A Brahmin called Korakalambaka
[i] had lived in the reign of King Chethiya
[ii], Poojawaliya reports. These two had studied under one master. The explanation given in Poojawaliya about this incident is as follows. "…. when the people in the kingdom heard the decision of the king to offer the position of chief counselor for Korakalambaka, the Brahmin, who followed studies with him, whilst making a falsehood
to degrade his brother, the counselor called Kapila and presenting Korakalambaka as an elder one than Kapila himself, the people in the kingdom gathered and said 'let us wait and see whether the colour of the a lie is white or else it is black or else it is red or else it is blue', then as a result of this falsehood
made against Kapila, the great sage, the king was taken to hell across the ground"
(Poojawaliya, Page 111).
Indian influence and also the roots of ancient Heladeepa
[iii] can be seen in mentioned description. The most significant incident is that Korakalambaka had been introduced as a Branhamin, but his brother had been introduced as a Sage. In the inscriptions which date back to the ancient Hela period, the Brahamin and the Sage haven't been placed in the similar positions. The Brahmin had been introduced in his own Bahamian name. The Sage had been introduced with the respective symbols which would portrait
him as a noble person who is greater in knowledge and wisdom than the Brahmin.
The name called Korakalambaka had been changed gradually across the times. It can be determined that it had changed in to Kolambahalaka
[iv](
කොලම්බහාලක). This term can be found even in Mahavamsa Teeka
[v]. It is explained as Kolambagamaka
[vi] (කොලම්බගාමක) as well. Not only that, this same book reports about a place called Kolambalaka
[vii](කොලම්බාලක). That explanation is given as follows. "… and also a monk called Dhathawedaka
[viii] (
දාඨාවේධක)
who lived in Pirivena, the monastic college, called Kolombahalaka
(
කොලොම්බහාලක)…". This description directs us to think that the educational institutions of the sages had been transformed in to Pirivenas.
The historical evidences prove the fact that a name of a particular person with the effect evolvement, later, had been popular as a name of a particular place. This name had been used as a name of a place. In order to identify its origin we can seek the support of Mr. C. W. Nicholas. His explanation is as follows.
"Soorathissa
[ix] built the Kolambahalaka
(කෝලම්බහාලක) Vihara
[x] near Raheraka (
රහේරක)
by the early stage of 2nd century B.C. The armies of Chola
[xi] soldiers which were commanded by Bhalluka landed at Mahathiththa
[xii] (Manthai)
[xiii] in 161 B.C. and marched towards Kolambahalaka. As the next battle was occurred inside the city, Kolambahalaka must have been situated at a location which is closer to Anuradhapura City. In 103 B.C., Wattagamini
[xiv] Abhaya was defeated in the battle in Kolambalaka
(කෝලම්බාලක). This place was known as Kalaombalaka
(කලොම්බාලක) and was situated towards the northern direction, and also closer to, of the ground where, later, Abhayagiriya Vihara was built" (Historical Topography of Ancient and Medieval Ceylon, Chapter 19, Page 185).
[i] Korakalambaka is pronounced as Ko-ra-ka-lam-baka.
[ii] King Chethiya is considered the birth point of falsehoods.
[iii] This is how Sri Lanka was known in the ancient times.
[iv] Kolambahalaka is pronounced as Ko-lam-ba,-haa-la-ka.
[v] Teeka is pronounced as Tee-kaa.
[vi] Kolambagamaka is pronounced Ko-lam-ba-gaa-ma-ka.
[vii] Kolambalaka is pronounced as Ko-lam-baa-la-ka.
[viii] Dhathawedaka
is pronounced as
Dhaa
-thaa-we-da-ka.
[ix] Soorathissa is pronounced as Su-ra-this-sa.
[x] Vihara - the monastery.
[xi] Chola is pronounced as C-h
ō-la.
[xii] Mahathiththa is pronounced as Ma-haa-thi-th-tha.
[xiii] Manthai is pronounced as Maan-thaa-i.
[xiv] Wattagamini is pronounced as Wat-ta-gaa-mi-ni.
Translated by Amal
Meemanage (amalmeemanage@gmail.com)
