Great King Dutugamunu

King Dutugemunu

Mahanaga was the brother of King Devanam Piyatissa. Mahanaga was second in line to the throne. one among the wives of King Devanam Piyatissa, determined to kill Mahanaga so as to urge the crown to her son when King Devanam Piyatissa. 

At that point Mahanaga was constructing the Tharachcha reservoir. someday Mahanaga and therefore the very little aristocrat were aiming to move to the Tharachcha reservoir and therefore the queen gave a basket of mangoes to Mahanaga. She unbroken one toxic mango on the terribly prime of the basket thinking that toxic mango would be eaten up by Mahanaga. sadly very little boy Greek deity the mango and died. Mahanaga was panic-stricken and ran away to Southern Lanka.

Mahanaga found refuge in Yaththalaya Vihara in Galle. during this vihara, Mahanaga’s woman gave birth to a son and was named Yatthalayaka Tissa.

(Author’s note: This vihara still exists and nowadays called Yatagala vihara in Mataramba, Galle. this is often a awfully lovely vihara and lies beneath an oversized rock.) In time Mahanaga became the ruler of Rohana. Mahanaga created a dagaba (A Buddhist structure) close to Magama stream.

After Mahanaga, his son Yatthalayaka Tissa became the King of Rohana. when Yatthlayaka Tissa, his son Abhaya became the ruler of Rohana. when Abhaya, his son KakaVanna Tissa became the ruler of Rohana.

(KakaVanna Tissa is best best-known in state nowadays as Kawan Tissa). whereas Kaka Vanna Tissa was ruling Rohana, Kalani Tissa was ruling the Kalani space.

Kalani Tissa and Ocean Engulfing the Land: 

Kalani Tissa had a brother named Uttiya WHO had a secret relationship with Kalani Tissa’s woman. once Kalani Tissa detected regarding the link, Uttiya ran away and hid among the folks. someday Uttiya sent a person dressed as a Buddhist monk hidden among different monks. the person came close to the queen and born a letter. King detected a small noise and located the letter. King thought the letter was born by one among the Arahath Theras (Arahath = winner of Nirvana, Thera = Buddhist monk) WHO was standing close and killed the monk by putt him within a hot oil pot. 

The gods got upset from this wicked crime and ocean began to flow into land. when consultation of the ministers, King Kalani Tissa determined to send his lovely female offspring Vihara Devi (Later she became called Vihara Maha Devi) in an exceedingly ship to satisfy the gods. The ship carrying Vihara Devi landed in Rohana and was found by Kaka Vanna Tissa. He was affected along with her beauty and married her.

In time, a aristocrat was born to the King and therefore the Queen and that they named him aristocrat Gamini. The King invited twelve thousand monks for the name giving ceremony of aristocrat Gamini. King Kawan Tissa ready milk rice for the monks.
(Author’s note: Milk Rice (Kiri bathtub in Sinhalese) remains unremarkably ready in fashionable state. Kiri bathtub may be a mixture of coconut milk and rice. it's doable that milk rice throughout King Kawan Tissa’s time was no totally different than today’s “Kiri bath”).

In time, a second son was born to the King and he was named “Tissa”.

Three Wows: once aristocrat Gamini was twelve and aristocrat Tissa was 10 years recent, King Kawan Tissa, brought them to his area. King had 3 little parts of rice in an exceedingly dish for every aristocrat. The King aforesaid that they'd be taking 3 wows nowadays and that they ought to ne'er be broken.

King asked the boys to require the primary wow and eat the rice portion ahead of them.
“We won't do any hurt to monks”Boys took the primary wow and Greek deity the rice portion.

King asked the boys to require the second wow and eat the rice portion.
“ we'll not fight with every other”Boys took the second wow and Greek deity the rice portion.

King asked the boys to require the third wow and eat the rice portion.
“ we'll not fight with Damilas”Both boys refused to require the third wow. each of them left the space.

Prince Gamini visited his area and slept all curled. Mother Vihara Maha Devi came to his area and asked why he's sleeping curled in an exceedingly massive bed and why not stretch out and sleep well. Then aristocrat Gamini explicit  “On one facet there's the dumb ocean and on the opposite facet on the far side the stream there ar Damilas. however am i able to stretch out and sleep comfortably”.

When King Kawan Tissa detected these remarks, he remained silent.
Prince Gamini grew vigorous and powerful.

Prince Gamini Sends feminine clothes to His Father:

King Kawan Tissa stationed aristocrat Tissa in Dighavapi removed from Rohana to safeguard Dighavapi from any enemy attack. At this point aristocrat Gamini was beneath the impression that it's time to travel to war with King Elara. however King Kawan Tissa thought otherwise. aristocrat Gamini asked the King 3 times and every one 3 times King refused. aristocrat Gamini was annoyed and sent feminine clothes to his father. This maddened King Kawan Tissa and aristocrat Gamini ran away to Malaysia country (hill country). when this incident, folks known as him “Dutta Gamini” or “Angry Gamini”. Later the name was simplified to “Dutugemunu”.

At this time, King detected that there may be a battle between Gamini and Tissa. King summoned all 10 giants and asked them to vow him that they'd be neutral in an exceedingly war between 2 brothers. 10 giants secure to remain removed from any battle between 2 Princes. King Kawan Tissa engineered sixty four temples and lived sixty four years and died.

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Lowest gravity on Earth in Rumassala Mountain, Sri Lanka

Rumassala, famed to colonialists as Buona view, is that the subject of the many legends. It options within the Ramayana, because the home of the attractive queen Sita, hidden within the jungle close. Hanuman UN agency was sent to fetch a medicative plant for a wounded soldier, was unable to seek out it and brought the mountain range mountains on that it absolutely was aforementioned to grow. 

He born a bit at Unawatuna ('here it fell') to make the current mountain, wherever several medicative plants still grow.

There is a significant magnetic anomaly close to Unawatuna, that Arthur C. Clarke attributes to a meteor strike, and it's aforementioned that satellites lose their orbits with uncommon frequency overhead. The Portuguese had a dreadful name in country as looters and pirates, and square measure aforementioned to possess given false lightweight signals from Rumassala to lure unsuspecting Arab commercialism ships onto the rocks.

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Galle Fort in Sri Lanka

The pride of a nation and therefore the country within the eyes of the globe is increased by its civilization, its culture and its natural beauties. endued with with these qualifications with a 2500 year previous history supported by ancient anthropology treasures, Democratic Socialist Republic of Sri Lanka is rated as a bio diversity hot-spot of the globe.

A recent visit to the Galle Fort World Heritage website, the author came face to face with proof of ‘disintegration’ of this historical location.

The Galle Dutch Fort may be a rare historical jewel protected by dark, thick stone walls – with the endless ocean on one facet. The roads within the Galle Fort have hardly modified, just like the squares on a chess board crisscrossing in regular patches. Straight and slender lanes branch in and out inviting  the visitant to a pleasant walk into the seventeenth century.

Today’s Peddler Street was referred to as “Moorse Kramerstraat” by the Dutch, beacon Street was “Zeeburgstraat and Middelpuntstraat”, Hospital Street as `Nieuwe Lijnbaanstraat and Lijnbaanstraat (New work Street), previous work Street as Oude Lijnbaanstraat (Old Rope-Walk Street), Church Street as Kerkstraat, Parrawa Street as “Parruasstraat” and Chiando Street as “Chiandostraat”. Through this memory walk one would but miss the seventeenth century acquainted vendors United Nations agency listed in cinnamon, lace, elephants, turtle and turtle shell ornaments besides the famed down south sweetmeats like “bondi aluwa” hanging in garlands from the shoulders of vendors.

Built by the Portuguese in 1620, the Galle Fort was fortified by the Dutch in 1667. The historical walk would additionally revive recollections of places inside the Fort as Sao Lago (Sun Bastion), Middelpunt (Moon Bastion), Cavaliar, Sao Antonio and Zeepunt (Star Bastion), Sublime Porte prosecuting attorney Muro (Wall Gate), Sublime Porte prosecuting attorney traisao (Treason Gate)Santa Cruz and Zwarte Fort (Black Fort), Akersloot Bastion, fraction Maanrje (Utrecht Bastion or 0.5 Moon), Nieuw Werk (Klipenburg Bastion) Nieuwe Punt (New Point), fraction Bolwerk (Half Bastion)- Aeolus Bastion, Triton Bastion, Neptune Bastion, Aurora bastion, Rocky Bastion, Negotie-mantoor (Trade Office).

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ISURUMUNI VIHARAYA

The Meghagiri Vihara is now commonly known as Isurumuniya Vihara or Isurumuniya. But the real Isurumuni Vihara is located few hundred metres away is now called Vessagiri Vihara.

Isurumuniya is most famous for the stone carving of a couple located there. This carved stone was found in the royal pleasure garden and brought here. There are many interpretations for this carving.

Isurumuniya Lovers
The most popular is that this carving shows the prince Saliya (the son of the great king Dutugamunu) and his mistress Asokamala. Asokamala was of a lover cast called “Chandala” and the prince Saliya gave up the right to be the king by marrying this girl of a lower cast.

Isurumuni, Meghagiri
Bathing elephants above the water tank
Another belief is that this couple represent the god Siva and goddess Parvathi of Hindu belief.
The vihara also has another stone slab which depicts a court scene which is thought to be the court of king Dutugemunu. Both these stone slabs are thought to be originated in the 8th century.

The vihara itself is built on a rock and the sacred tooth relic of Buddha has been originally kept here when it arrived to the island from India in the 312 AC. [h]

Isurumuni, Meghagiri
The horse head and the man in the
royal pose
At the entrance to the rock temple is a large pond. Above the pond there is a carving of bathing elephants and on the top level of the stairs there is another carving of a man seated in a royal pose and a horse head. The top carving is thought to be carving of Agni and Parjanya. Parjanya is the god for rain. The elephants below represent the the clouds. With this interpretation it is believed this place was also used by the king to perform ceremonies for rain god.
The stupa and the Buddha image in this temple are of recent origin. But there are some caves which probably were used earlier but now have become a haven for bats.

Driving Directions To Anuradhapura
Anuradhapura can be reached through many routes from Colombo. The two main routes are through Puttlam (Puttalama) and though Kurunegala. Traveling from Puttlam you will pass scenic Wilpattu area. the From Kurunegala there are two main routes to Anuradhapura. The most common route is through Dambulla. The other route is though Galgamuwa. 

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UNAWATUNA BEACH

Unawatuna Beach
west coast of Sri Lanka, a popular tourist destination is a also a breeding ground for turtles. Legend say that Unwatuna was created from a piece of earth from Himalaya, that had fallen from Hanuman in the Ramayanaya epic.

Unawatuna is about 2km away towards Matara from Galle.

Unlike the other resorts to the north Unawatuna is still a very quite place and a excellent location to enjoy the tropical beauty in relative recluse. Ideal for snorkeling and swimming. There are some coral reefs to be explored at near by Rumassala and now becoming popular as a bird watching location. Unawatuna offers a wide range of accommodation scattered around near by village, but for more luxurious places are few minutes drive from the beach. If you're a night owl and into drinking, playing casino games and eating out, the beach side bars and restaurants are in abundance. 

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AMBAKKE DEVALE : WOOD CARVING

The village of Embekka (also written as Ambakka , Ambakke , Embakka , Embakke , Embekke) is found in the area known as Udunuwara in the Kandy district. It is situated about three kilometres from the Peradeniya Botanical Gardens. 

The beautiful devale, which was built during the 14th century is believed to have been built by King Wickremabahu III, who reigned in Gampola from 1357 to 1374, in honour of the God of Kataragama. The king is said to have built it on the invitation of his queen. The site comprises the devale, digge and the centre where hewisi were played. 


The carved wooden pillars in the temple are believed to have come from a royal audience hall in the city. They are said to be the finest such carvings belonging to the Kandyan era, and have earned the devale much acclaim from artists. The carvings include lions, swans, bulls, elephants, double-headed eagles, leaf patterns, wrestling men, soldiers, horse riders, dancing women, mermaids and lotus motifs. There are altogether 128 carvings in these pillars and what is unique about them is that all these carvings are different from each other. Some believe these carvings to have been done by an artisan known as Devendra Mulachari. 

There are 16 wooden pillars at the entrance to the devale. The 52 feet, 10 inches long and 25 feet, 9 inches wide digge has 32 square-shaped pillars. The wood known as gammalu has been used here, while other types of wood such as ginisapu, na and pihibiya have been used in the other sections. Most of these intricately carved wooden pillars have stone pillars as their base. The UNESCO has identified these marvellous but elaborate carvings on wooden pillars to be the finest products of woodcarvings to be found in any part of the world.

The most impressive feature of the devale is its roof. It does not have one central beam, but 26 smaller rafters are fixed to the roof through huge wooden nails, resembling spokes in the wheel of a cart. It is the only place in Sri Lanka where such a construction can be witnessed. 

The main devale is a 28 feet long, 23 feet and 7 inches wide two-storeyed building. The smaller devale is built close to it. The entrance is through a large doorway built of wood and there is a verandah spreading on three sides of the building. 

Among the carvings, there are 125 series of decorations, 256 liyawel, 64 lotus designs in Pekada, 30 decorative patterns on timber, roof members, making a total of 514 such exquisite carvings.

The other constructions which can be seen at the Embekka Devala site are vahalkada, image house, kitchen and granary. They are located within a wall. The ambalama (resting place) and throne are located outside these premises, but also belong to the devale. 

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THOVIL DANCING IN CEYLON

Sri Lanka is generally regarded as the home of the pure Theravada form of Buddhism, which is based on the Pali Canon. And Buddhism is the last religion or philosophy to endorse or encourage superstition. The country however, has its fair share of beliefs in the occult — in demons and devils, in gods and angels. Amongst these, rituals involving devil dance take pride of place in the cultural scheme of things. These can be divided into two forms of worship – Bali and Thovil. Bali is the ceremony wherein the presiding deities of the planets (graha) are invoked and placated in order to ward off their evil influences.

The belief in the good and evil influence of the planets according to the time and place of one’s birth is quite widespread in Sri Lanka. The first thing normally done at the birth of a child is to cast the horoscope, which has to be consulted subsequently at all the important events of his or her life. When a calamity like a serious illness comes upon such a person, the horoscope would inevitably be consulted, and if the person is under a bad planetary influence, the astrologer would recommend some kind of propitiatory ritual. This could be a minor one like the lime-cutting ritual (dehi-kepima) or a major one like a bali ceremony, depending on the seriousness of the case. If it is a bali ceremony, he might also recommend the specific kind of bali suitable for the occasion.

Bali Pooja
The term bali signifies both the ritual in general and also the clay representations of the planetary deities which are made in relief on frameworks of bamboo and painted in appropriate colours. The ritual consists of dancing and drumming in front of the bali figures by the bali artist (bali-adura), who continuously recites propitiatory stanzas calling for protection and redress. The patient (aturaya) sits by the side of the bali figures. The bali artist is helped by a number of assistants working under him. The knowledge and art of performing the ritual are handed down in traditional families. The retentive power of these artists is remarkable, for they can continue to recite the appropriate formulas and verses from memory for days. The bali ceremony is a mixture of Buddhism and folk religion. The cult of the planets and the allied deities has become an important element in the popular living Buddhism of the island. The origins of this type of bali ritual have to be traced to the Kotte period of the 15th and 16th centuries, when it was introduced into the island from South India by some Hindu brahmins from that region. However, mainly owing to the efforts of the celebrated Buddhist monk of the period, Ven. Vidagama Maitreya Thera, this ritual was recast with a Buddhist significance, both in form and content, in that all the verses and formulas used in the ritual are those extolling the virtues of the Triple Gem — the Buddha, Dhamma, and Sangha — and of the Buddhist deities. It is these spiritual qualities that are invoked to bring redress. The entire ritual is thus made subservient to Buddhism. The ceremony begins after paying homage to the Buddha, the Dhamma, and the Sangha. Even during the course of the ceremony this homage is paid at important junctures. The majority of the stanzas recited as benedictory verses by the artist extol the virtues of the Triple Gem or refer to the Buddha’s previous existences as a Bodhisatva. The verbal part of the entire ritual consists mainly of the recitation of these verses and the pronouncement of the blessing: "By the power of those virtues let the evil influence of the planets disappear." It is believed that this kind of pronouncement of blessings becomes effective only if they are made at such an elaborate ceremony like bali.

Spritual qualities
As in the case of the pirith ceremony the spiritual qualities of the Buddha are regarded as superior to any worldly powers like those of the planets and stars as in the present instance, and consequently the ceremonial and ritualistic pronouncement of those qualities is believed to counteract those evil forces. Those propitiatory recitations also include the panegyrics (sthothras) praising those planetary deities. The preparation for the bali ceremony takes a day or two. Plantain stems, tender coconut leaves, coconut and arecanut racemes, powdered resin, limes, betel, torches made by wrapping clean rags around dry reeds (vilakku and pandam), coconut oil, flowers of different colours, and burnt offerings are among the main items needed. Plastic clay and reeds would be needed in large quantities to cast the bali figures. Life-size images of the planetary deities are moulded from these and painted beautifully in bright colours. Each planetary deity has its own dress, colours, diagram (mandala), support (vahana), weapon, etc. It is the nine planets (navagraha) that are generally propitiated: the Sun (ravi), Moon (chandra), Mars (kuja), Mercury (budha), Jupiter (guru), Venus (sukra), Saturn (sani), and Rahu and Kethu, the ascending and the descending nodes of the moon respectively. When everything is ready, with the bali figures propped up leaning against a wall and the patient seated by a side facing the figures, the chief bali artist starts the proceedings by taking the ‘five precepts’ and reciting a few benedictory stanzas while the drummers start drumming. This takes place in the evening. After these preliminaries it is more or less customary for the chief artist to retire to the side, while one or two of his assistants would appear on the scene to perform the more vigorous part of the ritual, consisting mainly of dancing and reciting.

Devil dancer
The dancing artist wears an attractive and colourful dress consisting of white tights, a red jacket adorned with white beads, anklets, pads of jingling bells around his calves, and an elaborate headdress. In one hand he takes a pandama or lighted torch adequately fed with coconut oil. While reciting formulas and dancing to the beat of the drum, he throws handfuls of powdered resin into the burning pandama, setting up flares of flames which are regarded as very powerful in driving away the invisible evil spirits (bhutha). In addition to the virtues of the Triple Gem, his recitation would also include legends and anecdotes taken from the Buddha’s and Bodhisatva’s lives. Sometimes references to previous Buddhas are also made. Planetary deities are eulogised and requested to stop troubling the patient. The ceremonies actually end early in the morning when the artists carry the clay images (bali figures) and the altars of offerings or pideni-thatu and leave them at the cross-roads that the evil spirits who give trouble are believed to frequent.

Thovil dancing
Thovil or ‘devil-dancing’ is another ritualistic healing ceremony that primarily belongs to folk religion. As in the case of the bali ceremony, here too many Buddhist elements have crept in and it has become a ceremony purporting to fulfil, at the popular level, the socio-religious need of the simple rural Buddhists. Thovil is essentially a demonic ritual mainly exorcistic in character, and hence a healing ceremony. In its exorcist form it is meant to curb and drive away any one or several of the innumerable hosts of malevolent spirits, known as yakshas, who are capable of bringing about pathological states of body and mind. Prethas or departed spirits of the malevolent type, referred to as mala-yakku (mala = dead) or mala-pretha, are also brought under the exorcist power of thovil. While some of these could be subdued by the chanting of pirith (described earlier), there are some for whom methods of a more drastic type have to be adopted. The most popular of such methods is the thovil ceremony. As was pointed out earlier in relation to rituals in general, thovil is also an important aspect of folk religion that has been adopted by the Sinhala Buddhists. In the case of thovil too, religious sanction is conferred on folk-religious elements that have crept into normative Buddhism, supplementing, as it were, whatever is lacking in it to satisfy the religious needs of the masses.

Source

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KANDYAN DANCE

History
According to the legend, the origins of the dance lies in an exorcism ritual known as the Kohomba Kankariya, which was originally performed by Indian shamans who came to the island. According to legend, the Indian shamans came to the island upon the request of a king who was suffering from a mysterious illness. The king was said to be suffering from a recurring dream in which a leopard was directing its tongue towards the king, believed to be as a black magic of "Kuweni" the first wife of the king "Vijaya". After the performance of the Kohomba Kankariya the illness vanished, and many natives adopted the dance.

It was originally performed by dancers who were identified as a separate caste under the Kandyan Fudel system. They were aligned to the Temple of the Tooth and had a significant role to play in the Dalada Perahera (procession) held each year by the temple.


The dance waned in popularity as the support for the dancers from the Kandyan kings ended during the British period. It has now been revived and adapted for the stage, and is Sri Lanka's primary cultural export.

Tänze (Uda Rata Natum) Ves Tanz "Ves" dance, the most popular, originated from an ancient purification ritual, the Kohomba Yakuma or Kohomba Kankariya. The dance was propitiatory, never secular, and performed only by males. The elaborate ves costume, particularly the headgear, is considered sacred and is believed to belong to the deity Kohomba.

Only toward the end of the 19th century were ves dancers first invited to perform outside the precincts of the Kankariya Temple at the annual Kandy Perahera festival. Today the elaborately costumed ves dancer epitomizes Kandyan dance.Kandyan dance highlights Sri Lanka's culture.Kandyan dance can be carried to the future as an example of Sri lanka's miraculous culture.

Vannam
The vannam belong to the kandyan dancing tradition and are thorught to have originated as song composed in Kavikara Maduwa in the reign of he 18th century Monarch ofThe word "vannam" comes from the Sinhala word "varnana" (descriptive praise). The Gahaka, Gajaga, Asadrusha, Udara and Thuranga Vannams - in praise respectively of the conch shell at the King’s consecration, the royal elephant, the king’s glory, monarchy and the chariot-horse – were the first written. The corpus later grew to eighteen Vannams. 

The word "vannam" comes from the Sinhala word "varnana" (descriptive praise). The Gahaka, Gajaga, Asadrusha, Udara and Thuranga Vannams - in praise respectively of the conch shell at the King’s consecration, the royal elephant, the king’s glory, monarchy and the chariot-horse – were the first written. The corpus later grew to eighteen Vannams. 

The Vannam dance tradition has seven components: 

1 Thanama - singing a note of the melody to each syllable. 

2 Thitha - the beat indicated with cymbals giving a rhythmic timing. 

3 Kaviya - the poem vocalized by the dancer. 

4 Bera-matraya - rhythm of the drum. 

5 Kasthirama - the finale of the first movement of the dance. 

6 Seeru-maruwa - the movement in preparation for ‘adawwa’. 


7 Adawwa - the finale of rhythmic body and foot movements. 

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KUMANA NATIONAL PARK

History
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'. 


Kumana is well known for its prolific bird life. The Park is located in the south east corner of Sri Lanka, and spans 18,150 hectares. A significant number of birds come to breed and feed here. 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 long narrow channel. It is in this mangrove swamp that many water birds nest in May and June.

Originally known as the Yala East National Park, it was renamed Kumana National Park in 2006. Kumana has an average annual temperature of 27°C and an annual rainfall of 1,300 mm and its elevation ranges from sea-level to the low height of 90 metres.

There are about 20 lagoons and tanks here which are major contributors to the diversity of birdlife that can be seen in Kumana, most of which are water and wading species. These tanks can be less than two metres deep and are often flooded by seawater. The Kumana Bird Sanctuary, within the boundaries of the Kumana National Park, was declared a protected area in 1938, and is rated as one of the most important breeding grounds for birds in Sri Lanka.

Ancient cave inscriptions have been discovered here dating back to the 1st and 2nd Centuries BC. Buddhist and Hindu devotees annually cross the Kumana area on their foot pilgrimage to the nearby Temple in Kataragama.

A total of 255 species of birds have been recorded in Kumana. Commonly seen on a birding safari are Pelicans, Painted Storks, Spoonbills, White Ibis and Cormorants. The very rare Black-necked Stork has also been spotted here.

Kumana is also home to some of the mammals found in the neighbouring Yala National Park such as elephants and leopards which can also be seen on safari. Other animals which reside in the Kumana National Park include the Golden Jackal and the European Otter. It is also reported that approximately 30 to 40 Sri Lankan Elephants reside in the Park, although they do crossover to the Yala National Park.

Two Hundred and Fifty Five species of birds have been recorded in the Kumana National Park and from April to July tens of thousands of birds migrate to the Kumana swamp. Rare species such as the Black-necked Stork, Lesser Adjutant, Eurasian Spoonbill and the Great Thick-knee are breeding inhabitants.

Most commonly seen are the Pacific Golden Plover, Greater Sand Plover, Lesser Sand Plover, Grey Plover, Ruddy Turnstone, Little Ringed Plover, Wood Sandpiper, Marsh Sandpiper, Common Redshank, Common Sandpiper, Curlew Sandpiper, Little Stint, Common Snipe and the Pintail Snipe.

The Asian Openbill, Glossy Ibis, Purple Heron, Great Egret, Indian Pond Heron, Black-crowned Night Heron, Intermediate Egret, Little Egret, Spot-billed Pelican, Indian Cormorant, Little Cormorant, Common Moorhen, Watercock, Purple Swamphen, White-breasted Waterhen, Pheasant-tailed Jacana, Black-winged Stilt, Lesser Whistling Duck and Little Grebe migrate here in large flocks while the Pintails fly 9,000 kilometres from far away Siberia. Rare migrants include the Yellow-footed Green Pigeon, Greater Racket-tailed Drongo, Malabar Trogon, Red-faced Malkoha and the Sirkeer Malkoha.

Due to its coastal location, turtles are sometimes spotted coming ashore to lay their eggs. These turtles include the Indian Black turtle and the Indian Flap-shelled turtle. Mugger crocodiles can also been seen here. Fish species to be found in the lakes and tanks include the Tilapia and common Mullet.

The elevation of Kumana ranges from sea level to 90 metres, the mean annual temperature is 27°C and the area receives 1,300 mm of annual rainfall.

The Park's wetland areas are surrounded by dry zone tropical thorn forest. The inland forest's flora consists mainly of Manilkara hexandra which is known as Palu in Sinhala. There is also a range of aquatic plants, trees and reeds.

There are two routes from Colombo; they fork off at Pelmadulla and meet again at Wellawaya; one going via Beragala and Koslanda and the other via Thimbolketiya, Udawalawe and Thanamalwila. From Wellawaya the road goes through Moneragala, Pottuvil and Panama. There is only one entrance to the Park from Panama, through the Kudumbigala Sanctuary. The distance from Colombo is approximately 391 km. You can also take an air taxi from Colombo (Peliyagoda) and land in Arugam Bay. From there reach the Kumana National Park by road. By helicopter: take off either from the Bandaranaike Airport or Ratmalana and land in Kumana and then reach the Park by road.

When considering accommodation options for a Kumana National Park birding and wildlife safari you need to find a solution that allows you to cut down on travel time. With Big Game safari tented safari camps you will be set up inside the Park itself, allowing for minimal travel time and maximum time inside. For more information on Big Game Safari tented safari camping options, please visit our accommodation page. However, if you would like to stay in a hotel close by, just let us know and we can make the necessary arrangements.

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SIGIRIYA - THE LION ROCK

Sigiriya (Lion's rock) is a large stone and ancient rock fortress and palace ruin in the central Matale District of Sri Lanka, surrounded by the remains of an extensive network of gardens, reservoirs, and other structures. A popular tourist destination, Sigiriya is also renowned for its ancient paintings (frescos), which are reminiscent of the Ajanta Caves of India. It is one of the eight World Heritage Sites of Sri Lanka.
Sigiriya may have been inhabited through prehistoric times. It was used as a rock-shelter mountain monastery from about the 5th century BC, with caves prepared and donated by devotees of the Buddhist Sangha. According to the chronicles as Mahavamsa the entire complex was built by King Kashyapa (AD 477 – 495), and after the king's death, it was used as a Buddhist monastery until 14th century.
The Sigiri inscriptions were deciphered by the archaeologist Senarath Paranavithana in his renowned two-volume work, published by Cambridge, Sigiri Graffiti and also Story of Sigiriya.


Location and geographical features
Sigiriya is located in the Matale District, Central Province in the Central Province of Sri Lanka. It is within the cultural triangle, which includes five of the eight world heritage sites in Sri Lanka.
The Sigiriya rock is a 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 approximately 370 m (1,214 ft) above sea level 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.

History
In 477 CE, prince Kashyapa seized the throne from King Dhatusena, following a coup assisted by Migara, the king’s nephew and army commander. Kashyapa, the king’s son by a non-royal consort, usurped the throne from the rightful heir, Moggallana, who fled to South India. Fearing an attack from Moggallana, Kashyapa moved the capital and his residence from the traditional capital of Anuradhapura to the more secure Sigiriya. During King Kashyapa’s reign (477 to 495), Sigiriya was developed into a complex city and fortress. Most of the elaborate constructions on the rock summit and around it, including defensive structures, palaces, and gardens, date back to this period.

Kashyapa was defeated in 495 by Moggallana, who moved the capital again to Anuradhapura. Sigiriya was then turned back into a Buddhist monastery, which lasted until the 13th or 14th century. After this period, no records are found on Sigiriya until the 16th and 17th centuries, when it was used as an outpost of the Kingdom of Kandy. When the kingdom ended, it was abandoned again.

The Mahavamsa, the ancient historical record of Sri Lanka, describes King Kashyapa as the son of King Dhatusena. Kashyapa murdered his father by walling him up 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 Kashyapa but vowed revenge. In India he raised an army with the intention of returning and retaking the throne of Sri Lanka which he considered to be rightfully his. Knowing the inevitable return of Mogallana, Kashyapa 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 Kashyapa's armies abandoned him and he committed suicide by falling on his sword.

Chronicles and lore say that the battle-elephant on which Kashyapa was mounted changed course to take a strategic advantage, but the army misinterpreted the movement as the King having opted to retreat, prompting the army to abandon the king altogether. It is said that being too proud to surrender he took his dagger from his waistband, cut his throat, raised the dagger proudly, sheathed it, and fell dead. Moggallana returned the capital to Anuradapura, converting Sigiriya into a monastery complex.

Alternative stories have the primary builder of Sigiriya as King Dhatusena, with Kashyapa finishing the work in honour of his father. Still other stories have Kashyapa as a playboy king, with Sigiriya a pleasure palace. Even Kashyapa's eventual fate is uncertain. 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 earliest evidence of human habitation at Sigiriya was found from the Aligala rock shelter to the east of Sigiriya rock, indicating that the area was occupied nearly five thousand years ago during the Mesolithic Period.

Buddhist monastic settlements were established in the western and northern slopes of the boulder-strewn hills surrounding the Sigiriya rock, during the 3rd century BC. Several rock shelters or caves were created during this period. These shelters were made under large boulders, with carved drip ledges around the cave mouths. Rock inscriptions are carved near the drip ledges on many of the shelters, recording the donation of the shelters to the Buddhist monastic order as residences. These were made within the period between the 3rd century BC and the 1st century CE.

Archaeological remains and features
In 1831 Major Jonathan Forbes of the 78th Highlanders of the British army, while returning on horseback from a trip to Pollonnuruwa, came across the "bush covered summit of Sigiriya". Sigiriya came to the attention of antiquarians and, later, archaeologists. Archaeological work at Sigiriya began on a small scale in the 1890s. H.C.P. Bell was the first archaeologist to conduct extensive research on Sigiriya. The Cultural Triangle Project, launched by the Government of Sri Lanka, focused its attention on Sigiriya in 1982. Archaeological work began on the entire city for the first time under this project. There was a sculpted lion's head above the legs and paws flanking the entrance, but the head broke down many years ago.
Sigiriya consists of an ancient castle built by King Kashyapa during the 5th century. 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.
The site is both a palace and a fortress. Despite its age, the splendour of the palace still furnishes 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.

Sigiriya is considered one of the most important urban planning sites of the first millennium, and the site plan is considered very elaborate and imaginative. The plan combined concepts of symmetry and asymmetry to intentionally interlock the man-made geometrical and natural forms of the surroundings. On the west side of the rock lies a park for the royals, laid out on a symmetrical plan; the park contains water-retaining structures, including sophisticated surface/subsurface hydraulic systems, some of which are working even today. The south contains a man-made reservoir; these were extensively used from the previous capital of the dry zone of Sri Lanka. Five gates were placed at entrances. The more elaborate western gate is thought to have been reserved for the royals.

Frescoes
John Still in 1907 suggested, "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 metres long and 40 metres 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.[citation needed] Some more frescoes, different from the popular collection, can be seen elsewhere on the rock surface, for example on the surface of the location called the "Cobra Hood Cave".

Although the frescoes are classified as in the Anuradhapura period, the painting style is considered unique;[citation needed] the line and style of application of the paintings differing from Anuradhapura paintings. The lines are painted in a form which enhances the sense of volume of the figures. The paint has been applied in sweeping strokes, using more pressure on one side, giving the effect of a deeper colour tone towards the edge. Other paintings of the Anuradhapura period contain similar approaches to painting, but do not have the sketchy lines of the Sigiriya style, having a distinct artists' boundary line. The true identity of the ladies in these paintings still have not been confirmed. There are various ideas about their identity. Some believe that they are the wives of the king while some think that they are women taking part in religious observances. These pictures have a close resemblance to some of the paintings seen in the ajanta caves in India The frescoes, depicting beautiful female figures in graceful contour or colour, point to the direction of the Kandy temple, sacred to the Sinhalese.

The Mirror Wall
The Mirror Wall and spiral stairs leading to the frescoes
Originally this wall was so well polished that the king could see himself whilst he walked alongside it. Made of a kind of porcelain, the wall is now partially covered with verses scribbled by visitors to the rock. Well preserved, the mirror wall has verses dating from the 8th century. People of all types wrote on the wall, on varying subjects such as love, irony, and experiences of all sorts. Further writing on the mirror wall has now been banned.

One such poem in Sinhala is:
"බුදල්මි. සියොවැ ආමි. සිගිරි බැලිමි. බැලු බැලු බොහො දනා ගී ලීලුයෙන් නොලීමි."
The rough translation is: "I am Budal [the writer's name]. Came with all my family to see Sigiriya. Since all the others wrote poems, I did not!" He has left an important record that Sigiriya was visited by people beginning a very long time ago. Its beauty and majestic appearance made people stand in awe of the technology and skills required to build such a place.

The gardens
The Gardens of the Sigiriya city are one of the most important aspects of the site, as it is among the oldest landscaped gardens in the world. The gardens are divided into three distinct but linked forms: water gardens, cave and boulder gardens, and terraced gardens.

The water gardens
The water gardens can be seen in the central section of the western precinct. Three principal gardens are found here. The first garden consists of a plot surrounded by water. It is connected to the main precinct using four causeways, with gateways placed at the head of each causeway. This garden is built according to an ancient garden form known as char bhag, and is one of the oldest surviving models of this form.
The second contains two long, deep pools set on either side of the path. Two shallow, serpentine streams lead to these pools. Fountains made of circular limestone plates are placed here. Underground water conduits supply water to these fountains which are still functional, especially during the rainy season. Two large islands are located on either side of the second water garden. Summer palaces are built on the flattened surfaces of these islands. Two more islands are located farther to the north and the south. These islands are built in a manner similar to the island in the first water garden.

The gardens of Sigiriya, as seen from the summit of the Sigiriya rock. The third garden is situated on a higher level than the other two. It contains a large, octagonal pool with a raised podium on its northeast corner. The large brick and stone wall of the citadel is on the eastern edge of this garden.

The water gardens are built symmetrically on an east-west axis. They are connected with the outer moat on the west and the large artificial lake to the south of the Sigiriya rock. All the pools are also interlinked using an underground conduit network fed by the lake, and connected to the moats. A miniature water garden is located to the west of the first water garden, consisting of several small pools and watercourses. This recently discovered smaller garden appears to have been built after the Kashyapan period, possibly between the 10th and 13th centuries.

The boulder gardens
The boulder gardens consist of several large boulders linked by winding pathways. The gardens extend from the northern slopes to the southern slopes of the hills at the foot of Sigiriya rock. Most of these boulders had a building or pavilion upon them; there are cuttings that were used as footings for brick walls and beams.
The audience hall of the king was situated in the boulder garden, the remains of which are seen on the flattened and polished summit of a large boulder. There is also a five-metre-long granite throne in this hall. The throne is carved from the boulder itself, and is not separated from it. Another notable feature in the boulder garden is the Cistern rock, named after a large, carved cistern atop it. A large archway, created by two boulders, provides access to the terraced gardens.

The terraced gardens
The terraced gardens are formed from the natural hill at the base of the Sigiriya rock. A series of terraces rises from the pathways of the boulder garden to the staircases on the rock. These have been created by the construction of brick walls, and are located in a roughly concentric plan around the rock. The path through the terraced gardens is formed by a limestone staircase. From this staircase, there is a covered path on the side of the rock, leading to the uppermost terrace where the lion staircase is situated.

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RATNAPURA THE GEM CITY

Ratnapura ("City of Gems") is the name of the provincial capital of Sabaragamuwa Province of Sri Lanka and the Ratnapura District in which the town is situated. Some say the modern name is derived from the Portuguese name Rapadura for jaggery, the palm candy produced traditionally in this region, but the more common explanation in Sri Lanka is that it comes from the Sinhala "ratna" meaning gems and "pura" meaning city. Ratnapura is also spelled as Rathnapura. Located some 101 km south east of Colombo, it is the centre of a long-established industry of precious stone mining including rubies, sapphires, and other gems. Apart from gem mining, the town is known for rice and fruit cultivations. Large plantations of tea and rubber surround the town. Tea grown in this region is called low-country tea. There is a well-established tourism industry in Ratnapura. Sinharaja Forest Reserve, Udawalawe National Park, Kitulgala, and Adam's Peak are especially popular among tourists. In 1901, the town of Ratnapura had a population of 4,084, and in 2001, it had increased to 46,309. The population of the Ratnapura district was 1,008,164 in 2001, and this consisted of 86.42% Buddhists and 9.88% Hindus, with the rest of the population being Christians and Muslims.


Gem trade
The people of the town depends on the gem trade. Gem pits are a common site in the surrounding area. Most of the large-scale gem businessmen of Sri Lanka operate from Ratnapura. There are considerable numbers of foreign gem traders in town too. Among the foreign traders, Thai (Thailand) traders are in the majority. Every day, large number of traders from suburbs and other towns gather in the town centre to sell or buy gemstones. Large-scale merchants collect gemstones from locals and sell them in the international market. Some traders go out of the city to buy gems. This includes neighboring towns like Kalawana, Bogawantalawa, and Ela-era. After the discovery of world-class alluvial sapphire deposits in the valley of Ilakaka in Madagascar, many Ratnapura merchants travel out of the country to Madagascar to buy gems.

Climate
Ratnapura features a tropical rainforest climate under the Koppen climate classification. The city is located in the south-western part of Sri Lanka, the so-called wet zone. The town receives rainfall mainly from south-western monsoons from May to September. During the remaining months of the year, there is also considerable precipitaion due to convective rains. The average annual precipitation is about 4,000 to 5,000 mm. The average temperature varies from 24 to 35 °C, and there are high humidity levels.The city is above 21m from sea level.

Places of worship
There are many places of worship in and around the city. Buddhist places of worship are more in number, which is to be expected since Buddhists constitute the great majority in the area. Nevertheless, there are plenty of places of worship in the town related to other religions. The following are some important examples:
The mountain Sri Pada -Adam's Peak(Buddhist/Hindu/Islam)
Maha Saman Devala (Buddhist)
Delgamu Viharaya (Buddhist)
Pothgul Viharaya (Buddhist)
Saints Peter and Paul's Cathedral (Catholic Church)
St. Luke's Church(Church of England)
Siva Temple (Hindu)
Jumma Mosque (Islam)
Diva Guhava (Buddhist)

Waterfalls
Bopath Ella Situated at Kuruvita, few miles away from Colombo Ratnapura high level road and very easy access via a vehicles. Both waterfalls attract visitors from all over the country to Ratnapura. You are allow to bath in this waterfall, but warning for flash flood may appear in a matter of minutes. Despite its danger the beauty of this place is a gem to ratnapura. You have to turn to left at Higgassena close to Kuruwita from the main Ccolombo - Ratnapura road go about 2 KM. The fall is like a boo leaf that gives it name.

Katugas Ella
A popular water fall among locals, situated at Mahawalawatta, 3 km away from Ratnapura town.

Kirindi Ella
The seventh highest waterfall in Sri Lanka. Situated 4 km away from Ratnapura - Pelmadulla Main road from Pelmadulla town.

Rajanawa
Situated next to Ratnapura Kalawana main road in Marapana village, this beautiful seenary been captured in few famous Sinhala films.

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YALA NATIONAL PARK

Yala National Park is the most visited and second largest national park in Sri Lanka. Actually it consists of five blocks, two of which are now open to the public; and also adjoining parks. The blocks have individual names also, like Ruhuna National Park for the (best known) block 1 and Kumana National Park or 'Yala East' for the adjoining area. It is situated in the southeast region of the country, and lies in Southern Province and Uva Province. The park covers 979 square kilometres (378 sq mi) and is located about 300 kilometres (190 mi) from Colombo. Yala was designated as a wildlife sanctuary in 1900, and, along with Wilpattu it was one of the first two national parks in Sri Lanka, having been designated in 1938. The park is best known for its variety of wild animals. It is important for the conservation of Sri Lankan Elephants and aquatic birds.

There are six national parks and three wildlife sanctuaries in the vicinity of Yala. The park is situated in the dry semi-arid climatic region and rain is received mainly during the northeast monsoon. Yala hosts a variety of ecosystems ranging from moist monsoon forests to freshwater and marine wetlands. It is one of the 70 Important Bird Areas (IBAs) in Sri Lanka. Yala harbours 215 bird species including six endemic species of Sri Lanka. The number of mammals that has been recorded from the park is 44, and it has one of the highest leopard densities in the world.

The area around Yala has hosted several ancient civilisations. Two important pilgrim sites, Sithulpahuwa and Magul Vihara, are situated within the park. The 2004 Indian Ocean tsunami caused severe damage on the Yala National Park and 250 people died in its vicinity. The number of visitors has been on the rise since 2009 after the security situation in the park improved.

Flora

Yala National Park has a variety of ecosystems including moist monsoon forests, dry monsoon forests, semi deciduous forests, thorn forests, grasslands, fresh water and marine wetlands, and sandy beaches. The area under forest cover mainly consists of Block I and rangelands of open parkland (Pelessa grasslands) including some extensive grasslands. The forest area is restricted to around the Menik River while rangelands are found towards the sea side. Other habitat types of the Block I are tanks and water holes, lagoons and mangroves and chena lands. The mangrove vegetation in the Buthuwa lagoon is largely Rhizophora mucronata while Avicennia spp. and Aegiceras spp. are less abundant. The vegetation of Block II is similar to those of Block I, and Yalawela, once a fertile paddy field, represents Pitiya grasslands. The mangroves of Block II occur around the estuary of Menik River, which extent to 100 hectares (0.39 sq mi). The common mangrove plants are Rhizophora mucronata, Sonneratia caseolaris, Avicennia spp., and Aegiceras corniculatum. The lagoons of Pilinnawa, Mahapothana, and Pahalapothana are also located in this block. The other common mangrove species are Sonneratia caseolaris, Acanthus ilicifolius, Excoecaria agallocha, and Lumnitzera racemosa. In the bare sand Crinum zeylanicum is found.

In the Blocks III, IV, and V, forests are more widespread. The canopy of the forest mainly contains Drypetes sepiaria and Manilkara hexandra plant species. The Pitiya grasslands are important for grazing animals. The Cynodon barberi is the common grass in Pitiya grasslands while Zoysia matrella becomes dominant near the beach. Among 300 odd floral species are Manilkara hexandra, Drypetes sepiaria, Ceylon Satinwood, Terminalia arjuna, Limonia, Berrya cordifolia, Randia dumetorum, Pleurostylia opposita, Gymnema sylvestre, Bell mimosa, Neem, Banyan, Toothbrush tree, Schleichera oleosa, Vitex pinnata, Indian blackberry, Gmelina asiatica, Carissa spinarum, Euphorbia antiquorum, and Acacia eburnea. In the seasonally flooded areas of Block II, a wild species of rice (Oryza sp.) is found. The Glenniea unijuga is an endemic plant species found around the wetlands of the park. The Munronia pumila, Salacia reticulata, and Asparagus racemosus are the medicinal plants.

Fauna

The Great Stone-curlew is a waterbird found in the park Yala is one of the 70 Important Bird Areas (IBAs) in Sri Lanka of 215 bird species of the park, six are endemic to Sri Lanka. They are Sri Lanka Grey Hornbill, Sri Lanka Junglefowl, Sri Lanka Wood-pigeon, Crimson-fronted Barbet, Black-capped Bulbul, and Brown-capped Babbler. The number of waterbirds inhabiting wetlands of Yala is 90 and half of them are migrants. Waterfowls (Lesser Whistling Duck, Garganey), Cormorants (Little Cormorant, Indian Cormorant), large waterbirds (Grey Heron, Black-headed Ibis, Eurasian Spoonbill, Asian Openbill, Painted Stork), medium-sized waders Tringa spp., and small waders Charadrius spp. are among the common waterbirds. Black-necked Stork and Lesser Adjutant are the rare birds that can be seen in the park. The migrant Great White Pelican and resident Spot-billed Pelican are also have been recorded. Other waterbirds attracted to the Yala lagoons include Lesser Flamingo, and Pelicans, and rare species such as Purple Heron, Night herons, Egrets, Purple Swamphen, and Oriental Darter. Thousands of waterfowls migrate to the lagoons of Yala during the northeast monsoon. They are Northern Pintail, White-winged Tern, Eurasian Curlew, Whimbrel, Godwits, and Ruddy Turnstone. The visiting species mingled with residing Lesser Whistling Duck, Yellow-wattled Lapwing, Red-wattled Lapwing, and Great Stone-curlew. Rock Pigeon, Barred Buttonquail, Indian Peafowl, Black Stork, Black-winged Stilt, and Greater Flamingo are among the other bird species. Crested Serpent-eagle and White-bellied Sea Eagle are the raptors of the park. The forest birds are Orange-breasted Green Pigeon, Hornbills, Old World flycatchers, Asian Paradise-flycatcher, Asian barbets, and Orioles.

Including Sri Lankan Elephant, 44 species of mammals are resident in Yala National Park, and it has one of the highest leopard densities in the world. 25 individual leopards are estimated to roam in Block I. The elephant herd of Yala contains 300–350 individuals. Sri Lankan Sloth Bear, Sri Lankan Leopard, Sri Lankan Elephant, Wild water buffalo are threatened species that Yala is harbouring. Although water buffaloes are indigenous to Sri Lanka, most populations contain genes of the domestic stock or are descended from feral stock. Toque Macaque, Golden Palm Civet, Red Slender Loris, and Fishing Cat are among the other mammals that can be seen in Yala. The elephant population of the park varies seasonally.

The reptile fauna recorded from the park is 46 and five of them are endemic. Sri Lankan Krait, Boulenger's Keelback, Sri Lankan Flying Snake, Painted-lip Lizard and Wiegmann's Agama are the endemic species. The coastal line of the park is visited by the all five globally endangered sea turtles (Leatherback turtle, Olive Ridley, Loggerhead Sea Turtle, Hawksbill turtle, and Green turtle) that visit Sri Lanka. The two breeding crocodile species of Sri Lanka, Mugger crocodile and Saltwater Crocodile inhabit the park. The Indian Cobra and Russell's viper are among the other reptiles. There are 18 amphibians species that have been recorded from Yala while Bufo atukoralei and Adenomus kelaartii are endemic to Sri Lanka. In the water courses of Yala, 21 fresh water fishes are found. The fish population in the perennial reservoirs contain mostly exotic food fish Mozambique tilapia. The Stone sucker and Esomus thermoicos are endemic among other species. The Blackspot barb, Olive Barb, Orange chromide and Common Spiny Loach are the common fish species. Crabs and prawns include the fauna in the lagoons of the park. A variety of butterfly species is found here. The Common bluebottle, Common Lime Butterfly, Crimson Rose, Common Jezebel, and Common Mormon are the common species.

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TEA

History
TRI was first established in 1925 as an arm of the Planters’ Association of Ceylon, in order to enrich the tea industry through professional research findings. The institute had its early beginnings in Nuwara Eliya town with a representative nucleus of staff undertaking research in make-shift laboratories with very modest equipment and then transferred to the present location, the St. Coombs Estate in Talawakelle, in December 1929. 


Gradually TRI spreads into all tea growing areas of the country by establishing regional centres in Passara (Uva region), Kandy (Mid country region), Ratnapura (Low country region), Galle (Galle District), Deniyaya (Matara and Hambantota Districts) and Kaluthara (Kaluthara District). The two estates, St. Coombs in Talawakelle and St. Joachim in Ratnapura, which are operated under TRI, provide facilities to undertake research in cultivation and processing while making some earnings to the institute.


Breeding for crop improvement
The sustainability and profitability of the tea industry depend primarily on the availability of desired planting materials. At present, 80% of the VP extent is planted with a few high-yielding cultivars which do not possess many desirable attributes, such as resistance to biotic and abiotic stresses that prevail in different tea-growing regions. Hence the R&D activities for tea crop improvement are focused on incorporating desirable attributes that are not present, in the existing high-yielding cultivars, to increase growers' acceptability and meet the diverse needs of the end-users. By undertaking collaborative research with growers at the later stages of the cultivar-development process, the current research program aims at diversifying breeding strategies to conform to the diverse socio-economic and agro-ecological conditions. In addition, efforts are being made to breed, select and release new improved cultivars, that would be better suited to future demands, by integrating non-conventional breeding techniques.

Alternative energy sources and engergy-saving techniques
Sri Lanka produces about 300 million kg of tea. There are about 600 factories in operation in the country. According to an energy audit carried out in the past, the total energy usage for tea processing is about 25.4 MJ per kg of made tea, which consist of about 3.4 MJ of electrical energy and 22.0 MJ of thermal energy. On the basis of 300 million kg of production per annum, the total energy usage by the tea industry is 283 GWh of electrical energy, and 6,600 tera Joules of thermal energy per annum.

In black tea processing, thermal energy is used to generate hot air for the drying and withering processes. The fuel source widely used is firewood. The commonly used firewood species are gum, rubber and jungle trees. The availability of good firewood in right quantities is becoming increasingly difficult at factory locations; firewood is scarce most of the time. As a result, the price of firewood increases with increasing demand. The cost of thermal and electrical energy is about 30% of the total cost of tea processing (Rs.47.00). The cost of energy is increasing with increasing fuel prices and increasing charges for electricity. Therefore it is necessary to find alternative energy resources and energy-saving techniques for factories, in order to reduce the cost on fuel in tea processing. Research and development activities is therefore, focused on following areas.

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SINHARAJA RAINFOREST

SINHARAJA timber may be a world heritage web site and major eco business destination, which might even be delineated  as a Tropical Lowland timber or Tropical Wet Evergreen Forest . no matter its 'technical' name, it's beyond question a chic treasure hoarded wealth of nature with a good diversity of habitats and a colossal repository of Sri Lanka's endemic species found no wherever else within the world. BIRD observation during this scheme is especially attention-grabbing as a result of it's home to ninety fifth of the endemic birds of state ! Named as a world heritage web site in 1989, this lowland evergreen rain forest is steeped in deep legend and mystery. The word 'Sinharaja' suggests that, Lion (Sinha) King (Raja), and it's fashionable belief that the legendary origin of the Sinhala individuals is from the union between a patrician and therefore the lion king World Health Organization once lived within the forest!


History
The forest steeped in deep legend and mystery. The word Sinharaja suggests that, lion (sinha) king (raja) and therefore the fashionable belief is that the legendary origin of the Sinhala individuals in state is from the descendants of the union the lion king World Health Organization once lived within the forest and a patrician. Sinharaja Forest Reserve is one in all the smallest amount disturbed and biologically distinctive lowland rain forests currently remaining in state.

This forest covers associate degree extent of roughly 11187 angular distance. From east to west the length of the forest is concerning twenty one kilometre. And its dimension from north to south is concerning three.7 km. The Sinharaja forest was at the start declared a person and region Reserve (MAB) in 1978, as representative of Tropical wet Evergreen Forest scheme in state and has been recognized by United Nations agency as a part of its International Network of region Reserves.

Subsequently it had been declared a National geographical area space, below the National Heritage geographical area space Act, in 1988 and of late a World Heritage web site in 1989.It is the state 's initial resource to earn this honored distinction. This forest is located within the southwest lowland Wet Zone of the country at latitudes six 21- six twenty six and longitudes eighty 21- 80-34.It spans over the executive districts of Ratnapura, Galle and Matara.

Sinharaja forest consists of a series of continuous ridges, aligned just about in associate degree east-west direction and lies between the tributaries of the Kalu Ganga within the north and therefore the Gin Ganga within the south.

There square measure four main routes of access to Sinharaja. The Kalawana- Weddagala road from the northwest, The Rakwana-Morning facet estate road from the northeast, the Hiniduma-Neluwa road from the southwest and Deniyaya-Pallegama road from the southeast. Among these roads the Kalawana-Weddagala road is shorter and additional convenient for guests traveling from national capital .

Topography
The elevation of the Sinharaja reserve ranges from 200m to 1300m. it's a rolling tract consisting of a series of ridges and valleys, that assumes associate degree east-west trend within the northwestern a part of the reserve. In different elements of the reserve, the ridges and valleys assume a north-west/south-east alignment. the height of Hinipitigala is that the tallest, rising up to concerning 1150m.Other necessary ridges within the reserve ranges between 550-800m tall NamelyMoulawella (760m), Kosgulana (797m), Sinharaja (742m), Kohilearambe (575m), Dotalugala (769m), and Tibbottagala (904m).

Geology and Soils
The Sinharaja Reserve lies inside the transition zone of 2 necessary teams of rock sorts, the south/western cluster that accommodates metasediments-charnokites and scapolites Vitus Behring calc granulites and therefore the highland cluster comprising khondalites of metamorphosed sediments and Charnockites. the foremost important earth science feature of Sinharaja is that the presence of a "Sinharaja Basic Zone" that contains hornblend pyriclasts, basic charnokites mineral amphibolites and scapolite.

The soils of Sinharaja for the most part belong to the cluster of Red Yellow Podzolic soils, with clearly distinguishable horizons of variable soil depths. The soil is well drained with little or no accumulation of organic matter.

Plant Life
The vegetation of Sinharaja is also delineated  either as a Tropical Lowland Rain Forest or Tropical Wet Evergreen Forest. Some hanging characteristics of the forest square measure the loftiness of the dominant trees, the straightness of their bole, the abundance of regeneration and therefore the diversity of species.

The average height of the trees varies between 35m -40m. Some people rise even upto 50m.

Contrary to fashionable belief scrub growth will occur on rock shelves or gaps on the cover created by falling of over-mature trees. the good diversity of species of Sinharaja forest makes it tough to differentiate ecological patterns. However, some tree associations are recognized and therefore these square measure the Dipterocarpus (Hora-Bu Hora) associate degree association confined to the lower elevations on the Gin Ganga natural depression and the Mesua-Doona (Shorea) association forms the matrix of the Sinharaja forest.

The vegetation of Sinharaja is that of wet wet evergreen forest kind with a high degree of indigenousness. in reality some families like Dipterocarpaceae show associate degree indigenousness quite ninetieth. The untapped genetic potential of Sinharaja flora is big. Out of the 211 woody trees and lianas up to now known inside the reserve 139(66%) square measure endemic. Similarly, high levels of indigenousness square measure maybe true for the lower plants like ferns, Epiphyts also. Out of twenty five general endemic to state thirteen square measure delineate in Sinharaja.

The total vegetation density, together with trees, shrubs, herbs and seedlings has been calculable to be around 240,000 people per area unit, of that ninety fifth comprise people of the bottom layer below 1m tall. The density of trees, lianas on top of 30cm girth at breast height, ranges between 600-700 individuals/ha. whereas the amount of vendible people of trees of girth larger than 150cm. Ranges between 45-55 individuals/ha.

Animal Life
Preliminary studies on the fauna of Sinharaja have discovered that there's a high degree of indigenousness among the butterflies, fish, amphibians, reptiles, birds and mammals. in reality 95%of the endemic birds of state square measure recorded in Sinharaja. indigenousness among mammals and butterflies are larger than five hundredth.

Out of the larger mammals, though elephants were aforesaid to be common within the past, there haven't been reports of sightings throughout the last fifteen years. However, there are reports of sightings of a number of animals within the japanese Sector. the foremost common cervid species is that the Sambhur.The ruminant and muntjac are found inside the reserve. Leopards square measure terribly rarely hawk-eyed, however their frequent presence has been confirmed by tracks and different signs. Brown viverrine and therefore the Golden civet are often hawk-eyed. the foremost normally seen primate is that the Purple long-faced Leaf Monkey.

Out of the birds recorded within the Western sector of the reserve, seventy two were resident non- endemic and thirteen migrants. one in all the foremost attention-grabbing and colourful spectacles to be found within the Sinharaja is that the presence of mixed species of hunting bird flocks, a development normally found in rain forests. a complete of one hundred such flocks were consistently ascertained, and studies have discovered that some flocks contained forty eight species together with twelve endemic species. The rare endemic birds to be seen in Sinharaja square measure the Red-faced Malkoha, the state Blue Magpie, the ash-gray - headed Babbler, the White- Headed oscine and therefore the Green-billed cuckoo the rarest of Sri Lankan birds.

The agamids square measure the best-represented cluster of reptiles, the foremost common being the inexperienced Garden Lizard of special significance square measure the sightings of Calotes liolepis associate degree arboreal species, the rarest of all agamids found within the island. the sole turtle recorded within the reserve is that the hard- shelled turtle, whereas of the species of skinks, the noticed scincid lizard usually|will be|is|may be} seen often. Among the snakes the inexperienced viper and Hump- pug-nose ophidian square measure normally found during this forest and square measure endemic to state .

The amphibians square measure fairly well delineate within the reserve and 9 endemic species are known. The endemic Torrent frog and therefore the common house frog. In most streams and marshes, the Wrinkled frog and therefore the the} state Reed frog also found in Sinharaja. Ramanella palmate a rare endemic species is that the solely microhylid recorded up to now whereas the yellow- banded Caecilian is that the solely apodan recorded.

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