic systems of which some are working even today. The south contains a man made reservoir, these were extensively used from previous capital of the dry zone of Sri Lanka. Five gates were places as entrances the more elaborate western gate is thought to be reserved for the royals.The Gardens
The landscape of the Sigiriya city is considered to one of the most important aspects of the site, the gardens are one of the oldest landsacaped gardens of the world. Gardens take three distinct but linked forms they are Water, Cave and boulder gardens. The water gardens are the more sophisticated in design and can be seen in the western precinct. The water gardens contained pools of various depths with streams flowing over slabs of marble. Underground hydraulic systems provide water into the fountains which even operate today. Other water gardens found combines pavilions with water courses which were used to cool the pavilions. Boulder gardens had a different design concept to the water gardens, the gardens included pathways, pavilions etc.
The Mirror Wall
Originally this wall was so well polished, the king could see himself whilst he walked alongside it. Made of a kind of porcelain, the mirror wall now contains verses scribbled by visitors to the rock. well preserved it has verses dating from the 8th century. People of all types wrote on the mirror wall, they took to varying subjects like love, irony, experiences of all sorts. it has now been banned to write on the mirror wall.
The Mirror Wall & Spiral Stairs leading to the Frescoes
John Still in 1907 had observed that; "The whole face of the hill appears to have been a gigantic picture gallery... the largest picture in the world perhaps".
The paintings would have covered most of the western face of the rock, covering an area 140 meters long and 40 meters high. There are references in the graffiti to 500 ladies in these paintings. However, many more are lost forever, having been wiped out when the Palace once more became a Monastery so that they would not disturb meditation.
Classified as in the Anuradhapura period but the painting style technique used to paint is considered unique. The line and application style of the paintings differ from the Anuradhapura paintings. The lines are painted in a form which enhances the sense of volumeness of figures. The paint has been applied in sweeping action strokes using more pressure on one side giving the effect of a deeper colour tone towards the edge. Other paintings of the Anuradhapura period contains similar approaches to painting but they do not have the sketchy nature of the sigiriya lines as the painting of the Anuradhapura period has a distinct line which was the artists boundary which does not resemble that of the Sigiriya style.
The paintings would have covered most of the western face of the rock, covering an area 140 meters long and 40 meters high. There are references in the graffiti to 500 ladies in these paintings. However, many more are lost forever, having been wiped out when the Palace once more became a Monastery so that they would not disturb meditation.
Classified as in the Anuradhapura period but the painting style technique used to paint is considered unique. The line and application style of the paintings differ from the Anuradhapura paintings. The lines are painted in a form which enhances the sense of volumeness of figures. The paint has been applied in sweeping action strokes using more pressure on one side giving the effect of a deeper colour tone towards the edge. Other paintings of the Anuradhapura period contains similar approaches to painting but they do not have the sketchy nature of the sigiriya lines as the painting of the Anuradhapura period has a distinct line which was the artists boundary which does not resemble that of the Sigiriya style.
Sri Dalada Maligawa
Sri Dalada Maligawa
From Wikipedia, the free encyclopedia
The Sri Dalada Maligawa or The Temple of the Sacred Tooth Relic is a temple in the city of Kandy in Sri Lanka. It was built within the royal palace complex which houses the only surviving relic of Buddha, a tooth, which is venerated by Buddhists. The relic has played an important role in the local politics since ancient times, it's believed that whoever holds the relic holds the governance of the country, which caused the ancient kings to protect it with great effort. Kandy was the capital of the Sinhalese Kings from 1592 to 1815, fortified by the terrain of the mountains and the difficult approach.
The city is a world heritage site declared by UNESCO, in part due to the temple.
From Wikipedia, the free encyclopedia
The Sri Dalada Maligawa or The Temple of the Sacred Tooth Relic is a temple in the city of Kandy in Sri Lanka. It was built within the royal palace complex which houses the only surviving relic of Buddha, a tooth, which is venerated by Buddhists. The relic has played an important role in the local politics since ancient times, it's believed that whoever holds the relic holds the governance of the country, which caused the ancient kings to protect it with great effort. Kandy was the capital of the Sinhalese Kings from 1592 to 1815, fortified by the terrain of the mountains and the difficult approach.The city is a world heritage site declared by UNESCO, in part due to the temple.
Monks of the two chapters of Malwatte and Asgiriya conduct daily ritual worship in the inner chamber of the temple, in annual rotation. They conduct these services three times a day: at dawn, at noon and in the evening.
On Wednesdays there is a symbolic bathing of the Sacred Relic with an herbal preparation made from scented water and flagrant flowers, called Nanumura Mangallaya. This holy water is believed to contain healing powers and is distributed among those present.
The Temple has sustained damage from multiple bombings by terrorists in the past, but has been fully restored each time.
On January 25, 1998, Liberation Tigers of Tamil Eelam (LTTE) terrorists committed a deadly suicide attack, killing 8 civilians and leaving 25 others injured, as well as significant damage to the temple structure.
Ceremonies
The worship of corporeal remains of the Buddha, as recorded in the Mahaparinibbana-sutta (the Record of the Demise of the Buddha), was sanctioned by the Buddha himself on the verge of his passing away. The Buddha declared that four noble persons are worthy of their bodily remains being enshrined and honored, the Buddha, the Personal Buddhas (Pacceka Buddhas,) the Arahanths (Buddha's disciples) and the Universal Monarchs ( Cakkavatti kings). The bodily remains of the Buddha, after their distribution among various states that claimed for the relics, were enshrined in the funerary mounds known as stupa. However, the four canine Teeth were said to have been separately enshrined and worshipped . The right canine was worshipped in the heavenly domain of the king of gods, Sakra, while another was worshipped by the king of Gandhara in modern Pakistan. The third was taken away by the Nagas and worshipped placing it in a golden shrine room. The fourth, the left canine was removed from the funerary ashes by a monk and was handed over to the king of Kalinga in Eastern India, as recorded in the Digha Nikaya..
Thenceforth, the Tooth relic of the Kalinga became an object of great veneration by generations of Kalinga kings until it earned the wrath of brahmanical followers, and consequently several attempts were made to destroy the Relic by the fanatical rulers. Yet, the Tooth relic was miraculously saved from such atrocities. For this reason, the kings of other states attempted to possess the Tooth relic for personal veneration. Thus, from the beginning itself, the Tooth relic came to be considered as an important symbol of veneration. The last Indian ruler to possess the Tooth relic was Guhasiva of Kalinga (c.4th century AD).
Arrival of the Sacred Tooth Relic in Sri Lanka
The final attempt made by a neighboring state to make war with Guhasiva for the possession of the Tooth relic caused this venerated relic to leave the Indian shores. By this time, Buddhism was well rooted in Sri Lanka, and the island rulers maintained close relations with the Indian states that fostered Buddhism. Apparently, it was for this reason that the Kalinga ruler, in imminent danger of losing in battle, decided to send the Tooth relic to his friend, the Sri Lankan king.
Danta and Hemamala, dressed as pilgrims, secretly transporting the relic in Hemamala's hair from India to Sri Lanka.
Danta and Hemamala, dressed as pilgrims, secretly transporting the relic in Hemamala's hair from India to Sri Lanka.
After about eight centuries of its Existence in India, the Tooth relic was secretly taken away by Danta and Hemamala, said to be the son-in-law and daughter of Guhasiva. The literary works like Dathavamsa, Daladasirita and the chronicle Mahavamsa, record many and varied vicissitudes that the couple went through en route to Sri Lanka in order to safeguard the relic. It is recorded that the prince and the princess donned the garb of ascetics and carried the Relic hidden within the coiffure of Hemamala not to be noticed by passersby. A twentieth century wall painting of the well known monastery of Kelaniya (about 5 miles east of Colombo), depicts this episode in a classic style executed by a local artist (Solius Mendis).
Danta and Hemamala were said to have embarked on a ship at the ancient port of Tamralipti, a busy port at the time, located at the mouth of the river Ganges, and reached the shores of Sri Lanka at the port of Lankapattana (modern Ilankeiturei) in the Trincomalee District. The Relic was reported to have performed several miracles en route on the ship itself, thus being venerated by human and superhuman beings. The Tooth Relic finally reached the Sri Lankan capital, Anuradhapura, and according to the Sinhala text, Dalada Sirita, the Relic was kept at the Megagiri vihara in the park Mahameghavana.
At the time of its arrival, the Indian ruler Guhasiva's friend, king Mahasena had died and his son, king Kirti Sri Meghavanna (4th century AC), who himself was a pious Buddhist, had succeeded him. The Tooth Relic was well received by the king and placed on the throne itself with much veneration. The chronicle Mahavamsa reports that the king with great faith had the Tooth Relic enshrined in the edifice called Dhammacakkageha originally built by king Devanampiyatissa in the 3rd century BC, within the royal enclosure (Rajavatthu). The king built a special shrine and enshrined the Tooth Relic therein. This shrine has now been identified as the ruined edifice lying almost next to the great refectory known as Mahapali.
There are special religious programs conducted in the Maligawa on every Full Moon Poya day where large numbers participate. Apart from these daily, weekly and monthly ceremonies, there are four major ceremonies held every year. They are Aluth Sahal Mangallaya, Avurudu Mangallaya, Esala Mangallaya, Karthika Mangallaya. Of these, the most important is the Esala Mangallaya.
Sacred Tooth Relic in Sri Lanka
The Temple has sustained damage from multiple bombings by terrorists in the past, but has been fully restored each time.
On January 25, 1998, Liberation Tigers of Tamil Eelam (LTTE) terrorists committed a deadly suicide attack, killing 8 civilians and leaving 25 others injured, as well as significant damage to the temple structure.
Ceremonies
The worship of corporeal remains of the Buddha, as recorded in the Mahaparinibbana-sutta (the Record of the Demise of the Buddha), was sanctioned by the Buddha himself on the verge of his passing away. The Buddha declared that four noble persons are worthy of their bodily remains being enshrined and honored, the Buddha, the Personal Buddhas (Pacceka Buddhas,) the Arahanths (Buddha's disciples) and the Universal Monarchs ( Cakkavatti kings). The bodily remains of the Buddha, after their distribution among various states that claimed for the relics, were enshrined in the funerary mounds known as stupa. However, the four canine Teeth were said to have been separately enshrined and worshipped . The right canine was worshipped in the heavenly domain of the king of gods, Sakra, while another was worshipped by the king of Gandhara in modern Pakistan. The third was taken away by the Nagas and worshipped placing it in a golden shrine room. The fourth, the left canine was removed from the funerary ashes by a monk and was handed over to the king of Kalinga in Eastern India, as recorded in the Digha Nikaya..
Thenceforth, the Tooth relic of the Kalinga became an object of great veneration by generations of Kalinga kings until it earned the wrath of brahmanical followers, and consequently several attempts were made to destroy the Relic by the fanatical rulers. Yet, the Tooth relic was miraculously saved from such atrocities. For this reason, the kings of other states attempted to possess the Tooth relic for personal veneration. Thus, from the beginning itself, the Tooth relic came to be considered as an important symbol of veneration. The last Indian ruler to possess the Tooth relic was Guhasiva of Kalinga (c.4th century AD).
Arrival of the Sacred Tooth Relic in Sri Lanka
The final attempt made by a neighboring state to make war with Guhasiva for the possession of the Tooth relic caused this venerated relic to leave the Indian shores. By this time, Buddhism was well rooted in Sri Lanka, and the island rulers maintained close relations with the Indian states that fostered Buddhism. Apparently, it was for this reason that the Kalinga ruler, in imminent danger of losing in battle, decided to send the Tooth relic to his friend, the Sri Lankan king.
Danta and Hemamala, dressed as pilgrims, secretly transporting the relic in Hemamala's hair from India to Sri Lanka.
Danta and Hemamala, dressed as pilgrims, secretly transporting the relic in Hemamala's hair from India to Sri Lanka.
After about eight centuries of its Existence in India, the Tooth relic was secretly taken away by Danta and Hemamala, said to be the son-in-law and daughter of Guhasiva. The literary works like Dathavamsa, Daladasirita and the chronicle Mahavamsa, record many and varied vicissitudes that the couple went through en route to Sri Lanka in order to safeguard the relic. It is recorded that the prince and the princess donned the garb of ascetics and carried the Relic hidden within the coiffure of Hemamala not to be noticed by passersby. A twentieth century wall painting of the well known monastery of Kelaniya (about 5 miles east of Colombo), depicts this episode in a classic style executed by a local artist (Solius Mendis).
Danta and Hemamala were said to have embarked on a ship at the ancient port of Tamralipti, a busy port at the time, located at the mouth of the river Ganges, and reached the shores of Sri Lanka at the port of Lankapattana (modern Ilankeiturei) in the Trincomalee District. The Relic was reported to have performed several miracles en route on the ship itself, thus being venerated by human and superhuman beings. The Tooth Relic finally reached the Sri Lankan capital, Anuradhapura, and according to the Sinhala text, Dalada Sirita, the Relic was kept at the Megagiri vihara in the park Mahameghavana.
At the time of its arrival, the Indian ruler Guhasiva's friend, king Mahasena had died and his son, king Kirti Sri Meghavanna (4th century AC), who himself was a pious Buddhist, had succeeded him. The Tooth Relic was well received by the king and placed on the throne itself with much veneration. The chronicle Mahavamsa reports that the king with great faith had the Tooth Relic enshrined in the edifice called Dhammacakkageha originally built by king Devanampiyatissa in the 3rd century BC, within the royal enclosure (Rajavatthu). The king built a special shrine and enshrined the Tooth Relic therein. This shrine has now been identified as the ruined edifice lying almost next to the great refectory known as Mahapali.
There are special religious programs conducted in the Maligawa on every Full Moon Poya day where large numbers participate. Apart from these daily, weekly and monthly ceremonies, there are four major ceremonies held every year. They are Aluth Sahal Mangallaya, Avurudu Mangallaya, Esala Mangallaya, Karthika Mangallaya. Of these, the most important is the Esala Mangallaya.
Sacred Tooth Relic in Sri Lanka
From the time of its arrival in Sri Lanka in the 4th century until the end of the 10th century when the capital Anuradhapura was shifted to Polonnaruva, only a few instances are recorded in the chronicle Mahavamsa . Yet, Fa-Hsien, the Chinese traveller monk,who lived in the Abhayagiri monastery in the 5th century has left behind many details about the worship and rituals connected with the Tooth Relic. According to him, the procession instituted by king Kirti Sri Meghavanna in the 4th century, was continued in a grandeur scale. The sacred Tooth Relic was taken in procession from the Tooth Relic shrine to the Abhayagiri Vihara where the Relic was exhibited for three months with elaborate ritual worship.
Going by the descriptions of literary texts dealing with the sacred Tooth Relic, and also the sporadic references of the chronicle, it is possible to conclude that the sacred Tooth Relic was well guarded by the kings and considered it to be the palladium of kingship. Some of the kings even went to the extent of prefixing the term `Datha' ( Tooth) to their names, e.g. Dathopatissa, Dathappabhuti, Dalamugalan, etc., which clearly indicates their close association with the sacred Tooth Relic.
The intrusion of South Indian Cholas and the internal disharmony in the ruling houses resulted in the Tooth Relic facing unsafe vicissitudes now and then. Yet, the historical records indicate that the Tooth Relic continued to be in the custody of the Anuradhapura rulers, until king Vijayabahu I shifted the capital to Polonnaruva in the 11th century.
The present ruins of the Atadage at the Sacred Quadrangle (Dalada Maluva) in the ancient city of Polonnaruva, is identical with the Tooth Relic temple built by Vijayabahu. The Velaikkara stone inscription standing at the side of this edifice provides many details on the history of the Tooth Relic. It appears that the Tooth Relic, together with the Bowl Relic, was brought down from the Uttaramula -ayatana monastery of the Abhayagiri Vihara and installed in the Atadage shrine. This shrine, according to the Velaikkara inscription, was placed under the protection of the Velaikkara mercenaries who were in the service of the king.
The Atadage was well known for the ritual known as the Netra-Mangallaya. The eye-balls of the Buddha image located in the ground floor shrine room were washed annually with unguents, as recorded in the inscription. The architectural plan of the Atadage too, is significant in that this two-storied plan seems to have been the prototype followed in the later periods down to the present Dalada shrine at Kandy.
According to the text Sasanavamsa, king Vijayabahu I maintained friendly relations with his contemporary , king Anuruddha of Burma even to the extent of the latter requesting the Sri Lankan ruler to send him the sacred Tooth Relic. The wise king appeased the Burmese king's desire by sending him a replica of the Relic, which is said to be greatly venerated by the Burmese.
The years following king Vijayabahu's death appear to have been quite calamitous in the political field. The country came to be ruled under separate rulers who were weaklings. Consequently, many Buddhist shrines were destroyed. In this state of affairs, fearing the destruction of the sacred Tooth and the Bowl Relics, the monks secretly removed them to safer locations in the southern country, Rohana. With the accession of king Parakramabahu I in the year 1153 AD, Sri Lankan political scene assumed a firm basis again. While rebuilding the country's economy especially through vast agrarian schemes, he lost no time in bringing about a renaissance in the religious activities. Most of the existing religious edifices in Polonnaruva remain mementos to his immeasurable service to the cause of Buddhism.
Parakramabahu I managed to secure the possession of the sacred Tooth Relic and the Bowl Relic and enshrined the sacred objects in a new edifice built in the center of the city. He was also said to have had the exposition of the Tooth Relic in a circular shrine built at the Jetavana monastery, which is possibly the ruined edifice in proximity to the Tivanka Patimaghara image house in the northern extremity of the ancient city.
The next great ruler to build a formidable Relic shrine for the accommodation of the sacred Tooth and Bowl Relics was Nissankamalla (1187-1196). As recorded in his inscriptions, he had the Relic Shrine Hatadage built and, having offered his son and daughter to the Relics, redeemed them with the completion of the shrine. This edifice lying almost adjoining the Atadage, represents a larger version of the Atadage.
By the beginning of the second quarter of the 13th century, the glory of Polonnaruva waned, and with the invasion of Kalinga Magha, the capital was shifted to the south-western part of the country in the wet zone. Thus, began the Damabadeniya period, which period saw the blossoming of an era of classical literary works.
By this time, the Tooth Relic and the Bowl Relic had again been taken away by the monks to a safer location in Kotmale in the central hills. Later, King Vijayabahu III was reported to have brought down the two Relics and enshrined them in a beautiful edifice built for the purpose on the hill top of Beligala. The king re-instituted the rituals connected with the Relics and handed over the custody of the Relics to his elder son, who succeeded to the throne under the name Parakramabahu II (1236-1270). Being an erudite scholar, he was well known for the compilation of classical literary texts, including the Kavusilumina.
Parakramabahu II brought down the Relics from Beligala in a procession with great veneration and placed them in a shrine built near the palace at the Damabadeniya rock According to the text Dalada Pujavaliya, Parakramabahu conducted the Relics to Srivardhanapura, the city of his birth, and held a great ritual worship. He was responsible for the building of the Tooth Relic shrine at the Vijayasundararama at Dambadeniya, where the Relic was deposited and festive rituals were conducted by the king.
The peaceful and prosperous time under Parakramabahu was disturbed by the invasion of Chandrabhanu of Java. However, the king was able to expel the enemy and bring back the country to a stable status again. It is recorded that during a severe drought, the sacred Tooth Relic was taken out of the shrine and a great procession held. He placed the Relic on the throne and having worshipped the Relic for seven days, offered the kingdom to the sacred Tooth Relic, which resulted in the termination of the drought. This incident indicates the esteem that the sacred Tooth Relic enjoyed as a symbol of kingship.
Even during the lifetime of Parakramabahu II, his son Vijayabahu as sub-king, renovated and enlarged the Relic shrine and conducted great ritual services. As the chronicle records, he restored the ruined religious edifices at Polonnaruva, including the Tooth Relic shrine and having placed the Tooth Relic therein, conducted an abhiseka (coronation) ceremony.
Yapahuva (ancient Subha-pabbata) comes into prominence around this time with the appointment of his brother Bhuvanekabahu as the sub-ruler of this province. This location, simulating the well known Sigiriya rock fortress, found itself to be a very secure place for the Relics. However, Chadrabhanu of Java invaded the country for the second time and after defeating the local sub-ruler at Yapahuva, demanded the Tooth Relic from Vijayabahu of Dambadeniya. Yet, the Sri Lankan ruler was able to defeat him and bring peace to the island again.
Bhuvanekabahu built a shrine for the sacred Tooth Relic at Yapahuva with a grandeur stairway the ruins of which still portray the aesthetic achievement of the 14th century. As the chronicle records, he continued the tradition of paying homage to the sacred Tooth Relic daily.
Almost after his reign, Sri Lanka again faced severe droughts and also an invasion from the Pandyan country in South India, under the great warrior Arya Cakravarti. He devastated the country and plundered much wealth and treasure, including the Tooth and Bowl Relics, which he handed over to the Pandyan king Kulasekera. The next king, Parakramabahu III visited the Pandyan capital and after friendly discussions, brought back the Relics and initiated the traditional rituals. It is interesting to note that even at this late age, Polonnaruva Tooth Relic shrine was in existence, for the king is said to have brought the sacred Relics from India to Polonnaruva and enshrined them at the old Tooth Relic shrine at the ancient capital, which was abandoned by this time. According to Marco Polo, the well known traveller, the Chinese Emperor, Kublai Khan, sent a messenger to obtain the Tooth, Hair and Bowl Relics from the king. However, the king was able to please the Chinese Emperor by dispatching two fake teeth, which were graciously received by the Emperor who established ritual worship for the objects.
Bhuvanekabahu II (1293-1312) is reported to have brought the Tooth Relic from Polonnaruva and placed it within a shrine built at his capital, Kurunagala.
Next ruler was Parakramabahu IV, during whose time, there was a religious revival. He reorganized the rituals connected with the sacred Tooth Relic in a systematic manner as recorded in the text Dalada Sirita. Yet another significant factor was the handing of the responsibility of the security and conduction of rituals in charge of the chief prelate of the Uttaramula monastery, which institution originated from the Abhayagiri Vihara of Anuradhapura.
The next ruler of note connected with the story of the Tooth Relic was Bhuvanekabahu IV, who selected a new capital, Gampola, in the central hills. Yet ,no mention is made of his bringing the Tooth Relic to this new city. It was possibly Vikramabahu III who had the Relic shifted to this hill capital and held a festival in honor of the sacred Tooth Relic. He is credited with the building of the shrine at Niyangampaya at Gampola, which comes closer to the 14th century Gadaladeniya temple in the decorative elements.
Thereafter, Bhuvanekabahu V (1372-1408) shifted the capital to Jayavardanapura Kotte closer to Colombo. Although he did not bring the Tooth Relic to the capital, he is reported to have conducted many ritual performances for the Relic. It was his successor, Virabahu, who brought down the Tooth Relic to Jayavardanapura Kotte from Gampola. China entered into Sri Lankan politics during his reign. The Chinese general, Chen Ho, invaded the island, captured the king and the family and took them before the Chinese emperor at the time, together with the Tooth Relic. However, conflicting and stronger reports conclude that the Chinese general did not take away the Relic and that he left the island after paying due homage and worship to the sacred Tooth Relic. This belief is corroborated by subsequent reports on the processions, festivals and rituals conducted by rulers like Parakramabahu VI, who was held in high esteem as the greatest ruler of the late medieval period. He is said to have built a three-storied shrine for the Tooth Relic, had four golden caskets enveloping the sacred Tooth Relic and promulgated several regulations in the service of the Tooth Relic.
The subsequent period, which saw the arrival of the first colonial power, the Portuguese, in 1505, brought about the deterioration of Buddhist activities. Further, the disturbances in the ruling power, missionary activities of the Colonial powers of the Portuguese and the Dutch and other calamitous situations resulted in the Tooth Relic being secretly carried away by the faithful monks to safer locations. Thus, the Relic was shifted to the next kingdom, Sitawaka ruled by Mayadunne. According to Dathadhatuvamsa, prior to the bringing of the Tooth Relic to Ratnapura, it was taken as far south as the Mulgirigala Vihara and then to the Ridivihara in the Kurunegala District. The Tooth Relic was finally hidden in a coirn located in the Delgamuva Vihara in Ratnapura, and it was from this temple that the Tooth Relic was brought to its final and present resting place in Kandy by Vimaladharmasuriya I (1592-1603).
Going by the descriptions of literary texts dealing with the sacred Tooth Relic, and also the sporadic references of the chronicle, it is possible to conclude that the sacred Tooth Relic was well guarded by the kings and considered it to be the palladium of kingship. Some of the kings even went to the extent of prefixing the term `Datha' ( Tooth) to their names, e.g. Dathopatissa, Dathappabhuti, Dalamugalan, etc., which clearly indicates their close association with the sacred Tooth Relic.
The intrusion of South Indian Cholas and the internal disharmony in the ruling houses resulted in the Tooth Relic facing unsafe vicissitudes now and then. Yet, the historical records indicate that the Tooth Relic continued to be in the custody of the Anuradhapura rulers, until king Vijayabahu I shifted the capital to Polonnaruva in the 11th century.
The present ruins of the Atadage at the Sacred Quadrangle (Dalada Maluva) in the ancient city of Polonnaruva, is identical with the Tooth Relic temple built by Vijayabahu. The Velaikkara stone inscription standing at the side of this edifice provides many details on the history of the Tooth Relic. It appears that the Tooth Relic, together with the Bowl Relic, was brought down from the Uttaramula -ayatana monastery of the Abhayagiri Vihara and installed in the Atadage shrine. This shrine, according to the Velaikkara inscription, was placed under the protection of the Velaikkara mercenaries who were in the service of the king.
The Atadage was well known for the ritual known as the Netra-Mangallaya. The eye-balls of the Buddha image located in the ground floor shrine room were washed annually with unguents, as recorded in the inscription. The architectural plan of the Atadage too, is significant in that this two-storied plan seems to have been the prototype followed in the later periods down to the present Dalada shrine at Kandy.
According to the text Sasanavamsa, king Vijayabahu I maintained friendly relations with his contemporary , king Anuruddha of Burma even to the extent of the latter requesting the Sri Lankan ruler to send him the sacred Tooth Relic. The wise king appeased the Burmese king's desire by sending him a replica of the Relic, which is said to be greatly venerated by the Burmese.
The years following king Vijayabahu's death appear to have been quite calamitous in the political field. The country came to be ruled under separate rulers who were weaklings. Consequently, many Buddhist shrines were destroyed. In this state of affairs, fearing the destruction of the sacred Tooth and the Bowl Relics, the monks secretly removed them to safer locations in the southern country, Rohana. With the accession of king Parakramabahu I in the year 1153 AD, Sri Lankan political scene assumed a firm basis again. While rebuilding the country's economy especially through vast agrarian schemes, he lost no time in bringing about a renaissance in the religious activities. Most of the existing religious edifices in Polonnaruva remain mementos to his immeasurable service to the cause of Buddhism.
Parakramabahu I managed to secure the possession of the sacred Tooth Relic and the Bowl Relic and enshrined the sacred objects in a new edifice built in the center of the city. He was also said to have had the exposition of the Tooth Relic in a circular shrine built at the Jetavana monastery, which is possibly the ruined edifice in proximity to the Tivanka Patimaghara image house in the northern extremity of the ancient city.
The next great ruler to build a formidable Relic shrine for the accommodation of the sacred Tooth and Bowl Relics was Nissankamalla (1187-1196). As recorded in his inscriptions, he had the Relic Shrine Hatadage built and, having offered his son and daughter to the Relics, redeemed them with the completion of the shrine. This edifice lying almost adjoining the Atadage, represents a larger version of the Atadage.
By the beginning of the second quarter of the 13th century, the glory of Polonnaruva waned, and with the invasion of Kalinga Magha, the capital was shifted to the south-western part of the country in the wet zone. Thus, began the Damabadeniya period, which period saw the blossoming of an era of classical literary works.
By this time, the Tooth Relic and the Bowl Relic had again been taken away by the monks to a safer location in Kotmale in the central hills. Later, King Vijayabahu III was reported to have brought down the two Relics and enshrined them in a beautiful edifice built for the purpose on the hill top of Beligala. The king re-instituted the rituals connected with the Relics and handed over the custody of the Relics to his elder son, who succeeded to the throne under the name Parakramabahu II (1236-1270). Being an erudite scholar, he was well known for the compilation of classical literary texts, including the Kavusilumina.
Parakramabahu II brought down the Relics from Beligala in a procession with great veneration and placed them in a shrine built near the palace at the Damabadeniya rock According to the text Dalada Pujavaliya, Parakramabahu conducted the Relics to Srivardhanapura, the city of his birth, and held a great ritual worship. He was responsible for the building of the Tooth Relic shrine at the Vijayasundararama at Dambadeniya, where the Relic was deposited and festive rituals were conducted by the king.
The peaceful and prosperous time under Parakramabahu was disturbed by the invasion of Chandrabhanu of Java. However, the king was able to expel the enemy and bring back the country to a stable status again. It is recorded that during a severe drought, the sacred Tooth Relic was taken out of the shrine and a great procession held. He placed the Relic on the throne and having worshipped the Relic for seven days, offered the kingdom to the sacred Tooth Relic, which resulted in the termination of the drought. This incident indicates the esteem that the sacred Tooth Relic enjoyed as a symbol of kingship.
Even during the lifetime of Parakramabahu II, his son Vijayabahu as sub-king, renovated and enlarged the Relic shrine and conducted great ritual services. As the chronicle records, he restored the ruined religious edifices at Polonnaruva, including the Tooth Relic shrine and having placed the Tooth Relic therein, conducted an abhiseka (coronation) ceremony.
Yapahuva (ancient Subha-pabbata) comes into prominence around this time with the appointment of his brother Bhuvanekabahu as the sub-ruler of this province. This location, simulating the well known Sigiriya rock fortress, found itself to be a very secure place for the Relics. However, Chadrabhanu of Java invaded the country for the second time and after defeating the local sub-ruler at Yapahuva, demanded the Tooth Relic from Vijayabahu of Dambadeniya. Yet, the Sri Lankan ruler was able to defeat him and bring peace to the island again.
Bhuvanekabahu built a shrine for the sacred Tooth Relic at Yapahuva with a grandeur stairway the ruins of which still portray the aesthetic achievement of the 14th century. As the chronicle records, he continued the tradition of paying homage to the sacred Tooth Relic daily.
Almost after his reign, Sri Lanka again faced severe droughts and also an invasion from the Pandyan country in South India, under the great warrior Arya Cakravarti. He devastated the country and plundered much wealth and treasure, including the Tooth and Bowl Relics, which he handed over to the Pandyan king Kulasekera. The next king, Parakramabahu III visited the Pandyan capital and after friendly discussions, brought back the Relics and initiated the traditional rituals. It is interesting to note that even at this late age, Polonnaruva Tooth Relic shrine was in existence, for the king is said to have brought the sacred Relics from India to Polonnaruva and enshrined them at the old Tooth Relic shrine at the ancient capital, which was abandoned by this time. According to Marco Polo, the well known traveller, the Chinese Emperor, Kublai Khan, sent a messenger to obtain the Tooth, Hair and Bowl Relics from the king. However, the king was able to please the Chinese Emperor by dispatching two fake teeth, which were graciously received by the Emperor who established ritual worship for the objects.
Bhuvanekabahu II (1293-1312) is reported to have brought the Tooth Relic from Polonnaruva and placed it within a shrine built at his capital, Kurunagala.
Next ruler was Parakramabahu IV, during whose time, there was a religious revival. He reorganized the rituals connected with the sacred Tooth Relic in a systematic manner as recorded in the text Dalada Sirita. Yet another significant factor was the handing of the responsibility of the security and conduction of rituals in charge of the chief prelate of the Uttaramula monastery, which institution originated from the Abhayagiri Vihara of Anuradhapura.
The next ruler of note connected with the story of the Tooth Relic was Bhuvanekabahu IV, who selected a new capital, Gampola, in the central hills. Yet ,no mention is made of his bringing the Tooth Relic to this new city. It was possibly Vikramabahu III who had the Relic shifted to this hill capital and held a festival in honor of the sacred Tooth Relic. He is credited with the building of the shrine at Niyangampaya at Gampola, which comes closer to the 14th century Gadaladeniya temple in the decorative elements.
Thereafter, Bhuvanekabahu V (1372-1408) shifted the capital to Jayavardanapura Kotte closer to Colombo. Although he did not bring the Tooth Relic to the capital, he is reported to have conducted many ritual performances for the Relic. It was his successor, Virabahu, who brought down the Tooth Relic to Jayavardanapura Kotte from Gampola. China entered into Sri Lankan politics during his reign. The Chinese general, Chen Ho, invaded the island, captured the king and the family and took them before the Chinese emperor at the time, together with the Tooth Relic. However, conflicting and stronger reports conclude that the Chinese general did not take away the Relic and that he left the island after paying due homage and worship to the sacred Tooth Relic. This belief is corroborated by subsequent reports on the processions, festivals and rituals conducted by rulers like Parakramabahu VI, who was held in high esteem as the greatest ruler of the late medieval period. He is said to have built a three-storied shrine for the Tooth Relic, had four golden caskets enveloping the sacred Tooth Relic and promulgated several regulations in the service of the Tooth Relic.
The subsequent period, which saw the arrival of the first colonial power, the Portuguese, in 1505, brought about the deterioration of Buddhist activities. Further, the disturbances in the ruling power, missionary activities of the Colonial powers of the Portuguese and the Dutch and other calamitous situations resulted in the Tooth Relic being secretly carried away by the faithful monks to safer locations. Thus, the Relic was shifted to the next kingdom, Sitawaka ruled by Mayadunne. According to Dathadhatuvamsa, prior to the bringing of the Tooth Relic to Ratnapura, it was taken as far south as the Mulgirigala Vihara and then to the Ridivihara in the Kurunegala District. The Tooth Relic was finally hidden in a coirn located in the Delgamuva Vihara in Ratnapura, and it was from this temple that the Tooth Relic was brought to its final and present resting place in Kandy by Vimaladharmasuriya I (1592-1603).
Bundala National Park
BUNDALA NATIONAL PARK, covering an area of 6216 hectares of eco tourism appeal, is located about 250km southeast of Colombo in the Hambantota district. The park falls within the southeastern arid zone of Sri Lanka, with a general climate that can be classified as hot and dry. The terrain is generally flat with sand dunes bordering the coastline, and vegetation consists mainly of dry thorny scrublands and lagoons.The bio diversity of this park is immense: A total of 383 plant species have been recorded from the park, including 6 endemics and 7 species that are considered nationally threatened.
It is also home to 32 different species of mammal, 5 of which are classified as threatened. The bird life is also diverse. For keen bird-watchers, the complex wetland system harbours a rich bird life (approximately 197 species), including several species of migratory waterfowl. This has led to the declaration of the park as Sri Lanka 's first ‘Ramsar' wetland – one of great international importance especially for migratory waterfowl.
History and the Description of the Bundala National Parks:
Bundala in the South East of Sri Lanka is a wonderful introduction to the country's National Parks. It is famous for its diversity and profusion of aquatic bird life which feed on the rich harvest provided by the numerous lagoons throughout the park.
It forms the most important wetland sanctuary, outside of the Northern Province, for migratory shore-birds including the Greater Flamingo. The park covers approximately 6000 hectares of brackish lagoons, salt pans, inter-tidal mudflats and thorny scrub jungle.
There is a small population of elephants which are fairly easy to spot in the open habitat; it is not unheard of to find one walking along the beach in perfect isolation. Leopards can also be found in the park preying on the numerous Spotted deer, Sambar and Barking deer.
Sightings are very rare but it is worth exploring several rocky outcrops where previous sightings have occurred. As well as leopards there are Sloth bears, Jackals, Giant squirrels, Indian pangolin and Civet cats. Marsh and estuarine crocodiles are both found in Bundala in addition to Monitor lizards and a variety of other reptiles.
Of the 150 bird species listed in the park, every species of water bird found in the country is said to visit here. The rare Black-necked stork and Great Thick-knee are particular birding highlights. It is easy to spot Blue-tailed Bee-eater, Spoonbill, Red Shank, Green Shank, Spot-billed Pelican, Blue-faced Malkoha, Brahminy Kite, Crested Hawk eagle and Brown Shrike, to name but a few. Migrants and vagrants make the journey from as far as Siberia ; over 10,000 shore birds might be feeding at any one time between October and March.Along the coastal road leading from nearby Hambantota, where you will be based, to Bundala is another haven for wildlife with several more bird species to be seen.
This coastal area also attracts four out of Sri Lanka 's five sea turtle species, which come ashore to lay their eggs. This park is much less visited than Yala, so largely avoids the weekend crowds.
A couple of days spent here is ideal before heading off to the nearby Udawalawe and Yala National Parks , or in conjunction with a beach stay at Tangalle or Mirissa.
The park is approximately five hours drive from Colombo along the coast. The average annual rainfall is relatively low and the 'dry season' falls between May and September.
How to get there
Bundala is at a short distance from Yala National Park on the Southern Coast of Sri Lanka.
Wilpattu National Park
The Wilpattu National Park and its surrounding are steeped in history and covered with legend. Popular legend says that in 543 BC King Vijaya landed at Kudrimalai and that he married Kuweni. According to some ancient ruins identified, it is said that Kuweni lived in the place now identified as the Kali Villu. Both Kudrimalai and Kali Villu are found in the Wilpattu. Furthermore history shows that Prince Saliya, son of King Dutugemunu, lived with Asokamala in Maradanmaduwa in Wilpattu over 2000 years ago.Pomparippu too is of historical value as urns containing the remains of those belonging to pre Vijayan times have been excavated from that site. Also between Palangaturai and Kollankanatte are the remains of an old harbour.
In 1905, the designated area in Wilpattu was declared a sanctuary. Thereafter it was upgraded to national park status on February 25, 1938. However, the Wilpattu National Park was closed to visitors from December 1988 due to the prevailing situation in the country and the unstable security conditions in that area.
After a sixteen year hibernation, it was reopened to visitors on March 16, 2003, much to the relief of many nature lovers who had missed out on the natural treasures of Wilpattu during its closure.
After a sixteen year hibernation, it was reopened to visitors on March 16, 2003, much to the relief of many nature lovers who had missed out on the natural treasures of Wilpattu during its closure.
How to get there
Willpattu can be reached from Chilaw going north along west coast from colombo or coming from Anuradhapura
Willpattu can be reached from Chilaw going north along west coast from colombo or coming from Anuradhapura
Kumana National Park
Located in the southeast corner of Sri Lanka, the 18,149 hectare KUMANA (YALA EAST) NATIONAL PARK is a well-known eco tourism attraction and bird sanctuary where a multitude of birds breed and roost. One of the most significant features of the park is the ‘Kumana Villu' - a 200 hectare natural swamp lake, fed by the ‘Kumbukkan Oya' through a half mile long narrow channel. It is at this mangrove swamp that many water birds nest in May and June.Regular sightings include such species of bird as pelicans, painted storks, spoonbills, white ibis, herons, egrets and little cormorants. The very rare black-necked stork has also been spotted at the swamp. Besides the prolific birdlife, Kumana is also home to some of the mammals found in the larger YALA NATIONAL PARK (west) park, such as elephants and leopards.
The vegetation in Kumana consists mainly of mangrove trees, kumbuk trees and the karan fern, as well as the open marsh area. For bird watching enthusiasts, the park is an ‘absolute must'. Read more about Kumana National Park ....
History and the Description of the Kumana National Park:
Located in the southeast corner of Sri Lanka , the 18,149 hectare KUMANA (YALA EAST) NATIONAL PARK is a well-known eco tourism attraction and bird sanctuary where a multitude of birds breed and roost. One of the most significant features of the park is the ‘Kumana Villu' - a 200 hectare natural swamp lake, fed by the ‘Kumbukkan Oya' through a half mile long narrow channel. It is at this mangrove swamp that many water birds nest in May and June. Regular sightings include such species of bird as pelicans, painted storks, spoonbills, white ibis, herons, egrets and little cormorants.
The very rare black-necked stork has also been spotted at the swamp. Besides the prolific birdlife, Kumana is also home to some of the mammals found in the larger YALA NATIONAL PARK (west) park, such as elephants and leopards. The vegetation in Kumana consists mainly of mangrove trees, kumbuk trees and the karan fern, as well as the open marsh area. For bird watching enthusiasts, the park is an ‘absolute must'.
How to get there
You can reach Kumana through Yala National Park
Habarana National Park
Elephants are the main attraction in Habarana National Park on the way to the north. The Tank, forest and the peaceful environment of Habarana is appreciated by any tourist who enjoys wild life and elephant safaris , birds and nature.
How to get there
You can reach Habarana from Dambulla or from Anuradhapura on your way towards Trincomalee
Weerawila national park
This dry zone sanctuary is mainly comprises with three lakes namely, Weerawila wewa, Debara wewa and Pannagamuwa wewa. Yodha wewa and Tissa wewa are another two lakes, which located little far away from above three lakes. All these lakes are act as ideal habitats for shorebirds.Since they are situated close to south coast and Bundala National Park, which is the south most destination of the migratory birds of Sri Lanka lot of migratory birds also can be seen here. Egrets, Cormorants, Asian Openbill, White Ibis, Eurasian Spoonbill and many winter migrants can be seen here. Being the most prominent water resources in the area these tanks attracts considerable number of animals during the dry season. However the most common animal of the area is feral Buffalos.
How to get there
Weerawila can be reached from South Coast on your way from Yala
passing Hambantota a fascinating fishing town with a Natural harbour.
How to get there
Weerawila can be reached from South Coast on your way from Yala
passing Hambantota a fascinating fishing town with a Natural harbour.
Wasgamuwa National Park
Wasgamuwa National Park was originally declared as strict nature reserve in 1938 and then change to a national park in 1984. The park lies within central and north- central provinces. The total park area is 39,322 ha.Park consists of riverine forest, dry mixed evergreen forest, grasslands and wetlands. As park is almost surrounded by Mahaweli & Amban Rivers, riverine forest area is fairly large.
Flora of the park consists of Palu (Manilkara hexandra), Weera (Drypetes sepiaria), Satin (Chloroxylon swietenia), Wa (Cassia roxburghii), Gal Siyambala (Dialium ovoideum) and Ebony (Diospyros ebenum). The riverine forest dominated by Kumbuk (Terminalia arjuna), Mee (Madhuca longifoloa) and Thimbiri (Diospyros malabarica). Grasslands mainly consist of (Imperata cylindrica).
Wasgamuwa is famous as an elephant habitat. These elephants are known to be less habituated to people and are more wildish. Other than elephant, leopard, sloth bear, sambhur, spotted and barking deer, wild boar and wild buffalo are also found here. Torque Macaque, Purple face leaf monkey and nocturnal slender Loris is also found in the park. Lesser Adjutant, Wooly necked stork, open bill, painted stork, Racket tailed Drongo, Yellow fronted barbet, Sri Lanka Junglefowl & Spurfowl are among the over 100 species of birds found within the park.
How to get there
Wasgomuwa can be reached through Matale and Hettipola or from Dehiattakandiya coming from Polonnaruwa or from Mahiyangana.
Yala National Park Sri Lanka
Yala National Park is a national park in Sri Lanka. The reserve covers 979 km², although only the original 141 km² are open to the public.
Much of the reserve is parkland, but it also contains jungle, beaches, freshwater lakes and rivers and scrubland. The latter zone is punctuated with enormous rocky outcrops. The range of habitats give rise to a good range of wildlife.
Yala has the world's highest concentration of Leopards, although seeing this largely nocturnal carnivore still requires some luck. There are good numbers of Asian Elephants, Crocodile, Wild Boar, Water Buffalo and Grey langurs amongst other large animals.
The open parkland attracts birds of prey such as White-bellied Sea Eagle and the wetlands have Waders, Painted Storks, and the rare Black-necked Stork.
Landbirds of course are in abundance, and include Sirkeer Malkoha, Indian Peafowl and Sri Lanka Junglefowl.
The park was badly damaged by the tsunami of 26th December 2004, with the destruction of the wildlife center and tourist lodge. Many tourists, including a party of 22 Japanese, died in the disaster, as did several of the national park and lodge employees. It is claimed that no evidence of large-scale animal deaths from the tsunami was found indicating that animals may have sensed the wave coming and fled to higher ground.
Now it is again open to the public visitors.
The following image gallery illustrates some of the animals and bird species found in the Yala national park.
How to get there
You can reach yala from South coast via Tangalla and Hambantota or via Udawalawe from Ratnapura, Haputale or via Bandarawela, Tanamalwila from Nuwaraeliya. Yala is close to Udawalawe national park.
Landbirds of course are in abundance, and include Sirkeer Malkoha, Indian Peafowl and Sri Lanka Junglefowl.
The park was badly damaged by the tsunami of 26th December 2004, with the destruction of the wildlife center and tourist lodge. Many tourists, including a party of 22 Japanese, died in the disaster, as did several of the national park and lodge employees. It is claimed that no evidence of large-scale animal deaths from the tsunami was found indicating that animals may have sensed the wave coming and fled to higher ground.
Now it is again open to the public visitors.
The following image gallery illustrates some of the animals and bird species found in the Yala national park.
How to get there
You can reach yala from South coast via Tangalla and Hambantota or via Udawalawe from Ratnapura, Haputale or via Bandarawela, Tanamalwila from Nuwaraeliya. Yala is close to Udawalawe national park.
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