Claims of an existence of Tamil Buddhists in North and East of Sri Lanka: the latest fabrication by Eelamist having miserably failed the ‘Tamil Homeland’ project.

So the Eelmists are up with a new fabrication again. The irrefutable evidences of existence of Sinhalese Buddhist civilization in the north and east of Sri Lanka before the arrival of Tamils to those areas in terms of hard evidences such as archeological sites well corroborated by the references in the chronicles as well as Tamilinzed original Sinhalese names were thorn in the flesh of Eelmists who created a fabricated history for Tamils in North and East of Sri Lanka. The fact that the vast majority of Tamils living in NE of Sri Lanka was brought down from India by the colonists as agricultural labourers mainly to cultivate Tobacco was swept under the carpet to further the fabricated history. Poisoned by this fabricated history, manufactured by power hungry vastly privileged Vellalai Tamils in Jaffna, underprivileged Tamils perished in large numbers and had to undergo untold hardships in the 30 years of war.

 It seems that the sheer volume and the clarity of the evidences are such that Elemists are now forced to admit that there are at least evidences of a Buddhist civilization in the North and East. But they find extremely difficult to swallow the pie that It was a Sinhalese civilization. As long as the Tamil homeland theory was being projected with the power of arms it was purely Tamil Hindu Culture which exited for ' thousand years' and there was not an iota of mentioning of an existence of "Buddhist" civilization despite the fact that those archeological sites were strewn around the length and breadth of North and East of the country. The most ridicules part of this latest theory on the part of Eelamists has been that they have blissfully forgotten the fact that all the inscriptions are written in Brahami letters and Prakrutha language, the early form of Sinhalese. Existence of almost all the archeological sites are well collaborated in the chronicles such as Mahavamsa, Deepawamsa and Chulavamsa etc. Almost all the place names of North and East carried original Sinhalese names which have later been Tamilinazed. My numerous previous articles throw ample light on these irrefutable evidences.

PS: In fact an indication of the manufacturing of this new theory was in the offing was evidenced a few weeks ago in an article by DBS Jeyaraj, a staunch Eelam propagandist.

Thank you Lefroy!

Lefroy! Thank you for your efforts to take time to read my blog. It is indeed a privilege to have my blog been read by "The Internet God". On top of all you had taken your precious time to read through Rebel of Kandy's introduction.

 I would like to suggest you to use a strong toilet bowl cleaner next time around as a mouth wash! At the same time I consider it's worthwhile to re-post your post on my blog.

Regards,

Rebel of Kandy

Our resident eunuch Rebel of Kandy has been growing even scarier

 14/11/2011

This pathetic human being has been so seriously butt-fucked by monkeys in Kandy that even reading the previews of his blog entries in Kottu is a total mindfuck. Sinhala-Buddhists castrated by Muslims or Tamils, Sinhala-Buddhists burnt alive by Muslims and Tamils, Sinhala-Buddhists gang raped by Muslim mobs; this shit is hardcore man.

For public safety, this mad guy should be found and put inside a nuthouse. He's crazy and potentially dangerous, and when he farts, he also cyber-farts. Just can't stand the smell.

Maybe things would've been a little different if he ever got some action. But who wants to sleep with a farting eunuch? So he farted through his life, imagined being a rebel, and farted some more.

Rebel? What is this? Rebelling against the colour of monkey poop in Kandy? According to his own definition, to rebel is,

1. To fight against the government or to refuse to obey rules

2. To react against a feeling, action or plan

This eunuch isn't fighting against the government. He's licking its balls and taking its penis up his ass without any lubrication. When his ass isn't blocked by a penis, he farts on the opposition and pees on all Muslims and Tamils and other minorities. This guy isn't a rebel. If this guy calls himself a rebel because he reacts to a feeling, action or plan, American rednecks should call themselves rebels too. I mean they go like "those fucking immigrants", don't they?

He says that a rebel "is opposed to the political system in his country and tries to change it using force". Didn't I tell you this guy's dangerous. He's talking about genocide against the thambiyas who castrate pure Sinhala-Buddhists men with penises little longer than those of monkeys. He says a rebel is "a person who shows his disagreement with the ideas of people in authority." Does his tiny little monkey fucked noggin thinks that those poor Tamils and Muslims, who themselves have been butt fucked by Sinhalese people and their army, are in authority?

I tell you what Rebel of Kandy, keep on doing what you do: licking donkey balls and sucking the government's dick. The revolution will cum in a second.

Yet another brutal attack against Sinhalese Buddhists by Muslim Fundamentalists!

As our fellow blogger Peramuneralala Ge Atuwawa on Kuttu reports there has been yet another brutal attack against Sinhalese Buddhists by Muslim fundamentalists in Balapitiya, this time too in a well planned manner. (It seems Muslims in Sri Lanka are determined to celebrate every festival in the islamic calendar with the brutal killings or attacking "infidels or kafirs" in the country. They celebrated Ramazan by hacking to death of an unarmed police officer in Puttalm and attacking armed forces and police around the country. This time they proudly celebrate Haj with the brutally hacking of 03 Sinhalese youths in Balapitiya. (We are yet to know how many Sinhalese will have to pay the prize in their lives for being kafirs during this time)     

The three youths who were on their way home after attending a funeral have been brutally hacked by Muslim fundamentalists and the unfortunate victims are in the ICU in Karapitiya hospital in a critical condition. (By the time incident was reported one of the victims leg has been amputated). This time around the fundamentalists have added a bit colour to their trophy by severing one of the victims genitals. The parents of one of the victims are dumb and deaf and the victim is the only hopeful for their family with other kids being too small. There is a stark similarity between the brutality unleashed by the LTTE terrorists and the Muslim fundamentalists. The LTTE terrorists hacked to death poor Sinhalese in villages, dashing newly born babies against three trunks and forcefully dragging out fetuses from mother's wombs.

The attack has been carried out such a minute fashion that the attackers have come from Ampara, a hot bed of Muslim fundamentalism in Sri Lanka. Frequency with which the attacks being carried out has been on the increase while the nature of the crimes have become more and more heinous such as turning Buddhist temples and archeology sites into mosques, the latest being the tomb of the one of the greatest and revered kings of Sinhalese turning into mosque.

This incident is portrayed by the media as a clash that took place between "two groups of people" in the area giving the impression that the incident had happened between two groups of Sinhalese community.

It seems the Jihad which is in operation in several forms in Sri Lanka is in now in full swing.

The need of erasing the fabricated Tamil history from the minds of Tamil people in Sri Lanka as Europe did to rid the Nazi ideology from its societies at the end of WW-11

Dr. Susantha Gunathilake in an insightful article published in yesterday's Daily Mirror highlights the need of stringent measures that should to be taken to erase the fictional Tamil History and 'Homeland theory' implanted in minds of Tamil people in Sri Lanka, which has been created in order to meet the political aspirations of Vellala Tamil elite from Jaffna.  Brainwashed and poisoned for years by this fabricated history Tamils in Sri Lanka are reluctant to shed the false concept of mono ethnic exclusively Tamil enclave in Sri Lanka. This idea is well reflected by the results of the recently concluded Local Government Election which gave the LTTE's proxy, TNA a victory in the majority of the local government bodies despite the fact that the unprecedented development efforts taken by the government in the "Northern Province giving its the highest rate of growth in the country with infrastructure reconstruction on a massive scale". The fiercely conceived fabricated history in the minds of the people makes it's easy to Tamil racist elements here and abroad to exploit them to furtherance their political aspirations. Dr. Gunathilke eloquently points out how the authorities took stupendous measures to erase the fascist Nazi ideology implanted in the minds of the people at the conclusion of the World War -11 in Europe though it took some time to completely erase it. The authorities went on to even banning 30,000 books on Nazi Ideology and "those who collaborated ideologically were removed from positions of influence".

Challenged and made helpless by the hard evidences in the form of archeological remains found length and breath of north east which are corroborated by the chronicles of their existences, the Eelamist have gone to the extent of resorting to claim an existence of a Tamil Buddhist culture in Sri Lanka. Case in point is Kadurugoda Viharaya Tamilnized as Kanthrodai                     

I quote some of the paragraphs of his very enlightening article

"The parallels between the LTTE and Nazi ideology are also revealing. Examples: a false exclusive mono-ethnic traditional homelands, ethnic cleansing, indoctrination of the gullible by raw racist propaganda, undisputed rule by one man, brainwashing of the young through a fictional history.

The Nazis were in power for its propaganda only for a period of 12 years from 1933 to 1945 compared with the nearly 35 years of propaganda the separatist forces carried out among Tamils in Sri Lanka. This propaganda extended to a massive invention of history. For example, the Royal Asiatic Society (RAS) findings of Sinhala Buddhist remains at Kandarodai in Jaffna in 1917 by Paul Pieris and Rasanayagam, the author of Ancient Jaffna were changed by Jaffna academics during the LTTE control to be "Tamil Buddhist" unconnected with the rest of Sri Lanka. A total new fictional history indirectly justifying separatism was created and fed to the Northern population for several decades."


"The lessons learnt from Germany are very clear. Decades long, brainwashing does not vanish after a military victory. The problem is not with the Diaspora, it is here among the brainwashed. Concerted efforts should be made to clear the virus. In our case, it is to remove teaching a false invented history with fictional traditional homelands. All those who subscribe to this should be removed from government and university employment. Indian Tamil separatism was stopped after the 1962 China war through its 16th Amendment banning separatism."

I also take this as an opportunity to quote a few Tamilinized names of original Sinhala place names in north and east as I did in one of my previous articles as well. They were taken from  'Traditional Sinhala Place names of cities in Sri Lanka', a comprehensive work on the Sinhalese place names in the North and East, which have later been Tamilinized. 

ATTANAVAEVA, අත්තනවැව- Achchankulam

Mannarama  [Mannar district)

 Meaning: There is no "achchan" listed in the usual Tamil dictionaries and Lexicons; however, close forms like 'accan' may be listed. 'Achchan' means "brother", (also father etc.) in Malayalam, and may be the source of the sinhala slang word "machang". However, there is no contextually useful meaning in it for a place-name. On the other hand, the sinhala word "Attana" refers to a plant species (Latin Dathura Alba, or Datura metal, Tamil "Umaththai"). Its occurrence in Sinhala place names is well established. The plant and seeds contain the alkaloids Hyoscine, hyoscyamine, norhyoscyanine and atropine. The plant as a whole is a narcotic, and the Tamil name "Ummaththai" is probably derived from the Sanskrit/Pali word which means (causing) "madness", or "ummmada" in Sinhala. It is poisonous. Its use in Ayurveda is well established.

ATHURUELIYA, අතුරුඑලිය- Achchelu

Jaffana (Yapanaya)

This is a common sinhala place name. "Athuru" mean "nearby" in the present context (also, it may in other contexts mean "supplementary", or "inter-mediating"). "Eliya" implies an "open place", a "cleared place", or a region held as a "common". In other contexts it may mean "a source of light". hist: Ancient Buddhist shrine and Dagoba, referred to by de Queyroz 

ATHURUVAELLA- අතුරුවැල්ල -Achchuveli, Achuvely

Jaffna-(Yapanaya)

The etymology of this place-name is similar to that given in preceding discussions. "Vaella" means "shore", or a "sandy place". This name is often found in southern maritime areas in SL. This is a location of ancient Buddhist ruins; de Queyroz, discussing the fall of Jaffna says "It remained under the Portugezen sway for upwards of 40 years, wrested from the Emperor by Philippo d'Olivero when he defeated the Cingalezen forces near Achiavelli (Achuvely) by the great pagoda".

HADUGALA -හඩුගල- Adaichakal

 Madakalapuwa[Batticaloa]

 'Adai, Adicha, or related stubs do not occur in the Tamil Lexicons. There is a small Tank here;

HADUGALMOTTE- හඩුගල්- මොටේ- Adaikkalamoddai
Adaikkalmottai, Adukkalmoddai  

Mannarama district [Mannar]

'Motte ← Modde ← Made' signifies a muddy, swampy place. The Latin word for 'marsh' is 'madeo', while Skrt. 'manda' means slime. In Tamil, Ala, Alaru Alakkar, Ceru etc., are used for mud.

AADAMPANA or AETTAMPANA or RAAMAPAENNA- ආදම්පන,   ඇටිටංපන
රාම පැන්න  රාමසේතු -Adampan -Adampanai, அடம்பன் 

 Mannarama District

Meaning. Tamil "Pan" by itself seems to have no immediate meaning, however, "pampan", and the sinhala "paalama" (පාලම) both means 'bridge'. This name may have been inspired by "Adam's bridge" near by, across the Falk straits. However, the name Adampan is found in several places which are far away from "Adam's bridge", e.g., in the North Vanni, and in the Trincomalee district (near Gomarankadavala), and hence it cannot be positively connected with Adam's bridge. Note that the old names "Rama bridge" (irāma;-cētu; இராமசேது in Tamil consistent with the Tolkkappiam rules), or Ramasethu, was replaced by "Adam's bridge" in 1804 by the British surveyor James Rennel. He was the first Surveyor General of British India. 'Siripada', (or 'Adams peak'), known also as 'Vishnupada' in the Mahabharata was also renamed "Adam's peak" by Rennel. "Setu" means bridge in Sanskrit and other source languages.

It has sometimes been claimed in some Internet blogs, without much foundation, that the Tamil word "Adampu" has been used for "bin-thambura", a creeper which grows by the sea shore, and found almost every where in the costal regions of SL. The well-known Tamil name for "bin thambura" is "attukkal". The placename "adampana" is not found in any early records, but came in during the British era. All these suggest that the place-name is unlikely to have originated from the construed name "Adampu". We believe that the old name is "aettampana". "Aettanpana', or "Aththampana" where "attana" or "Aththana" (Bot: Datura alaba)is well known. The word "aththana" occurs in plant names like Rukattana (bot:Alstonia scholaris), "Kaulaththana etc., and are well recognized plant species.


AETTAMPANA-ඇටිටංපන-Adampan

 Giranikke-[Killinochchi]

See previous discussion under "adampana" in mannar

AETTAMPANTALA-AADAMPANTHALAVA, AADAMPANTHALAVA, RAAMANTALAVA- ඇටිටංපන්තල ආදම්පන්තලාව රාමන්තලාව-Adampantalavu

Mannarama

Read the discussion under "Adampan"

ATHTHANAMADE- අත්තනමඩ- Adampanmodddai

Giranikke-[Killinochchi]

Read the discussion under "Adampan", regarding the plant "aththana", and the etymology of the word "mada", "moddei" and the english "mud" under the entry "Athimottai".

ADDARAHENA –ATTAALAHENA- අද්දරහේන- Addalaichenai, Addalachenai, ApdalacChena

Ampare

 Meaning: In Tamil "Addalai" has no immediate contextual meaning; it may have originated from the sinhala "addara" = "near by" , or "attaala" = "scaffolding". The sinhala, word ``attaala'' is related to the Sanskrit and Pali words for "scaffolding". It may mean a raised hut usually made of wooden beams, bamboo etc. But the common tamil usage for the latter is `Paran', and "addalai" may be a form which is not current. However, the word order is incorrect as "attaala" or "addala" is not used as an adjective. Thus "Addarahena", a common place name, is the most judicious choice for the origin of this name, while "attaalahena" is not prevalent and etymologically unlikely.
The remaining part of the name contains 'Chennai'. It is from the Sinhala "hena", i.e., 'slash-burn' cultivation plots. In Tamil 'Chenai' may mean 'army' and does not fit into the context here

AETAAPAENNAVEVA- ඇතා පැන්නවැව- Adappankulum

Mannarama-Mannar
 
This literarily means, in Sinhala,"The Tank into which the elephant jumped". "Aetapan"  may also be a type of grass or reed (but not identified)

More names will follow with coming posts. 

Vandalism of Sinhalese Buddhist monuments in the East by fundamentalists intensified!

Destruction of Buddhist temples and monuments in the North and East is not a new phenomenon. This has been going for quite a sometime  with the beginning of declination of the Sinhalese Buddhist civilization from the regions with Sinhalese population shifting to other parts of the country mainly caused by the South Indian invasions. With the extremism and fundamentalism taking root among the Tamils and Muslims the scale of destruction took a new turn with severity of destruction taking renewed vigor.  The severity of vandalism in the northern districts have been such that hundreds of such places that exited in the region until early decades of the 20th century have vanished from the face of earth for ever except a few places .

However, sizable number of such places still exists in the eastern districts though they are also being subjected to a severe type of destruction at every passing day. Due to efforts made by some vigilant residents in the areas led by some Buddhists monks we were able to get a glimpse of scale of vandalism being perpetrated in the places such as Deegavapi, Muhudu Maha Viharaya and some other places in the Digamadulla District.  As it is well known the biggest causes for such destructions among others have been the ever growing Muslim fundamentalism and the Muslim population explosion in the districts.  The land grabbing of Buddhist temples, destruction of monuments and making use of pieces of them for construction purposes have been among the most common mode of destruction. Threatening, intimidations, doing physical harms to the resident Buddhist monks who reside in the places with great difficulties have also been most common mode of getting rid of Sinhalese Buddhist heritage from North and East.          

Yet another similar attempt is reported by our fellow blogger on Kottu- Sinhala Buddhist. This time around a non- Buddhist with fundamentalist ideas Assistant Forest Officer has joined the ever growing cliché of enemies of Sinhalese Buddhism hell bent to destroy the legacy of Buddhism in the region. As mentioned earlier this instance too the particular perpetrator has resorted to threaten and intimidate the resident Buddhist Monk in the temple Venerable Gonawala Sudassilankara who lives there with great difficulties even without proper meals. He has done it several times by destroying Buddhist decorations and the name boards put up by the Department of Archeology. In order to conceal his fundamentalist intentions he makes use of his position at the department of forest to deny the Buddhists Henanegala Raja Maha Viharaya, a vast complex of mediation monastery with many Buddhist monuments and ruins strewn around.  

Preserving the Sinhalese Buddhist heritage from the ever growing fundamentalism has been a stupendous challenge in monumental propositions. Those who dare to do that face unimaginable proportion of challenges including threats to their very lives. Case in point is the Deegavapi . (Contrary to what we are told, the most of the lands belonging to Deegavapi have been grabbed by Muslims with the ruins completely destroyed.). It would, therefore, be a great injustice if we don't mention some of other personalities too who have taken a great deal of their efforts to preserve the Buddhist heritage in the region. The resident chief monk of Budhdhangala Raja Maha Viharaya some time ago was ex- Brigadier Ananda Weerasekara who was well known in JVP insurgency times in late 80s as the Director General of Rehabilitation of insurgents. He did a yeomen service and was held in high esteem by the JVPs and general public alike. During he was serving in Ampara area he has done a great deal of work to preserve ruined Buddhist temples and monasteries, the most prominent examples being Samangala and Rassagala, the former being a meditating cave complex cum Sangha monastery and the latter being a monasterial complex with number of temples covering more than 100 acres.

 He is also the brother of Vice-Admiral Sarath Weerasekara, the ex- Director General of  Civil Defense Force during Eelam War IV time. Vice -Admiral Sarath Weerasekara made those rustic village lads and lasses to a force to be reckoned with uplifting the force's standard and their moral with better training, facilities and recognition. He is now an elected MP for Ampara district. This has been a long-felt need for poor Sinhalese in the district. His service in the capacity of an elected MP is much needed in this post-war period for poverty stricken and marginalized Sinhalese in the district who are in the danger of getting dislodged from their villages and their places of worship due to huge population expansion of Muslims. This ever increasing danger has long been ignored by our leaders due to political advantages. 

Villages under the Local Government Bodies won by TNA in the North were originally inhabited by Sinhalese!

After a gap of 30 years people in the north who lived at gun point was able to taste the fruit of democracy with the successful conclusion of Local Government Election held last Saturday. When the names of the Pradeshiya Sabhas started to appear in the media, I thought it was an opt moment to enlighten the readers about the true history of those villages.

Due to the sustained distortion of the factual history of Sri Lanka and the creation of a fabricated history which was fed to Tamils by the Jaffna Velala elite to meet their political aspirations the inhabitants of those villages will perhaps be horrified to know that the very same villages that they live in today had originally been inhabited by their Sinhalese brethren a little before the colonization of Portuguese, Dutch and English started. The distorted history have blinded them to the extent  that they will be reluctant to accept the fact that their ancestors largely comprise of those who were brought to the island's north and east by the colonists to grow tobacco.  Due to being continuously poisoned by a false history the TNA representatives elected to the local government bodies will never imagine even in their wildest dreams that the same villages that they were elected to look after used to be the flourishing villages in which the Sinhalese were the original inhabitants.

(Sinhalese fled the areas due to invasions from the South India and spread of epidemics such as Malaria.)

The lexicological evidences such as the original names of the villages would throw more light to learn about the history of the places of which existence is being corroborated by the chronicles such as Mahavamsa, Deepawamsa and Chulawamsa. Unfortunately the great bulk of the archeological evidences such as the ruins of the Buddhist temples, again corroborated by the chronicles, have long disappeared from the face of the earth due to purposeful vandalism by the Eelamists hell bent to distort the history.

Let's take a look at the names of the local bodies that represent respective villages of which original Sinhalese names have been Tamilinized.

Following descriptions are quoted from 'Traditional Sinhala Place names of cities in Sri Lanka', a comprehensive work on the Sinhalese place names in the North and East which have later been Tamilinized.     

 Jaffana District

Chavakachcheri Pradeshiya Sabha

Chavakachcheri, Chaavakachcheari சாவகச்சேரி (Yapanaya [Jaffna])
JAAVAKACHERAYA, Chavakachcheriya - ජාවකච්චේරිය
Sinhala meaning: Area where Javanese people lived, "Java town"
According to the Mahavamsa, Chandrabhanu, a Javanese ruler from
Tambralinga invaded SL in the 13th Century CE. His armies landed in
Gokanna(Trinco), and used blow pipes and poisoned arrows, and ruled Jaffna
for three decades. Tambralinga is in the south isthmus of Thailand, close to Malaysia.
See entry under Jaffna.
See Dutch Map, Chiavagacherij, Chavakgatzeri, Chawagacheri
see Jaffna map1
Politics. Some 500 Muslims were expelled in 1990, a part of the 85,000 muslims expelled from the North.
See Muslim expulsion
This is the birth village of Thamilselvan, spokesperson of the LTTE since
the demise of Anton Balasingham. Tamilselvan was killed in Nov 2007
V. Kumarasvamy was the first MP of this seat in the first general election, 1947.

Delft Pradeshiya Sabha

Delft (Yapanaya [Jaffna])
NEDUNDUVA - මැදුන්දූව
නැදුන්දූව
Hist. Baldaeus,1658, Nindundiva, Dutch VOC records Nedointivo
The name 'Delft' was given by the Dutch Governor (of the VOC 1678-1681), Rijckloff van Goens. The sinhalese names 'Diveldoova', and 'Maedundoova' have been applied to this island by fishermen. It is conjectured that the word `Maedun', from the Sinhala "maedha", මැද, which has the same Sanskrit/Pali roots as the English word "middle", indicated that the island (doova) is located more or less at a middle distance from the island of Rameshwaram and the Jaffna peninsula.
The Tamil name may have also come from the same roots, and in fact, the stem நடு Natu in Tamil is used in Tamil words like Naṭuttiṭṭam to indicate a  "middle location".

There is a Baobab tree here, just like in the Maanthota (Mannar) area. The island, 12km by 8km, is accessed by boat from the Kurikattuvan Jetty. in Uruthota (Kayts), and has some 6000 civilians, mostly fishermen. During Portuguese times, the name "cow island" was used, and the ruins of a Portuguese fort exists. Herds of wild ponies, first introduced during Portuguese times, are still found in the island.
Mr. D. T. Devendra, during a visit to Nedundoova in the 1940s, discovered a mound which on closer examination turned out to be a Dagoba. Other ancient ruins have also been noted. Chola remains of Hindu sites ( a 12-meter long,3 meters wide temple) from the 11th century have also been found in 2010. No recent archaeological work has been done.
During the LTTE war, this was a naval base
history of the region

Karainagar Pradeshiya Sabha

Karainagar, Kaarainakar, காலரநகர் (Yapanaya [Jaffna])
KARANAGARA- කරානගර
Meaning. In  S.  and T., town by the sea.
Ancient Buddhist site, mentioned in the Nampotha as 'Karadivayina'. It was known even in Tamil as 'Kaaraitheevu'. The name change occurred with the construction of the Punnali causeway in the late 19th Century, and officially in 1922. Dutch records give the name 'Nieuw Amsterdam'. However, its oldest name was 'Kaaradeepa', also previously known as 'Ahideepa', as stated in the Buddhist Akitti Jaathaka, which relates the story of the Buddhist recluse Akitti who came to Kaaradeepa. Akitti lived on a diet of Kaara leaves. Hence the name may have arisen from 'Kaara', a thorny shrub. The Paali name 'Kaara' is used even in south Indian inscriptions. Thus Tamil inscriptions (Udayendiram copper plates) refer to Kaara trees, said to be Webera tetrandra. The 'bodhsathva' Akitti is also known as Agastiya in the Jaataka maala, but Malalasekera warns against confusion with the Vedic Sage Agastiya. Even today there is an ancient buddhist site known as Vearppiddi (Veherapitiya). Megalithic burial sites are found at Chaththiranthai (Chatrangana - i.e., arena for hoisting flags.)
Karainagar had a Nordic boat-building aid program since the 1980s.
The Dutch also built a small fort called Hammanhiel, used today as a
SL Naval Base

Kayts Pradeshiya Sabha

Kayts (Yapanaya [Jaffna])- ඌරුතොට
URATHOTA, URATARA, TANJADOOVA
Also 'Uraturai' and 'Urkavalthurai' were the Tamilized forms. Ancient pre-CE Buddhist site. Mentioned in the Nampotha as Tannidivayina. It was a major Naval base under Parakramabahu I (12th century CE). Military History of Sri Lanka
See also Ports of Ancient Sri Lanka, by J. Amarasekera.
Urathota is mentioned in the 'Nainathivu' inscription (written partly in Tamil), of Parakramabahu.
It is mentioned in the 'Thovila' ritual 'Kohombakankariya'. During the Portuguese period, it was known as Cais [meaning quay], giving rise to the current English name. Baldaeus, 1658, used the name Ourature'.
Ealam wars, Kobbekaduwa's death etc.

Nallur Pradeshiya Sabha

Nallur (Giranikke, [kilinochchi])
NALLURUVA, YAHAPURA- නල්ලූරුව

Nallur (Yapanaya [Jaffna])
NALLURUWA, YAHAPURA
Eastern Edge of Jaffna, on the road to Irupalai. Old "Kandaswami Kovil", re-built by Parakrmabahu's generals in the 15th century as a goodwill gesture, destroyed by the Portuguese and rebuilt in th 18th century Nallur may have been the capital of various local kings of Jaffna. and it has been claimed to be the same as Chunguinayanar (Singai City). However, see Rasanayagam, History of Jaffna. The work 'Kailayamaalai' refers to Nallur as Nallaimoodhoor, where 'Moodhoor' may be Mooduthora→Modara, i.e., Sinhala (portal to the sea), or 'Mootur', i.e, 'old city' in Tamil as well since (p)oor=pura was absorbed in to T. Bhuvanekabahu's(1470-78) viceroy Sapumal Kumara ruled from Nallur. See Giritharan for a recent discussion which is more of a nationalistic treatment going beyond empirical historiography. LTTE 'fast-unto death' human-sacrifice of Tileepan was staged here. n.b. Nallur is "good-village", or "nalla-oor" in Tamil. This is a commonly found Tamil-village name. There is also a "Nalluruwa" in Panadura, originally, "Nalapura". Pandit AM Gunesekera (1890s) had suggested that Nalluruva was originally 'Yahapura'.
President Rajapaksa visits Nallur Temple, Jan 10-2010

Point Pedro Pradeshiya Sabha

Point Pedro, Pt. Pedro (Yapanaya [Jaffna])- ප්රේරුතුඩුව
වක්තුඩුව
PEDURU THUDUVA,
This is a name introduced by Portuguese sea farers. Older names "Kapu Thutduva", "kava thuduva" and "vak-thuduva--> Vaththuduva" also seeme to have existed. "Vartha", "Vak", "kava" etc., mean circular, and may have referred to the shape of the coastline here, when the easterly extension of the shore ends and the shore line curves southwards. In Pali, 'Vartha" becomes Vatta", and in Sinhala it changes to "Vaka". A recognized transposition of phonetic elements may change "Vaka" to "kava". "Varthi" in Sanskrit also stands for "mfn. growing near the water (said of water-plants)", cf. Cologne Digital Sanskrit Dict.; or "Ocean" etc.,. In Tamil, the name Parithithurai has been used. Here again, Parithi may have come from "Vartha", the Sanskrit word for "cirum-circular", or from "ocean", Sea shells etc., accepted into old Tamil.
This is an old sea-farer town. See   Valvettithurai sailors   Westward Ho
G. G. Ponnambalam entered politics by winning this seat in 1934, where he defeated Sri Pathmanathan of the P. Ramanathan family. Prior to GGP, this was the "home seat of K. Balasingham, who was part of the "Jaffna boycott" of the Donoughmore commission proposals. 1931. See Jane Russell, Communal Politics under the Donoughmore Constitution, 1931-1947 (Tissara Publishers, 1982, Dehiwala, Sri Lanka).   see click "map 1 Jaffna peninsula" after clicking here.<br
</br Point Pedro was the landing stage for many acts of sea piracy carried out by the Tamil Tigers:

In June 2000, LTTE destroyed the MV Mercs Uhana off Point Pedro
In September 2001, LTTE attacked the MV Pride off Point Pedro
In October 2001, LTTE attacked the MT Dunhinda off Point Pedro
In January 2007, MV Liverpooldelivering relief supplies to Jaffna was attacked off Point Pedro.

Vadamaradchi South West Pradeshiya Sabha

Vadamarachchi,Vadamaradchi,Vedamarachchi, Vatamaracci (Yapanaya [Jaffna])
VA`DDIMURAEKIYA- වැදි මුරැකිය
hist. Baldaeus, 1658 has recorded name forms.
Disc. The name in S. could mean Watch location
(Murakiya → murachchiya)
of the Vedda folk; or 'Vaedi' simply means "arrive = vadeema".
This location controls access to the Vanni from the Yapanaya peninsula.
It is a district subdivision and not a town by itself
War: Army/navy camps, see Gatakaduwa (Kaddaikadu) and
Weralakuruna (Vettlakerni)
See Vadamarchchi debacle etc
SL military medal
Operation Liberation and Eealam war I

Velanai Pradeshiya Sabha             

Velanai (Yapanaya [Jaffna])- බෙල්ලන
BELLANNA
Disc.- 'Velan' in Tamil connotes meanings related to the Velala caste, as well as to Skandha.
However, this part of the ocean and shore were connected with
Oyster fishery, and we consider that to be the origin of the name,
where "bella" is generic Sinhala word for Oysters, Clams etc.
'Muttu' or pearl fisheries were also part of the tradition here.
Near Uruthota (Kayts), Perumkulam Muttumari Amman Kovil 

Giranake  District

Karachchi Pradeshiya Sabha

Karachchi, (Giranikke[Killinochchi])
KARACHCHIYA- කරච්චිය
"Kara" refers to a location close to the shore. ``Rachchiya'' is derived from "(a)rajjya", which refers to an administrative center, occupied by an "Aarachchi". Thus Karachchi, or "Kara-rajji" was an old administrative center in the region, maintained mainly to collect taxes associated with the trade in the area, going across the Uttara Desha and the Vanni.   Regional map

Pachchilaipalli Pradeshiya Sabha

Pachchilaipalli, Periya Pachchilai Pallai (Giranikke, [kilinochchi], Yapanaya [Jaffna])
PATHTHIRAPAHALA, PATHTHIRAPALLIYA- පත්තිරපහල
Hist. Baldeus, 1658, Patchiarapahlle
Disc.- 'Pathhira' tree is also known as "rata-goraka" tree Skrit: Pichchalabija, Malaylam, K.: Paccila, T: Pachchila. Botany: Garcinia family. 'Palli' could refer to a non-hindu (e.g, jain, buddhist) shrine or, a low-lying region, or 'back-yard, and may imply 'burial grounds'. Also, 'palli','halli, alli' mean village or place ('pala' in S.), a current usage in telugu and kannada (c.f., Thiruchirapalli, Jalahalli.) It also means a place of worship as villages usually involved a temple. In modern usage in SL, it refers to a Christian church or mosque.

Poonakary Pradeshiya Sabha

Poonakary(Giranikke[Killinochchi])
PINKARAYA, PUNYAKARAYA- පින්කරය
පුන්ය කරය
This the name of the region, near the western coast. From the Sanskrit, to "Purify", or "having merit"
C.f., also, Punaka, an old name of Pune, Maharashtra, in India.
There is a copper-plate from the Rashtrakoota period indicating that Pune,
in India was known as "Punya-Vishya" in the 10th century CE.   Regional map

Mooladuwa District  

Manthai East Pradeshiya Sabha

Manthai, Mantai (Mannarama [Mannar])- මාන්තේ
MAANTHÉ MAANTE, Maennava
The name "maennava" is related to "Tammmaennava", and "Manthai" is a close cognate of "Maanthota". This location has been linked with the legend of Vijaya.
Map and Army action 2008

Puthukudiyiruppu Pradeshiya Sabha

Puthukudiyiruppu,Puthukkudiyiruppu (Madakalapuwa [Batticaloa])
ALUTHKULISSA- අලුත්කුලිස්ස
n.b., this is a second entry near Batti; previous near Mulativu. Loacated 5 miles out of Batti., on the Galamuna(kalmunai) road. UTHR-J 1995 Dec. report.
Thunukkai Pradeshiya Sabha

Thunukkai, Tunukkai (Mooladoova [Mullaitivu])
DUNUKAVA, DUNUKEYYAWA- දුනුකාව
Hist.- Ancient Buddhist site. The Tunukkai inscription
in Sinhala by Kasyapa (10th CE), and by Dappula IV, are significant.
See also Vavnikulam War. Alleged location of LTTE jails
see report, April 2006
Named Dunukava in Vanni buddhist sites map
Manthota District

Manthai West Pradeshiya Sabha

Manthai, Mantai (Mannarama [Mannar])- මාන්තේ
MAANTHÉ MAANTE, Maennava
The name "maennava" is related to "Tammmaennava", and "Manthai" is a close cognate of "Maanthota". This location has been linked with the legend of Vijaya.

Musali Pradeshiya Sabha

Musali, முசலி (Mannarama [Mannar]) MUHALA, MUSALA- මෝහල,   මුසල
The AGA division with the same name was created in 1981. The name is most probably from the sanskrit Musalee→Muhala (crocodile) and thus refers to a place (e.g, swamp, tank) with crocodiles, (kimbula in Sinhala); Chaanaakam in Tamil; Crocodylus Palustris in L. The name could also refer to "face, mouth, bud or flower" as in "Kehel-muha", (flower of the plantain) or in the Skrew-pine ((Pandanus odoratissimus). Note that in Skrt. "Muha" or 'Mukha" may have this meaning and exists in standard Sinhala and literary Tamil. The Muhala (Musali) village is in an area which was called "Muhala pattuva", or "Musalai pattuva", where "pattuva" is a subdivision of a ``Korale''. Note that the sinhala "Patuna" (e.g., as in Yapa Patune, c.f., Jaffna) and the corresponding sanskrit word "pattana" is used in the Mahabharata to denote a town or village, and "Dharmapattana" is a name given to the city of "Sravasti" in Pali. Enter Pattana into Univ. of Cologne dictionary
See the write up under අගස්තිමුරේ Akattimurippu.
See water management in Ancient Lanka

Nanattan Pradeshiya Sabha

Nanattan (Mannarama [Mannar])
NAVANTHANA- නවන්තැන
See Naanaaddan-නානදද්න

SLAF makes its maiden flight to Giranike (Killinochchi)

Sri Lanka Air Force made its maiden flight to newly constructed Giranike (Killinochchi) air strip yesterday.   (Giranike is the original name of Kilinochchi later Tamilinzed as has been the case with many places in the North and East of Sri Lanka). I quote below a part of one of my previous articles in which I mentioned how the original Sinhala name Giranike was coined and how it has been Tamilinized as Kilinochchi.

"The following quoted piece of description in an advertisement by the Commercial Bank in a national news paper of its opening of a new branch in the last month there says it in style.     

"The parrots (Gira in Sinhala) who came in flocks perched on the Nika Trees (Vitex negundo) that grew in abundance there and it was why the place was named "Giranike".

In Tamil parrot is called "Killi" and the Nika tree is known as "Nochchi". Through the combination of these two words, the name Killi-nochchi was coined".

Archeological evidences including stone inscriptions once strewn in the area and now destroyed as well as the descriptions in chronicles including Mahavamsa and Deepavamsa say that this area was once a vast complex of a Buddhist monastery in which thousands of Arhats were residing." 

D.B.S. Jayaraj: a top Eelam Propagandist!

D.B.S. Jeyaraj popularly known as DBSJ stands out as a prominent figure among the Eelam propagandists. (Daily Mirror of Sri Lanka still carries Jeyaraj's articles though his rabid Tamil racism is well exposed.) Born in Kurunagala, educated in St. Thomas Collage in Colombo he is now domiciled in Canada and had been working in The Island in Upali Newspapers and Virakeshari of Express newspapers in 1980s.( He claims that the threats from the both then SL government and   LTTE  forced him to flee for Canada)

The mythical Tamil history in Sri Lanka and bogus Tamil Homeland theory are incessantly perpetuated to for the furtherance of the Eelam project with the intention of carving out an exclusive Tamil enclave in the Northern and Eastern parts of the country. In order to achieve this goal non-Tamils were ethnically cleansed from the North and East of Sri Lanka employing mass scale slaughter campaigns. So the Eelamists such as Jeyaraj dearly clings on to the this exclusive Tamil character of the North and East though the majority of Tamils in Sri Lanka live outside North and East among other communities. (Though Jeyaraj himself being born and bred in Kurunagala and educated in Colombo). On the top of all the so called Tamil History in Sri Lanka, rewritten to perpetuate Eelam project, is a monumental myth to claim an exclusive Tamil enclave in Sri Lanka.       

  A recent article of Jeyaraj titled '165 Sinhala families settled in Tamil village Kokkachchaankulam in Vavuniya North' is a case in point to show how rabid Tamil racist Jeyaraj is. Slightest sign of re-settling of Sinhalsese who were subjected to the mass scale ethnic cleansing programme of the North and East is portrayed as 'Sinhalanization of North and East' to 'change the demographic character of Tamil Homeland'.  In this particular article the name of the village is highlighted as being Sinhalanized as 'Kalabowasewa' though the actual scenario being the exact opposite. It is clear that the Eelam gang is poisoned with their beloved project into their blood to such an extent that they are totally blinded with the Eelam myth. The particular village's original name was in fact Kalabowasewa and was Tamilnaized as 'Kokkachchaankulam' as has been the case with many Tamilinized original place names in North and East. The original inhabitants of the villages were Sinhalese. (The name Vavuniya itself has been Tamilinized from the original Sinhala word Vavnimawa-meaning where the Tanks (Vav) ends).Some of my previous posts on the subject of Tamilinization of the original Sinhalese place names can be read from the following links.

http://rebelofkandy.blogspot.com/2010/11/more-on-tamilinzed-sinhala-names-in.html

http://rebelofkandy.blogspot.com/2009/06/jaffna-was-occupied-by-sinhalese.html

http://rebelofkandy.blogspot.com/2010/07/latest-cabinet-meeting-held-in-giranike.html

http://rebelofkandy.blogspot.com/2009/07/kadurugoda-kantarodai-buddhist-temple.html

http://rebelofkandy.blogspot.com/2009/08/gokanna-viharaya-in-trincomalee.html

http://rebelofkandy.blogspot.com/2009/07/tamilinized-sinhala-place-names-in.html

http://rebelofkandy.blogspot.com/2009/05/introducing-true-history-of-sri-lanka.html

So what's wrong with re-settling the Sinhalese in one of their original villages? It is indeed the last thing that the Eelamists want as that type of moves deprive Tamils to have an exclusive Tamil Land in Sri Lanka.   

Though Jeyaraj publicly claims that he is not an LTTE supporter and has been a victim of LTTE's excesses one wouldn't fail to notice that he has taken great pains to glorify the LTTE before and after LTTE's decimation. Case in point is the article on Balraj, a terrorist leader. He deceives the Sinhalese readers with references in his article like "A little known incident that occurred in 2003 illustrates the respect and regard with which Balraj was held by some officers in the Sri Lankan army ". He also gives much prominence to the anti-Sri Lankan campaigns going on in Tamil Nadu in the idea of threatening Sinhalese. (the sheer number of responses he receives for his posts  from the LTTE supporters and his responses to them is a clear indication of how popular he has been among the LTTE supporters which betrays his identity)    

I quote below a part of my previous articles to highlight the fact that Eelamists' or their backers' agenda of pushing Sinhalese to the wall have always backfired and will continue to happen due to some historically embedded truths.

"Sri Lanka is the only patch of land that Sinhalese can live in and die. They have no other land to go as Tamils and Muslims do nor do they have brothers and sisters to demonstrate on behalf of them in all over the world at the drop of the hat. The rural Sinhalese foot soldier goes to the battle- front with one thing in his mind. If he is defeated the only place left for him is the deep blue sea. So he fights until last drop of blood. In fact there will be no peace in Sri Lanka as long as Sinhalese feel insecure. The more they are being harassed by whoever else be it Tamils or Muslims or India or the West or the USA the greater their will power to fight back to win their precious right to live in their beloved mother land. Sinhalese also do have an equal right to live in anywhere in the country be it in Giranike (Killinochchi) or Mooladoowa (Mulaitheev) or Hunugama (Chunnakam) or Samapura (Sampoor) or Vavnimawa (Vavniya) or Thambalagamuwa (Thampalakamam) or Minipe (Manipai) or Kadurugoda (Kantharodai) or Vanagamua (Vankamam) as not only those areas were originally inhabited by them but they do also have a right to live those areas as Tamils and Muslims enjoy rights to live any other part of the country.   

Sinhalese have survived more than 2500 years withstanding so many perils such as huge invasions from the South India and the West alike who were hell bent to wipe out them from the face of the earth. They will continue to fight however mightier their advisory would be. When Sinhalese are pushed to the wall, as it is going to happen again, they have fought back ferociously and preserved their race, their motherland and the religion."

How Tamils were disproportionately privileged against Sinhalese by their colonial masters

  It has been a common knowledge that the so called 'Tamil Grievances' or 'the problems of Tamils' or mythical 'Tamil Homeland' are direct result of lost privileges of a section Tamils which had been bestowed upon to them by the Colonists, vastly disproportionately at the expense of Sinhalese who were the majority.

I quote below a part of the Prelude of the book ' THE SEPARATIST CONFLICT IN SRI LANKA Terrorism, ethnicity, political economy by Asoka Bandarage, currently a professor at Georgetown University.  She has taught at Yale, Brandeis and Mount Holyoke, and is the author of Colonialism in Sri Lanka; Women, Population and Global Crisis and publications on South Asia, global political economy, ethnicity, gender and population.

The 279 pages book is a must read for anyone interested in Sri Lanka. It dispels many a myth associated with the so called 'Tamil Problem' in Sri Lanka and gives a true picture about the subject with many hard evidences.

       

'The Kandyan peasantry lost much of their land to the Europeans and other social groups that came with plantation expansion. By mid-twentieth century, agrarian pressure had become so acute that in Nuwara Eliya and Badulla districts, the landless Sinhala peasantry were respectively 42 percent and 38 percent of the population. Alienation of village common lands ( through instruments such as the Crown Lands Encroachment Ordinance of 1840) and plantation development had much to do with the plight of the Kandyan peasantry in the twentieth century.   The plight of the peasantry became the source of the JVP insurrection later in the post independence period.

 

The Sri Lankan/Ceylon Tamils in the north were not particularly advantaged in the acquisition and ownership of plantation land located in the island's southern areas and the Kandyan Highlands. But they held a decisive advantage in the realm of English language education. The colonial state's grants-in-aid provided the greater proportion of Christian missionary schools to the Northern Province. The American Ceylon Mission established exclusively in the Jaffna peninsula in 1816 provided elite English Education comparable to university education in its schools. This education, however, was not available to all Jaffna Tamils, but, mostly to a group who came to be known as the aristocratic 'first class vellalas'

The ready availability  of English secondary schools in the North created a 'structure imbalance' giving the Sri Lankan Tamils, especially vellala caste an 'intrinsic advantage' over the Sinhala Majority and other minorities and the Tamil groups with regard to higher education, colonial employment and the modern professions. Next to the Burghers, the Ceylon Tamils were 'over represented' in the administrative service relative to their proportions in the island's population. In 1925, the Sinhalese constituted 42.5 percent of the government medical service and 43.6 percent of the civil service, whereas, the Sri Lankan Tamils made up 30.8 percent of the medical services and 20.5 percent of the Civil Service although their respective proportions in the island's population were 67 percent and 11 percent. These occupations brought many Tamils from north to the south placing them in positions of social and economic superiority over the Sinhalese Majority. The Jaffna vellala Tamils were treated as loyal community with privileged access to employment not only in Sri Lanka, but, also other British colonies, especially Malaya and Singapore. Thus, the Jaffna vellala Tamils evolved a distinct ethnoclass and caste identity as a transitional elite, their descendents constituting a large part of the educated, professional diaspora today. As Sri Lankan Tamil scholars themselves have observed, privilege arising out of loyalty to the colonial master was 'the essential psyche of the educated Tamil' *'

*Sarvanathan , 'In Pursuit of Mythical State'

      

As I pointed out in an earlier post too, this vastly disproportionate occupation in the sectors of employment and education by minorities created a significant discriminatory factor in a country where 73% is the majority who can boldly and undisputedly claim that their presence in the country in more than two millennia made significant impact in its culture and society. The efforts made by the successive post independence governments to correct this monumental discriminatory policy by giving the majority community their rightful position in the society were seen and continue to be seen by the Tamils as a move made against their well being. Obviously, the privileges they enjoyed were bound to curtail significantly as against the proportionate representation by the Sinhalese. The hardest hit segment of the Tamil society was the English educated Vellala Jaffna Elite who had been enjoying the superficial privileges unimaginable to any minority anywhere in the world. These frustrated sentiments of Elite Tamils were very smartly hijacked by their patrons, Vellala Jaffna Elite politicians who were instrumental in creating and writing a mythical Tamil history and 'Tamil homeland fantasy', mainly conceived in Colombo Cocktail parties.

Tamils are the greatest ass lickers of the Whites while the Sinhalese have been the ass kickers of the Whites!

A neutral observer who follows developments in Sri Lanka from the Colonial Times up to the present day would realize that Tamils have been the greatest beneficiaries of the Colonists. Even more than six decades after the independence from the colonists the situation remains the same. Their generosity towards Tamils is such that they are hell bent to carve out a separate state in Sri Lanka exclusively for Tamils. This phenomenon is of course historically connected fact. Though no one makes serious attention to probe why it has been so, the simple reason is that the Whites feel obliged to paying back what they owe to Tamils: the generosity displayed by Tamils by being their ass lickers for generations. In contrast Sinhalese have historically been the ass kickers of the Whites. So It is quite understandable why Sinhalese have become the prime target of the Whites to the extent of dislodging them from their motherland.

During the span of almost 500 years of colonial times the Colonists were consistently harassed by the Sinhalese, depriving their opportunity to plunder our land with ease. There had been numerous armed uprisings by the Sinhalese throughout the colonial period resulting in mass scale genocidal slaughters against Sinhalese with their religion and property being destroyed and the lands robbed. The harshest among the three colonists against Sinhalese were the British. In contrast Tamils were granted vastly disproportionate superficial benefits at the expense of Sinhalese who were the vast majority and the original inhabitants of Sri Lanka.( I have discussed these vastly disproportionate benefits offered to the Tamils in one of my previous posts and will continue to write more on the subject in future posts too). Due to the very fact that Tamils had been the great ass lickers of the Whites they took them to most of their colonies. The Dutch and Portuguese started this by bringing down Tamils from South India to Jaffna to cultivate tobacco. The present day Tamils population in Jaffna is the descendents of those tobacco cultivators. British colonists followed suit by taking them to their colonies such as Malaysia, South Africa and Sri Lanka etc.

The present day SL Tamils continue to lick the asses of the Whites while being their own countries making them to do it easier. So it is not difficult to understand the effect: Sri Lanka has become a prime target of a nasty witch hunt for not allowing their ass lickers to have an exclusive Tamil land in Sri Lanka.  That's why the White asses have gone to the extent of giving ultimatums to Sri Lanka, a sovereign country based on a false video. What an ace ass lickers of the Whites SL Tamils have become!     

How Bin Laden and Prabakaran died-Some dissimilarities!

  1.  Bin Laden did not use civilians as a shield to protect himself when he was being encircled. But Prabakharan who proclaimed as the savior and the only representative of the Tamil people used the very same people to protect himself putting them at great risk.

2.     As per the news coming out, Bin Laden did fight back the American forces and was shot at his head. He refused to surrender while Prabkaran died cowardly fleeing the fighting and sending his body guards/suicide carders to fight the SL army. As per the account of the Copral  Ranbanda who apparently shot dead  Prabakaran the latter was shouting in filth at his suicide carders to explode themselves against SL army.

3.       It was the ground forces of Sri Lankan army that killed  Prbakharan unlike Americans who used mainly its Air Force to kill Bin Laden in fear of losing its ground forces. One of primary reasons for SL forces to use her ground forces was to protect the civilians while losing their own men in great numbers.               

Three biggest threats faced by Sri Lanka for its peaceful existence

Undoubtedly the threat posed by the Eelmists to dissembler Sri Lanka based on a mythical homeland remains largely intact despite its armed attempt being comprehensively defeated.   This attempt will go on as long as Sri Lankan government fails to defeat Eelamists abroad and here. This will be certainly a huge uphill task as far as the Sri Lankan government is concerned as the Eelimsts are being lavishly supported by the West, the USA and a host of powerful NGOs supportive to the Eelamists and their cohorts here.

Apart from the threat by the Eelamists the very existence of Sri Lanka is in great peril posed by other far more greater threats though they may have not come to the greater attention of people yet. The threat posed by the Muslim expansion in Sri Lanka has already created a huge threat with an ever increasing population explosion. This will certainly make a great demographic imbalance in Sri Lanka soon, setting in motion a host of unimaginable scale of negative implications for Sri Lanka's peaceful co-existence.   The ever increasing attacks against the Buddhist temples and attempts being made to grab such places in the Eastern part of the country by Muslims is a clear indication of this disturbing trend which is just one example of ever increasing Islam fundamentalism in Sri Lanka directed against Buddhism. And also harassments against poor Sinhalese in the Province by way of land grabbing with the support of Muslim politicians and the government servants have been on the increase.       

The hostile attitude by India towards Sri Lanka and its aggressive interferences in Sri Lanka's internal affairs has increasingly been becoming a major threat to Sri Lanka's sovereignty. India is directly responsible for the eruption and the prolongation of three out of two civil wars after independence. There have been many such blatant violations of Sri Lanka's sovereignty on the part of India which will continue to happen unabated in the future too. Fate befallen on Nepal and Bhutan which have become almost satellite states of India is case in point for Sri Lanka too.  

Sri Lanka's peaceful existence will largely be decided by these three threats with their ever growing implications looming around with each passing day.

Should Sri Lanka be an Islamic country to Sri Lankan Muslims to support its cricket team?

The cricket lovers of Sri Lanka in general and the Sinhalese in particular were bit alarmed not perhaps completely surprised by the huge support displayed and the subsequent celebrations set off by the Muslims with the defeat of Sri Lanka's cricket team to Pakistan held recently in Premadasa stadium.    

However, this is not a new development as far as Sri Lanka is concerned. The only difference is that it happened in a World Cup matches of which popularity is all time high this time due to many reasons. The history of this regular occurrence goes to some time back especially in mid 90s when Sri Lanka was Lilliputs in world cricket. Whenever Sri Lankan team was beaten by Pakistan, going off of large quantities of fire crackers of which loud explosions can be heard for hours from Muslim populated areas in all parts of the country was common occurrence. In the most of the cases these villages located just next to Sinhalese villages.  The most bizarre part of this phenomenon is that it often happens even in the cases of Pakistan was not the opponent of Sri Lanka. So this shows how deep Muslims hatred against Sri Lankan Cricket team is. (Hope that it is only against Sri Lanka's cricket team)

The big question begging a reasonable answer is that why it happens so to the extent of antagonizing a community who has been so accommodative to the Muslim community in Sri Lanka that nowhere else in the world similar kind of accommodativeness from the majority community can be expected by a Muslim community.   

One can argue that similar incidents happen in India too when Indian team lose to Pakistan team. Yes, it does happen in India too. Though we can never accept what Indian Muslims do also as right thing, conditions in India for the communities who are engaged in similar incidents are vastly different than in Sri Lanka. These incidents are mainly reported in highly congested slums in major cities like Mumbai whose population live in sub human conditions with extreme poverty and marginalization. So naturally these unfortunate populations take cricket matches between Pakistan and India as a good opportunity to vent their anger against the Indian establishment. Besides, the Indian Muslims are daily witnessing the harassment meted out to their brethren in Jammu and Kashmir by the Indian security forces. The most interesting part is that the punishment meted out for the 'crime' in many instances: setting ablaze to whole slums by Hindu goons with some unfortunate souls burnt alive. (The film 'Slum Dog Millionaire' has similar incident.)

It is well known among Sri Lankan that some sections of both Sri Lankan and Indian originated Tamils too do not support Sri Lankan cricket team: the former harboring adversary feelings against Sinhalese due to the war prevailed in the country and the latter being their inclination to India. But they have never gone to the extent of these type of celebrations in the event of Sri Lanka team's lost to India leave along Sri Lanka being defeated by a third country as witnessed in the case of Sri Lankan Muslims.                                          

The extent of hatred displayed by the Muslims against Sri Lanka cricket team in the form of some posts and comments dropped in for some posts appearing on www.kottu.org give a very clear indication. Sri Lankan Muslims wait until Sri Lanka becomes an Islamic country to support its cricket team. They indicate a popular belief among Sri Lankan Muslims: Sri Lanka will become an Islamic country in 2040. The community has set this target considering few factors, the most conspicuous being the huge population growth among them and the rate of conversion to Islam by other communities. This is well expressed by some of the Muslim bloggers on kottu. 

Sinhalese Buddhist Heritage in the Northern and Eastern Provinces of Sri Lanka: Part-01

The overwhelming number of ruined Buddhist Temples, other monuments and massive irrigation systems that lay strewn the length and the breadth of the Northern and Eastern part of the country prove how flourishing Sinhalese Buddhist civilization was in the region in particular and the whole island in general. In the case of most of Buddhist Temples and monuments extensive damages have been caused by the purposeful destruction perpetrated by Tamil and Muslim fundamentalists to erase sings of Sinhalese Buddhist heritage from the region. Other causes for destructions include encroachment of  the places by expanding population of Muslims and Tamils, housing schemes built in and around the places funded by I/NGOs ably supported by racist Tamil and Muslim politicians and government servants, long years of negligence due to war and plundering by the treasure hunters.  In significant number of cases the places have been turned into Kovils and Mosques too. The most prominent examples are Koneshwarm Temple (formally Gokanna Viharaya) and Hot Water wells in Kanniya in Trincomalee district.  A mythical history has been manufactured and associated with those places in order to sustain the defaced physical changes done to the hard evidences of a civilization. In certain cases residential areas or individual houses have been built on the places of ruins or the parts of ruins have been used for construction purposes.                     

Venerable Ellawala Medananda, an erudite scholar, a seasoned archeologist and a historian may be perhaps the only living Sri Lankan who has visited most of those places and done extensive research about them. Despite having had to face numerous difficulties as most of the places are hardly accessible and  distanced areas with thick jungle cover, the undeterred Buddhist monk's laborious efforts in 35 years have yielded a comprehensive book with elaborate account of ruined Sinhalese Buddhist places of worship and other monuments of a once glorious and now dwindled civilization. The bulky book with 536 pages- 'Pacheena Passa- Uttara Passa-Nagenahira ha Uturu Palathe Sinhala Bauddha Urumaya ' is indeed a magnanimous gift offered to Sinhalese. However, the erudite Buddhist monk accepts the fact that there are thousands of such places in the area which are yet to be identified though so far identified number stands at more than 10,000.              

 In the most of the account of the book the history of the places is lengthily described referring chronicles such as Mahavamsa and Deepavamsa. The references from other eminent archeologists like Prof. Paranavithana are too included. The quoted deciphered inscriptions found in the places are also elaborately described. The architectural specialties of the ruins of the buildings/monuments/temples are also lengthily described in relation to the period to which the constructions and renovations belong.        

Rebel intends to publish series of posts with translated versions of the account of the places mentioned in the book. The time constraint and the busy schedule compel Rebel to present the descriptions in a summarized version.                          

Eastern Province- Part-01 

(1)    Bovaththegala Viharaya :  

Bovaththegala Viharaya is located in Panama area in the Ampara district in the' Kumbukkan oya' basin. The temple is a cave temple on a mountain abounded with large boulders.   It comprises of a series of caves that have been carved with drip ledges and the walls built supporting the caves. The inscriptions indicate that the cave temple has been offered   to the Maha Sangha(Buddhist monks) during years of BC. Remains of bricks belonging to early ages are found strewn in the mountain. In some places remains of buildings of monasteries are visible. There are signs of Stupas (Pagodas) built on top of the boulders.    

There are several inscriptions written in Brahami script which are in verge of disappearing. One of the ruined inscription refers about a 'naka amathi'(Naka Minister). Another refers about a 'Puja' (an offering). Two inscriptions refer about 'jetathisa Maharaja'(Jetathisa King) and the king as the son of 'Mahasena Maharaja Apāya'.

The king Jettathissa is credited to have been engaged in many religious activities in Ruhuna as per Mahavamsa and some inscriptions found in different places.  As per one of the inscriptions in Bovaththegala the king has made a 'Puja' in the seventh year of his rule. The part of the inscription mentioning what that 'puja' was is destroyed. The inscription says that the 'puja' was made to make possible preaching of the 'Ariyawansa' sermon. So it proves the fact that Bovaththegala was known to have been a place the Ariyawansa sermon was preached. Ariyawansa sermon was popular in the ancient periods of Buddhism in Sri Lanka.                

 The main inscription describes about a lineage of kings.  The name of the first of them is 'Gamini'. ('Gramini 'or 'Gamini' or 'Gāmini' is a special name given to the kings in the ancient period ).  The first son among ten of his sons was 'Damaraju' whose son was prince 'Mahathisha' who has offered the caves temples to the Maha Sangha.  In a different inscription there is a reference about 'Uthiraja', an another son of Gamini whose son was 'Abhaya' who had a daughter named 'Anuradha' . The lineage of kings found mentioned in the inscriptions are thought to have been the same lineage of ten kings mentioned in Deepawamsa as to have been from Katharagama. Prof. Senarath Paranavithara too holds the same view. Historians believe that this may be the same linage of 'Ksasthriya' kings who were slaughtered by king Gotabhaya as mentioned in 'Mahawamsa'. When analyzing the descriptions mentioned about the kings and queens in the inscriptions found in 'Kotadamuhela' located a little distance from Bovaththegala it can be established that the lineage of Katargama kings had connections with the lineage of the 'Mahanaga' kings.

Prof. Paranawithana believes ,citing references from the 'Kotadamuhela' inscriptions, that 'Viharamaha Devi' , mother of the king 'Dutu Gamunu' and the wife of the king 'Kavanthissa' is a member of this lineage of the 'Mahanaga's. On the other hand the name 'Bovaththegala' has got a historical importance. Chronicles say that 'Kaththiyavara's'  from  'Kacharagama' who received a sapling of 'Sri Maha Bodhi'  ,after attending the Bo- sapling planting ceremony  in Anuradhapura, planted the sapling in 'Kacharagama'. Many believe that the place referred is the present day Katharagama. The name 'Bovaththegala' bears significance in this regard.  Because the 'Galvihara' located in 'watta' with a 'Bodhi' became 'Bovaththegala'. Therefore, this 'Bodhi' should bear specialty as it became prominent in the name-'Bovaththegala'.

The fact that the information about Kataragama 'Ksasthriya' kings is found in 'Bovaththegala' and 'Kotadamuhela' in 'Kumukkan oya' basin and not in present day Katragama give evidences to suggest that 'Ashtapalaruha Bodhiya' was planted in 'Bovaththegala'. Further research on 'Bodhi's in the area would clarify this matter. And also finding evidences about members of the 'Gamini's lineage from the caves in 'Budhupatavun kanda' is a fresh discovery.  

It is clear that the ten sons of 'Gamini' were ruling 'Rohana desha' wielding enormous powers.  If Paranavithan's belief is correct, the blood relationship between Anuradhapura kings and the Rohana kings proves that the East, Anuradhapura and the South were ruled by members of Sinhala kings belonging to single lineage. The Kataragama kings received Bo saplings as gifts when the Buddhism was brought here. It proves that they were Buddhists. The fact that 'Gamini's sons got their names inscribed in 'Bovaththegala' amply proves the existence of Sinhalese Buddhist heritage in the region.                          

Beware Sri Lanka government! Indian Tamils can be sneaked into the country along with Sri Lankan refugee Tamils to bloat the Tamil population in the North and East.

Though the Elelmists were military defeated their campaign is fully intact. It is being waged in many fronts and in many forms. Covert and overt operations are well underway to achieve this goal.   The massive disinformation campaign which is underway tarnishing the image of Sri Lanka with the help of paid politicians, INGOs and media of the Western countries is one way of doing it.  Also part of it is the rigorous well oiled camping of showing to the world the mythical 'Tamil homeland' with fantasized false history.

A part of this exercise is to present an exclusive and bloated Tamil population in the North East region which has been carried out successfully covertly and overtly.  Though unknown to many covert campaigns to present bloated Tamil presence in the region has been going on for several decades even well before the start of the war. One of those successful attempts was the settling of illegal Indian immigrants in Giranike (Kilinochchi) and Mooladoova (Mullaittivu) districts, who were on their way to India under the Srima- Shastri Accord. This whole operation was carried out by Norway through Redd Barna, a Norwegian NGO in 1960s.

Same can be repeated in a different way.  The Tamil civilians who are expected to return to the island from Tamil Nadu refugee camps can well be used for achieving this goal. Indian Tamils can be sneaked into the country along with Sri Lankan Tamils to present a bloated Tamil presence in the region. This attempt can well be supported by the Eelam supportive politicians and the government servants as there have been many instances where they have done so previously. For instance an excessive number of houses built by the Tamils Rehabilitation Organization (TRO) for LTTE's mahaveer families in Trincomalee remains unoccupied with the intervention of a top Tamil government servant, apparently to give shelter to an increased number of Tamils. It is reported that homeless families in the area are not allowed to occupy these houses.           

Attempt to make NE as an exclusive Tamil entity has been fairly successful through mass scale ethnic cleansing campaigns carried out against Sinhalese and Muslims. These massacres of Sinhalese and Muslims and razing their villages to the ground forcing them to flee to other parts of the country contributed to reduce drastically the non-Tamil communities' presence in the region.

So the government should be mindful of the fact that what we see as massive campaigns in the West against Sri Lanka is just a tip of ice berg. There are many invisible sinister campaigns and attempts being waged to achieve the Eelam by hook or by crook   

Is it an idea of extremist to say that there is no need of ‘political solution’ to the North East?

Having read one of my previous posts titled 'Is there a need for political solution to the North East problem?' one of my friends opined that I had not been impartial and tended to be an extremist. She is of the view that the majority community tends to discriminate the minority communities wherever it is the case and has been a universal phenomenon as it is an outcome of power relationship. So the Sri Lankan case has been no exception.  As far as Sri Lanka's case is concerned we need to see the historical developments too to get a better understanding about the matter at issue.

Close observation on the subject reveals that most of the 'grievances' that Tamils talk about are of course direct result of reactionary policies adopted by the post independent Sri Lankan governments against the discriminatory policies adopted by the colonists against the majority community. So the Tamil's grievances are result of lost privileges enjoyed by them at the expense of the majority community.  The clamor for rights by the Tamils can be seen to have been most vociferous about ten years after the independence, precisely speaking after Prime Minister S.W.R.D Bandranayke came into power. (While continuing this discussion we should be mindful of the fact that the violence unleashed against the Tamils in 1983 was purely politically motivated with vast number of looters involved)

As it is well known the strategy adopted by the colonists especially by the British had been to appease the minorities giving them extra privileges as a means of making the administration easy in their colonies.  Most of the jobs in the government sector including the three armed forces and the police were occupying the minorities mainly Tamils and Burgers. Even among those the middle level and top level positions were occupied by the minorities. A notable case in point is the Public Works Department (PWD) where the poorer segments of the society had the opportunity to get minor jobs especially in road construction.  Almost all the positions from the top to the bottom were almost exclusively occupied by the Tamils. There had been no generosity on the part of then administrators to offer at least laborer positions to the majority community. Of course the command in the English language was also one of the main criteria to get a government job. But that was also strategically maneuvered by the colonists by establishing more English medium schools in Jaffna and other parts of the country exclusively for Christians. So the approach followed by the colonists and their cohorts had been clearly selective at the expense of the majority community. This vastly disproportionate occupation in the sectors of employment and education by minorities created a significant discriminatory factor in a country where 73% is the majority who can boldly and undisputedly claim that their presence in the country in more than two millennia made significant impact in its culture and society. The efforts made by the successive post independence governments to correct this monumental discriminatory policy by giving the majority community their rightful position in the society were seen and continue to be seen by the Tamils as a move made against their well being. Obviously, the privileges they enjoyed were bound to curtail significantly as against the proportionate representation by the Sinhalese. The hardest hit segment of the Tamil society was the English educated Vellala Jaffna Elite who had been enjoying the superficial privileges unimaginable to any minority anywhere in the world. These frustrated sentiments of Elite Tamils were very smartly hijacked by their patrons, Vellala Jaffna Elite politicians who were instrumental in creating and writing a mythical Tamil history and 'Tamil homeland fantasy', mainly conceived in Colombo Cocktail parties.  The demand for irrational and stupid 50-50 Tamil representation in the parliament by G.G. Ponnambalam shows how heavily Tamil politicians had been intoxicated with the privileges bestowed upon to them by their colonial masters.

The effect of loss of superficial privileges enjoyed by Tamils had such an effect in them that they went to the extent of leveling some stupid and wild allegations against Sri Lankan governments as a couple of them described below 

        

'Colonization of the majority community in the Tamil Homeland to change the demographic balance' has been one of the major allegations leveled against the post independence governments.  As was discussed in my many previous posts the 'Tamil homeland' is just a mythical and fantasized theory created by the power hungry politicians with no ground at all. Demanding a state for an exclusively single community based on a fantasy and denying other communities to settle in an imaginary homeland is therefore the stupidest thing one can imagine. This demand is perpetuated in the backdrop of more than 50% of the Tamils live out of the so called homeland while enjoying all the privileges. In this backdrop settling the majority community in the so called homeland can easily be justified if the homeland theory is applied as it is the Sinhalese who were the original inhabitants in the areas with the flourishing Sinhalese Buddhist civilization as evidenced by the widely spread monuments, archeological remains and irrigation systems found in the districts corroborated by chronicles as well as Tamilinized original Sinhalese place names. 

'The special 'patronage' given by the government to the Buddhism'. This is seen as a discriminatory policy.  As I mentioned earlier the culture of the majority community has made indelible mark in the island's history for more than two millennia. The Buddhism is the pivot around which the majority's culture revolves around.  Unlike many other countries where the major religion be it Christianity, Islam or Hinduism there have been no persecutions or killings of the followers of other religions in Sri Lanka nor have there been instances of demolition of the religious places or discriminations or restrictions imposed.  Then how on earth it becomes special patronage to Buddhism if other religions in the country too are equally treated and respected?  

At present there are no discriminations against minorities or instances of loss of privileges enjoyed by the minorities. Difficulties especially faced by the Tamils during the war time due to security implications are almost non existence now.  I quote below what I discussed about this subject in one of my previous posts with slight modifications. 

    

(1)    Education Opportunities- Tamils enjoy free Education provided by the government at all levels with no discrimination at all. There are universities namely Jaffna, the Eastern and the South Eastern and their affiliated collages in the provinces. Tamil students continue to study any other university in the country with no restriction at all while the Sinhalese students are denied to the NE universities with number of student being killed and severely assaulted. Tamil students face no restrictions at all in entering the universities irrespective of where they are located in the country.  

(2)    Employment opportunities: There are no restrictions whatsoever in terms of employment opportunities in whatever sector except armed forces. Close on the heels of the defeat of world's most ruthless terrorist organization it is yet to take a little more time to ease restrictions Tamils to enter the armed forces. However, restrictions to enter the police service have been eased giving opportunity to Tamil youth to join the service from the provinces. It is a common knowledge that the lack of employment opportunities is common to every community in the country.

(3)    Language:  The Tamil language is the main language of communication in the North and East of Sri Lanka including every government officers and departments.( However, there are still some shortcomings in the police stations in certain areas. It is also being fast redressed with the recruitment of Tamil speaking officers.) It is the minority Sinhalese in the provinces that face difficulties in the government departments and other institutions as there are no Sinhala speaking officials there.

(4)    Opportunities to engage in politics, democratic process and Administration: People in the NE have fullest freedom to elect their representatives to the parliament as has been done by them after three decades. All other administrative matters of the people in the provinces are addressed by the government officers and elected members to the Pradeshiya Sabhas and Provincial councils from the same provinces with no restrictions. Institutions such as provincial councils and other government institutions are functioning as same as other parts of the country with no restrictions imposed. The North Provincial Council will be set up soon after its election due in this year. Other government institutions are also functioning addressing the day today needs of the people with no restrictions at all. These institutions are vested with all the powers as other institution in the Southern part of the country are.  The language of communication of all these institutions is Tamil

(5)    Development: The development activities were taking place at a minimum level in the two provinces due to the three decades old war. Now the development activities have been taking place at a pace that the southern part of Sri Lanka would feel envious.  Eastern province was the first beneficiary of these projects. They were started while the war was raging in the north. Anyone who visits those provinces can witness this. Unequal development and wealth distributions to the provinces have been a common problem faced by Sri Lanka from the independence. It seems the Rajapaksha regime has been doing its best to redress this.  

(6)    Freedom of movement: The restrictions faced by the Tamils during the war time have vastly been reduced now. There are virtually no check points in the provinces. There is no restriction to a Tamil person to travel any part of the country including the deep south of the country. The problem of High Security Zones(HSZ) will be solved in due course with the improvement of security situation.    

(7)    Freedom of living in any part of the country: Tamils face no problem at all to live anywhere in Sri Lanka as they have been doing so for ages. Tamils can buy a land and live any part of the country with no restrictions at all.   However, Sinhalese had not been allowed to do so though they were the original inhabitants of those lands before Tamils were brought to the country by colonial powers.

So don't Tamils enjoy the equal rights as Sinhalese do? What problems do they face to ask for a 'solution'?  It is, however, bizarre to note that it is the majority community in many instances which is at the receiving end at the expense of being so generous by the successive governments to the minorities. Rebel will discuss about this in a future post.