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Palm leaf manuscripts of Sri Lanka – Part V

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Ola leaves

Medical prescriptions were written on palm leaf manuscripts. Bhesajja Manjusa (Casket of Medicine) is the oldest medical manuscript written in Sri Lanka. There is a Sinhala translation of the Pali original in the Colombo Museum library. The manuscript of Bhesajja Manjusa held in Ayurveda Research Institute, Maharagama was included in the UNESCO Memory of the World national register in 2016.

The Bhesajja manuscripts can be found in Dalada Maligawa Patirippuwa library, Galvene purana vihara Angoda, Mettaramaya in Bambalapitiya, Colombo Valukaramaya at Pamburana, Matara and Kosgodella Raja Maha Vihara.

Sirancee Gunawardana says she has seen a medical manuscript belonging to Sirimavo Bandaranaike, handed down from her grandfather, a medical practitioner. It had prescriptions using herbs, roots, barks of trees and indigenous seeds, for ailments ranging from stomach trouble, pediatric, pregnancy, fever, headaches, cholera, smallpox, chicken pox, eye, cancer and snake bite. It was written in 1850. There are 39 other such manuscripts in the collection.

Palm leaf manuscripts mention immersion therapy and acupuncture. Sirancee has paid special attention to acupuncture. Sirancee found a very old manuscript on acupuncture in the Institute of Ayurveda, Rajagiriya. It is very well illustrated. Pelmadulla Raja Maha Vihara has a 12th century manuscript giving acupuncture points for humans, also for cock, horse, buffalo. The full manuscript is reproduced in her book. She has also included in full another acupuncture manuscript by Sadiris Perera.

Manuscripts that give remedies for snake bites were known as Sarpa Veda oth. Colombo Museum Library has one where the prescriptions are given in verse. Sirancee owned a ‘very interesting’ ola on herbal treatment of cobra and other snake bites.

The Sinhala state had its own healing system in the Udarata before the British took over the kingdom. Western medicine soon displaced the Vederala (local doctor) but some parts of the native system survived up to the middle of the 20 century.

The Report of the 1950 Commission on the Ancient system of Sinhalese Medicine (SP 17 of 1950) stated that Sihala “vedakam” was a distinct medical system with its own drugs, diagnostic methods and treatments. It was particularly effective for snake bite, fractures, rabies and cancerous tumors, said the Report.’ The Sinhala “vedakam” or “Desiya chikithsa” physicians saw themselves as a distinct group, belonging to ‘veda parampara’ through the possession of secret family recipes, the report said. A national health system cannot operate on secret prescriptions. This secrecy would have been a later aberration.

Sinhala vedakam prescriptions would have been recorded on palm leaf. The National Library of Sri Lanka has publicized the fact that it has manuscripts on Sinhala Vedakam. Hugh Neville collection has a Sinhala pharmacopeia, written in the 19th century. Pelmadulla Purana Viharaya had an ola dealing with surgical specialties, written in Sinhala, copied in 1862.

There are many palm leaf manuscripts written in Sinhala containing herbal prescriptions that have originated in Sri Lanka, said Sirancee. Firstly, there is the collection of prescriptions which the vederala carries with him for immediate use. It is a collection compiled by him or his ancestors and is known as ‘beheth vattoru potha.’ This potha contained prescriptions for emetics, purgatives, medicine for diarrhea, piles, worm treatment and blood ailments.

There is a ‘beheth vattoru pota’ in the Kosgoda vihara library. There are about 103 beheth vattoru poth in the TPP Goonetilleke collection. Historical Manuscripts Commission was shown a Udarata beheth potha, one manuscript held in a curated collection, contained the prescriptions of a physician named Hatara Korale Huhgampola Ruppege Dara Mudalihami (sic).

Elephants played a major role in the Sinhala state. There are many palm leaf manuscripts on how to manage elephants and treat their illnesses. The manuscript titled ‘Hasti Yoga Silpa’ , seen by Sirancee is in verse and has charms for protection of elephants. Harakola Sri Anandarama Viharaya in Gampola had two manuscripts on elephants, one manuscript was an Ali veda pota , the other was on elephant charms and sensitive spots.

Palm leaf manuscripts provide scattered information on music, song and dance. Alutnuwara Raja Maha Vihara had a manuscript with music notations. Sirancee Gunawardana in her book ‘Palm leaf manuscripts of Sri Lanka’ said she has not seen anything else like it and published a photograph of the manuscript in her book. Historical manuscripts Commission found a manuscript which had a stanza in very rare meter in a chant for Kataragama Deviyo.

On the subject of drums, Andreas Nell presented the Colombo Museum library with a copy of an ola titled “Bera, davul, tammata adiye upata.” The original is in the British Library. The Tupavamsa manuscript mentions 20 types of drums used in Sri Lanka. The “Isavara nartaya” manuscript in the Colombo Museum, which is in Sinhala, gives 32 tunes for drums written in kavi style.

Regarding dance, Hugh Neville collection has a manuscript titled “nrutya upata“. It has three sections, gitaya, nrutya, and pada and provides 36 different beats for the drum. Alutnuwara Raja Maha Vihara had a manuscript called Pada Natuma.

There were three other manuscripts on movement. Hugh Nevill collection had a 100-year-old manuscript on Sokari nateema. There were many palm leaf manuscripts on leekeli in Colombo Museum library. Historical Manuscripts Commission (1951) had found a manuscript, titled Pandama ganna kavi ,5 verses sung to invoke the blessing of the gods before the dancers approached the road. This would have been for a perahera.

There was some information on the song. Historical Manuscript Commission (1933) found in family collections, lots of panegyric type songs for the Udarata kings. One manuscript had verses sung at the coronation of Kandyan kings. Verses sung at the coronation of king Narendrasinha were recorded in a manuscript titled “Sringara alamkaraya” (1842).

Sri Lanka has a notable “kavi” tradition. There are many kavi manuscripts dating from the 18th and 19th centuries, in palm leaf collections. An interesting feature in these collections are the kavi to be sung at work, including songs to be sung when spinning thread.

Colombo museum library has a manuscript with two sets of “kavi“. Kavi to be sung when weeding paddy fields and “Nelum kavi” to be sung when reaping the harvest. The “Nelum kavi” manuscript was prepared by Tikiri Yadesguru in 1862.

Olas contain kavi for harvesting Kurakkan. Colombo Museum library has a manuscript on growing kurakkan (millet), how to sow the grain, protect it, fence it from wild pigs , how to put up a watch hut, how to harvest the millet and how to cook it.

Hugh Nevill collection has a “kavi” manuscript titled “Peduru Male” This manuscript relates the story of a rush mat weaving competition between a mother-in-law and a daughter in law. They first weave ordinary mats then a strong knotted mat, gold flowered mat, tasseled mat, mat with hare, mat showing a jackal about to eat the hare, then a deer mat, leopard mat, cat, rat, lion and elephant mats. Thereafter, they weave a mat with a buddha’s throne and finally a mat with loha-maha-paya and dagoba design. Sirancee observed that this ballad describes various unusual mat designs and provides information on the art of weaving rush mats.

Historical Manuscripts Commission (1933) found an architectural plan at Lankatilleke vihara, 17th or 18th century. It was the ground plan of a royal palace, a ‘raja maliga salasma’. Design was rectangular, with ornate triangular and circular buildings within the space. The plan gave the Sinhala names for special buildings and the different departments set aside for different services. This was of considerable value since these words are rarely met and indicates the functions of these apartments.

Cook books were found among curated collections. Dalada Maligawa library has a book titled ‘Supa Sastra’ containing recipes and food prepared for the king. Hugh Neville collection has a manuscript in Sinhala which gives rules for selecting a cook, how to arrange the logs in a hearth, how to make a fire and how rice should be cooked. The ola gave instruction on cooking fish, meat, broths, vegetables, sambals, chutneys and spiced curries. The ola had recipes for making milk rice, pickle, jackfruit curry, and oil cakes. There was advice on how to avoid overeating and how to distinguish poisons in food.

Traditional Sinhala society believes in astrology. Horoscopes are cast when a child is born. The chart and interpretation are inscribed on an ola. This was the tradition up to the first half of the 20 century. My horoscope, prepared in the 1940s, is on palm leaf. It is wound round and round and fastened through a slit in the leaf itself. From 1960 onwards, horoscopes were written on paper, but there are persons capable of recording them on palm leaf, if requested, even today.

Traditional Sinhala society also believes in the supernatural. There is a great fear of sorcery in our society. Yantra (talismans) are used in Sri Lanka to counter such sorcery. Yantra are mystic diagrams and geometrical designs, drawn onto strips of palm leaf or engraved onto copper or gold foil which are then rolled up and worn in a little metal case around the neck or upper arm as a protection against harm.

Yantra are meant to be protective charms primarily, but yantra are also used for curative purposes, for soliciting favors, and in rituals of revenge. Yantra were inscribed on palm leaves until recently. They are now etched on thin copper sheets.

Yantra manuscripts are profusely illustrated. They have diagrams and also ritual images drawn on them. Yantra drawings are in secret code. The Hugh Neville collection has a manuscript containing seven yantras which served as guidelines for those creating yantra images. These were kept secret by the practitioners.

LSD Peiris has one of the largest collections of Yantra manuscripts in the country. He has written a book titled ‘Yantra drawings in palm leaf, Sri Lanka.’ He has studied the subject for many years and has some interesting observations.

He says there is intricacy in the art forms way beyond what is needed, while preserving their ritual properties and intended purpose. I found the proportions and the ornamentation around the geometric outlines, the circles, ovals, squares, rectangles, diagonals and arcs very pleasing to the eye, though I could not appreciate their ritual significance.

Peiris says the script in which the text is written has ‘the authentic flavor of the Sinhala written script’. He says it is possible to locate fragments of letters from the Sinhala alphabet in the drawings. This can be seen in the fingers, toes and facial features of the figures drawn in the yantra. CONCLUDED.

REFERENCES

1st report of Historical Manuscripts Commission 1933 SP 9 of 1933

3rd report of Historical Manuscripts Commission 1951, SP 19 of 1951.

Report of the Commission on ancient system of Sinhalese medicine SP 17 of 1950

Sirancee Gunawardana Palm leaf manuscripts of Sri Lanka . 1977

L.S.D. Pieris Yantra drawing on palm leaf Sri Lanka 2018

https://www.natlib.lk/NLDSB/unesco-mow/

by KAMALIKA PIERIS



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Opinion

‘Outpost of Empire’

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Review

by Colleen Figg, Editor
and Reviewer – Amazon, New Voices Publishing

“Fernando echoes Macbeth with the line, “There is judgment here.” It captures the question running through the novel: can anyone participate in corruption and remain untouched by it? Beneath this satire is a dark story about power and the danger of believing, that someone else will always pay the price.”

Shavindra Fernando’s Outpost of Empire is a political novel set in the fictional country of Lackadasia. At its heart is a strong idea: an exploration of world politics, terrorism and the ways in which powerful countries manipulate smaller ones. Fernando is clearly writing about political issues that matter deeply to him.

The names immediately establish the book’s satirical character. Lackadasia, Burgherbugaria and the various Klowns suggest a world in which the people and places are exaggerated, but the issues beneath the exaggeration are recognisable. The playful language allows Fernando to approach terrorism, religious conflict and political corruption from an unusual angle.

Henry Stockwell is a central character: an ambassador who arrives in Lackadasia presenting himself as a friend of the country. He believes he understands how power works and treats the country, its politicians and its people as pawns on his personal chessboard. In his arrogance, he never doubts that he controls events rather than being controlled by them. This confidence makes him a compelling figure and in him, we explore the workings of political influence and the potential traps contained therein.

As the story develops, Fernando reveals a political world where causes are adopted when they are useful, people are exploited and discarded, and the truth becomes whatever those in power need it to be. Ordinary people suffer the consequences of decisions made far beyond their reach or knowledge, while those making those decisions continue to justify their actions. Even the people who help keep this world running may not be as important or as safe as they imagine.

Stockwell brings this idea into focus. He recognises corruption in others and willingly takes part in it himself, yet he cannot see that he might also suffer its consequences. Ultimately, he thinks his position will keep him safe. He is intelligent enough to understand the game, but not insightful enough to grasp the limits of his place within it. This blindness gives the novel a strong sense of irony.

The satirical approach gives Fernando room to criticise political hypocrisy without turning the novel into a direct political argument. By using fictional countries and exaggerated names, he creates some distance from specific governments and events while still making the larger targets of the book clear. The humour does not take away from the seriousness of the subject; instead, it makes the cruelty and self-interest beneath the political performance stand out more sharply.

Near the end, Fernando echoes Macbeth with the line, “There is judgment here.” It captures the question running through the novel: can anyone participate in corruption and remain untouched by it? Beneath this satire is a dark story about power and the danger of believing that someone else will always pay the price.

I came away feeling that Outpost of Empire is a valuable and thought-provoking book, particularly in today’s political and social climate. It has a distinctive voice, and the questions it raises about power, responsibility and foreign interference remain relevant far beyond the fictional borders of Lackadasia.
About the Author

Shavindra Fernando has worked as a reporter. He read English & Classics at the University of Peradeniya in Sri Lanka, and took International Relations & Ethnic Politics as a Reuter Fellow at the University of Oxford in England. The Vague Poetess (1999)was his first novel.

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Opinion

Speaker’s dilemma

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The Opposition, in its wisdom (or perhaps stupidity), has submitted yet another No-Confidence Motion (NCM) against the Speaker of Parliament. Perhaps it hopes to score some brownie points in the eyes of the public, which is hardly indifferent to such developments. Yet, knowing full well that the motion is unlikely to succeed, the exercise may well prove futile — akin to banging one’s head against a solid rock.

Nevertheless, the nearly fifty allegations levelled against the Speaker, whether justified or mere mudslinging, cannot simply be brushed aside. Such allegations may well have a bearing on the individual concerned, particularly where it matters most — his conscience — and few would dispute that possibility.

From a protocol standpoint, the Speaker occupies one of the highest positions in the country, ranking third in the hierarchy of state. He consequently belongs to the uppermost echelons of public life, with acquaintances and associates extending across a wide spectrum of society, including diplomats and other distinguished personalities. Such a position carries with it not merely prestige and privilege, but also an onerous responsibility to uphold the dignity and integrity of the office.

As the guardian of Parliament, the Speaker is expected to maintain standards of conduct, impartiality and discipline that are beyond reproach.

Whether the allegations are justifiable or not may be of little consequence to members of the ruling party, who will undoubtedly defend their colleague to the hilt. Nevertheless, the stigma arising from such allegations may prove difficult to erase, particularly in the eyes of his family, close associates and, ultimately, the voters who placed their trust in him. Of course, it is common knowledge that politics can be a dirty game and that, as Lord Acton famously observed, “power tends to corrupt, and absolute power corrupts absolutely.”

Yet, nothing could be more devastating than a person losing his own soul in the process. On the one hand, stepping down could be construed as an admission of responsibility for the allegations levelled against him. On the other, allowing the No-Confidence Motion (NCM) to proceed could expose him to further public scrutiny and potentially inflict lasting damage on his character, dignity and reputation. Thus, he finds himself caught between two unenviable choices, each carrying consequences that may extend far beyond the immediate political fallout.

The Speaker is therefore confronted with a classic Hobson’s choice, with neither option likely to be without consequences. After all, in politics, there are no permanent friends or enemies—only permanent interests.

WILLIAM

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Opinion

How long can Sri Lanka remain silent on its demographic crisis?

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I write this with a sense of profound disappointment, rather than as a critic of the government or any individual public official. For several months, I have been drawing public attention to what I consider one of the most serious long-term challenges facing Sri Lanka—the country’s rapidly changing demographic structure, declining fertility, population ageing and the consequent contraction of the working-age population.

I have written several articles on this subject, believing that informed public discussion could encourage policymakers, academics and relevant institutions to examine the issue before its consequences become irreversible. I went a further step by addressing a detailed letter to the President on 28 August 2026, seeking consideration of a National Demographic Action Plan.

That letter was not merely an expression of concern. It contained practical proposals: long-term demographic projections, assessment of the consequences for labour supply and productivity, examination of declining fertility and delayed family formation, reassessment of education and employment policies, consideration of migration, and the establishment of continuous demographic monitoring.

I deliberately addressed the matter to the highest level because demographic change is not the responsibility of one ministry. It cuts across Finance and Planning, Education, Labour, Health, Higher Education, migration, social protection and national human-resource planning.

Yet, after sending that registered letter, I have not even received an acknowledgement.

This is what troubles me most. I fully appreciate that government has numerous urgent problems to address. Economic recovery, disaster management, employment, education and many other immediate concerns understandably demand attention. But demographic change is different. It operates slowly, almost silently, while steadily narrowing the choices available to future governments.

By the time the shortage of workers, accelerated ageing, increased dependency and the economic consequences of very low fertility become impossible to ignore, remedial action may be enormously more difficult and expensive. What is equally disappointing is the apparent silence of the institutions that should be at the centre of this discussion.

The latest Census has provided the country with an invaluable body of demographic evidence. My own published work has attempted to connect those findings with national development, productivity, education, employment and human-resource planning. On the top of these endeavours, I have seen voluminous articles written by Professor Manori Weerathunga, of the Population Department of the Colombo University, President Population Association of Sri Lanka, and Director Centre for Ageing Studies of University of Colombo. Yet I have seen little evidence of a visible national policy response from the relevant planning and statistical authorities.

Given the multiplicity of the roles and the credentials she possesses, I would strongly urge her to take the bull by the horns and formulate a draft national demographic policy with the expertise of the demographic scientists. This task cannot be delegated to the SLAS or Planning panjandrums. The government should seriously think why the thinktanks are abdicating their mandatory responsibilities and playing a passive role when the country is confronted with burning issues. Are there any sinister plans by disgruntled senior officers to derail the development plans is the question that begs an answer? Alternatively, the government should seriously enlist the support of the IMF or the World Bank, before the demographic bomb explodes!

Are we treating the Census merely as a statistical exercise, rather than as an early-warning the system for national planning? This question deserves a public answer.

I went even further by writing on “Educational Delays, Biological Clock and Sri Lanka’s Fertility Crisis.” My purpose was not to blame the education authorities. I sought to draw attention to the possibility that prolonged delays in university education, examinations, admissions and graduation may interact with delayed family formation and the biological realities of childbearing. I had hoped that this would stimulate examination by the Education sector and other relevant stakeholders.

Unfortunately, I have yet to see any meaningful response. My concern is therefore not whether my own articles have been acknowledged. That is completely irrelevant. The issue is whether the substantive national questions raised in those articles are being examined by anyone in authority.

A citizen who spends considerable time studying a national problem, writing about it publicly and then submitting a constructive proposal to Government should not necessarily expect agreement. But surely an acknowledgement—or better still, a response indicating that the matter is being examined—is not too much to expect.

There is also another dimension which I recently highlighted in discussing Sri Lanka’s transition from an “Age of Longevity” towards an “Age of Experience”. Sri Lanka is simultaneously facing a shrinking younger workforce and an expanding reservoir of older citizens possessing decades of professional and institutional experience.

The demographic challenge, therefore, should not be viewed only through the lenses of pensions, healthcare and elderly care. The country must also ask how the accumulated knowledge, expertise and institutional memory of its experienced citizens can be mobilised for national development.

This is precisely why I find the present silence so difficult to understand. I have no personal or political agenda. I have spent decades working in human resources, productivity and management specialist, and I have chosen in the later stage of my professional life to devote my writing to contemporary national issues which I believe deserve national attention.

Perhaps my concerns are misplaced. Perhaps the government already has a comprehensive demographic strategy under preparation. The relevant institutions have already initiated studies that are not yet public.

If that is the case, I would be delighted to be proved wrong. But if no such comprehensive process exists, then I respectfully ask: how much longer can Sri Lanka afford to remain silent?

The demographic clock does not stop while governments deliberate.

My appeal is therefore not for recognition of my efforts. It is for recognition of the problem. I hope the relevant authorities will prove that the silence I have encountered is not indifference, but merely the silence before meaningful action.

Sri Lanka cannot afford to discover, ten or twenty years from now, that the warnings were visible, the evidence was available, the proposals were made—and nobody acted.

The time to respond to the demographic crisis is now, while choices still remain.

Over to you, the President, the Prime Minister, the Minister of Finance and National Planning, Vice Chancellor of Colombo, Director General of Census and Statistics.

Athula Ranasinghe

Productivity Specialist and Management Consultant

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