Deva Adittiya Lindamulages of Moratuwa - Family tree of Violet Cottage


Some emblems of Kaurawas
Some emblems of Kaurawas


Here depicts our Family Tree, which goes back to 19th Century
spanning 5 generations. The focal point being Violet Cottage, Rawatawatte, Moratuwa, located next door to the south of Sirisena Bhavana Madura, which still stands, around 130 year old or more. On a Buddhist perspective, our ancestral home was of significance, as a location pioneering Abhidamma readings and one of our Seeyas, Chaturatya Devadittiya Gadyawasam Lindamulage Soloman de Silva was a Ratemattaya during the British period.

According to Kaurawa Wansa Kathawa, the Lindamulage and Soysa clans were at the helm of Kaurawas and often inter-marriages were sought. (equivalent of Ratwattes and Bandaranayakes, although the decendents of Puran Appu would disagree). For example, Charles Henry de Soysa, the famous philanthropist who built hospitals etc. was married to Lindamulage Catherine de Silva, who inherited an estate which covered almost half of Colombo!.

A bit about Kaurawas... history goes back to Mahabharata and they were responsible for building Hastinapura, a city of splendour (present day New Delhi). It seems during a war with Pandawas, Gods sided with Pandawas and Kaurawas were defeated. So started the southern migration of the warriors and few ended up in Lankadeepa.
Lanka king had confidence and trust on Kaurawas and they were settled along the sea shore to protect the land from invaders. One of the most significant, brilliant worrior clans of India, ended up protecting the land and fishing and so began the fisher folk....

Kurus, Kaurawas, Kshatriyas, Sakyas and Mauryans were all the same, terminology varied with time. Hence our
ancestors were great people like Lord Buddha, King Asoka and most great kings of Sri Lanka.


The symbols in the illustration are those daily used by the Kurukula people from Chilaw toTangalle. Besides these there are a large number of banners and symbols which are not so frequently used. Two torches or two lighted candles often used at funerals etc. not shown in the illustration. The blare of the conch is still heard even at Christian weddings in Jaffna among the Kurukulams.
The KuruKulams of Jaffna and Batticoloa were entitled to all the hereditary honours of the Kaurawas in t.he Sinhalese Districts. They too held slaves; Don Nicholas Tissaverasinghe Mudaliyar, the highly respected Thombu holder of Jaffna Kachcheri, part and parcel of his deceased wife�s dowry, a number of slaves of the Nalava and Covia castes from his father-in-law Thomupillai Anthonipullai (Muttu Krishna� Thesavalamai).

Description of Your First Name of: Lindamulage

Although the name Lindamulage creates the urge to be creative and original, we point out that it causes an emotional intensity and a dominating nature that is hard to control. This name, when combined with the last name, can frustrate happiness, contentment, and success, as well as cause health weaknesses in the nervous system, and tension or accidents to the head.
The first name of Lindamulage creates an intense personal nature. Your feelings and emotional desires are strong and consequently you are an individual, determined, strong-willed person. Your creative nature and ambition drive you to pursue success to the extent that you jeopardize your personal well-being. There is a tendency for you to dominate others. You are too certain of yourself, and you are not open to the views of others or responsive to their desires or needs. Also, this name does not incorporate qualities that enable you to be diplomatic and to compromise.

Here is some more material about kaurawas collected from articles.....

' Last Sunday's 56th Annual General Meeting of the Kshatriya Maha Sabha held at Frankfort House, Moratuwa, clearly bore this out. The Kshatriya Maha Sabha is an old organization. It was established in 1946 in succession to the Kaurawa Association of the previous century. It represents the hopes and aspirations of those Karava folk who are keen on preserving their distinct identity which to them is a proud one.
The Karava are a largely coastal population inhabiting the western coast from Chilaw to Hambantota. They comprise of three great clans, the Kuru-kula, Varuna-kula and Mihindu-kula who claim to be of Kshatriya origin.

They look upon the great plain of Kurukshetra near modern-day Delhi in North India as their ancestral home. It was here, they believe, that their ancestors the Kauravas were defeated at the hands of the Pandavas in the great Bharata war of C.1000 B.C. so vividly described in the Indian epic Mahabharata. They migrated to Sri Lanka during the 15th century during the reign of King Parakrama Bahu VI (1412-1467). The King is said to have invited the Karava who were then resident in three villages in South India, namely, Kanchipura Kilakkare and Kaveri Pattanama with a view to overcoming the Mukkuvas, another South Indian clan that posed a serious threat to the kingdom. This martial folk subsequently took to a settled life in the country and continued to serve as the King's coast watchers, guarding the island from foreign invaders, especially from South India.
The Karava being a pragmatic people generally adopted the language of the land in which they settled. Many therefore gave up their Tamil speech! (my comment - NOT ORIGIN ONLY LINQUISTICALLY) for Sinhala in the southern coastal areas such as Ratmalana, Moratuwa and Panadura.

Besides serving as coastguards and mercenaries, the Karava drifted to other occupations such as fishing to earn a livelihood. Nevertheless, fishing especially undertaken by the humbler classes soon became a regular economic activity and it was not long before the Karava as a whole came to be mistakenly identified as fishers. Some Karava folk however detest their designation as fishers and regard it as an affront to their blue blood as we found out at their annual get-together.

The Sabha is no doubt proud of its Kshatriya heritage, whether real or assumed, and makes this known loud and clear. Particularly interesting were the observations made by Perera regarding the Kshatriya origins of his people. He noted for instance that the family name borne by him, Vikramaditya or 'Sun of Valour' suggested that they were of the lineage of King Vikramaditya, the semi-legendary hero king of Ujjain of the first century B.C. Perera also suggested that Kurunegala might have been an early Kshatriya settlement in the island and drew attention to the fact that its classical name Hastisailapura bore a striking resemblance to Hastinapura, the capital of King Kuru, the ancestor of the Kauravas.
There are however a few Karava families who have taken the lead in creating an awareness on the importance of maintaining kinship ties. For instance, the Gardiya Punchihewa Jnati Samajaya of the Punchihewa family which has been in existence for over fifty years has of late taken to issuing a quarterly newsletter in Sinhala entitled Jnati Pradipaya. It would not be a bad idea if other Karava families keen on preserving their traditions were to do the same.
Kshatriya literally means protector of gentle people. Second in the social hierarchy of the caste system, the Kshatriyas were kings and warriors. They were said to have evolved from the arms of Brahma, signifying that their role in society was the protection of people and livestock. The Hindus maintain that only a Kshatriya had the right to rule, though Brahmin rulers are not unknown. They were supposed to be brave and fearless, and to live and die by a code of honour and loyalty. They could eat meat and drink liquor and their most exalted death was to die in battle.
The say that Parashurama in his time destroyed all the men of the Kshatriya race. Since there was no one left to rule, anarchy prevailed. The Brahmins realised that a class of rulers was required. They held a sacrifice near Mt. Abu (Rajasthan), and from the fire pit emerged four clans: the Parmars, Chauhans, Parihars and Solankis. These fire-born clans Agnikula) were called Rajputs. Therefore, according to the Puranas, other than these Rajputs, those presently known as Kshatriyas are progeny of Brahmins who had married Kshatriya women. '

Origins of Aryans
During the 19th century, it was commonly believed that the Aryan race originated in the southwestern steppes of present-day Russia, and including the Caucasus Mountains. The Steppe theory of Aryan origins was not the only one circulating during the nineteenth century, however. Many British, American and German scholars argued that the Aryans originated in ancient Germany or Scandinavia, or at least that in those countries the original Aryan ethnicity had been preserved. The German origin of the Aryans was especially promoted by the archaeologist Gustaf Kossinna, who claimed that the Proto-Indo-European peoples were identical to the Corded ware culture of Neolithic Germany. This idea was widely circulated in both intellectual and popular culture by the early twentieth century.

Origins of Sinhala
Ancient chronicles of Sri Lanka relate the origin of the Sinhalese people to the first nonnative colonists to arrive in Sri Lanka under the leadership of Prince Vijaya. According to Dipavamsa, or the chronicle of Ceylon (Law 1957), and Mahavamsa, or the great chronicle of Ceylon (Geiger 1964), a daughter of King Vanga (Bengal, eastern India), the Princess of Kalinga (Orissa, eastern India), whose behavior was disapproved of by her parents, joined a traveling band of merchants. She was carried away by a lion (sinh, synonymous with the Sinhalese), who begot her a son, Sihabahu (lion arm), and a daughter, Sihavale. After slaying his father, Sihabahu became the king of Sihapura in Lala, Gujarat, western India (Figure 1). (Figure omitted)
Sihabahu had 32 sons, the eldest of which was Vijaya. Vijaya was banished because of his misdeeds, wickedness, and dreadful acts. Vijaya, with his band of 700 companions, left Gujarat in India and sailed southward. Prince Vijaya and his companions arrived on the northwest coast of Sri Lanka in 543 B.C. near the present site of Puttalam. He founded the first town, known as Tambapani. To obtain a princess of equal status, Prince Vijaya married a daughter of the Pandu king of Madura of South India, who also brought many maidens for the ministers and retainer. This assemblage of men and women of royal status and commoners represents the first known planned settlement of people from India after the arrival of Prince Vijaya. Prince Vijaya reigned for 39 years (543-504 B.C.) in Tambapani.
Vijaya's immediate successor was his nephew, who landed at Trincomalee (northeast Sri Lanka) and subsequently became the ruler of Anuradhapur, a north-central province of Sri Lanka. It is during this period that the Dipavamsa describes the arrival of a Sakya princess from northeastern India and a large number of immigrants to the island. The princess eventually became the chief queen of Prince Vijaya's nephew.

Later, during the reign of King Devanampiya Tissa, who ruled at Anuradhapur from 247 to 207 B.C., Sri Lanka adopted Buddhism as the religion of the land in 246 B.C., under the influence of King Ashoka from eastern India (De Silva 1981).

Just as the Sinhalese were exposed to the cultural heritage of northeastern India, so was their language. Sinhalese is basically an Indo-Aryan language that has been influenced by various dialects from early times. The Indo-Aryan element in the Sinhalese language is greatly due to the contacts with northeastern India. With the fall of the Gupta dynasty in the eighth century A.D. in northeast India, the Sinhalese language was influenced considerably by Dravidian, a language largely spoken by the people of South India. The Portuguese, who invaded the island in 1505, and subsequently the Dutch and the English, who occupied the island later, did not affect the structure of the Sinhalese language, but they added to the vocabulary (Hettiaratchi 1969).


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