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The Thiruvengada Mudaliyar Mandapam is rich with sclptures of yalis, elephants and warriors. So is the ekadesi Mandapam
Lord Buddha in different postures at Gangaramaya Temple, Colombo, Srilanka.
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Gangaramaya Temple is one of the most important temples in Colombo, Sri Lanka, being a mix of modern architecture and cultural essence.
Architecture
The temple's architecture demonstrates an eclectic mix of Sri Lankan, Thai, Indian, and Chinese architecture.
This Buddhist temple includes several imposing buildings and is situated not far from the placid waters of Beira Lake on a plot of land that was originally a small hermitage on a piece of marshy land. It has the main features of a Vihara (temple), the Cetiya (Pagada) the Bodhitree, the Vihara Mandiraya, the Seema malaka (assembly hall for monks) and the Relic Chamber. In addition, a museum, a library, a residential hall, a three storeyed Pirivena, educational halls and an alms hall are also on the premises.
Most notable for tourists is the architecture of the Simamalaka Shrine, which was built with donations from a Muslim sponsor to the design of Geoffrey Bawa.
Famous incumbents
It was the home for erudite scholars such as Ratmalana Sri Dharmarama Thero, Waskaduwa Sri Subhuti Thero, Weligama Sri Sumangala Thero, Welivitiye Dhammaratna Thero, and Pandit Batuwantudawe.
History
Don Bastian (de Silva Jayasuriya Goonewardane, Mudaliyar), a famous 19th century shipping merchant who was looking for a suitable land to build a temple for the Matara Sri Dharmarama thero, bought a beautiful piece of land belonging to three Moors, and filled and prepared the land at great expense. The land bordered on two sides by the Moragoda Ela and the Pettigala Ela was used to build the temple, which was subsequently named the Padawthota Gangaramaya Viharaya. The Mudaliyar, with the assistance of the people built a great 'Chaitya' (Dagaba) of 30 Riyans, and built a great decorative arch (thorana) and a 'Sandakada pahana' modeled on the ones found at Anuradhapura, at the entrance to the temple. A 'Bo' sapling brought from the great Sri Maha Bhodiya in Anuradhapura, was also planted by his own hands and brought up. He also built a three-storied preaching hall and the walls, railings and the moat round the temple.
Present day activities
Today Gangaramaya serves not only as a place of Buddhist worship; it is also a centre of learning. The temple is involved in Buddhist welfare work including old peoples' homes, a vocational school and an orphanage. The temple is uniquely attractive and tolerant to congregation members of many different religions. It has also been instrumental in establishing the Buddhist temple on Staten Island (U.S.A.) the Buddhist Center in New York and the Buddhist Centre in Tanzania, thereby helping to propagate the Dhamma in other countries.
Lord Buddha in different postures at Gangaramaya Temple, Colombo, Srilanka.
______________________________________________________________________ _______________
Copyright © learning.photography.
All rights reserved. All images contained in this Photostream remain the property of learning.photography and is protected by applicable Copyright Law. Any images from this Photostream may not be reproduced, copied, or used in any way without my written permission.
Thanks for your Visit, Comments, Favs and Awards !
Where Rank is specified underneath any Explored Photo, that means that is the highest Rank achieved in Explore.
No private group or multiple group invites please !
Those who have not uploaded any photograph yet, or have uploaded a very few photographs, should not mark me Contacts or comment on my photo. I may block them.
______________________________________________________________________ _______________
Gangaramaya Temple is one of the most important temples in Colombo, Sri Lanka, being a mix of modern architecture and cultural essence.
Architecture
The temple's architecture demonstrates an eclectic mix of Sri Lankan, Thai, Indian, and Chinese architecture.
This Buddhist temple includes several imposing buildings and is situated not far from the placid waters of Beira Lake on a plot of land that was originally a small hermitage on a piece of marshy land. It has the main features of a Vihara (temple), the Cetiya (Pagada) the Bodhitree, the Vihara Mandiraya, the Seema malaka (assembly hall for monks) and the Relic Chamber. In addition, a museum, a library, a residential hall, a three storeyed Pirivena, educational halls and an alms hall are also on the premises.
Most notable for tourists is the architecture of the Simamalaka Shrine, which was built with donations from a Muslim sponsor to the design of Geoffrey Bawa.
Famous incumbents
It was the home for erudite scholars such as Ratmalana Sri Dharmarama Thero, Waskaduwa Sri Subhuti Thero, Weligama Sri Sumangala Thero, Welivitiye Dhammaratna Thero, and Pandit Batuwantudawe.
History
Don Bastian (de Silva Jayasuriya Goonewardane, Mudaliyar), a famous 19th century shipping merchant who was looking for a suitable land to build a temple for the Matara Sri Dharmarama thero, bought a beautiful piece of land belonging to three Moors, and filled and prepared the land at great expense. The land bordered on two sides by the Moragoda Ela and the Pettigala Ela was used to build the temple, which was subsequently named the Padawthota Gangaramaya Viharaya. The Mudaliyar, with the assistance of the people built a great 'Chaitya' (Dagaba) of 30 Riyans, and built a great decorative arch (thorana) and a 'Sandakada pahana' modeled on the ones found at Anuradhapura, at the entrance to the temple. A 'Bo' sapling brought from the great Sri Maha Bhodiya in Anuradhapura, was also planted by his own hands and brought up. He also built a three-storied preaching hall and the walls, railings and the moat round the temple.
Present day activities
Today Gangaramaya serves not only as a place of Buddhist worship; it is also a centre of learning. The temple is involved in Buddhist welfare work including old peoples' homes, a vocational school and an orphanage. The temple is uniquely attractive and tolerant to congregation members of many different religions. It has also been instrumental in establishing the Buddhist temple on Staten Island (U.S.A.) the Buddhist Center in New York and the Buddhist Centre in Tanzania, thereby helping to propagate the Dhamma in other countries.
Introduction
Sudalai Maadan's principal role is being a protector and a hero (Veeran). He is the divinity of the dispossessed. Maadan is usually considered to be the caste deity of the Thevar, Naidu, Pillai, Senguntha Mudaliyar, Pallar/Mallar, Konar, Nadar, and other castes found in the southernmost Tamil Nadu. This deity is very popular in the southern districts. Large Maadan temples are rare. Maadan shrines usually consist of simple stone platforms with stone pillars. They are usually located at the outskirts of the villages. Sometimes Maadan is painted on the pillar and sometimes he is represented in sculpture form, but frequently those pillars are only white, daubed with red marks. When Madan is represented iconographically, he is usually standing in a threatening position, carrying weapons (Sickle, club, sword, cleaver, whip) in both hands.
Owing to the non-Vedic origin of this deity, rituals in most Maadan temples are officiated by non-Brahmin priests. Every Caste have their own Maadan temple in their villages.
The Legend
Sudalai Maadan is considered to be the son of Sivan and Parvati.
The story about Maada Samy tells of his birth on Kailasa, the mountain home of Siva and Parvathi. It is said that Devi Parvathi wanted a child, but Lord Siva had sworn celibacy. He had promised to be chaste at the request of the gods, since they had feared that his union with Parvathy would be so powerful it would shatter the universe. Siva suggests another way to have a child. He tells Parvathy to go to Patala Loka, the watery underworld, and to gather a spark from the sacred lamp that burns there. Parvathi did so, carrying the spark in the hem of her skirt.
When Parvathi Devi returned to Kailasa, she opened the folds of her skirt, and found that the spark had become a shapeless mass of tissue. she was really worried and pleaded Shiva to give her a solution. Thus Sudalai Maadan is often called as Mundan (a person without head and other body parts). Shiva asked Brahma to give the baby a shape whereas Shiva himself gave life to the baby . He named him as Sudalai Maadan because, he came to the world because of a lamp (sudar) and he was shapeless. The boy was blessed by everyone and he was brought up as their son.
Parvathi initially feeds the child on Amrita (the nectar of immortality), instead of on breast milk. So it is said that the child became immortal. However, the child also became desirous for solid food. He went to the cremation grounds ("sudalai") on Kailasa, and began to eat the bodies that were burning there. When he finished those, he began to eat everything around him, the other spirits, the animals, the trees, the ground itself etc. He feasted with a heavy appetite.
As he ate so much and had such a fondness for meat, it was decided that he ought not remain in Heaven. So Siva instructed him to go to Earth and care for its people. Siva also proclaimed that Maada Samy's protection and kindness would be re-paid with offerings of cooked food and drink, and thus he would always have a meal, as well as people who would pray to him. So Maada Samy came to earth, accompanied by a number of singers and dancers who were sent by Siva to see to his worship. Many of the Paraiyar and Kanniyar drummers who play during the rituals to Maada Samy claim descent from these divine musicians.
Copyrights © Kals Pics - 2013. All Rights Reserved.
No graphic comments please
Statue of Lord Buddha at Gangaramaya Temple, Colombo, Srilanka.
______________________________________________________________________ _______________
Copyright © learning.photography.
All rights reserved. All images contained in this Photostream remain the property of learning.photography and is protected by applicable Copyright Law. Any images from this Photostream may not be reproduced, copied, or used in any way without my written permission.
Thanks for your Visit, Comments, Favs and Awards !
Where Rank is specified underneath any Explored Photo, that means that is the highest Rank achieved in Explore.
No private group or multiple group invites please !
Those who have not uploaded any photograph yet, or have uploaded a very few photographs, should not mark me Contacts or comment on my photo. I may block them.
______________________________________________________________________ _______________
Gangaramaya Temple is one of the most important temples in Colombo, Sri Lanka, being a mix of modern architecture and cultural essence.
Architecture
The temple's architecture demonstrates an eclectic mix of Sri Lankan, Thai, Indian, and Chinese architecture.
This Buddhist temple includes several imposing buildings and is situated not far from the placid waters of Beira Lake on a plot of land that was originally a small hermitage on a piece of marshy land. It has the main features of a Vihara (temple), the Cetiya (Pagada) the Bodhitree, the Vihara Mandiraya, the Seema malaka (assembly hall for monks) and the Relic Chamber. In addition, a museum, a library, a residential hall, a three storeyed Pirivena, educational halls and an alms hall are also on the premises.
Most notable for tourists is the architecture of the Simamalaka Shrine, which was built with donations from a Muslim sponsor to the design of Geoffrey Bawa.
Famous incumbents
It was the home for erudite scholars such as Ratmalana Sri Dharmarama Thero, Waskaduwa Sri Subhuti Thero, Weligama Sri Sumangala Thero, Welivitiye Dhammaratna Thero, and Pandit Batuwantudawe.
History
Don Bastian (de Silva Jayasuriya Goonewardane, Mudaliyar), a famous 19th century shipping merchant who was looking for a suitable land to build a temple for the Matara Sri Dharmarama thero, bought a beautiful piece of land belonging to three Moors, and filled and prepared the land at great expense. The land bordered on two sides by the Moragoda Ela and the Pettigala Ela was used to build the temple, which was subsequently named the Padawthota Gangaramaya Viharaya. The Mudaliyar, with the assistance of the people built a great 'Chaitya' (Dagaba) of 30 Riyans, and built a great decorative arch (thorana) and a 'Sandakada pahana' modeled on the ones found at Anuradhapura, at the entrance to the temple. A 'Bo' sapling brought from the great Sri Maha Bhodiya in Anuradhapura, was also planted by his own hands and brought up. He also built a three-storied preaching hall and the walls, railings and the moat round the temple.
Present day activities
Today Gangaramaya serves not only as a place of Buddhist worship; it is also a centre of learning. The temple is involved in Buddhist welfare work including old peoples' homes, a vocational school and an orphanage. The temple is uniquely attractive and tolerant to congregation members of many different religions. It has also been instrumental in establishing the Buddhist temple on Staten Island (U.S.A.) the Buddhist Center in New York and the Buddhist Centre in Tanzania, thereby helping to propagate the Dhamma in other countries.
Statue of Lord Buddha at Gangaramaya Temple, Colombo, Srilanka.
______________________________________________________________________ _______________
Copyright © learning.photography.
All rights reserved. All images contained in this Photostream remain the property of learning.photography and is protected by applicable Copyright Law. Any images from this Photostream may not be reproduced, copied, or used in any way without my written permission.
Thanks for your Visit, Comments, Favs and Awards !
Where Rank is specified underneath any Explored Photo, that means that is the highest Rank achieved in Explore.
No private group or multiple group invites please !
Those who have not uploaded any photograph yet, or have uploaded a very few photographs, should not mark me Contacts or comment on my photo. I may block them.
______________________________________________________________________ _______________
Gangaramaya Temple is one of the most important temples in Colombo, Sri Lanka, being a mix of modern architecture and cultural essence.
Architecture
The temple's architecture demonstrates an eclectic mix of Sri Lankan, Thai, Indian, and Chinese architecture.
This Buddhist temple includes several imposing buildings and is situated not far from the placid waters of Beira Lake on a plot of land that was originally a small hermitage on a piece of marshy land. It has the main features of a Vihara (temple), the Cetiya (Pagada) the Bodhitree, the Vihara Mandiraya, the Seema malaka (assembly hall for monks) and the Relic Chamber. In addition, a museum, a library, a residential hall, a three storeyed Pirivena, educational halls and an alms hall are also on the premises.
Most notable for tourists is the architecture of the Simamalaka Shrine, which was built with donations from a Muslim sponsor to the design of Geoffrey Bawa.
Famous incumbents
It was the home for erudite scholars such as Ratmalana Sri Dharmarama Thero, Waskaduwa Sri Subhuti Thero, Weligama Sri Sumangala Thero, Welivitiye Dhammaratna Thero, and Pandit Batuwantudawe.
History
Don Bastian (de Silva Jayasuriya Goonewardane, Mudaliyar), a famous 19th century shipping merchant who was looking for a suitable land to build a temple for the Matara Sri Dharmarama thero, bought a beautiful piece of land belonging to three Moors, and filled and prepared the land at great expense. The land bordered on two sides by the Moragoda Ela and the Pettigala Ela was used to build the temple, which was subsequently named the Padawthota Gangaramaya Viharaya. The Mudaliyar, with the assistance of the people built a great 'Chaitya' (Dagaba) of 30 Riyans, and built a great decorative arch (thorana) and a 'Sandakada pahana' modeled on the ones found at Anuradhapura, at the entrance to the temple. A 'Bo' sapling brought from the great Sri Maha Bhodiya in Anuradhapura, was also planted by his own hands and brought up. He also built a three-storied preaching hall and the walls, railings and the moat round the temple.
Present day activities
Today Gangaramaya serves not only as a place of Buddhist worship; it is also a centre of learning. The temple is involved in Buddhist welfare work including old peoples' homes, a vocational school and an orphanage. The temple is uniquely attractive and tolerant to congregation members of many different religions. It has also been instrumental in establishing the Buddhist temple on Staten Island (U.S.A.) the Buddhist Center in New York and the Buddhist Centre in Tanzania, thereby helping to propagate the Dhamma in other countries.
Inside Gangaramaya Temple, Colombo, Srilanka.
______________________________________________________________________ _______________
Copyright © learning.photography.
All rights reserved. All images contained in this Photostream remain the property of learning.photography and is protected by applicable Copyright Law. Any images from this Photostream may not be reproduced, copied, or used in any way without my written permission.
Thanks for your Visit, Comments, Favs and Awards !
Where Rank is specified underneath any Explored Photo, that means that is the highest Rank achieved in Explore.
No private group or multiple group invites please !
Those who have not uploaded any photograph yet, or have uploaded a very few photographs, should not mark me Contacts or comment on my photo. I may block them.
______________________________________________________________________ _______________
Gangaramaya Temple is one of the most important temples in Colombo, Sri Lanka, being a mix of modern architecture and cultural essence.
Architecture
The temple's architecture demonstrates an eclectic mix of Sri Lankan, Thai, Indian, and Chinese architecture.
This Buddhist temple includes several imposing buildings and is situated not far from the placid waters of Beira Lake on a plot of land that was originally a small hermitage on a piece of marshy land. It has the main features of a Vihara (temple), the Cetiya (Pagada) the Bodhitree, the Vihara Mandiraya, the Seema malaka (assembly hall for monks) and the Relic Chamber. In addition, a museum, a library, a residential hall, a three storeyed Pirivena, educational halls and an alms hall are also on the premises.
Most notable for tourists is the architecture of the Simamalaka Shrine, which was built with donations from a Muslim sponsor to the design of Geoffrey Bawa.
Famous incumbents
It was the home for erudite scholars such as Ratmalana Sri Dharmarama Thero, Waskaduwa Sri Subhuti Thero, Weligama Sri Sumangala Thero, Welivitiye Dhammaratna Thero, and Pandit Batuwantudawe.
History
Don Bastian (de Silva Jayasuriya Goonewardane, Mudaliyar), a famous 19th century shipping merchant who was looking for a suitable land to build a temple for the Matara Sri Dharmarama thero, bought a beautiful piece of land belonging to three Moors, and filled and prepared the land at great expense. The land bordered on two sides by the Moragoda Ela and the Pettigala Ela was used to build the temple, which was subsequently named the Padawthota Gangaramaya Viharaya. The Mudaliyar, with the assistance of the people built a great 'Chaitya' (Dagaba) of 30 Riyans, and built a great decorative arch (thorana) and a 'Sandakada pahana' modeled on the ones found at Anuradhapura, at the entrance to the temple. A 'Bo' sapling brought from the great Sri Maha Bhodiya in Anuradhapura, was also planted by his own hands and brought up. He also built a three-storied preaching hall and the walls, railings and the moat round the temple.
Present day activities
Today Gangaramaya serves not only as a place of Buddhist worship; it is also a centre of learning. The temple is involved in Buddhist welfare work including old peoples' homes, a vocational school and an orphanage. The temple is uniquely attractive and tolerant to congregation members of many different religions. It has also been instrumental in establishing the Buddhist temple on Staten Island (U.S.A.) the Buddhist Center in New York and the Buddhist Centre in Tanzania, thereby helping to propagate the Dhamma in other countries.
Walauwa or walawwa is the name given to a feudal/colonial manor house in Sri Lanka of a native headmen. It is also refers to the feudal social systems that existed during the colonial era.
The term walauwa is derived from the Tamil word valavu, which denotes a compound or garden, and by implication, a large house with aristocratic connotations. The pinnacle of walauwas in the Sinhala social stratum is the wasala walauwa. Wasala is derived from the Tamil vaasal, which means an entrance. In the Sinhalese social hierarchy, a wasala walawa would typically be the ancestral residence of a mudaliyar.
Walauwas vary in style, elegance and uniqueness depending upon the financial resources of the individual families and in the village or area's social structure. Most walauwas tend to incorporate aspects of traditional pre-colonial Ceylonese architecture, as well as Dutch and later colonial influences. A walauwa usually consisted of a cluster of buildings linked by verandahs, with an internal courtyard (medamidula), which separated the private life of the family from the headman's public duties.
The walauwa were traditionally associated with the homes of the courtiers (radala), members of the royal court in Kandy. It was displaced by their colonial equivalents following the dissolution of the Kingdom of Kandy by the British.
கொடி காத்த குமரன்
Kumaran or Kumarasamy Mudaliyar also known as Tiruppur Kumaran or Kodi Kaatha Kumaran (4 October 1904 – 11 January 1932) was an Indian revolutionary and freedom fighter who participated in the Indian independence movement.- Wikipedia
On the 11th January, 1932, when the British started lathi charges against the protestors, Kumaran didn’t leave the premises. The British cops went down hard. They started thrashing all the protestors, and Kumaran was caught in the beatings. Though he succumbed to injuries, he was found dead holding the flag.
திரு.வெள்ளைய முதலியார் - இந்த மாமனிதர்தான், நமது #குருசாமிபாளையம் செங்குந்தர் பள்ளி துவங்க, 100 வருடத்துக்கு முன்பே தனது 3.5 ஏக்கர் சொந்த நிலத்தை தானமாக வழங்கினார். இதுதான் பள்ளி துவங்க பக்கபலமாக இருந்தது. இவரது கொடை போற்றத் தக்கது. அதுமட்டுமல்ல குருசாமிபாளையம் நெசவாளர்கள் தொழில் செய்ய ஏதுவாக நூல் வியாபாரமும் துவங்கி மக்களின் தொழில் வளர்ச்சிக்கும் வித்திட்டார். சமூகநலனில் அக்கறை கொண்டவர். பண்பாளர். இவரது மகன். திரு. சண்முக சுந்தரமுதலியாரும் பலமுறை நம் பள்ளியின் தாளாளராகப் பணிசெய்துள்ளார். இந்த குடும்பத்தினர் நம் பள்ளிக்கு ஆற்றிய சேவை மகத்தானது. #share #sengundhar #kaikolar #mudaliar #mudaliyar #muthaliyar #sengunthar #mudhaliyar #mudhaliar #navaveerargal #virabahu Vamsam #kandhaParambarai #veerabahu_senaithalaivar #salem #erode #karur #Kancheepuram #vellore #tiruttani #tiruppur #tirunelveli #Cuddalore #madurai #dharmapuri @pandiyamandala_kaikolapadai @thondaimandala_sengundhar @sengundhar_paiyan @mudaliyar_vamsam @sengundhar_media @ramnad_kaikolar_sonthangal @puliangudi_senguthar_boys @sengunthar_samudhayam @snkl.senguntharmudhaliyar @sengunthar_mudhaliyar_sontham @sangai_sengunthar @veera_muthaliyar_vamsam @veerabagu_sengunthar @veera_sengundhar_kpm @tenkasi_kaikolar_sonthangal instagr.am/p/CWUnwRYNh9u/
திருப்பூர் மாநகரம் கொடிகாத்த திருப்பூர் குமரன் முதலியார் நினைவு அறக்கட்டளை சார்பாக பிறந்த நாள் விழா கொண்டாடப்பட்டது. #share #tiruppur #sengundhar #kaikolar #mudaliar #mudaliyar #muthaliyar #sengunthar #mudhaliyar #mudhaliar #navaveerargal #virabahu Vamsam #kandhaParambarai #veerabahu_senaithalaivar #salem #erode #karur #Kancheepuram #vellore #tiruttani #tiruppur #tirunelveli #Cuddalore #madurai #dharmapuri @pandiyamandala_kaikolapadai @thondaimandala_sengundhar @sengundhar_paiyan @mudaliyar_vamsam @sengundhar_media @ramnad_kaikolar_sonthangal @puliangudi_senguthar_boys @sengunthar_samudhayam @snkl.senguntharmudhaliyar @sengunthar_mudhaliyar_sontham @sangai_sengunthar @veera_muthaliyar_vamsam @veerabagu_sengunthar @veera_sengundhar_kpm @tenkasi_kaikolar_sonthangal instagr.am/p/CUmo6sQMMed/
Many Tamil Matrimony sites keep your information on a security basis and talking your permission before share with others- Mostly for premium members and personalized matching profiles. Finding a match for trained relationship, the matrimonial website managers first understand member preferences, search for matching profiles and send them to the interested candidates. After that they can contact prospects and facilities meetings on bilateral consent or prospective families. free registration tamil matrimonial matrimony indian matrimonial free matrimonial Tamil Matrimony tamil wedding match maker Tamil Matrimonial Tamil Groom Tamil Boy Tamil Girl tamil marriage second marriage Tamil bride match making marriage Service in Tamil Matrimony
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Malayali weddings are easy and short. They have very few rituals with much lesser religious compulsions. A conventional wedding in this community happens in a nearby temple, the residence of the bride or any other venue convenient to both the parties.
The internet has changed our lifestyle. There are various online portals specifically designed for Malayali and Mudaliyar Matrimony. You will find thousands of suitable profiles on this website, both from country and from people settled in various parts of the world. The members of the community can register on these online matrimony sites which are completely free of cost. These online matrimonial sites on Malayali community doesn’t share profile details with other registered members. They also verify their member’s details. The Malayali matrimony sites also provide numerous privileges to their premium members such as email alerts etc.
Christian Matrimony has hundreds of verified and genuine profiles to segregate from, for the people who are particular well-nigh finding a partner having the same mother tongue as theirs. People who can’t leave the traditional Kerala culture have a weightier place to squint for the bride or groom for their son or daughter. They offer self-ruling and paid memberships. On registration you will get wangle to visit many of the profiles of your interest. In specimen you want to personally contact the person of your choice, you can get wangle to the mobile numbers and email id once you wilt a paid member. Christian Matrimony
உலகப் புகழ்பெற்ற #திருச்செங்கோடு அர்த்தநாரிஸ்வரர் கோவிலுக்கு நூறு வருடங்கள் முன்பே (தங்க விமானம்) கோபுரத்தை நன்கொடையாக வழங்கிய செங்குந்தர் குல V.V.C.R. வையாபுரி முதலியார் கல்வெட்டு இதுபோன்ற நம் சமுதாய சார்ந்த வள்ளல்கள் பிரமுகர்கள் பற்றிய தகவல்களை செங்குந்தர் வரலாறு மீட்பு குழு what's appக்கு அனுப்பவும் : 85239 45181 தமிழக வளர்ச்சிக்காக அதிக அளவில் சொத்துகளை தானம் செய்த சமூகம் நம் சமூகம் Like and follow our page👇 ift.tt/3nWaHn1 #செங்குந்தர்_கைக்கோளர்_இன_வள்ளல்கள் ______________________________ வடக்கு ஆந்திரா காளாஹஸ்தி முதல் இலங்கை நல்லூர் வரை, கிழக்கு பாண்டிச்சேரி முதல் பாலக்காடு வரை சொந்தமாக கோவில், மண்டபம், மடம் வைத்து பரந்து விரிந்து வாழும் ஒரே தமிழ் சமூகம் செங்குந்தர்_கைக்கோள_முதலியார் சமூகம்.. நாம் #நவவீரர் #வீரபாகு உள்ளிட்ட #நவவீரர்கள் வம்சமான #கந்தப்பரம்பரை . சேவற்கொடி வைத்து #புலிக்கொடி காத்த இனம். சங்க காலத்தில் #கோசர் என்று அழைக்கப்பட்ட சமூகம். கோசர் என்ற பெயர் பிறகு #கைக்கோளர் என்று மருவியது. ரத்தம் படிந்த ஈட்டியை வைத்துப் போர் செய்ததால் #செங்குந்தர் என்ற தொழில் பெயர் வந்தது. போர் தொழில் மற்றும் ஜவுளித் தொழில்களில் சிறந்து விளங்கியதால் முதன்மை (#முதலியார்) #முதலி என்ற பட்டம் வந்தது. #கைக்கோளன் #sengundhar #kaikolar #mudaliar #mudaliyar #muthaliyar #mudhaliar #mudhaliyar #kaikala #karikalabakthalu #veerabahu #Navaveerargal #tiruchengode #arthanareeswarar instagr.am/p/CVc5-uwsaGJ/
The history of the Anglican Church in Moratuwa dates from 1799. On the site of the present general cemetery behind Holy Emmanuel Church stood an old Dutch building, since 1675. In addition to being used as a school, divine services were held in this building from 1799 until it was pulled down in 18I5 to be replaced by the first Anglican Church built in Moratuwa at the expense of the Government and the congregation.
This Church was built under the patronage of Governor Sir Robert Brownrigg. who contributed his share towards the erection of the Church. This Church was popularly known as the "Brownrigg Palliya" and was large enough to hold 800 to 1000 people. A significant feature of the Anglican Church in Moratuwa was that from the very inception Divine Services and all other Church activities were conducted in Sinhala.
In 1857, permission was sought for construction of a new Church. Gate Mudaliyar Jeronis de Soysa appealed to the Bishop of Colombo, James Chapman, to seek the Governor's sanction for demolishing the old dilapidated Church known as " Brownrigg Palliya ", and for construction of a new edifice on an allotment of land one and a half acres in extent adjoining the then cemetery.
On 27th December. 1857, Bishop James Chapman laid the cornerstone of Holy Emmanuel Church. The funds for this edifice were contributed mainly by Jeronis de Soysa and his brother Susew de Soysa. In December, 1860, Gate Mudaiiyar Jeronis de Soysa gave over to Dr. James Chapman, the first Bishop of Colombo, the land and the Church built thereon.
On 27th December, 1860, Holy Emmanuel Church was consecrated by Bishop Chapman, in the presence of the Governor and Lady McCarthy. The Church was the most distinguished congregation in the immediate vicinity. The service was conducted both in English and Sinhala and the sermon was delivered by the Revd. S. W. Dias in Sinhala.
On the conclusion of the service, His Excellency and Lady McCarthy along with the other dignitaries present on the occasion were received by Mr. and Mrs Jeronis de Soysa at their residence.
The college magazine records the name of another who stood by the College and the Warden at this trying time, and that was Mr.Sampson Rajapakse, Mudaliyar of the Governor’s Gate, and Justice of the Peace.
"Old Thomians will remember the small, shrunk figure the dwarf Sampson – walking up the school room, with the hearty "Good morning" to some of the older masters, sung out in an intensely high – pitched voice, and at times, varying the usual solution with a homily to some ill-starred youth of his acquaintance, who might happen to grace the honoured place at the wrong end of the form. It was a wet day, and he had ridden over to school with his son, Tudor. The roof of the school was not all that could be desired and perhaps was a shade too suspicious looking for a little Rajapakse to sit under. It had to be altered. The Warden was apprised of it, and in a few days the roof was thoroughly overhauled, and -at the expense of the liberal old Sampson. On another morning – it was Monday and the masters were at their weekly meeting, known to the undignified name of "Mad Parliament," - Sir Old Liberal walked up, more suo, and at the top of the room sand out "Good morning, Mr.Miller," in a voice that sounded throughout the whole school. It was a little time after the failure of the Rudd Bros. to whom were lent all the trust funds of the College much against the wishes of Mr.Rajapakse himself. He then delivered the longest speech he is reported to have made in College. It was to this effect. "I had endowed two scholarships and an exhibition. Where’s Gregory Scholarship, Rs. 8,000? Non est inventus! Where’s the Duke of Edinburgh Scholarship Rs.8000? Non est inventus! Where’s the Prince of Wales’ exhibition Rs. 10,000? Non est inventus! " On paper, devoid of that loud voice of his, his frequent shakes of the head, and his pounding of the pigeon holes before him, the speech loses much of its tellingness. But it was a speech to be remembered. But finding fault was not in Mr. Rajapakse’s line, nor was it to his purpose. All those interrogations were just by way of a prelude to what he came to say. "I will now offer another Prize!" he said, and the relief on the Warden’s face, put as he was in a corner and before his subordinates, might be better imagined than described. "I will offer yet another prize." That other prize came, and till the old Mudaliyar’s death it was offered, year after year, and called the Weerasinghe Prize, in memory of his nephew, and was Rs. 100 a year."
Walauwa or walawwa is the name given to a feudal/colonial manor house in Sri Lanka of a native headmen. It is also refers to the feudal social systems that existed during the colonial era.
The term walauwa is derived from the Tamil word valavu, which denotes a compound or garden, and by implication, a large house with aristocratic connotations. The pinnacle of walauwas in the Sinhala social stratum is the wasala walauwa. Wasala is derived from the Tamil vaasal, which means an entrance. In the Sinhalese social hierarchy, a wasala walawa would typically be the ancestral residence of a mudaliyar.
Walauwas vary in style, elegance and uniqueness depending upon the financial resources of the individual families and in the village or area's social structure. Most walauwas tend to incorporate aspects of traditional pre-colonial Ceylonese architecture, as well as Dutch and later colonial influences. A walauwa usually consisted of a cluster of buildings linked by verandahs, with an internal courtyard (medamidula), which separated the private life of the family from the headman's public duties.
The walauwa were traditionally associated with the homes of the courtiers (radala), members of the royal court in Kandy. It was displaced by their colonial equivalents following the dissolution of the Kingdom of Kandy by the British.
Sir Solomon Dias Bandaranike was the Maha Mudaliyar, (the chief native interpreter and advisor to the Governor) during British colonial rule.
Sir Don Solomon Dias Bandaranaike, was a heavy hitting civil servant whose ancestral home was in the south of the island in Horagolla, Veyangoda. He was also the advisor to a succession of British Governors and was closely involved in organizing the visit, to Sri Lanka, of the Duke & Duchess of York, who went on to become King George V and Queen Mary.
In his day, he was a keen aficionado of thoroughbred racing and regularly attended meetings at the Colombo Turf Club, where on his death in 1946, the Sir Solomon Dias Bandaranaike cup became an annual feature. The Bandaranaike family had long been a part of the upper echelons of Ceylonese society. The family continued to farm vast tracts of land in Attanagalla and Balangoda, that had been passed down through their generations over hundreds of years.
After the huge success of Mega Matrimonial Meet in Bangalore, Sri Sankara TV and Sri Sankara Matrimony organized swayamvaram for Brahmin, Naidu and Mudaliyar community on 20th and 21st of December- 2014 at the CODISSIA Trade Fair Complex in Coimbatore.
Anura Priyadarshi Solomon Dias Bandaranaike (February 15, 1949 – March 16, 2008) was a Sri Lankan politician, last served as a member of parliament from the opposition. He previously served as Speaker of the 11th Parliament, which lasted from 2000 to 2001, and as minister of several cabinet departments, including as minister of tourism from April 2004 to January 2007 and as Foreign Minister briefly in 2005.
He was the son of former Prime Ministers Solomon West Ridgeway Dias Bandaranaike and Sirimavo Ratwatte Dias Bandaranaike and the brother of former President Chandrika Bandaranaike Kumaratunga and Sunethra Bandaranaike, philanthropist. His father, Solomon, while serving as prime minister, was assassinated when Bandaranaike was 10 years old.
His family has a long history in the socio-political arena of the country. His grandfather, Sir Solomon Dias Bandaranike was the Maha Mudaliyar (the chief native interpreter and advisor to the Governor) during British colonial rule. Despite these family connections, Bandaranaike missed the chance of becoming the President of Sri Lanka on several occasions.
He attended the Royal College, Colombo and proceeded to London,to read for a degree in History at UCL
Bandaranaike was elected to Parliament in 1977 and has been a member since then. He led the opposition from 1983 to 1988, served as minister of higher education from 1993 to 1994, and as the Speaker of Parliament from 2000 to 2001. He left his family's party in 1993 to join the opposing United National Party rejoined the SLFP in 2001.
He was in the Sri Lanka Freedom Party founded by his father for much of his political life, although he was an MP for the rival United National Party headed by his childhood friend when it was in the opposition. When the SLFP led alliance won the elections in 2004, Bandaranaike became minister of tourism, industry and investment.
Following the assassination of foreign minister Lakshman Kadirgamar in August 2005, Bandaranaike was appointed as foreign minister, amidst increased tension throughout the country. He dropped his position as minister of industry and investment, but remained tourism minister. He was later chosen as the running mate of Mahinda Rajapakse for the presidential campaign after the party rejected Bandaranaike's own ambitions of becoming the candidate.[1] [2]
Following Rajapakse's election victory it had been widely predicted that Bandaranaike would be appointed premier or foreign minister. However he was accused of playing a "negative role" in the campaign and was offered only the tourism ministry instead.[3] In a cabinet reshuffle in January 2007, Anura lost the tourism ministry. On 9 February 2007, he was sacked as the minister of national heritage, together with Mangala Samaraweera and Sripathi Sooriyarachchi after falling out with Sri Lanka's president. [4] Less than two weeks later, Bandaranaike agreed to come back into the government, again being sworn in as Minister of National Heritage. [5] [6]
On 14 December 2007 he crossed over to the opposition benches thus leaving his ministerial po
He died on 16 March 2008 in Colombo following a period of chronic illness.
Mr. Bandaranaike passed away peacefully on the 16th March 2008 evening at his official residence, Visumpaya after a prolonged illness for which he was hospitalised for several months.
Wikipedia.org
Walauwa or walawwa is the name given to a feudal/colonial manor house in Sri Lanka of a native headmen. It is also refers to the feudal social systems that existed during the colonial era.
The term walauwa is derived from the Tamil word valavu, which denotes a compound or garden, and by implication, a large house with aristocratic connotations. The pinnacle of walauwas in the Sinhala social stratum is the wasala walauwa. Wasala is derived from the Tamil vaasal, which means an entrance. In the Sinhalese social hierarchy, a wasala walawa would typically be the ancestral residence of a mudaliyar.
Walauwas vary in style, elegance and uniqueness depending upon the financial resources of the individual families and in the village or area's social structure. Most walauwas tend to incorporate aspects of traditional pre-colonial Ceylonese architecture, as well as Dutch and later colonial influences. A walauwa usually consisted of a cluster of buildings linked by verandahs, with an internal courtyard (medamidula), which separated the private life of the family from the headman's public duties.
The walauwa were traditionally associated with the homes of the courtiers (radala), members of the royal court in Kandy. It was displaced by their colonial equivalents following the dissolution of the Kingdom of Kandy by the British.
Mudaliyar A. C. G. S. Amarasekera's Painting at National art gallery Colombo 7.
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© 2012 Theekshana Kumara / Imagebook. All rights reserved.
Description: Richmond Castle, the Country seat of the Padikara Mudaliyar, the scene of many entertainments in aid of war charities.
Location: Ceylon
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Our Catalogue Reference: Part of CO 1069/575.
This image is part of the Colonial Office photographic collection held at The National Archives. Feel free to share it within the spirit of the Commons.
Please use the comments section below the pictures to share any information you have about the people, places or events shown. We have attempted to provide place information for the images automatically but our software may not have found the correct location.
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This is for AyAshok on his farewell to bachelorhood and a hearty married life!
Aalampara Fort - Off Chennai, some 60Kms from Pondycherry.
This shot is of the backwaters of the fort, the fort is not visible here.
The fort is a scenic locality and more off a fishing village, get ready for the pungent stink from that off the fishing and drying. But there is no structure left behind, there is no fort here today, only ruins little brick walls fallen off on sand dunes. White sands and the backwater is a treat for the eyes, nice location for a shoot.
One can see the Tsunami rehabilitation shelters on the way to the fort ruins, as this place was worst affected during the Tsunami.
Fisher folks make quick bucks by taking you on a fishing boat ride, but beware of the ripping, talk it out before you get on the boat, bargain well before u alight. A 15 mins ride would cost you about Rs.150 to 200 if your bargaining skills are good enough, else make a hole in your pocket at about Rs.300 to Rs.500.
Info:
The ruins of Alamparai Fort (also called Alampara) lie near Kadapakkam, a village 50 km from Mamallapuram on the land overlooking the sea. Constructed during the Mughal era, the Alamparai Fort once had a 100-metre long dockyard stretching into the sea, from which zari cloth, salt, and ghee were exported. In around 1760, the British destroyed a major portion of the fort and more recently the structure was damaged in the 2004 Indian Ocean earthquake and Tsunami.
Presently it is a picturesque and serene spot with backwaters and cool sand. Local fishermen assist tourists in a pleasurable boating experience around the fort. The fort can be reached on driving down the East Coast Road, about 100 kilometers from Chennai, 50 kilometers from Pondicherry.
Description: The Late Sir John Anderson, Governor of Ceylon, driving in state with Mrs Silva Wijayasinghe and the Padikara Mudaliyar, attended by the Sinhalese guard of honour.
Location: Ceylon
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Our Catalogue Reference: Part of CO 1069/575.
This image is part of the Colonial Office photographic collection held at The National Archives. Feel free to share it within the spirit of the Commons.
Please use the comments section below the pictures to share any information you have about the people, places or events shown. We have attempted to provide place information for the images automatically but our software may not have found the correct location.
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More Info: www.agamudayarotrumai.com/2010 மகாத்மா காந்தியை ஆங்கிலேயர் ஆட்சியில் நாடு கடத்தப்படுவதிலிருந்து தடுத்த இராமசாமி முதலியார்(அகமுடையார்) Website: www.agamudayarotrumai.com/2010
Description: The Statue of His Majesty The King presented by the Padikara Mudaliyar K. B. A. Silva Wijayasinghe.
Location: Ceylon
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Our Catalogue Reference: Part of CO 1069/575.
This image is part of the Colonial Office photographic collection held at The National Archives. Feel free to share it within the spirit of the Commons.
Please use the comments section below the pictures to share any information you have about the people, places or events shown. We have attempted to provide place information for the images automatically but our software may not have found the correct location.
For high quality reproductions of any item from our collection please contact our image library
constructed in 1883
The clock itself was the sole gift of a grateful patient, Mudaliyar Samson de Abrew Rajapakse.
Description: The Sinhalese guard of honour in attendance in the Padikara Mudaliyar.
Location: Ceylon
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Our Catalogue Reference: Part of CO 1069/575.
This image is part of the Colonial Office photographic collection held at The National Archives. Feel free to share it within the spirit of the Commons.
Please use the comments section below the pictures to share any information you have about the people, places or events shown. We have attempted to provide place information for the images automatically but our software may not have found the correct location.
For high quality reproductions of any item from our collection please contact our image library
Nallur Kandaswamy Kovil or Nallur Murugan Kovil is one of the most significant Hindu temples in the Jaffna District of Northern Province, Sri Lanka. It stands in the town of Nallur. The presiding Deity is Lord Muruga in the form of the holy Vel.
The fourth and the present Temple was constructed in 1749 A.D. during the benign Dutch colonial era by one Krishna Suba Iyer and Ragunatha Maapaana Mudaliyar in the 'Kurukkal Valavu', which is the original temple premises.
Initially the Temple was built using bricks and stones, and had a cadjaned roof. The original shrine had only two main halls and didn't have any clock tower, or any surrounding courtyard and an enclosing wall, or any ornately carved towers or gopuram.
The first clock tower was erected in 1899, and the main hall where the vel or lance of the deity resides was re-furbished using rocks in 1902. The first enclosing wall was erected in 1909. Likewise, the temple has been gradually renovated from time to time with contributions from the general public. In 1964, the 'Vasantha Mandapam' or grand hall was renovated to have the present grand look and feel.
The temple has the main entrance facing the east. It has an ornately carved five-storied tower or gopuram in the Dravidian architecture style at the main entrance.
In the surrounding inner-yard, It has shrines for Lords Ganesh, Vairavar, Sun and Sandana Gopala. In the southern part of this Temple, the holy pond and Thandayudhapaani shrine dedicated to another aspect of Lord Muruga can be seen. In the northern side big holy garden is located.
The Father of the Nation,Don Stephen Senanayake
By Wasantha Senanayake
The Father of the Nation and Sri Lanka’s first Prime Minister paints in our minds an instant image of a well-built broad shouldered six footer, dark complexioned with rugged features and predominant gray walrus-like moustache.
Much has been written of his fine statecraft that transformed a British colony into an independent nation and the vast strides he took in the spheres of agriculture farming and irrigation. When visualizing him as the “Father of the Nation” and how he stood tall in the face of British Imperialism, it is easy to lose sight of him as a man.
Certainly, young Stephen did not follow the scholarly path of older brother Fredrick (FR) that led the latter to Cambridge University and subsequently was called to the Bar. Neither did the sophisticated administrative offices situated at Kanatte Road Colombo (as known then) where oldest brother Charles (D.C. Senanayake) managed the family estates and plumbago mines, hold much appeal.
Stephen’s approach to things was more “hands-on”, and he was happiest working in the deep mines of Botale or engaging in one of his numerous agricultural endeavours in the vast acres of Babilipitaya, Botale or Koul wewa. This was perhaps how D.S was able to inspire, many years later, the simple farming community to find new agricultural settlements in areas known to be inhospitable wastelands. The settlements that stand at Minneriya, Padaviya Gal Oya, just to mention a few tell us much of his achievements in a relatively short time. For agriculture, he knew, he had a life long love; he experimented with it and developed it with an obsessive passion and almost always mastered it.
The three Senanayake brothers though extremely close were very distinct personalities. This is even evident in the coining of nicknames by friends, which clearly show off their different personalities. D.C was ‘Colombo John’ as he was well established in the mercantile sector in Colombo and known to be a bit of a dandy. ‘London John’ was what F.R. was called by with allusions to the years of study and academic achievements in England and D.S was simply known as ‘Kele (Jungle) John’ for obvious reasons.
His grandson Ranjit fondly recalls an instance when he and his older brother Devinda were lifted up in the air by their grandfather and bundled into the bullock cart, taken through a lengthy excursion in the Ambewela farm and made to experience the not entirely palatable taste of freshly drawn milk of one of the cows. The remainder of that bullock cart journey resulted in both boys being physically sick throughout the bumpy ride back and granddad the carter being somewhat amused.
D.S, as a young man was reputed for his extra ordinary physical strength. Standing six feet and two inches tall and extremely energetic, he was the youngest son of Mudaliyar Don Spater Senanayake and his wife Catherine Elizabeth Senanayake. His formative years were in the village of Botale in Ambepussa, under the watchful eyes of the old Mudaliyar who was a shrewd and sharp •businessman. His mother was a deeply religious woman, who encouraged D.S in all his agricultural endeavours. Apart from his parents, one can easily infer that his elder brother F.R. had a great influence on his life after the temperance movement was founded by their father and the active role played by older brother FR. which resulted in the incarceration of all three brothers on false allegations of involvements in the riots of 1915. D.S. himself began to take an interest in public life. The execution of Henry Pedris by British officers left a deep impression on the Senanayake brothers and strengthened their resolve to carry out the struggle for independence. Leadership was left in the capable hands of F.R. Senanayake, until his sudden death while on pilgrimage in India on 1st January 1926. It was then that D.S. was suddenly propelled to the forefront, aided as always by the oldest brother D.C. Senanayake the philanthropist. It would not be incorrect to state that D .S’s advent into politics was somewhat an accident, that is, his joining the temperance movement was more of a means to please his father than any desire on his part to be in public life. He stuck however to the principles of the movement throughout his life abstaining from alcohol. He was however a hard smoker, who found it difficult to sit still without the puff of a cigarette every ten minutes or so. He enjoyed relaxing at his clubs, the Orient and the Sinhalese Sports Club, although after assuming office of premier this was relatively rare.
Whatever be the official duties, he was never too busy for his school. The spirit of S. Thomas, reigned in his heart and rushed through his veins. He never missed the Royal Thomian and was delighted to see both his Sons Dudley and Robert play at the “big matches”. In particular Robert distinguished himself by captaining S Thomas’and earning himself a place in the record books for a brilliant unbeaten half century. D.S. had himself played in the big matches of 1901 and 1902. He had however less luck with the bat than his sons, earning a pair of specs in 1901 and doing marginally better in 1902 where he made a single. It must be mentioned however that he made his contribution to his side behind the wickets bringing off several splendid catches. When once a commentator stated that Prime Minister Senanayake put his school before his country, Senanayake corrected the misconception by adding “the country before the school, but only by a short head”. Wrestling, boxing and football apart from his brilliance as a horseman made him somewhat of a 1egend in the sporting arena of S. Thomas’ where he distinguished himself, although not in the academic sense. The warden at the lime W.A. Stone wrote the following account on his leaving certificate. “D. S. Senanayake has been a pupil of the College since January 1893 where he entered the lowest form, and leaves from five. His conduct has been irreproachable his work satisfactory and his influence most salutary. He has held the position of dormitory prefect for the last few months here.”
A little known fact about D.S. Senanayake was his love for drama and theatre. As a young man his portrayal of King Rajasingha the first at the Gampaha pageant was highly commended at the time. For him. participating in village affairs, pageants and fairs was natural. He loved life in Botale where the ancestral home stood; he loved the village and the village folk and participated in the village events. Even as Prime Minister he would make sure to keep in touch with his roots and so found himself there on the weekends, reclined in his favourite armchair in his characteristic sarong and long sleeved banyan, in the spacious verandah of the Botale walawwa. Often, the heads of hundreds of villagers to whom he was friend and advisor surrounded him and if a dispute arose looked to him for judge and jury. They loved, respected and absolutely trusted him. His closeness to the community amongst whom, he grew up is reflected by an account related by the older villagers of Botale, about an incident of the then fatal small pox epidemic breaking out, and how one particular villager was isolated and not visited by anyone on account of the infection:
D.S not only visited the patient but carried him on his shoulders to the nearest hospital some miles away. His closeness to these people must have grown during the numerous years he spent reaching the depths of the earth in the plumbago mines of Botale or when planting up the vast acres of their land of which he is supposed to have planted some 80 acres of rubber and tapped them all himself!
At home he was a devoted father and a good husband. His wife Emily (Molly) Dunuwille was the sister of his oldest brother D.C.Senanayake’s wife. While the marriage of D.C Senanayake was an arranged one, D.S’s was a love marriage, meeting his bride- to- be when accompanying his older brother to their home. He is supposed to have first set eyes on Miss Dunuwille, as she returned to the house after a well bath, with her hair flowing to her waist and her ivory complexioned skin glistening, and not to mention the slightly plump figure clinging to the diya redda she was wearing. It was love at first sight! During the younger years of his sons, D.S. took great interest in teaching them to ride, making them as good horsemen as he was. In the later years of his life, he enjoyed spending time with his grandchildren when time permitted. His grandchildren had always been fascinated by his walrus-like moustache, and he once commented that it was his grand children’s favourite plaything. Like his son Dudley, who was notorious for his greater than average appetite, D.S too was a ‘big eater’. He was especially fond of manioc, jak and kurakkan, and of course ripe mangoes. It is said that during the days he worked in the paddy fields, a diet of kiribath and treacle was what he appreciated most. If there was anything he could not do, it was to wind his watch, for if he ever attempted this feat, Mrs. Senanayake knew she would have to send it to the watch repairers. Although he loved to read, and had a vast library in his home “Woodlands”, he seldom found the time, and instead it was used regularly by his sons. On the rare occasion he actually did visit his I library, more often than not he would search for Bernard Shaw. Although not known for his eloquence in the legislature, he was always armed with all his facts and figures and had done copious research on the subject under discussion. He spoke plainly, and clearly as to what was on his mind. He was so direct in his approach, that a spade was called a spade and nothing but a spade! He often disarmed opponents with a common sense answer or solution. This was so even on the sensitive issue of Tamil representation in the first Ceylonese Parliament: when Senanayake was asked how many Tamils he wanted in the house, he replied “1 don’t care if they are all Tamils, provided they are elected as Ceylonese”. Fellow politicians, often commented of D.S’s favourite phrase, which was “actually, as a matter of fact” and is very frequently used in the beginnings of many of his speeches, which were almost always spontaneous. It is said that upon D.S’s entry into politics an initial written and memorized speech failed him in mid-oration and that he never resorted to that practice ever again! On the contrary, D.S spoke plainly and clearly, but there were times that some of his speeches bordered on the heights of eloquence! The Independence speech I should imagine was one such:. “On February 4, 1948, the British Crown has re-transferred that sovereignty: We glory in the fact that this transfer has been effected without a single drop of blood being shed. lt is in the fitness of things that this be so. For the shedding of blood is altogether repugnant to the religion of the Buddha which is professed by so many in Lanka.”
And another of D.S’s gems is the time he lashed out at the Colonial Office (pre independence) in August 1938. “Though England is a democratic country, there is no more an undemocratic institution anywhere than the Colonial Office.” Senanayake further added that the Colonial Office system was “Government of an autocrat with the assistance of bureaucrats” and summed up by noting “The reason there is so much dissatisfaction in the Colonial Empire is that England is trying to encourage democracy in a most undemocratic manner”.
Many who worked with him knew him to be precise, well informed and punctual. He woke up everyday at 4.00 a.m. and often rode for a while in the early hours. Immediately prior to setting off for official business, he made a visit to his orchid house situated at the front of his home in Woodlands. He had a large and rare collection of orchids which he treasured and tended himself. After a brief inspection he would choose the orchid that would honour his buttonhole that day.
On 22nd March 1952, Mr. Senanayake died at the Central hospital Colombo. His death resulted from a fall from the police horse Chithra, after suffering from a stroke brought on by vigorous riding. His riding companion Sir Richard Aluvihare noticed the premier lilt in an uncharacteristic fashion as he rode behind him, and then the fall that ended life. His last words spoken to Sir Richard Aluvihare had been “Richard let’s canter”. And so in characteristic style we may assume that D.S.Senanyake cantered to the next world. It was appropriate perhaps that a man of such strength and vigour should exit the scene in such dramatic action.
Courtesy Hi Magazine
පියා සර් සොලමන් ඩයස් බණ්ඩාරනායක මහ මුදලිතුමා
Father Sir Solomon Dias Bandaranaike, Maha Mudaliyar
மகா முதலியார், சேர் சொலமன் டயஸ் பண்டாரநாயக்கா - தகப்பனார்.
We are all gathered here today to recollect and reflect on the life of Mr. D. A. Rajapaksa who died on the 7th of November 1967. This is an annual expression of abiding gratitude to an outstanding gentleman of noble qualities.
It was the good fortune of the people of Ruhuna that he was there to succeed his elder brother, D. M. Rajapaksa, who represented the people of the Hambantota District in the Second State Council of Ceylon from the 7th of March 1936 till his untimely death on the 18th of May 1945.
On his death in the morning of that Friday there descended a gloom over the Ruhuna region. The Leader of the State Council, Hon. D. S. Senanayake, in moving a vote of condolence said that, "From the day, D. M. left Wesley College, during the First World War (1914-1918), he made the backwood people of Ruhuna his own cause.
He devoted his whole life to them with courage, independence and straightforward dedication." The Member for Dumbara, Mr. A. Ratnayake, followed the Leader's speech and mentioned that in the previous night, whilst having dinner in the House premises, D. M. was relating to the few Members around him of his sufferings of the poor peasants of Ruhuna whose cause he had championed throughout his life. Ratnayake "felt that D. M. would be born again to resume his earthly mission." Ratnayake was a lifelong friend from his Mahabodhi College days during D. M.'s stay at Wesley.
Vacancy
The vacancy for the Hambantota seat had to be filled. The mourning people there looked for a successor from the same family. D. M.'s eldest son, Lakshman was barely 21 years of age, the 2nd son, George was still a student at Royal College.
The only one to turn to was D.M.'s younger brother, D. A. Rajapaksa. He was a dedicated supporter of D. M.'s political life, but a most unwilling Rajapaksa to get involved in politics. D.A. had to be motivated, induced and persuaded to the ultimate conviction that it was his bounden duty, by his brother and his family and the peasants of Ruhuna, to follow in his revered brother's steps.
Finally it was with great difficulty that he was literally lured to the Hambantota Kachcheri to submit his nomination for the by-election. On the 14th of July 1945, he was duly declared elected uncontested in place of his brother's vacancy.
I want to divert a little to mention something about the Hambantota District - the home of the Rajapaksa family.
At the time when D.M.'s father decided to send his three sons to Richmond College, Galle, a few years before the war broke out in 1914, Hambantota was divided into three "pattus" - Giruwa Pattu West, Giruwa Pattu East and Magam Pattu.
The home of the Rajapaksa's was in Buddhiyagama, a village near Weeraketiya in Giruwa Pattu West where the Mudaliyar was Harry Jayawardene of Kataluwa, Galle. H. E. Amarasekere, Mudaliyar of Giruwa Pattu East, was also from a place outside Hambantota, and the 3rd Mudaliyar, B. H. Doole was a descendant of the Malays of long ancestry settled down in Hambantota Town.
Irrigation works
There were four large irrigation works in the District, namely Kirini ganga, the left bank scheme of which could irrigate over 6,000 acres at Tissa and Magama, the Walawe ganga right bank scheme which could irrigate over 5,000 acres in East Giruwa Pattu and the Kirama and the Urubokka schemes in West Giruwa Pattu. Besides, there were around 4,000 small village tanks being restored by using village labour.
The chief cultivation was paddy, producing almost a million bushels per year, along with kurakkan, corn, meneri, sweet potatoes and chillies. The principal industry was the distillation of citronella oil largely in West Giruwa Pattu with over 200 distilleries. The other industries were making coconut oil in chekkus, manufacture of furniture, brass and lacquer works.
At Richmond
It is from this rural deep South that D. M. was sent to Richmond by his father, Vidana Arachi (akin to a Korale Mahatmaya in the Kandyan Kingdom) of Buddiyagama. D.A. once told me that Mudaliyar Jayawardene had asked his father whether he did not love his sons, in that he imprisoned them in the school hostel. He had replied that he imprisoned them in school only because he loved them.
At Richmond D.M. turned out to be a moderate student, but a good cricketer. He had played in the college team and in the year when he was due to be elected captain (a practice at Richmond), a very liberally spending team-mate from an affluent family, resorted to extensive treating and unheard of bribery. Needless to say, the poor boy who was rich in high principles lost the much coveted captaincy.
The English Principal of Richmond in his unostentatious way arranged with Richmond's sister school in Colombo. Wesley College, for D.M. to be accepted as a scholar. Thence began D.M.'s career at Wesley, which was well-known for cricket, but better known for the greater opportunities that Wesley provided for the development of a student's inborn aptitudes rather than the mere study of books.
He met on the playing fields, boys from the then established schools like Royal, S. Thomas', Ananda, Zahira, St. Joseph's, St. Benedict's and Trinity.
He attended meetings at the YMCA and YMBA and enjoyed public meetings at the Town Hall and the Colombo Masonic Lodge where he heard the famous speech of Sir Ponnambalam Arunachalam on the 2nd April 1917 when he made his memorable speech on "Our Political Needs" to the Ceylon National Association of which D. R. Wijewardene of Lake House fame was the organizing secretary.
Sir Ponnambalam Arunachalam was a reputed Hindu who concluded one of his addresses to the Ceylon National Congress with the exhortation, "May the beautiful Chant of Universal Love, the
Karaniya Metta Sutta be realised".
Sabba satta bhavantu sukhi tatta
Sukhino va khemino hontu
(Let all living beings be joyous and safe
May it be theirs to dwell in happiness)
Ceylon National Congress
This was a decade of high political activity, the era in which the efforts of Ponnambalam Arunachalam to unite the Ceylon National Association, the Ceylon Reform League, the Chilaw Association and the Jaffna Youth Association led to their combining together and making a united bid for Reforms.
The result was the birth of the Ceylon National Congress in 1918, which unanimously elected Sir Ponnambalam Arunachalam as its first President. He was a man of outstanding ability, erudite scholarship and dedicated to public service.
He was the first Ceylonese to succeed in the newly introduced examination for entry into the Civil Service in England in 1874. He had a brilliant career in Cambridge University as a scholar from Ceylon. 1918 was a year when the Ceylonese be they Sinhalese, Tamils, Muslims or Burghers looked upto Sir Ponnambalam Arunachalam and his elder brother, Ramanathan, as truly representing the culture and aspirations of the Ceylonese people.
I will now briefly trace the history of the Government set up under British control, leading up to its development to the Reformed Legislative Council of 1920.
After the British East India Company came into possession in 1796 of the Dutch possessions in Ceyon, they were authorised by the British Government to recoup their expenses in that exercise - a sum of 20,000 pounds as reckoned at that time.
The Company Officials were not successful and the British Government took over those possessions as a Crown Colony in 1798. The first Governor sent from London was the Hon. Frederick North (afterwards the Earl of Guildford), the third son of a one time Prime Minister Lord North. The complete legislative power was left in the hands of the Governor, who was to form a Council of five persons to consult before passing any legislation, so that it might be understood that the laws were passed by the Governor in Council.
After the entire country went under the British in 1815 following the Kandyan Convention, the newly acquired provinces also came under the Governor's jurisdiction. The first English Agent in Kandy was John O'Doyly, the reputed Sinhala scholar. The Colebrook-Cameron Commission was sent to Ceylon in 1828 and t hey made their recommendations for a Legislative Council of 15 Members.
It provided for six Unofficial Members to be appointed by the Governor, three of whom were to represent the Non-Official European community in the Colony and one each to represent the Sinhalese, Tamil and Burgher communities respectively.
This composition of the Legislative Council remained till 1912, except that in 1889 two more Unofficial Members were appointed to represent the Kandyan and the Muslims respectively.
Meanwhile, the Colony which was divided into five provinces for purposes of Government in 1833, had the five provinces increased to nine by 1889 with the creation of the new North Central, the North Western, Uva and Sabaragamuwa provinces. These were British creations purely for their administrative convenience and not for any ethnic or religious or such other basis.
In 1912, due to the agitation of a number of people who had got well educated and of people who had advanced in plantations and trade, meagre reforms were made by introducing the elective principle in the form of changing the appointment of four of the Unofficial Members - two for the British interests, one for the Burgher and one for the "Educated Ceylonese" interests - This was as peculiar notion to election by educated Ceylonese to enable both educated Tamils and educated Sinhalese to elect one Member, needless to say by an electorate limited by stipulated education and property ownership qualifications.
Reformed Legislative Council
The Reformed Legislative Council of 1920 did not have provisions for a seat for the Tamils in the Western Province, something that was tacitly promised as a condition for the Jaffna Youth Association to join the National Congress. The elections under the new Constitution resulted in Sinhalese and Tamil Members being elected as follows:-
1. Western Province (Division A) - Mr. W. M. Rajapaksa
2. Western Province (Division B) - Mr. E. W. Perera
3. The Town of Colombo - Sir James Peiris
4. The Central Province - Sir A. C. G. Wijekoon
5. The Northern Province - Sir W. Duraiswamy
6. The Southern Province - Mr. O. C. Tillekeratne
7. The Eastern Province - Mr. E. R. Tambimuttu
8. The North Western Province - Mr. C. E. Corea
9. The North Central Province - Mr. E. R. Krishnaratne
10. Province of uva - Sir D. H. Kotalawala
11. Province of Sabaragamuwa - Rev. W. E. Boteju
12. Low-Country Products Association - Sir H. L. de Mel
But there was no seat for a Tamil in the Western Province. The seat that could have been given to a Tamil in the Western Province was the seat for the Town of Colombo for which Sir James Peiris appeared, and Sir Ponnambalam Arunachalam was not considered.
The newly created seat for the Low-Country Products Association, with an electorate of eleven voters, went on to elect H. L. De Mel unopposed, the brother-in-law of James Peiris, who appears to have entered National politics for the first time. Sir James Peiris was a brilliant student from Cambridge University, the first elected Ceylonese President of the Cambridge Union and the first Vice President of the Legislative Council of Ceylon in 1925.
Ponnambalam Arunachalam
Ponnambalam Arunachalam, the architect of the 1920 Reforms, the brain behind the creation of the Ceylon National Congress, became a sad disappointed man. The Tamils were made to feel that they had no recognition in the Western Province, which had become the home to thousands of them.
Sir Ponnambalam Arunachalam resigned the Presidency of the Ceylon National Congress. Lesser men took over, Sir Ponnambalam Arunachalam then went to India on a pilgrimage. In the midst of his devotions at Madurai in South India, after a brief illness he passed away on the 9th of January 1924, leaving behind him memories of an illustrious life, well spent in the service of his country and its people.
This was the Colombo that D. M. Rajapaksa left behind to return to his remote village home to start a lifetime of dedicated service. He went round the region on a voyage of discovery and found great suffering, which he felt it was his mission to alleviate.
He got interested in politics and took part in the first public election for a member for the newly created Hambantota District seat in the Reformed Legislative Council of 1924. V. S. de S. Wickramanayake, a resident Proctor in Tangalle was contested by a Barrister living in Colombo, he was Mr. G. K. W. Perera, University Scholar in 1904 from Ananda College with B. A; and LL.B. Degree from Cambridge University, U. K. He was one time the President of the Ceylon National Congress. D. M. took a hand in the elections and supported the known resident of the area rather than the prestigious outsider from Colombo.
The election was won by the local Proctor. The story goes that G. K. W. was first declared the winner by a very small majority, but he challenged the count stating that he should have won by much more and demanded a recount. At the recount, some of the discarded votes as 'spoilt' were admitted as 'unspoilt'. The resultant final decision declared V. S. de S, the winner by 17 votes.
D. M. had developed his own novel methods of electioneering. He used the local music with trained singers and dancers in troupes and organised competitions to make Sinhala versed (Kavi Maduwas). These became the novel techniques of winning friends and influencing people. His increasing popularity was cause for concern amongst the powerful and the privileged.
It was around this time that the Assistant Government Agent at Hambantota, whilst on what was then called 'being on circuit' in the Middeniya area, received a complaint from a man of the village, Singho Appu by name, that D. M. had threatened to shoot him with a gun.
The A. G. A. the first Ceylonese member of the prestigious Ceylon Civil Service to be appointed to the Hambantota District directed a police headman to produce D. M. before him. When D. M. was duly produced, the AGA whilst still on circuit in Middeniya, acted in his other capacity as Police Magistrate, Tangalle, and stated that as all the parties were present, he thought it desirable to try the case at once.
He recorded the complaint of Singho Appu and appearing to have assumed jurisdiction as magistrate, framed the charge upon which he tried and convicted the accused, D. M. Rajapaksa. The Supreme Court heard this case in appeal.
It came up before Justice T. F. Garvin, K. C., who found it quite clear that in effect the accused had been tried by the very person at whose instance he was prosecuted. The Supreme Court further found it hardly necessary to observe that if confidence in the administration of justice is to be preserved, even the semblance of unfairness to which procedure of this nature gives rise, should be avoided. The proceedings were set aside on the 28th of November 1928 (NLR-Vol. XXX, p.348).
1931 elections
Soon thereafter came the fresh elections in 1931 after the grant of adult franchise and the creation of the State Council under the Donoughmore Constitution. Elections were planned for fifty territorial seats for constituencies in the country. Hambantota District was one of the seven electorates of the Southern Province.
The Hambantota election was held on the 13th June 1931 with only two candidates. V. S. de S. Wikramanayake of Tangalle won with a poll of 15,384 votes and the retired Mudaliyar, H. Jayawardene of the W. G. P., obtained only 4,467 votes thus yielding place to the Proctor a 10,917 majority. D. M. who supported the Proctor assisted his own relation and friend, Dr. S. A. Wickramasinghe of Aturaliya for the adjoining Morawaka seat, which he won. It was during the Morawaka elections in 1931 that D. M. and Dr. S. A. came to our home in Getamanna to discuss elections with my father. It was then, as a 9 year old boy, I first set eyes on these two public men.
Dr. S. A
Dr. S. A. won the Morawaka seat, a constituency in the Matara District to which our Getamanna village was attached from the Hambantota District, probably because it was shown on the map as jutting out from the Hambantota District as its most western placed village. Incidentally, Dr. S.A. was one of three doctors who was retrenched during the depression at that time. The other two were Dr. M. C. M. Kaleel and Dr. M. V. P. Peiris who later was a consultant surgeon at Colombo. They both also took to politics later and were Ministers in UNP Governments.
D. M., now feeling confident to enter national politics contested the sitting member in 1936, along with Mr. L. G. Poulier, a practising Proctor, a long resident of Tangalle. D. M. won with 17,046 votes beating also the sitting member, V. S. de S. Wikramanayake to third place.
His kinsman, David Wanigasekera was re-elected for Weligama, but Dr. S. A. lost Morawaka to Mr. R. C. Kannangara, a newcomer to National Politics, who was a superintendent of a Tea Estate in Deniyaya. On his death, a few years later, Dr. S.A. was returned at the by-election for Morawaka.
State Council
The new State Council of 1936 met on the 17th of March and proceeded to elect the Speaker. The old stalwarts of the Ceylon National Congress felt bound to honour.
Mr. Francis de Zoysa, K. C. with the Speakership and the certainty of a knighthood and proposed his name, but the new enthusiastic intellects of the rising generation led by Philip Gunawardena, Dr. N. M. Perera and D. M. Rajapaksa, fresh from the hustings, having defeated the sitting aristocrats in the form of Forester Obeyesekere and Mrs. Adeline Molamure from feudal Ruwanwella and the veteran Wickramanayake of Hambantota were determined to oppose the old stalwarts.
At the first ballot for the Speaker, Mr. C. Batuwantudawe, who was the Minister for Local Administration and the brother-in-low of Sir D. B. Jayathileke, was eliminated with 14 votes. At the second ballot, the remaining two candidates, namely Mr. Francis de Zoysa and Mr. W. Duraiswamy tied with 29 votes each.
At the resultant third ballot, Mr. Duraiswamy got 30 votes as against Mr. Francis de Zoysa's ballot of 28 votes. The secret of the manoeuvre, which gave the extra vote for victory was recealed by Dr. N.M. in Parliament, when N.M. made his moving speech on the death of Sir Waitialingam Duraiswamy in 1966.
He said that the one vote victory was due to the persuasion of Philip Gunawardena, the member for Avissawella. In fact, it was a little more than mere mental persuasion that was made on the member for Nuwara Eliya, Mr. E. W. Abeygunasekera.
After D.M. got into the State Council, I, as a school boy used to go to the Council meeting with some friends, got passes from him and watched proceedings in the house. It was an exciting revelation to us young lads to watch these gentlemen in debate. Then the war came and by that time, D.M.'s son, George Rajapaksa was a student at Royal College and boarded at the Maha Mudaliyar's house-'Maligawa', directly opposite Royal College.
At that time, I believe, his elder son, Lakshman was at Wesley. In 1944, when George captained Royal, I was watching the Royal-Thomian cricket match played that year at the old SSC grounds seated along with D.M. I was a student member of the SSC at that time.
Whilst watching the match, George was bowled out by Sam Elapata for a very small score and for the second time in the match. D.M. with a slight smile mentioned how Sam Elapata's father, who was later a Rate Mahatmaya of Atakalan Korale in Ratnapura, got him out also twice in the Wesley vs St. Thomas' match during the Martial law days of the great war.
D.M. was in an expansive mood and I asked him about his school days. He said they were exciting times with Sir Ponnambalam Arunachalam leading us, how his speeches attracted big crowed and he laboured to from the Ceylon National Congress.
Then he said that it was sad the way our people let him down, in not giving him a place in the Reformed Legislative Council of 1920. That was the beginning of our present ethnic troubles, he thought. It was around this tie that he had seriously reflected on politics and went back to the village to take part in public life and to seek pastures new, but he found them withered.
After D.M's death in May 1945 and the entry of his brother, D. A. into politics, I took George, who had just passed the entrance examination, to the University hostel (Brodie), which was then at Ward Place. He completed his first exam in 1946 and started on Law studies and remained with me at Brodie.
D. A. as a new Member of the State Council used to come to the hostel to see his nephew. On one occasion, I was reading from Nehru's book "Discovery of India", when he dropped in, I left the book aside and was talking to him. He casually mentioned that his wife was expecting another baby. I told him" - "Uncle, that will be a son of the Member of the State Council".
But he said that he already had a son and a daughter and then I humorously suggested to him that they were born before he entered Parliament, but this one will be the son of the Parliamentarian. Then I showed him the page of Nehru's book, which I was reading when he came in and read out' - "Emperor Ashoka's messengers and ambassadors went to Syria, Egypt, Macedonia, etc. conveying his greetings and Buddha's message.
They went to Central Asia and Burma and Siam and he sent his own son and daughter, Mahendra and Sangamitta to Ceylon in the South". I asked him rhetorically - "Why don't you call him - Mahendra?" Several months after, when he met me, he said, "I gave that name".
Member of Parliament
Now I want to get back to D.A.'s life as a Member of Parliament after the historic election of 1947 when the era of Independence began.
He was one of the earliest members who took up residence at the newly created hostel for Members of Parliamentary at Sravasti - the impressive mansion of the late Dr. W. A. de Silva, Member of the State Council for Moratuwa from 1931 till his death in 1942.
The first Speaker elected to the new Parliament was Sir Francis Molamure. This was his final lapse after being a Member of the Legislative Council of 1925 and of the State Council of 1931. He collapsed whilst presiding at a sitting of the House in January 1951.
A few months later, in June, Mr. S. W. R. D. Bandaranaike, the Leader of the House, the Minister of Health and Local Government resigned from all office and crossed the floor of the House to the Opposition in the traditionally symbolic manner of leaving the government itself, but not from Parliament.
On that solemn occasion, Mr. D. A. Rajapaksa was the only Member who had the courage to walk across the floor following his Leader immediately behind. There were others who joined Mr. Bandaranaike later, but D. A. alone had the courage to walk behind the Leader.
Today, crossing over to the Opposition in Parliament has become rather common and sometimes even popular.
They are generally for personal gain, sometimes for political prospects with the hope of reward and rarely even for fear of punishment. S. W. R. D. crossed the floor of the House on a matter of principle. His was the brilliant and epoch making speech expressing the gratitude of the House on the momentous occasion of opening the first Parliament of Independent Ceylon in 1948 by the Duke of Gloucester.
It was an oration full of hope for the dawn of a new era. Almost 4 years later after that historical occasion, S. W. R. D. sincerely felt that the country was not taking off on a prospective path. He saw no hope of a new world dawning for Ceylon.
Hence, he pondered long and took the extreme step of parting from his friends and colleagues in the hope of carving out a new era. He literally took the plunge into the unknown, fully mindful of the many vicissitudes ahead. The only other Member of the Government to boldly risk the decision was none other than our one D. A. or Ruhuna.
D. A. was not by any means an affluent person, but a loner, working honourably with dedication to his people. He had to bring up a large young family. He was abandoning a prospective position in politics to an abysmal valley of insecurity and despair.
However, he sincerely felt that the best hope for the rural masses lay in his bold decision. He continued in Parliament long enough to see his Leader assassinated in September 1959. He lost his seat at the following election in March 1960, but won it again four months later in July.
That was enough for him to hear his young nephew, George Rajapakse, make one of the finest speeches in the annals of the Legislature of this country on his resignation from the post of Parliamentary Secretary of Finance to his formidable Minister, the young Felix Dias Bandaranaike.
George started his speech saying, "I am in Parliament today, not because of any achievement of my own, I am here because of the services that were rendered to the peasants of the Hambantota District by my late father, a judgment-debtor lingering within the walls of Welikada prison.
The people of Ruhuna sent him to the State Council, and until his death, he fought relentlessly against the feudal overlords who were lording it over the backwoods from which I come. On his death, the only inheritance he left me was the heritage of a name and this little brown shawl that I wear round me of kurakkan colour, which symbolizes the struggle of the peasants in Ruhuna against the feudalists and the headman who were oppressing the people at that time".
"It was well researched with the virtues of lucidity, precision, order and method. It was a devastating revelation by what he called himself' - a political infant. He, time and again, fired his darts at those within his own ranks who had connived and given their consent to the gross betrayal of the people of this country.
He reminded the Members of the House of all their many duties and obligations, but that their fundamental and highest obligation was to the people of this country. The good cricketer that he was, he didn't bash around the wicket, but batted elegantly and scored a faultless century and more.
His main criticism was of his Minister of Finance whose budget proposal was to cut the rice ration, which he felt was a disastrous measure. His penultimate thrust was that - "This Government was very fond of talking about bribery and corruption.
They threatened to introduce a Bill for the declaration of assets. They talked plain humbug in their Throne speeches about elimination of corruption in our own ranks, our party, our trade unions and in our representation at International Organizations.
I do not talk about International racketeers, it is pointless wasting the time of the House". In concluding his speech, which takes several pages of the Hansard, he told the House - "Withdraw this proposed cut in the rice rations. Unless a statement is made in this House that the rice ration will be withdrawn, I will be reluctantly compelled to vote against this budget.
My final appeal to the Government is to use their good offices to restore this rice cut without committing suicide and if you cannot restore the rice cut, I offer you the advice that our late Prime Minister tendered, - "The first most important constructive suggestion I have to make to the Government is to - clear out". The Minister of Finance resigned on the 24th of August 1962.
That speech was made in the Parliament elected in July 1960, where all three electorates of the Hambantota District were represented by D. A. Rajapaksa, (Beliatta), by his brother, D. M.'s elder son, Lakshman (Tissamaharama), and by his second son, George (Mulkirigala). That was the last occasion that the whole District was represented by the family.
At the next election held on the 22nd of March 1965, D. A. lost his seat. He retired from politics, but continued to be of service to his people. He died on the 7th of November 1967, and today, we are gathered here to recollect and reflect on a life well lived, a life of humble service, without ostentation in self effacement.
He was sympathetic and kind and had an extremely happy family life and it was a good life well spent with contentment. Death has few consolations to offer the living. It is so final and uncompromising.
Nothing can replace the loss of a familiar face, the touch of a vanished hand or the sound of a voice that is still. But we need a compelling need to do whatever we can to keep some contact with the loved one even if it means sitting around and talking of him.
D. A. was a public figure and many have remarked on his integrity, courage and perseverance with which he carried out his duties. But to those around him he was a kind man and a good man in a sense in which very few are called kind and good.
He was sixty two years old when he died. But his family never heard a harsh word nor saw a lost temper. He abused no one personally or from a political platform, in parliament or in his personal relationships. That is the gentleman of whom, we are gathered here with respect and admiration.
(Sunday Observer, 25 December 2005 and 1 January 2006)
The Thiruvengada Mudaliyar Mandapam is rich with sclptures of yalis, elephants and warriors. So is the ekadesi Mandapam
After the huge success of Mega Matrimonial Meet in Bangalore, Sri Sankara TV and Sri Sankara Matrimony organized swayamvaram for Brahmin, Naidu and Mudaliyar community on 20th and 21st of December- 2014 at the CODISSIA Trade Fair Complex in Coimbatore.
After the huge success of Mega Matrimonial Meet in Bangalore, Sri Sankara TV and Sri Sankara Matrimony organized swayamvaram for Brahmin, Naidu and Mudaliyar community on 20th and 21st of December- 2014 at the CODISSIA Trade Fair Complex in Coimbatore.
After the huge success of Mega Matrimonial Meet in Bangalore, Sri Sankara TV and Sri Sankara Matrimony organized swayamvaram for Brahmin, Naidu and Mudaliyar community on 20th and 21st of December- 2014 at the CODISSIA Trade Fair Complex in Coimbatore.
Thousand Pillar hall of Madurai Meenakshi Amman temple was built with the oldest Nellaiappar Temple, Tirunleveli as a model. The Aayiram Kaal Mandapam or Thousand Pillar Hall contains 985 (instead of 1000) carved pillars. It is considered culturally important and is maintained by the Archaeological Survey of India. The thousand pillar hall is believed to have been built by Arya Natha Mudaliyar, the Prime Minister of the first Nayaka of Madurai, the founder of Poligar System. An equestrian statue of the Mudaliyar flanks one side of the steps leading to the mandapam. Each pillar is carved and is a monument of the Dravidian sculpture. There is a Temple Art Museum in the hall where icons, photographs, drawings, and other exhibits of the 1200 years old history are displayed. Just outside this mandapam, towards the west, are the Musical Pillars. Each pillar, when struck, produces a different musical note. The kalyana mandapa, to the south of the pillared hall, is where the marriage of Shiva and Parvati is celebrated every year during the Chithirai Festival in mid-April.
After the huge success of Mega Matrimonial Meet in Bangalore, Sri Sankara TV and Sri Sankara Matrimony organized swayamvaram for Brahmin, Naidu and Mudaliyar community on 20th and 21st of December- 2014 at the CODISSIA Trade Fair Complex in Coimbatore.
After the huge success of Mega Matrimonial Meet in Bangalore, Sri Sankara TV and Sri Sankara Matrimony organized swayamvaram for Brahmin, Naidu and Mudaliyar community on 20th and 21st of December- 2014 at the CODISSIA Trade Fair Complex in Coimbatore.
After the huge success of Mega Matrimonial Meet in Bangalore, Sri Sankara TV and Sri Sankara Matrimony organized swayamvaram for Brahmin, Naidu and Mudaliyar community on 20th and 21st of December- 2014 at the CODISSIA Trade Fair Complex in Coimbatore.
After the huge success of Mega Matrimonial Meet in Bangalore, Sri Sankara TV and Sri Sankara Matrimony organized swayamvaram for Brahmin, Naidu and Mudaliyar community on 20th and 21st of December- 2014 at the CODISSIA Trade Fair Complex in Coimbatore.
After the huge success of Mega Matrimonial Meet in Bangalore, Sri Sankara TV and Sri Sankara Matrimony organized swayamvaram for Brahmin, Naidu and Mudaliyar community on 20th and 21st of December- 2014 at the CODISSIA Trade Fair Complex in Coimbatore.
After the huge success of Mega Matrimonial Meet in Bangalore, Sri Sankara TV and Sri Sankara Matrimony organized swayamvaram for Brahmin, Naidu and Mudaliyar community on 20th and 21st of December- 2014 at the CODISSIA Trade Fair Complex in Coimbatore.
Anura no more
Sun, 2008-03-16 19:30
Sunil C. Perera in Colombo
Leading Parliamentarian Anura Solomon Dias Bandaranaike passed away a short while ago after a prolonged illeness. He died of heart attack on Sunday. His body is still laying at his Colombo's residence [Visumpaya ].Meanwhile President Mahindha Rajapaksha has instructed his officials to make arrangements for late Parliamentarian's final rites.He was former Parliament Speaker and the younger brother of Sri Lanka's former President Chandrika Bandaranaike Kumaratunga. Anura Solomon Dias Bandaranaike died of heart attack on Sunday. His body is still laying at his Colombo's residence [Visumpaya ].
Anura Priyadarshi Solomon Dias Bandaranaike (born February 15, 1949) is a Sri Lankan politician, last served as the minister of national heritage in the government of President Mahinda Rajapakse.
He has previously served as Speaker of the 11th Parliament, which lasted from 2000 to 2001, and as minister of several cabinet departments, including as minister of tourism from April 2004 to January 2007 and as Foreign Minister briefly in 2005. He is the son of former Prime Ministers Solomon West Ridgeway Dias Bandaranaike and Sirimavo Ratwatte Dias Bandaranaike and the brother of former President Chandrika Bandaranaike Kumaratunga and Sunethra Bandaranaike, philanthropist.
His family has a long history in the socio-political arena of the country. His grandfather, Sir Solomon Dias Bandaranike was the Maha Mudaliyar, (the chief native interpreter and advisor to the Governor) during British colonial rule. The Bandaranaikes are also
closely related to the Obeyesekere family which remained faithful supporters of British Colonial rule. Because of these family connections, Bandaranaike as he is known among the voters of Gampaha district, is considered to be a relatively slow-moving politician who missed the chance of becoming the President of Sri Lanka on several occasions, as his sister Chandrika received the most support from their mother. He left his family's party in 1993 when his sister came back from London and did not join back until 2001.
Bandaranaike was born in Colombo, Sri Lanka and attended Royal College, Colombo. He then proceeded to London, U.K. to read for a degree but returned to enter politics without having obtained a degree. His father Solomon, while serving as prime minister, was assassinated when Bandaranaike was 10 years old. Bandaranaike was elected to Parliament in 1977 and has been a member since then. He was the leader of the opposition from 1983 to 1988, the minister of higher education from 1993 to 1994, and the speaker of Parliament from 2000 to 2001 when the party that his sister leads lost elections. He was in the Sri Lanka Freedom Party founded by his father for much of his political life, although he was an MP for the rival United National Party headed by his childhood friend when it was in the opposition. When the SLFP led alliance won the elections in 2004, Bandaranaike became minister of tourism, industry and investment.
Despite being in politics for over a quarter of a century, he has only been in a governing side for about 3 years.
Following the assassination of foreign minister Lakshman Kadirgamar in August 2005, Bandaranaike was appointed as foreign minister, amidst increased tension throughout the country. He dropped his position as minister of industry and investment, but remained tourism minister. He was later chosen as the running mate of Mahinda Rajapakse for the presidential campaign after the party rejected Bandaranaike's own ambitions of becoming the candidate.
Following Rajapakse's election victory it had been widely predicted that Bandaranaike would be appointed premier or foreign minister.
However he was accused of playing a "negative role" in the campaign and was offered only the tourism ministry instead. In a cabinet reshuffle in January 2007, Anura also lost the tourism ministry. On 9th February 2007, he was sacked as the minister of national heritage, together with ministers Mangala Samaraweera and Sripathi Sooriyarachchi after falling out with the president of Sri Lanka.
Less than two weeks later, after groveling before President Rajapakse, Bandaranaike agreed to come back into the government, again being sworn in as Minister of National Heritage. On the 14 December 2007 he crossed over to the opposition benches thus leaving his ministerial posts.
- Asian Tribune -
Colombo, 16 March, (Asiantribune.com):
After the huge success of Mega Matrimonial Meet in Bangalore, Sri Sankara TV and Sri Sankara Matrimony organized swayamvaram for Brahmin, Naidu and Mudaliyar community on 20th and 21st of December- 2014 at the CODISSIA Trade Fair Complex in Coimbatore.
After the huge success of Mega Matrimonial Meet in Bangalore, Sri Sankara TV and Sri Sankara Matrimony organized swayamvaram for Brahmin, Naidu and Mudaliyar community on 20th and 21st of December- 2014 at the CODISSIA Trade Fair Complex in Coimbatore.
After the huge success of Mega Matrimonial Meet in Bangalore, Sri Sankara TV and Sri Sankara Matrimony organized swayamvaram for Brahmin, Naidu and Mudaliyar community on 20th and 21st of December- 2014 at the CODISSIA Trade Fair Complex in Coimbatore.
After the huge success of Mega Matrimonial Meet in Bangalore, Sri Sankara TV and Sri Sankara Matrimony organized swayamvaram for Brahmin, Naidu and Mudaliyar community on 20th and 21st of December- 2014 at the CODISSIA Trade Fair Complex in Coimbatore.