The monumental complex of Sigiriya, a UNESCO World Heritage site, is located in the central province of Sri Lanka and traditionally has been deemed to be the capital and site of the palace of Kassapa I, 5th-6th century AD. Drawing on archaeological, literary, religious and cultural evidence from Sigiriya, and from Sri Lanka and India in general, Raja de Silva presents a brand new theory on the identity and function of the site. Casting doubt on earlier interpretations of the site as a palace or fortress, he suggests that Sigiriya was never the abode of a God King', but was a long-standing monastery built several centuries before the time of Kassapa. The paintings for which Sigiriya has long been famous are reinterpreted, not as ladies from Kassapa's court, but as representations of Tara, the most important goddess in Mahayana Buddhism to whom the building was dedicated.

Besides the efforts that are of a descriptive and celebrative nature, studies related to Sri Lanka's historical built heritage largely view material remains in historical, sociological, socio-historical and semiological perspectives. There is hardly any serious attempt to view such material remains from a technical-analytical approach to understand the compositional aspects of their design. The 5th century AC royal complex at Sigiriya is no exception in this regard. The enormous wealth of information and the material remains unearthed during more than 100 years of field-based research by several generations of archaeologists provide an ideal opportunity for such analysis. The Sigiriya Royal Gardens fills the gap in research related to Sri Lanka's historical built heritage in general, and to Sigiriya in particular. Therefore, the present research attempts to read Sigiriya as a landscape architectonic design to expose its architectonic composition and design instruments.

In the fifth century Kasyapa I acquires his throne by murdering his father, who he plasters up alive into a wall. Unable to redeem himself with his people for this crime he abandons his capital and flees deep into the inhospitable forests of central Sri Lanka. There, in an area dominated by a massive black column of rock, he builds himself a new capital. At the center of his new city is the royal citadel, a terrestrial paradise of colorful gardens, pavilions and ponds. The once dark and foreboding rock he transforms to appear like a huge dazzling white cloud. Around its girth, like a giant colorful cummerbund, he paints an exquisite tapestry depicting celestial nymphs. Then on an escarpment half way up this sheer rock he then builds a colossal gatehouse in the form of a fearsome sphinx-like lion giving his lair it name, Sigiriya-Lion Mountain. There on its summit, hidden from view, he lives in splendid isolation tormented by fear and guilt. His city thrives for less than fourteen year. Then as quickly as it appears it disappears, abandoned, and quickly forgotten; relegated to an obscure footnote in history. This is the story of Kashyapa and his masterpiece-Sigiriya as it has never been told before.

In the late 1970s Ondaatje returned to his native island of Sri Lanka. As he records his journey through the drug-like heat and intoxicating fragrances of that "pendant off the ear of India, " Ondaatje simultaneously retraces the baroque mythology of his Dutch-Ceylonese family. An inspired travel narrative and family memoir by an exceptional writer.

This book examines culture, religion and polity in the context of Buddhism. Gananath Obeyesekere, one of the foremost analytical voices from South Asia develops Freud’s notion of ‘dream work’, the ‘work of culture’ and ideas of no-self (anatta) to understand Buddhism in contemporary Sri Lanka. This work offers a restorative interpretation of Buddhist myths in contrast to the perspective involving deconstruction. The book deals with a range of themes connected with Buddhism, including oral traditions and stories, the religious pantheon, philosophy, emotions, reform movements, questions of identity and culture, and issues of modernity. This fascinating volume will greatly interest students, teachers and researchers of religion and philosophy, especially Buddhism, ethics, cultural studies, social and cultural anthropology, Sri Lanka and modern South Asian history.