Saturday, September 7, 2013
Wednesday, August 7, 2013
UNDER THE DAMOCLE -A COLLECTION OF CRITICAL REVIEWS- BY HEMANTHA SITUGE
THIS IS A FORTHCOMING PUBLICATION ON THE PUBLISHED AND UNPUBLISHED REVIEWS
Wednesday, July 10, 2013
BOOK REVIEW THE REVERED BOOK OF FIVE HUNDRED AND FIFTY JATAKA STORIES, Volume I, translated from the 14th century Sinhala version EDITED BY – RANJINI OBEYESEKERE PUBLISHED BY M. D. GUNASENA & CO. REVIEWED BY HEMANTHA SITUGE.
BOOK REVIEW
THE REVERED BOOK OF FIVE HUNDRED AND
FIFTY JATAKA STORIES, Volume I,
translated from the 14th
century Sinhala version
EDITED BY – RANJINI OBEYESEKERE
PUBLISHED BY M. D. GUNASENA &
CO.
REVIEWED BY HEMANTHA SITUGE.
e-mail : hemantha.situge@gmail.com
web : Hemantha
Situge @ blogspot.com.
THE REVERED BOOK OF
FIVE HUNDRED & FIFTY JATAKA STORIES, Volume I – translated from the 14th
century Sinhala version – edited by Prof. Ranjini Obeyesekere, published by M.
D. Gunasena and Co. Ltd. is indeed an epochmaking significant landmark in
English translations from Sinhalese, which was released in the latter part of
last year and was launched in January this year.
The publication of
THE REVERED BOOK OF FIVE HUNDRED & FIFTY JATAKA STORIES coincides with two
landmark events. Firstly, this Gunasena edition, edited by Ranjini Obeyesekere
was launched after an elapse of hundred years of releasing the seventh (final)
volume of E. B. Cowell’s edition the only English translation that was in existence.
Secondly, this monumental translation was launched this year where M. D.
Gunasena celebrates its momentous milestone the centenary with their services
of repute to the nation.
Hitherto, the Five
Hundred & Fifty Jataka Stories or more commonly known as ‘Pansiya Panas
Jathaka Potha’ was known by a single English translation edited by Edward Byles
Cowell (1826-1-23 to 9-2-1903) in a span of thirteen years which commenced in
1895 and completed in 1913. The first hundred and fifty was translated
by Robert Chalmers of Oriel College, Oxford, the second volume which
contained from the hundred and fifty one to three hundred stories by WHD Rouse
sometime fellow of the Christ College Cambridge, the third volume was
released in 1897, three hundred and one to four hundred and thirty eight Jataka
Stories translated by H. T. Francis MA., late fellow of Gonville and Caius
College. The fourth volume which contained the Jataka stories from four
hundred and thirty nine to five hundred and ten was translated by W. H. D.
Rouse MA fellow of Christ College Cambridge in 1901, the fifth volume
contained the Jataka Stories from number five hundred and eleven to five
hundred and thirty seven was translated by M. T. Francis MA in 1905, the volume
six the final volume of the translation which contained the stories five
hundred and thirty eight to five hundred and forty seven was translated E. B.
Cowell and W. H. D. Rouse Professor in Sanskrit of the University of Cambridge
in 1907, The seventh volume was a useful index done by E. B. Cowell
himself was released in 1913. It appears that fifth, sixth and seventh volumes
were released after the death of Prof. Cowell. All these volumes were published
by the Cambridge at the University Press. This Cambridge University edition ran
into several editions. In 1981, the Mahabodi Trust edition emerged in 2000 by
the AES an Indian reprint was released. A protracted thirteen years expended
for this translation amply demonstrates that it was a labourious exercise. E.
B. Cowell’s edition was done from Prof. Fausboll’s Pali edition which ran into
five volumes. This monumental work is today considered as pioneering and
experimental.
In 1883 a paper was
published in JRAS 1887(7) 2 No. 20, pages 197-201 edited by the Bishop of
Colombo which bore the initials ‘RSC’ with five appendices the fifth in Jataka
Pela sannè or Jataka Gatha sanné with notes by J. F. Dickson (Vide : pages P
184 to 201) which forms as an integral part of the Sinhalese edition 1307AD.
There is no reference made by the editor of the Gunasena edition in English on
this sanne or glossary. This English paper was published in Ceylon (as it was
known, now Sri Lanka) twelve years before the Cambridge edition emerged.
The present volume
one of the Gunasena edition edited by Prof. Ranjini Obeyesekera which contains
the first two hundred Jataka Stories which runs into six hundred and seventy
three pages. This volume is replete with a useful glossary and a select bibliography.
The list of
translators who has contributed to the volume one are viz. Ms. Sumee
Dharmadasa, Ms. Aditha Dissanayake, Ms. Vijitha Fernando, Prof. Ratna
Handurukanda, Prof. Tissa Kariyawasam, Ms. Anusha Kollure, Prof. Udaya
Meddegama, Prof. Ranjini Obeyesekere, Ms. Chandrani Pamunuwa, Ms. Bhadra
Rodrigo, Prof. Piyaseeli Wijemanna and Ms. Usula Wijesuriya. The editor has
placed on record that Ms. Aditha Dissanayaka, Ms. Sumee Dharmadasa, Prof. Udaya
Meddegama, Ms. Bhadra Rodrigo and Ms. Usula Wijesuriya has taken additional
sections of translation at a short notice. The editor states that Profs. Ratna
Handurukanda, Piyaseeli Wijemanne and Ms. Badra Rodrigo not only have done extra
translations but has helped editor in her editorial functions
THE REVERED BOOK OF
FIVE HUNDRED & FIFTY JATAKA STORIES title for the book does not provide the
English reader adequate identification to the reader which would result being handycapped
in ascertaining the title of the book. Aptly, ‘Jataka’s or the stories of
Buddhas former births’ the title of E. B. Cowell’s edition or a similar English
title at least in brackets would have served the interest of the English
readers’. But at page liii of the book the editor states that : “The edition we
are translating is the Pansiya Panas Jataka Poth Vahansé edited and published
by M. D. Gunasena, Colombo. I have therefore decided to keep that title”
Dr. Charles
Godakumbura is of the view that the Sinhalese Jataka Stories existed prior to
14th century. (vide Sathkoralaye Ithihasaya ha Sahithya. (Vide page
648 centenary volume (1902-2002) Sri Lanka Journal of Oriental Studies society
edited by Wimal Balagalle et. at 2002).
The editors’ preface
of this monumental onerous task deserves some comments. Firstly, the origins of
the Jataka collection A. S. Kulasuriya in his article titled : The Jataka Book
in Sinhalese Literature and History pages 263 to 283, published in the
sesquicentennial commemorative volume of the Royal Asiatic Society of Sri Lanka
1845-1995, edited by G. P. S. H. De Silva and C. G. Uragoda, RAS Sri Lanka
Colombo 1995 has stated that :
“The Jataka Pota
popularly known as Pansiya Panas Jataka Pota, is in its present form, a
compendium of five hundred and forty seven Buddhist stories, translated and adapted
into Sinhalese from a Pali original, the Jatakattakatha or Jatakatthavanna. The
latter work, as its name indicates, is a commentary on the Jataka Gathas or
verses contained in Khuddaka Nikaya of the Pali canon. The six thousand nine
hundred and five (6905) stanz as of the Jatakapali are thus canonical and are
universally recognized as Buddha Vacana, Buddha-bhasita, Sawajna-bhasita or ‘Buddhaword’
”.
The stories linked
with their comprise the Jatakatthakatha in Pali and the Jataka Pota in Sinhalese.
The Jataka (stanzas) constitute one member of the nine fold division of the
Buddha Sasana (Mavamga Sattu-sasãna) It is also one member of the twelve fold
division (dvãdaśanga) of the Sanskrit Buddhist Canon.” Rev. Pelene Vajragnana
(infra) has cited pali stanza from Sarartha Deepani Vinaya Teeka explaining
same that the Jathaka stories are of the “Buddha word”.
Kulasuriya has stated
that N. Don Martino de Zilva Wickramasinghe has provided a complete list of 550
Jataka Stories in the Journal of the Royal Asiatic Society volume 10 he has
found a manuscript of the Jataka collection which included 550 stories in a
temple library at Kitulampitiya Galle in the Southern Province of the island.
I find what
Kulasuriya has stated is inaccurate. What contains in the JRAS (CB) Vol.10, No.
35-1887 an article written by L. De Zoysa entitled : Notes on certain Jatakas
relative to the sculptures recently discovered in Northern India in the
appendix marked as “H” the list of the Pansiya Panas Jataka,” The 550 Birth Stories
of Gautama Budda the foot note of the Hon. Secretary of the Society thus: “This
valuable list has been compiled by N. Don. M. de Zilva Wickremasinghe,
Assistant Library of the Colombo Museum, with the assistance of Velivitiye
Dharmaratne, Unnanse, of the Vidyodaya College. In order to make the list
complete it was found necessary to consult many ola Mss. (both Sinhalese and
Bumese Characters) belonging to temple libraries in several part of the Island.
Where the same names recur in the list it should be noted that each represents
a different Jataka Story.”
Welivitiye
Dhammaratna was the founder of the Ananda Pirivena of Kitulampitiya Galle in
1895 there is no such manuscript in which he refers to have found in the said
temple library. Therefore, what is said in the said JRAS (CB) Vol 10, No.
35-1887 cannot be accounted as totally inaccurate. I invite the learned editor
of THE REVERED BOOK FIVE HUNDRED & FIFTY JATAKA STORIES to peruse the
prefatory note provided by Rev. Wetteve Chandima Thero in the Gunasena
Sinhalese edition relied on by her entitled: Pansiya Panas Jathaka Pot Vahanse.
There has been no 547 Jathaka stories in the edition that Rev. Chandima Thero
has relied on which is Rev. D. Jinaratne’s Sinhalese edition of 1928, which
contained only 522. This edition was deprived of 28 Jathakas. No acceptable
answer is provided by him for the lacuna in the edition. I fervently believe
that three articles serialized written by Pelene Sri Vajiragnana titled
‘Jathaka Katha’ in the Silumina literary supplement (part 1) dated 15.07.1934,
at Pages 66, 67, (part 2) 22.07.1934 at pages 69, 70 and (part 3) 29.07.1934 at
pages 73, 74 clears out this position.
Rev. Pelene Sri
Vajiragnana has cited Samantha Pasadeeka
Sumangala Vilasini of Buddhagosa and maintains the position that Jathaka stories
originally contained 550. He has also stated that in the Elu Version there had
been 538 and in Pali version there had been 547. He categorically draws out the
position that what is translated into Sinhala is the Elu version namely the
“Elu Jathaka Potha”. except as Kulasuriya et.al, he stated that the other older
four printed Sinhalese editions does not contain 547 Jathaka stories. The
comparatively recent Buddhist Cultural Centre Sinhalese edition in two volumes
contains 548. The 548th is Anupama (Magandiya) Jathaka one similar
to the advent of King Vijaya which is likely a non inclusion in other editions.
All these are cogent evidence to support the position maintained by Rev. Pelene
Vajragnana.
Rev. Vajragnana has
cited two Jathaka’s namely Vyagra Jathakaya and the Kalandaka Jathakaya as
examples for two out of the three missing to reach 550. I fervently believe in
ascertaining them Heenayana Jathaka stories should be sorted out from the
Mahayana stories. I fervently believe that at page lxiii of the present book
the editor indicates as 497 as the entire collection is a ‘printer devil’ which
should be read as 547.
Secondly, some of the
texts used in the translators preface is not found in the bibiliography of the
book. They are at pages xl11, xliv and xlv Chulawansa I & II very likely the
text referred to is of Wilhelm Geiger’s work.
Thirdly, at page x1
of the editors’ preface she states that :
“While being close to its Pali
original, translated into English and edited by E. B. Cowell (first published
in 1895) and basically similar in number, order, and content of the stories,
yet as is the case with so many Buddhist texts translated from one language to
another, it can be also considered a different text.”
I have compared the
numbering of the Cowell’s edition together with the present edition from the
No. 109 Singala Jatakaya the numbers do not tally with the Cowell’s edition. In
the present edition the numbering is done according to the Sinhala version.
Therefore, the present Gunasena edition edited by Obeyesekere is not ‘basically
similar in number’ with the Cowell’s edition.
Fourthly, at page XlI
to Xlii of the book the editor states that : “In the 1st century BCE
the Pali canonical text were first committed to writing, and that, it has been
established, was by Sri Lankan monks gathered at the monastery in Aluvihare.” There
is a contrary view, that it was not documented at the Aluwihare monastery in
Matale that it was done at the Alulena. See: Tripitakaya grantharuda kale Matale Aluvihare nove by Gunawardene Banda (in Sinhalese) 2002.
Fifthly, the
shortcoming I find could be a lapsus calamai or a lapsus pennae. Thus at page
xlviii of the editors’ preface states that :
“Thus Rhys Davids in
his translation of the Mahawansa into English says in his preface : “The plan
has been to produce literal translation as nearly as possible an absolutely
correct reproduction of the statements recorded in the chronicle”.
(Mahawansa
pvi)
Rhys Davids is not
known for a translation of the Mahawamsa. ‘His edition’ of Mahawamsa is not
found in the bibiliography of the book. Very likely this edition would have
been of Wilhelm Geigers’
Sixthly, at page 19
of the book the foot note 46 the Madati seed should have been identified by its
botanical term Adenanthera pavonina. Its English term is jumble bead. The
origin of this tree is from India See : Common Trees and Shrubs in Sri Lanka by
Mark Ashton, et.al. WHT publication 2001.
Seventhly, at page 37
of the book, (which contains the Jataka Story No. 5 Jandula Nali Jataka) foot
note 61 states that : “One yoduna is a measure of distance equivalent to
several miles. It is generally translated as ‘league’.” To be accurate a yoduna
is equivalent to eight miles.
Eighthly, at page 103
of the book, (which contains the Jataka Story No. 23, Bhojaniya Jataka) foot
note number 90 states see glossary for the Ten Rules of good governance for
kings. Dasa Rajya Dharma or the ten rules of good for kings in not found in the
glossary found from pages 650 to 672 of the book.
Ninthly, Kulavaka
Jataka story bearing No. 31 pages 125 to 133 at page 127 second paragraph “……..
for each pot ra liquor ……….” requires a foot note see the glossary as the
meaning is given there at P 666 but the English term toddy is not provided (see
: also in Cãruni Jataka No. 47 page 190) but see at P 315-7 the word toddy is
used. (Jataka Story No. 81 Surapana Jathakaya P 329)
Tenthly, at p 172 and
177 of the Losaka Jataka story the word Chatumadhura is written as catu madhura
in the foot note 117 found therein ‘see glossary’ should have been included.
The same word catumadhura is found in the glossary, at page 654 of the book.
(see P214 in Phala Jataka bearing No. 54)
Eleventhly, in the
Jataka Story No. 50 Dummedha Jataka or Dasarajadharma at page 200 the ten rules
of good kingship is not found in the glossary. The ten rules of good kingship
are (ten moral virtues belonging to royalty) : (1) almsgiving (2) observance of
religious precepts (3) liberality in presents (4) Uprightness (5) compassion
(6) addiction to religions (7) mild or even temper (8) tenderness (9) patience
(10) peacefulness see also: page 216 in Pancayudha Jataka No. 53.
Twelvelthly, in the
Jataka Story No. 55, Pancayuda Jataka the five types weapons are not provided
in the glossary. They are viz : 1) Threeshul (trident) 2) Sword 3) Bow and
arrows 4) Sankha (Turbinella pyrum species) 5) Boomerang. In the zoological
nomenclature there are six sub species of conch shells in the Indian Ocean
speciality. They are : (i) Turbinella pyrum pyrum (ii) Turbinella pyrum fuscus
(iii) Turbinella pyrum globossa (iv) Turbinella pyrum dentata (v) Turbinella
pyrum rapa (vi) Turbinella pyrum commorinensis
Thirteenthly, in the
Jataka Story No. 61 Asatamantra Jataka at P 233 Undu, Mung contains better
English words undu i.e. ulundu means black gram, ‘mung’ means green gram. These
words should have been included as a foot note or in the glossary.
Fourteenthy, in the
Jataka story No. 72, Silava Nagaraja Jataka at P 278 “’Jeewadanta’ (live –
elephant - tusk) ivory is much more valuable than those dead ones, …..” The
lore what I have heard about ‘Jeevadanta’ is very pertinent at this juncture. That
is the tusker when groan in excruciating pain strucks ones’ tusk on a tree or
on a hard object. The portion that breaks away from is the precious ‘Jeevadanta’.
It is said that this ‘Jeevadanta’ is infused with life into it. The person who
possess same bore Dutch courage. Any curio is considered as priceless by the craftsmen.
Fifteenthly, at p 301
Mahasupina Jataka (No. 77) ‘tala’ is gingelly or seasame seeds, the ‘kalan’.
This is another ‘printers devil’ for kalath which is Kollu in Sinhalese. ‘Undu,
mun, tala kalan. for undu and mun see : my thirteenth comment supra. The
botanical terms are undu i.e. vigna mungo., mun i.e. Vigna radiate, tala i.e.
Sesamun indicum and kalath i.e. Macrodyloma uniflarum’
at P 302, ‘Fourfold unjust
practices’ the foot note 161 states ‘see glossary for more’. This is not found
in the glossary.
The complete review
goes up more pages
BOOK REVIEW THE SCULPTURE OF TISSA RANASINGHE - SEVEN ARTISTS OF AN ERA AT THE END OF TWENTIETH CENTURY BY NEVILLE WEERERATNE PUBLISHED BY THE NATIONAL TRUST SRI LANKA 2013 REVIEWED BY HEMANTHA SITUGE.
BOOK REVIEW
THE SCULPTURE OF TISSA RANASINGHE
- SEVEN ARTISTS OF AN ERA AT THE
END OF TWENTIETH CENTURY
BY
NEVILLE WEERERATNE
PUBLISHED BY THE NATIONAL TRUST
SRI LANKA 2013
REVIEWED BY HEMANTHA SITUGE.
e-mail :
hemantha.situge@gmail.com
web : Hemantha
Situge @ blogspot.com.
The Sculpture of
Tissa Ranasinghe – Seven Artists of an Era at the end of Twentieth Century by
Neville Weereratne is indeed an epoch making landmark book published by the
National Trust Sri Lanka in 2013 which was released recently.
This splendid tribute
of Neville Weereratne on the eminent sculptor Tissa Ranasinghe runs into
several chapters. They are viz. THE MAKING OF THE SCULPTOR, 90 pages which
spans into 10 Roman numbers in chapters from pages 91 to 120 are titled A bronze
gallery contains photographs of 62 magnificient work of Tissa Ranasinghe, The
appendices ‘A’ : titled. The problem of Buddhist Art in the Modern world
written by the late Michael Wright Bangkok 2002, “B” : titled A rare phenomenon
by Professor Sri Eduardo Paolozzi CBE : RA. 1994, “C” : titled The maker of
Sculptures a memoir by Robert Vigneau, former director of the Alliance
Francaise in Colombo, in the catalogue for the exhibition. Tissa Ranasinghe
Bronzes, at the Harold Peiris gallery, Colombo 2007, “D” : titled Notes on THE
DANCE and “E” : titled curriculum vitae, From pages 168 to 172 of this
contains. Tissa Ranasinghe in various collections 90 Sculptures in Sri Lanka
which belongs to various prominent personalities, 26 in public collections. 8 Commemorative
Sculptures, 3 murals in public buildings, 10 in sculptor’s collection and 49 in
overseas collections thereafter page 173 contains the references used by the
author. I wish the writer Neville Weereratne, would have carried the contents
in one page before his excellent write up on the introduction and the preface
written by Prof. Albert Dharmasiri.
The National Trust –
Sri Lanka has acknowledged with gratitude to the G. C. Mendis Memorial Trust
Fund due to whose auspices the publication of this volume has become a reality.
This fetchcrift is
the first of seven artists of an era at the end of twentieth century on varied
topics according to Dr. Roland Silva, the President of the National Trust Sri
Lanka. The other six are : Architecture – Geoffrey Bawa – by Architect Shanti
Jayewardene, Danace – Chitrasena by Nihal Rodrigo, Drama – E. R. Sarathchandra
by Prof. J. B. Disanayaka, Literature – Martin Wickramasinghe where the author
has not selected, Music – Amaradeva by Prof. Carlo Fonseka and Painting George
Keyt – by Prof. Albert Dharmasiri. Tissa Ranasinghe and W. D. Amaradeva are the
only two who has received this tribute from the National Trust Sri Lanka during
their life time.
According to Senior Lecturer
of the Faculty of Sinhalese in the University of Colombo Rev. Agalakada
Sirisumana in his article on the ‘Ancient Standing Statues’ (in Sinhalese)
published in the Centenary Volume of the Journal of Sri Lanka Oriental Studies
Society (1902-2002) at page 475 to 482 states that according to the ancient
chronicles the history of Buddhist statues in Sri Lanka runs into the 3 century
BC. A statue that was reposed by King Devanam Piyatissa in Thuparama Stupa
earned the respect and veneration of the subsequent kings. If this has some
weight the earliest to carve Buddhist statues are Sri Lankans or then the
Ceylonese. The art of Sculpture runs in the veins of the Sinhalese. In an era
where there was no sophisticated technology, the chisel and the immortal
creative hands of the ancient sculptors, their high standards of skill and
measurements have baffled the present day architects.
The art of sculpture
exclusively belonged to one of the low ‘berawayo’ castes in the primordial
times of Ceylon. Vide at page 295. The Sinhalese Caste system of Central and Southern
Ceylon by William H. Gilbert JR. Ceylon Historical Journal Special Suppliment,
Vol II 324 January to April 1953. Tissa Ranasinghe has managed to overcome this
myth in sculpture as a caste oriented industry or has managed to brook this
opposition.
Though the Sinhalese
sculptor has remained as anonymous, Dr. Nandadeva Wijesekara in his ‘Early
Sinhalese Sculpture’ Gunasena 1970 cites Chulavansa Chapter 80 page 129 V23.
Epigraphia Zeylanica Volume II page 173, 177. King Nissankamalla had gone to
the Dambulla Lena ordered 73 seated Buddha Statues to be erected. He got them
painted in gold and thereafter venerated them. Dr. Wijesekara has also cited
the Gadaladeniya Inscription recorded in Epigraphia Zeylanica Volume IV page
108 wehre the Tun Mahal Pilima Geya the three storied place where statues were
house.
Professor Mahinda
Prematileke in his article on the statue of Potgul Viharaya in Polonnaruwa (Polonnaruwe Potgul Vihara Prathimawa) (in
Sinhalese) Godage 2006 in Sinhalese arrives at a erudite finding at page 118
states that the statue of Potgul Viharaya is of Karuwar Thevar a close devotes
of Lord Shiva is indeed a South Indian saint which facilitated the Chola Kings
Raja raja & Rajendra to built their empire.
Sthapathi Ganadipathi
in the 14th century Gadaladeniya Inscription, Epigraphia Zeylanica.
Volume 4 page 90 is the person who is overall in charge of the sculptors
according to Rev. Kothmale Amarawansha’s Lakdiva
Sel Lipi, Gunasena 1969. See : Archeological Survey Report 1956 Also see :
Dr. Nandadeva Wijesekara’s Heritage of Sri Lanka 1984 (chapter 13) on Sculpture
page 96 to 112. Professor Anuradha Seneviratna in his Ancient Anuradhapura the Monastic
City, Colombo 1994 at page 308 the earliest Buddha image found is from
Mahailukpallama Anuradhapura dates back to second century a standing marble
Buddha statue six feet in height now found in the Anuradhapura Museum. He has
stated that ‘It is fashioned in the Amaravati region and imported to Sri
Lanka’. Also see : Leelananda Prematileke’s Early Buddhist Sculpture of Sri
Lanka : Buddha, Bodhisatva Review to the end of 10th Century
published in History of Art and Architecture of Sri Lanka Volume II edited by
L. Prematileke et. al. page 625 to 659, 2007.
At page 3 of this book
entitled THE SCULPTURE OF THE TISSA RANASINGHE Neville Weereratne states that
‘the history of sculpture goes back to the first century’ therefore cannot be
accepted as there is no cogent evidence to establish same. At page 48 of the
book of Neville Weereratne’s I find a salient error as a caption to the
sculpture erected by him at the Independence square premises is by oversight in
indicated as ‘outside the House of Representatives in Colombo’. This is evident
from the other building in the background of the photograph. At page 51 of the
book Weereratne states that : “Woodfords “monstrosity” now stands before the
independence Hall in Colombo”. This is another error in view of the above
caption. At page 164 – 7 the curriculum vitae is incomplete as I learn his full
name is Kulatileke Arthanayake Tissa Ranasinghe. I wish if the readers knew the
date of birth of this true son of soil.
Tissa Ranasinghe has
had the opportunity of casting the statues of Dudley Senanayaka, Sir John
Kotelawala and S. W. R. D. Bandaranaike all executive prime ministers found at
the old parliament premises. I have reliably heard that when Dudley Senanayake
passed away in 1974 his face was taken in a mould of plaster of paris. Was it
Tissa who was commissioned to do so ?
Though there is no
bibliography found in this book there are five references replete in this work.
With the plethora of literature cited by the author in this magnificent book on
the Sculpture of Tissa Ranasinghe one Sanskrit Book entitled Manjusiri Bhashitha Vasthu Widya a
Sanskrit tome dealt on sculpture translated into Sinhalese by Prof. Walter
Marasinghe is a salient omission that needs to be mentioned.
The National Trust –
Sri Lanka deserves to be congratulated for felicitating seven nations artist of
an era at the end of the twentieth century. In other words these books pay a
due homage or a glowing tribute to the services rendered by them to the Nation.
I read and re-read THE SCULPTURE OF TISSA RANASINGHE by Neville Weereratne. Sculpture
of Tissa Ranasinghe continues to fascinate me. I eagerly wait to read the other
six books.
Tissa Ranasinghe is a
maestro in sculpture with a vision who envisioned himself ‘the visions of
Buddha and the visions of Gods’. He carved a niche in the annals of 20th
century sculpture in Sri Lanka. Tissa Ranasinghe is indeed a legend. He is an
icon of exceptional caliber. Octogenarian Tissa is a prolific indefatigable
sculptor. His relentless search or to ransack for the true identity of the
Sinhalese Sculptor has made him a genius with a vision. Tissa Ranasinghe’s
contribution in art and sculpture in Sri Lanka is almost synonymous with our
country. Ad Multos Annos !
Wednesday, June 5, 2013
Sunday, June 2, 2013
Tuesday, May 21, 2013
WORLD'S OLDEST LIVING WOMAN FROM SRI LANKA - HEMANTHA SITUGE ATTORNEY AT LAW INFORMS TO THE GUINNESS BOOK OF WORLD RECORDS -US AND UK
Hemantha
Situge LLB [Sri Lanka]
Attorney
at Law.
22-05-2013
e-mail:hemantha.situge@gmail.com
Guinness World Records Ltd.
184-192 Drummond St.
Third Floor,
London NW1 3HP
United Kingdom
World's
Oldest Living Woman From Sri Lanka
Dear Sir,
I write to inform you that Sri Lanka has a claim as the World's
Oldest Living Woman who has turned 116 years born in the 1897.Her particulars
are as follows:
Name: Apullanalada Ukku
NIC No: 977960037V
Address: 82 A, Bulathgamuwa , Kehelapannala, Sri Lanka
As Guinness World Record News indicates that Besse Cooper
from Monroe , Georgia, USA died on
04/12/2012 in Monroe. Japan's Misao Okawa was confirmed as the oldest woman
aged 114 years , 359 days (vide: Guinness World Record News published on
February 27, 2013)
I very fervently believe that Sri Lanka's claim as the
oldest living woman is an older one.
However, definitely Sri Lanka's Apullanalada Ukku would be
among the elite group eight super centenarians who are above 110 years in the
world member of the exclusive club.
I invite you to send your Senior Consultants of Gerontology
for Guinness World Record to ascertain same to bestow the rare title of honour
to Sri Lanka's Apullanalada Ukku
Thanking You
Yours truly,
Hemantha Situge
Attorney at Law
.
Subscribe to:
Posts (Atom)