Viharamahadevi, a military woman, driven by patriotism.

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It is characteristic that someone who carries in to effect something which is hard to perform in general becomes an important individual in the history. The same holds true for queen Viharamahadevi to whom most scholars attribute the victory of the war campaign undertaken by Dutugamunu in his pursuit of freedom from the South Indian invasion. Viharamahadevi being the noble mother queen of her son made herself extraordinary on account of her military performance in particular and due to her noble character in general. She occupied herself in a military task which was not something much heard of a woman of her contemporary time. In contrast, Viharamahadevi became well known for her role as the military supervisor of her son while being noted for bravery and endurance which enabled her to accompany her son to the battle field regardless of the danger she becomes exposed to. Given that, her role shouldn’t let go unrecognized considering her outstanding acts of bravery. All those who were present at the war by the side of Dutugamunu were males with the notable exception of Viharamahadevi. Saddaramalankaraya mentions the manner the mother queen arrived at the battle field as, “at this moment the king headed by the monks carrying his mother Viharamahadevi set forth in his war campaign.” Other primary sources including Mahavamsa report this in the same way. Consequently, it becomes evident that it was the king himself who decided to take his mother to the battlefield which at first sight seems to be something that can hardly be expected from a son.
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The heroic role of the Buddhist monastic community as the protector of both the monarch and the Buddha Sasana in ancient Sri Lanka.

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In ancient Sri Lanka, especially during the Anuradhapura kingdom period Buddhism formed an important portion of the responsibilities of the monarch. This is particularly due to inseparable connection maintained between the ruler and the Buddhist monastic community which has its roots back to the period of king Devanampiyathissa. It was the duty of the monarch to preserve Buddha Sasana under any circumstance. What was characteristic of Sri Lankan culture and society is that the ruler and the Buddhist monastic community operated as the protector of each other without which neither was possible. Further, the monastic community had a substantial part to play in the consolidation of power of the king which was peculiar for the Sri Lankan setting. At first glance it would appear that it is not possible for the bhikkhus to maintain such an influence over the power of the ruler since these two don’t reveal any visible connection on the surface. Therefore, to acquire a better understanding this aspect should be examined along with the cultural and religious influences of the time.
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A fair appreciation to the contribution of king Kavanthissa in the rescue mission of king Dutugamunu.

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History holds true both the successes and the failures of various attempts made by the rulers either to gain more power or to save the limited territory from the subordination to an external invader. By the very sense of the word, the war undertaken by Dutugamunu against the south Indian invader Elara can be fairly introduced as a rescue mission. More importantly this is due to two significant reasons which made Dutugamunu’s reign unforgettable. Firstly, this war brought back the long-lost sovereignty of the state. Secondly it established Buddha Sasana which culminated in making Dutugamunu’s reign the golden age of Buddha Sasana. Therefore, it is worthwhile to throw some light on the important figures who lent a hand to the success of Dutugamunu’s effort to achieve the said objectives. In fact, anyone who took part in the mission should not be deprived of a proper appreciation for their contribution of any form. Here the main focus is on the assistance rendered by Kavanthissa, the father of Dutugamunu who was also  the former king of Ruhuna.
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Why it remains difficult to determine whether Elara was a pious king or not?

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Sri Lanka has undergone foreign invasions even from Anuradhapura period as revealed by historical chronicles such as Mahavamsa. Amongst these, the invasion of Elara (from 205-161 BCE) which took place during the reign of king Asela resulted in subjugating Rajarata and remained so during the reigns of Kawanthissa and Dutugamunu during which periods the sovereignty of Sri Lanka was no longer found. Despite the South Indian origin and the Tamil identity of Elara, Mahavmsa contains an account which paints his picture in a favorable light as a pious ruler who followed a healthy policy with regard to Buddha Sasana in Sri Lanka. But determining Whether Elara was a pious king or not has remained a controversial subject due to certain other factors not to mention the disparities found in various primary sources. For instance Pujavaliya reports about Elara as an invader who destroyed Buddha Sasana in Sri Lanka while Mahavamsa portrays him as a pious king who being a Tamil, benefitted Buddhism. Following such available accounts the scholars have divided themselves in speaking for and against the view that Elara was a pious king. For example, most sources assume that Elara was a pious king who is distinguished for his justice, while they identify Elara’s soldiers as the ones who should be held responsible for the damage inflicted upon Buddha Sasana.  Mahavamsa’ description on how Elara punished his own son for a misdeed which reflected his concern for justice has caused many to bear with the assumption that Elara was in fact a peaceful king with the exception of his soldiers whose misbehavior ended up damaging and disrespecting Buddhist temples. Therefore it is due to the number of references Mahawamsa makes about Elara he became well known for his justice despite being an invader.
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Feminine role in politics and war in ancient monarchical Sri Lanka with special attention to Anuradhapura and Polonnaruwa period.

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Though the roles ancient monarchs came to play in Sri Lankan history is a much discussed subject, an equal attention has not been paid to observe the role of their female counterparts. What is noteworthy in this regard is though infrequently, women have advanced to power more commonly owing to a critical political condition mostly followed by an assassination of a king, when the kingdom has fallen in to decline. However, while some queens in power acted with altruistic intentions, some other queens’ actions were driven by egoism which made them strikingly different from each other. Therefore it is observable that while the former operated in favor of the common well-being, the latter functioned overwhelmed by sheer desire for power. Therefore history of Sri Lanka is made of women of both kinds, generous and vicious. Unlike certain countries in the world’s history, in ancient Sri Lanka, women were allowed to lay hold of power. But it should be noted that by tradition, the kingship passed by inheritance which was passed either from father to the elder son or from the elder brother to the younger brother. According to this tradition peculiar to ancient Sri Lankan monarchical period, women had no opportunity to become a ruler. However as revealed in history, depending on the circumstance women had the chance to take hold of power. For instance queen Anula of Anuradhapura was able to seize power owing to the death of her husband, king Choranaga
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