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 !