AN OLD BEE

AN OLD BEE

Dawn at the Sun rise –a colourful gloomy break into day shines

Pink clouds in the light beams – sparkle the silver gleams
Crasy peeps of the beaks - fresh shrills of songs of the groves

Smells of fragrantia –  in the blossoms of fine carnations
Soaring of the breeze -  fresh air in the Garden

Flying bees in reel  creeping down - along the  flagrares of flowers

An "Old Carnation” a half drooped - and paled in a few days of the life

Foggy haze with wet mists - at the dawn of a new day
Refreshed the luster and the beauty - of the "Old Carnation",

Gloss and dainty of the flower –the most fine in the Garden

Vivid splashing of the colours  - spectrum in to  pink and reddish

Shined over moving in the space -  up above the high blue bright arc

An "Old Bee" slowly downed - alighted on the "Old Carnation” 

Settled on the comb in the calyx - of the whorl of petals
Crossed over the whorl of petals -scrubbed the stamens then pistils 
The gloss softly hands intrigued the feelings - famished of pollen and nectar   

With lyrical tones of humps - Sang with untrod lips

Having inspired the fanciful flower – fetched some pollen in hands

The flows of the mild winds  - wavering the flower up and down

Carnal desires burst - in the senses so wangled 
The "Old Carnation" - smiled and looked in wane

But so fancy and calm - and glee at the beauties glance 

Couldn’t hidden -  from the eyes of the "Old Bee"

The "Old Carnation” - muttered  in vague and hazy 

 In a rhythm of gloomy  tone – to the pretty "Old Bee" 
The  last one to depart - in the life of the "Old Carnation"

"In my young life in this paradise - I was the most fine blossom

The young bees come and gone - fond of to suck and gather nectar
Rubs the calyx and pistils - scrubs stamens in eager of pollen
With softly woolly fingers - immensely exciting emotive feelings 
Aroused the sensation in love - I hold stamina in my part
Have been in  a course - of a test of an ordeal
In genetic rites of their's - is that the Nature"

"After all that - they didn't come yet
They all gone and forsook - an delusions in forgone
Nor I would hope - would they never come?
Things have in bygone in past -  never they come in to life?
The present is daring at my feelings - in the stern remarks 
And memories in the - errant unworthy past"

“When you feel sorrow - in murky nights 

You can wander alone - through winds in the lonely sky
Through the gardens and parks - in delusive shady dark
Where posh blossoms - are still awakening for you

I live here on myself - an untrodden maid  

Have been formed and -fixed in to this bush
In flesh and bark - the plant feed me food and water

No way to fly as  a muse - amongst the most beauties

My pretty dearest  - wait for love at the last turn

Have  my last kiss - bend close your pleasing face

My dearest mummer -in lonely my dwell 

Will weakened in - in the glaring mid days

 End my life in wane - at a gloomy reddish Sun set”

The "Old Bee" felt-  in deeper sorrow 

His heart was crossed - by a shade of dark sad clouds
The "Old Bee" - in full of compassion 
Cuddled the sapped lips - of the 'Old Carnation"
And said in muddled mood - "goodbye", ... "goodbye".

Before, in a movement - he had about to leave
Sang a few lines of verses - few lines of the last cue 
On the truth of the sensation - be it called "Love and Compassion"

Murmured in amity- and  in low beat, "himself"

“Inborn my task to gather - nectar and pollen 
To fill in the wax cells - for my Bees Clan 
To live their lives for - breeding new generations

Inborn your task is to - bear and care
Pollen in the stamen - ovules in the pistils
To breed your genus - regeneration for ever

You are not as you think - a vamp or most muse to me"

"We Bees are in the process - the flora to regenerate

Only a rule of the Nature - it is not a love

Me no need myrrh, - no love, but apt in compassion

No right sooth truth for love-  in action for both of us

No fame in Nature-  we are to love jointly abide 

Implanted by Nature-  to help and act to be
You–we are all  - to  “reproduce”".   ...
*     *     *     *     *     *     *     *     *     *     *     *
Lapsed a couple of days - at a splendid chilly evening
when glooms of dark - were moving in down
The red Sun was hiding - in the far above horizon
The "Old Carnation" - ceasing the unworthy past
[She] Had been drooped -  and dead.
---------------------------------------------------------

DR. D. TENNAKOON

The women in our old order of the social systems are bound with the rites of religious believes and the rules of the women's social purity; They have no freedom to feather life with wings.  And their freedom is limited from flying in the blue skies, walking alone in the gardens of blossoms, and joy in streets and fancy centres at youngsters gatherings, and instead of all that, theirs social responsibility strictly marked to breed offspring and feed them until they are self-sustained. Live lonely life with in the walls of the dwells, even though they are seeing the free blue skies in days, and shining moon and the stars in nights. Conversely, men have no limitations in the personal relations, they can fly in the blue skies freely, and walk in gardens and along city centres, crossing the pubs; and do not bear the mind of freedom, no much responsibilities in the care of household affairs. But, they are busy with production and communal affairs in the clan, and in the settlement. The freedom of living with women even in temporary relations, or going for second living together was casually admitted by the social rules. But, women are not allowed for such societal relations, casual or accepted social norms..

"The flowers are the most sensitive to, lovely response, lyric voice and call, smooth touch and feelings.  The petals in calyx, stamens and pistils are the most sensitive parts and organs of the flowers, which tend to have and receive sensations like love and compassion.  The flora is sensitive to soft and friendly actions and movements of fauna.  The flower is an organ of reproductive of a plant, which is nervous, sensitive and responses to lovely and compassionate actions of fauna, specially to actions of human. The labour bees are not sensitive in relations with female bees in sex, so resist to feelings like love and sex, love and compassion and the so on.  The labour bees are worried of gathering nectar and pollen for making honey".

DR. DHARMADASA TENNAKOON

                                                     [B.A; PG DIPLOMA; M.A; Ph.D]
                                                                               SOCIAL SCIENTIST
                                [EX. SENIOR RESEARCH FELLOW AT HARTI, COLOMBO, SRI LANKA]    
                  ADDRESS: 27/6 MENIK WATTA, KALALGODA, PANNIPITIYA, SRI LANKA
                                                                                                                    
                       EMAIL: dingiri50@gmail.com           Teleohone: +94 72 865 8467
                                     ddtkonn48@yahoo.com
__________________________________________________________

I HAVE COVERED MY HIGHER EDUCATION IN SEVERAL FIELDS OF SOCIAL SCIENCES

*B.A. in Geography, [second class honours], University of Ceylon, 1972;
*Post Graduate Diploma in "Land Settlement and Development", University of Colombo, Sri Lanka, 1977;
*Field Certificate on "Jordan River Valley Development Project", University of Jordan,  Jordan, 1986;
* M.A. in Rural Social Development, University of Reading, U.K ,1987;
*Certificate of "Social Science Research Methodology", University of Peradeniya, Sri lanka, 1980;
*Ph.D. in Development Studies,  Deakin University, Australia, 1996;

I have published a book on " Dimensions of Rural Poverty In Sri Lanka", HARTI, Colombo, Sri Lanka, 2000.

At present, I am reading on several fields i.e., Freedom/Liberty, Profiles of Poverty among working class people, Folklore in Sri Lanka, Peace and Order, and Interlinks of Economic Development and Social Change in Developing Countries.

I expect comments of readers of my articles, your kind cooperation may improve the quality of my writing.

Thanks

Dr. Dharmadasa Tennakoon

dingiri50@gmail.com

ddtkonn48@yahoo.com

WHO ARE THE PLUNDERERS

WHO ARE THE PLUNDERERS

THE PLUNDER OF DEPOSITORS MILLIONS OF MONEY
 IS STILL A BIG SECRET AND A MYSTERY IN SRI LANKA

"What is the meaning to be "just society" or 'just governance"?, It was first time the words 'Just Society" was elaborated in the 1978 Sri Lanka Constitution.  A just society cannot be formed and realized only by the  people themselves.  In the domain of 'democracy", the systems of democracy, or it's concepts, rules or theoretic phrases has not been successful in practically in the central arena, in the World, or have failed to establish such systems and  so perfect rules and norms  to inculcate the members in the rule and, the members in the society yet, so the hopes of just society or just governance are/will be confined to written documents lay in the racks in the offices.    The most hopeful fact is that, the just governance and just democracy are solely dependents on the personnel qualities of the individuals, the individuals in the higher executive rule, and in the legislative body, and the higher executive officials, the higher levels of judicial system; their higher qualities in intelligence (I.Q.), levels of higher education, talent in investigation, quality of leadership, state of love and compassion, and faith in God.  The first parameter given above, the visions, theories, systems and rules of Democracy come second, but the latter parameter, the quality of personnel in the Governance come first.  If we do not have quality hands in the Governance, (both political and non political) our democracy will fail".
Dr. D. Tennakoon.

        It has been seen that Sri Lankan political parties and some civil organizations are being tangled in the misconceptions of so called leftism and so called capitalism, and are in rivalry each other without knowing virtue of meaning and neo-concepts and realities. They are talking and talking, hours and hours, days and days, months and months, years and yrars, and in the end they accept themselves nothing has done. When govvernment planning for reformulating the economy, the so called leftist wings and fake leftist parties involve and retard the implementation of more valiant reforms.  The whole of this nature would be the genetically inherent weakness of our sinhalese "Culture" They are deceiving poor people, but all their concepts are used only for their and their families' benefits and well-being.  In our all political parties, the more powerful and old hands always restrain and resist the people, the more talented, educated, in best I.Q, proficient in social relations, proficient in neo-international economy, proficient in love and compassion and in good faith in God, those who are interested to come in to politics.  This might has been one reason of our under development.   The people of such qualities should come forward to politics, if they have genuine desire for getting rid of present adverse situation, and should kick old hands to go back.

           In the neo context of re- awakening, many countries have developed their technological higher education with the partnership of private sector, through Affiliated University Colleges, in many fields of technology.  They have affiliated to the National Universities.  since we do not have such facilities, many Sri Lankan students, selling their parents' properties go to abroad for higher education.  We should be shame of our laggard situation.  If we can't attend to this type of very simple task, I don't know how these people can develop a country, can develop a economy, can restructure the economy, seek solutions to vast unemployment and poverty.

The case of Sakwithi Ranasinghe had arisen in end of 2008, but then government did not attend to necessary actions, since then governments are in dormant in this particular case, why?,  The most popular mystery, the question to people of humane is "why"?.

Sakwithi Ranasinghe received investment to his multi enterprise business having published luster advertisements over media.  He received investment from depositors since 2005 2008, very popularly.  He had planned to flee the country with money with highest political support, and he tactfully planned every thing.  He fled the country at the end of 2008.

People every where speaks of " Who are the Plunders"?  The question is itself in dormant state, no answer.  Who are the thugs used their defense and political power to activate such thuggery, plundering and smuggling acts;  the people of Sri Lanka know this, they quietly speak of these issues.

Dr. D. Tennakoon

Who plundered and smuggled wealth of Lalith Kothalawala, Sakwithi Ranasinghe, and Dandugama Mudalali.  People know this, but they do not come forward, why, they have no reasons.  All these things happened between 2008 - 2009.  Who are responsible for these fraudulent, corrupting, thuggery, smuggling acts.

I had deposited about Rs. 2.8 million in the Sakwithi Ranasinghe's enterprise, all that my money I received from my Provident Fund, I deposited in that enterprise.  I believed him because he was recognized by the Mahida Rajapakse government, and he was phrased by the politicians as a talented business hand.  When he was vanished in 2008, that day night, Lanka Jayawardana explained the full story that,  he had given a party at Mirihana Police Station hoping that he would vanish with money from Sri Lanka., this was informed to us by Sakwithy's Manager Mr. Lanka Jayawardane.  He asked us to go and invade the Mirihana Police. When I lost my money, I faced with severe financial difficulties, I attempted to communicate with leading politiciance, but they did not look at my plight.

That night, when he was attempted to leave the country, Mr. Lanka Jayawardana had informed this news to many depositors.  He informed me too.  Suddenly I referred the news to my relatives in the Police, after one hour they informed me that one Sakwithi Ranasinghe is in Police custody at Mount Lavinia Police Station.  Following day Lanka Jayawardana informed me that Sakwithi has repaid Rs. 8.00 million to Sanath Jrasooriya, (Sanath Jayasooriya had invested Rs.8.0 million in the business enterprise) and after that Sakwithi had vanished from the country.

People know this Sakwithi enterprise has run with the support eminent high rank politicians. The names of such politicians were aware by the depositors too.  The names of Basil Rajapake, and other ministers and high rank officers were discussed by the depositors just after Sakwith fled the country.  It was highly suspected that leading politicians and Basil Rajapakse has helped the Sakwithi's plan to taken money, and vanish, and has helped to Sakwithi to leave country.  It was suspected that this was a mutual deal between high rank politicians and Sakwithi.  Millions and millions Rupees dead.  They have formulated this thuggery/plunder in a nice art of the state, creating much stories tangling with the plunder in a way to easily to escape from allegation.

After Sakwithi vanished and fled from the country, the following day all the depositors came to complain to Mirihana Police Station, and depositors created a council of depositors to present the court procedure, but I suspect that gang of young people represent the depositors look like thugs, their faces are different, and whether they have mislead the court procedures.

Couple of years ago it was seen in papers that Sakwithi has come, and after court decisions he is in prison.  I could not see him, I thought whether he is real Sakwithi or a represented Sakwithi, Lanka Jayawardena knows reality.

Sakwithi had a large Car Rental business, and after few days of sakwithi's disappear, it was widely discussed by depositors that ,  that vehicles were Smuggled by some ministers of Mahida Rajapakse cabinet.  It was reported to people by people that Sakwithi's Big Vehicle he used is now (just after Sacwithi fled the country) used by a Mahinda's Minister called  Silva.  All these things were discussed by different different groups of the depositors in different corners in the police, while police was taking complains from the depositors.  But, people were scared to express these things publicly.

During the Presidential Election of 2009, Field Marshal General Sarath Fonseka announced that after he come to power he will attempt to give some relief to the victims of Sakwithi, and we voted for him, but he could not win.

One blind man had deposited Rs.3.00 in Sakwithi Enterprise, and after Sakwithi vanished from the country, Mahindarajapakse government repaid that money R. 3.00 Million to that blind man; this is a good hint, that they know pin and pow, because they repaid as it was a big "Sin" and big crime, and they show the path to hell in dreams.  People prayed to God, cursed them, hated them, begged to God to punish them, the God has given only a primary punishment, more punishments are coming ahead.

Many depositors knew that many leading Ministers had maintained close links with this money fraud business of Sakwithi.

I doubt, the SLFP Ministers will help to re investigate this case, because, in practice, the SLFP is depending on the leadership of  the former gangs.

Sri Lanka Freedom Party under Mahinda's leadership spend lot of money for the sake of SLFP, all the members know it,  in the Presidential Election January, 2015, and general Election August 2015, and in This general Election, SLFP was led by Mahinda, and lot of money was sunk in this election. SLFP ministers never will pay attention to my this complain.

                                                                         

Praying Before God to Smash Them

All those human devils who have plundered this money, they can't escape from the God.  God has given power to subordinate devils to "handle this case' and look after them.  Devils are waiting for their  bloods.   It is difficult for them to hide and close eyes  of the God 'Kadira" the powerful God "kataragama".  All beasts who have  done miseries to poor will die on the "Roads"

God will look after and give due decisions for  every thing, for every man.

























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Dialogue Between Ms. Maggiya and Mr. Maharala

Maggiya:  O oh; Maharale, isn’t it true, that leagues and gangs those who fired Lanka, demonstrated ‘harthal’, burned public properties, protested and made loud voice against to Provincial Council Bill in 1987, were in wrong stand against your draft bill of proposals for transferring powers to Central Parliament/Central Executive.

Maharala:  O ho; ye, Maggiyo;  Now we are in a season of turmoil.  All they opposed to my proposals;

                  Have you heard this poem?

                “Eat and Eat creates fond of tasty,

                Fond of tasty inspires with the eagerness,

                Eagerness intrigues with the affection,

                Affection misleads the direction of the right path”

Maggiya:  Is it correct?

Maharala: Can’t you see?, where were you?

Maggiya: Oh; Ye.

VANNI CULTURE

VANNI  CULTURE

Vanni Area covers a large region in the middle and north central Sri Lanka.  It has specific zones, i.e., North Western Coastal Zone, Galkada Rata Zone [Athugalpura -Yapahuwa Zone], Nuwaragam Zone, Thamankaduwa Zone, Wellassa-Digamadulla Zone, Eastern Coastal Zone, and Northern Vanni Zone. Vanniculture and social systems were intrinsic to the region, and according to the legendary tales, the vanniculture is existing since the time of "Alaka Narapathi", who ruled Lanka empire, perhaps it might be existed in 10th century B.C.  Emperor "Alaka" was a Yakka king, who ruled thousand islands in the Indian Ocean from the centre of Lanka [Sri Lanka].   In his childhood, he was named as "Alaka Khanta Giri" , and before he become the king, he learnt all the shashthra, and secrets of medicine 9 all science and art ) and exercise of supernatural powers.  Yakka king "Rawana" ruled a similar empire central to Lanka, but, his regime was existed few centuries before the king 'Alaka Narapathi.  Alaka Narapathi followed the universally accepted code of conduct in sovereign rules enacted by King "Manu" at the beginning of human existence on the earth.  King Alaka was decending from the same dynasty of "Rawana"  the dynasty of Gods, ususly named as "Yakka" a clan of 'Asura".  This Asura dynasty prevailed unbroken until 6th century B.C.

In 6th century and in 3rd century, two North Indian intrusions (some kind of invasions) were taken place, both were with religious involvements:  1. First invasion was done by Prince Vijaya and his 800 naval military, in 6th century B.C.,  and they accompanied with Hindu Missions, and destroyed the "yakka regimes" with the help of Kweni, the daughter of the Yakka king. This was happened recurrently, and 2. the second invasion was done with the arrival of Buddhist missions in Sri lanka, in 3rd century, B.C.with the influence of Emperor Asoka in India..  The many cultural intrinsic features and holy shrine sites, which were in great rocky mountains, caves, and in plains were changed, and in that places, the Buddhist and Hindu shrines were built.

In 6th century B. C, North Indian invasion to Lanka made severe threats to indigenous culture, the Indian Hindu administrative systems were penetrated in to the society. Since then, recurrent invasions made by various Hindu missions had made cultural and ethnic disintegrations. The indigenous clans tend to mix the intrinsic norms in to the new systems and and prevailed them generation to generation.  In the advent of Buddhism and North Indian cultural norms and believes to Lanka in 3rd century B.C., a new circle of learnt social system was began to emerge, and this new circle consisted of educated and learnt category of the social system, and many wrings of a ancient knowledge of art and science in vanniculral system was confined to secure only by indigenous medical practitioners and Gurunanses.  many books written on palm leaves began to vanish in the process of acculturation during the period of 3rd century B.C. 8th century

 "Alaka Narapathi" obtained universal power from the God Vesamuni [Viswakarma], to perform supernatural powers over the world.   The emperor Alaka had power to negotiate and communicate with universal spirits through a system of meditation, and could developed the systems of worship to devils and the Gods, and systems of paying homage and make offerings to Gods, Devils and Demons.   He invented and established the wide variety of "Shanthikarma:, Bali karma, thovilkarma, Dola Pideni Karma, and systems of indigenous medical practice, called 'hela Jeewa karma".   He established four cast system to perform all rituals, norms and social functions of the nation for ever. : 1. Rada Kula (dauby cast) to perform all the rituals, duties and social actions, 2, Beravas and kapuvas Cast (Panchanada - Kapuva Kula), 3. Gurukula -Ganithakula (those who practice 'Gurukam" and "Vedakam and 'Gurukam"). 4. Ratekula (gentle Cast).   All these cast should perform their duties as the emperor King Alaka had enacted and enforced all rituals and norms which should be followed in i. social occasions, i;e,. birth of child, rituals at the occasions of  puberty of girls, at pre-negotiations of marriages, at marriage,  at deaths, and so on, and ii. rituals and norms at religious ceremony, systems of paying homage to Gods, systems of worship to Gods,  systems of offering and sacrificing to Gods, use of 'mantrams, verses, chantings, and systems of communication with Gods, systems of worship, paying homage, offering and sacrifiszng to in written books.

The cast system was formed according to the social responsibilities of the subject, but economic activity performances were not adopted as operational mechanism, as it had been in operation in Hinduism in ancient days.   In the perfect lines of the Lanka cast system, individuals in any cast had right to follow and exercise any duty or act of "Gurukarmakula', especially acts of exercising  indigenous medical practises and superhuman therapeutic practises.  an appointed gangs of servants, appointed by the King, in all four cast categories to serve to the royal family based community, to provide all services bound to each cast, and they were granted many more fringe benefits, and given more land for cultivation for their own food security, in their clans.

The "Gurukula" or 'Gurukarmakula" and "kapukula", the clan leaders had been enforced to fulfill rituals and annual offerings to the Devils and Gods, as under customary bondage, as given guidelines to the Casts.

"Dola" and "Pideni" are practice by the "Vedaralas" and "kapuralas" even today.  It is an annual offering system to the devils and gods as had prescribed by the grand fathers of the clan.  "Wadiyakun Pideema" (offerings to "Wadi Yakka)" is another system of offering to gods and devils by the "vedaralas", which has been followed by generation to generation.

'Waddi Yakka" is considered as Devil, and some occasions as God, and it is generally accepted by the vanni community, that Waddi Yakka is in charge of all activities of indigenous medicine, and other medical superstitions.  I have seen, every home of such practitioners, there was a small sack of paddy, hanging over the under roof, and before such practitioners depart from home for such medical practice, he let blow of scent powder to fire matcup andlet smell smokes to that paddy sack, and pay homage to Waddi Yakka, and pray to attend to divine power to his practice to cure the patient.

I have seen several times how this function of pay homage and offering of foods to Waddi Yakka, specially in 1957-1960, when my grand father as a indigenous medical practitioner, fulfilled this customary bondage to Gods and devils.

Such practitioners, i.e., Vedarala (indigenous medical practitioner, and Kapurala or gurunanse who practice as witch doctors/vedaratas of '\"yanthra/Manthra" have to once a year, according to traditionally has been shedulled, pay homage and offer foods to Waddi Yakka, as it has been a customary bondage with Gods and good devils.  If they failed or refused to attend to this annual ceremony of homage, that family would be under the pressure of evils.  For this homage and ceremony, the household should prepare since morning to collect necessary goods to cook seven curry meals and bowl of rice.  First they get down the sack of paddy that was offered to God which was hung  over the under roof, and add more paddy enough to that amount and mill the paddy by only male, and prepare rice for cooking.  Next one elder go to wood to hunt, and he come back with sufficient meat of an animal.  For this offering should seven kind of meals to be prepared with fish and meat.  One person go to village tank to catch fish and he comes back with sufficient fish.  Others go to farm land and collect some vegetables and leaves.  Cooking starts at 3.00 Clock evening, and food is prepared at 5.30 evening. A number of families takepart at this function.  Fist they pack rice in larger clay vessel, and tie it to one end of strong rod, and they pack all the meals in clay made vessels and tie on the other end of the rod. Then, they start the procedure of offering, as once they depart the house, one person take all the bulk on rod and keep it on his shoulder, and he first start to go, and others follow him.  They come to nearby pitch near the shrub, or adjacent abandoned fruit garden, and keep the packs of food on the ground carefully.  Then they prepare a temporary altar/yahana for the Gods, and prepare "Gottu" posts before it.  Then they offer food to first waddi yakka' and then to other Gods and Devils they worship.  at this movement offerings are done by Gurunnanse, or by kapurala, and he begins pray Gods and Devils, it is called 'yathikava" a chanting of prayers consisted a variety of verses, manthras and charms.  After Gurunanse completed his all duties, all the people who accompanied to this function sit round and eat food. having completed all rituals at this stage, people come back home of Vedarala, to enjoy shooing bitle as a customary norm. Gurunanse ask vedarala to take back other residue food at home, and share with other neighbours.

Offerings to Customary Devils at a 'Shanthikarma' Event at Home of the Patient

Dr. D. Tennakoon

Gurunanse Charming a Thread to Patient

The details of the cultural features, law systems, state of the knowledge in art and science, and the systems of use of supernatural powers for the benefit of human survival are were passed from generation to generation until the mid part of the 20th century, but with rapid acculturation and economic modernization, the the systems of knowledge flow was weakened, and now it  is a question to restore this knowledge.

Vannithammenawe "Grunnanse" was the only man who knew about ancient vanniculture, and "Yakka Regimes" exxisted before Christ.   Gurunnanse's name was "Welathe Rala", but he was known as 'Gurunnanse'.  In 1920s and 1930s he used to visit in some village areas to attent to 'Shanthikarma'.  In this time period he has come to our village and used to talk with my grand father and other elders until morning.  The used to put a fire heap, or Om, on the front yard of the home, and they discussed some matters of supernatural powers of spirits and devils, and the systems of  ancient knowledge of 'manthras' and magical powers used by ancient 'yakka culture'.   The Grunnanse had uncovered the old stories interrelated with vanniculture.  Vannithammanawe Gurunnanse had a number of thovil books, a poetry volume, which contained prayer poems written on palm leaves.  This contained series of poem volumes, that they sing with udakki and drum beating until morning, to pay homage and offerings to Gods and passionated Devils.  These poems include the phrasing of ancient gods with their glory and power.  These books written on palm leaves include the history of that gods.

During the times Alaka Empire, the art and science knowledge had been upgraded up to maximum level, and human knew how to use supernatural spirits and their power in adventures of naval military endeavours, and  how to ride wooden aircraft, building of vast dams across rivers,  knowing of secrets of knowledge of medicine, and use of manthrams, etc.,.

Alaka Emperor had seven heroes, who were more powerful and adamant in wars; they were:Girimukkha, Kumbhandha, Aiyana, Vadigarashtra, Girikala, Kambili, and Singalukha. He had valiant and seven brave Commanders, i.e, Nagaraksha, Neelakhandu, Girinaga, Bhattaraksha, pandukala, Jeewhatta, and Virupaksha who helped him to control the islands under him.   King involved with international trade business with his naval militants, specially trading of gems, tusks, spices, and medical herbal stuffs.  He exported these items to central Asian regions, to Persia, and to Egypt, and to Mediterranean countries, through Red Sea to Egypt, and redistributed from Egypt to other countries.  He employed Commander Nagaraksha to collect herbal medicine from 'Nilgiri Mountains" in India.  He collected more valuable medical plants from Nilgirimountain region and replanted in Lanka and in other islands.

King Alaka had married Queen "Mandakkini", and she was the most beautiful woman at that time, and even Gods and devathavas respected her.  She had learned all aspects and fields of 'Devadharma" (Art of the Divine Power).  This age, there was a rule issued by King, that all the members of the Royal family and the all higher level military commanders and, heroes assumed as advisers and ministers to learn and practice "Devadharma" and systems of meditation and communication with Gods, devils and other universal spirits..

The Queen Mandagni Had seven sons and one daughter,  and her name was, Prince Anga Devi.  That name was given to her because she was beautiful like a Manel Flower, and attracted by Gods.  She did not married, but used live with God price Viduraj, and God prince Vuduraj helped King to secure the Southern ocean boundary of Lanka.

The seven sons of King were entrusted with ruling of other islands of the empire.



It is widely known that, the "Hela Medicine" science was at a highest place during the ancient 'yakka" regimes.  The system of decomposing chemicals of herbals and making oral medicine was practiced at that time.  The system of extracting herbal chemicals and making medicine from that chemical; and keeping that chemicals for a long time as they are based to coconut oil or gingili oil [sesame oil] by heating.  They had developed various branches of medicine, i.e., general, child [bala vedakama], bones [kadum bindum], eye [as vedakama], head [kapala vedakama], poison [sharpa vedakama], and nerves [anshabhaga], and 'shanthikarma' [psychiatric].

   DR. DHARMADASA TENNAKOON

                                                     [B.A; PG DIPLOMA; M.A; Ph.D]
                                                                               SOCIAL SCIENTIST
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______________________________________________________________________________________

I HAVE COVERED MY HIGHER EDUCATION IN SEVERAL FIELDS OF SOCIAL SCIENCES

*B.A. in Geography, [second class honours], University of Ceylon, 1972;
*Post Graduate Diploma in "Land Settlement and Development", University of Colombo, Sri Lanka, 1977;
*Field Certificate on "Jordan River Valley Development Project", University of Jordan,  Jordan, 1986;
* M.A. in Rural Social Development, University of Reading, U.K ,1987;
*Certificate of "Social Science Research Methodology", University of Peradeniya, Sri lanka, 1980;
*Ph.D. in Development Studies,  Deakin University, Australia, 1996;

I have published a book on " Dimensions of Rural Poverty In Sri Lanka", HARTI, Colombo, Sri Lanka, 2000.

At present, I am reading on several fields i.e., Freedom/Liberty, Profiles of Poverty among working class people, Folklore in Sri Lanka, Peace and Order, and Interlinks of Economic Development and Social Change in Developing Countries.

I expect comments of readers of my articles, your kind cooperation may improve the quality of my writing.

Thanks

Dr. Dharmadasa Tennakoon

dingiri50@gmail.com

ddtkonn48@yahoo.com

DROUGHT AND FAMINE by Dr. D. Tennakoon

DROUGHT AND FAMINE   (by Dr. D. Tennakoon)

Fierce rays of the Sun – burn over the earth

Heat risen on the midday -glaring savage to live

Blows of winds with - clouds in dust and sands

Mixed in dirt and rubbish-  burning the rotten plants

All sheds of water dried – no enough for even to drink

Caused to droop the crops - the plants and woods

Waned faces of the-  scared seamy lives

Ferocious disaster waits - for months and years
Fever and hunger - harsh and hush the lives

Brought stern - “wrenches” to hearts
By departing of - sicked and olds 

Evils of ghosts sneak -  over the living souls

Disaster snaps -  all  over the spheres

Dries out the rivers - to sands on the beds

Waters in the creeks - and the earthen tanks

Leaned in gradually - in to the muddy base

Water is the scarce - even for drink

On the beds of the rivers –elders dug the wells

Faund some water – enough for drinks

Digged wells on the - beds of the tanks

Enough water harvested-  enough for weeks

Wails of crying beasts – waves over the woods

Warbling the birds - in gloomy songs

Wilting beasts in- hunger and thirst

 Abased spirits - lay in the shrubs

Decimated  famine - savage of the drought

Before the front door of  - fierce dare of the survival

The drought has wrecked - the lives of the beings

Grains in the bins – come down to the nought

Drought has arrived – with a famine of harsh

Waddled miles and miles – to fetch some water

Laments of the crowds - so deprecated of the mass

Wailing kids for-  meals to eat

Dared mothers to - pick some grains

Wandering wild beasts -  for want of water

Disaster has come to - perish the lives

Scattering the cattle – to feed rotten plants and grass

Wangling across the plains - shrubs and woods

Searching water there -  in the wild ponds

Crazy beasts wandering - over along the rivers

Fetch some water to - stern thirst

Clear in the skys - shining in the high deep
Severe the Sun rays - fluxing on the earth
Warmest the mid-day - harsh to move
Blowing of the dry winds - across over the plains
Coolest the nights - with gloomy of shades
Warning the signs of - drought to ahead

Crashes of the scavengers - to share the vultures

Decaying flesh of the - carcasses of the beasts

Breeze in the winds – in soaring smells

Wangling birds across - the scrubs to trees

Wondering for some things -  to eat and drink

Creaks of theirs are - not so joyous

Waddling in the hamlet - are the elders

Waffling on the Nature to-  cause of decipher the World

Talk on the laments - of the lives in gloomy

Seek to way out of the - stern disaster

Gathered in the centre ground – sight over the road

Hopes of food aid – in the grace of the God

Arrived at the door steps – American food aid

Glory to the God – for looked on our face

Sacks of aid with – foods and drinks

Rice and wheat flour – tins of fish

Butter oil powder milk- cans and cans

Tins of caned meat –boxes of cheese

Thanks to God – enough for two weeks

Over many more months – prevailed the drought

Aid of food relief – passed by the months

Mercy of the World – survived the lives

Thanks to God – Thanks to Americans

Thanks to World – in our hearts

Kept in all our minds – the kindness of the humane

Nature turned back-  to refresh the flourishings
Dark clouds pouring - in abundance the rains
Tanks overflowing - over the creeks
Thrilled farmers - to till the lands
passed the weeks - so in the happiest

Fields are in green - crops and  corns

God looked the face – more food to eat. 
_________________________________________

Dr. D. Tennakoon

Note:

This drought and famine prevailed in 1954 -1956, when, then I was a four year old child.  Later on I came to know more details of the famine and drought that affected seriously to the people of our community in the dry zone ‘Vanni Areas’ in Sri Lanka.  Many older ones and sicked ones were dead in want of food, water and medicine.  I could learn more about this famine and drought from my parents and elders.

Americans have helped Sri Lankans in many occasions.  During 1959 - 1970, threat of malnutrition was widespread among school going age children.  America granted aid scheme to provide wheat flour to Lanka government (then "Ceylon" government) to prepare lunch meal for students.  Each student was given a bun at lunch time.  American aid programme provided milk powder through Care Organization to schools to give each student a pot of milk at lunch time.  This aid programme helped the students conduct studies at schools smoothly.  At the same time, American students donated writing pads to Sri Lankan, (then Ceylonese) students.  Below the each paper of the writing pad, there was a note printed as "American sisu daruwangen Lanka sisu daruwanta thaggaki".
Its meaning was "A gift from students of America to Ceylonese students".

In 1987 June, when Indian Prime minister Rajeew Ghandi attempted to invade through Sri Lanka Territorial boundary across the sea, Ronald Reagan, then president of U.S.A denounced his stand warning Rajeew Ghandi to restrain from making violation of international geopolitics law.  At this movement, Margret Thatcher, then Prime Minister of Great Britain communicated with Rajeew Ghandi, and informed him the British stand of this crisis, and warned Indian Prime Minister not to enter to the Sri Lankan territory.  Meanwhile, the president of Sri Lanka, Mr. J.R. Jayawardana, had ordered the Navy to fire, if Indian troops attempt to enter through Sri Lanka border.  Only two countries in the world, U.S.A and Great Britain,  appeared for securing the peoples' democracy of Sri Lanka.

It was noted that the local so called leftist, fake socialists and socialist wings were enthusiastically waiting to celebrate the invasion of Ghandi.
_____________________________________

CASE OF D.MINISTER RANJAN RAMANAYAKA by Dr. D. Tennakoon

CASE OF D.MINISTER RANJAN RAMANAYALA

We observed over TV media couple of days ago, and in journals/papers that the case of D.Minister  Ranjan  Ramanayala.  To my personal opinion, it was merely a personal conversation of over telephone, between D.Minister Ranjan  Ramanayala and the Divisional Secretary [Di.S] of Divulapitiya.   This conversation may have caused to hurt Divisional Secretary, his family and friends, because it published over public media.   Action of publishing this type of personal communication in media is/may be fall in the category of attempting to criminal offence, depending on the opinion of opposite partner.  According to my personal knowledge, this incidence is not happened in official ground, but on personal ground, as D.Minister had telephoned using his hand phone.   The issue should be settled by both partners, on taking legal actions or coming to a settlement.

There are several issues to consider:

1. In this communication/conversation, D. Minister used few words, which some people consider inappropriate.   He used the word "umba" and "umbalata".   People conceive different meaning to these words according to their cultural grounds.  Word 'umba"[you] use by upcountry villagers as honourary term, and we used this word when we are communicating with parents.  The use of word "umba" does not appear as a insulting or criminal offence.

2. D. Minister was accusing Di.S of Divulapitiya on earth excavating/earth pits in Gampaha District.

3. D. Minister used words, "umbalata henagahanawa" this means "God curse you", and it does not appear as threatening or attending to criminal offence, because, he accused and expressed hints of Di.S about some abusal things in last seven years.

4. It was revealed that D. Minister is suspecting on some issues in administration in relation to the Divisional Secretary of Divulapitiya. The people are waiting to see what are the issues in query.

According to my opinion, if Divisional Secretary thinks that D. Minister has insulted him, he should immediately complain in writing to the his immediate boss, the District Secretary, if not, if he thinks he should go/follow court procedures, should make complain to the police, and consult legal advice to  follow legal procedures.  If Di.S does not follow, such procedures, there cannot be a problem, further.

As this is merely a personal communication, there is no legal ground for "Public Officers" to follow last trade union actions, like, strike procedures.  The Public Administration Ministry should have realized the grounds of the incidence,  and should take rational decision on this matter.
--------------------------------------------------------

Dialogue Between Ms. Maggiya and Mr. Maharala

Maggiya:  O oh; Maharale, isn’t it true, that leagues and gangs, those who fired Lanka, demonstrated ‘harthal’, burned public properties, protested and made loud voice against to Provincial Council Bill in 1987, were in wrong stand against your draft bill of proposals for transferring powers to Central Parliament/Central Executive.

Maharala:  O ho; ye, Maggiyo;  Now we are in a season of turmoil.  All they opposed to my proposals;

                  Have you heard this poem?

                “Eat and Eat creates fond of tasty,

                Fond of tasty inspires in the eagerness,

                Eagerness intrigues with the affection,

                Affection misleads the direction of the right path”

Maggiya:  Is it correct?

Maharala: Can’t you see?, where were you?

Maggiya: Oh; Yeh.

Dr. Dharmadasa Tennakoon

dingiri50@gmail.com

ddtkonn48@yahoo.com