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Book Review: ‘Public Interest Litigation in India: A Renaissance in Social Justice’ by Mamta Rao

This book gives a brief description on the past, present and future of the public interest cases in India and abroad. It proves to be an excellent guide to the law students especially at beginning of their studies. Author Dr. Mamta Rao is currently a lecturer of Durgawati University, Jabalpur. She is eminent author who has written a number of law related books for basic and advanced studies in law.

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Russia: Investigate Beating of Human Rights Lawyer


The lawyer, 31-year-old Sapiyat Magomedova, represents victims of human rights abuses, including taking their cases to the European Court of Human Rights. Her colleagues at Omarov and Partners, the law firm she works for in Khasavyurt, Dagestan's second largest city, told Human Rights Watch that police officers beat Magomedova unconscious on the premises of the Khasavyurt police department on June 17, 2010.

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Kings of Sri Lanka


King / Queen Ruling Period Year Capital
Vijaya married Kuveni   38 Years 543 – 505 BC Thammanna Nuwara
Upathissa 01 Year 505 – 504 BC Upathissa Nuwara
Panduwas Dev 30 Years 504 -474 BC Upathissa Nuwara
Abhaya 20 Years 474 – 454 BC Upathissa Nuwara
Pandukabhaya 70 Years 437 – 367 BC Anuradhapuraya
Mutasiwa 60 Years 367 – 307 BC Anuradhapuraya
Devanampiyathissa 40 Years 307 – 267 BC Anuradhapuraya
Uththiya 10 Years 267 – 257 BC Anuradhapuraya
Mahasiwa 10 Years 257 – 247 BC Anuradhapuraya
Surathissa 10 Years 247 – 237 BC Anuradhapuraya
Sena & Guththika 22 Years 237 – 215 BC Anuradhapuraya
Asela 10 Years 215 – 205 BC Anuradhapuraya
Elara 44 Years 205 – 161 BC Anuradhapuraya
Dutugemunu 24 Years 161 – 137 BC Anuradhapuraya
Saddhathissa 18 Years 137 – 119 BC Anuradhapuraya
Thullaththana 01 Month 119— BC Anuradhapuraya
Lajjithissa 09 Years & 08 Month 119 – 109 BC Anuradhapuraya
Kallathanaga 06 Years 109 – 103 BC Anuradhapuraya
Wattagamini Abhaya ( Walagamba ) 05 Month– ( 1st rulling time ) 103 BC Anuradhapuraya
Walagamba 12– Years ( 2nd rulling time ) 89 – 76 BC Anuradhapuraya
Pualahattha 03 Years 103 – 100 BC Anuradhapuraya
Bhahiya 02 Years 100 – 98 BC Anuradhapuraya
Panayamara 07 Years 98 – 91 BC Anuradhapuraya
Piliyamara 07 Month 91 – 90 BC Anuradhapuraya
Dhatiya 02 Years 90 – 89 BC Anuradhapuraya
Mahasilu Mahathissa 14 Years 76 –– 62 BC Anuradhapuraya
Choranaga 12 Years 62 – 50 BC Anuradhapuraya
Thissa ( Kuda Thissa ) 03 Years 50 – 47 BC Anuradhapuraya
Anula & Her Husbands— 1 st Woman to lead
 04 Years & 03 Month 47 – 42 BC Anuradhapuraya
Kutakannathissa 22 Years 42 – 20 BC Anuradhapuraya
Bhathiya , Bhathika Abhaya, Bhathiya Thissa 28 Years 20 BC – 09 AC Anuradhapuraya
Mahadeliya Mahanaga 12 Years 09 – 21 AC Anuradhapuraya
Amanda Gamini 09 Years– 21 – 30 AC Anuradhapuraya
Kanirajanuthissa 03 Years 30 – 33 AC Anuradhapuraya
Chulabhaya 02 Years 33 – 35 AC Anuradhapuraya
Queen Seewali 04 Month 35 AC Anuradhapuraya
Eylanaga 09– Years 35 – 44 AC Anuradhapuraya
Chandramukhaseewa 08 Years 44 – 52 AC Anuradhapuraya
Yasalalakathissa 07 Years & 08 Month 52 – 60 AC Anuradhapuraya
Subharaja 06 Years 60 – 66 AC Anuradhapuraya
Wasabha 44 Years 66 – 110 AC Anuradhapuraya
Wankanasikathissa 03 Years 110 – 113 AC Anuradhapuraya
Gajaba – I 22 Years 113 – 135 AC Anuradhapuraya
Mahallakhanagha 06 Years 135 – 141 AC Anuradhapuraya
Bhathiya Thissa – II 24 Years 141 – 165 AC Anuradhapuraya
Kanitthathissa 28 Years 165 – 193 AC Anuradhapuraya
Chulanaga ( Kujjanaga ) 02 Years 193 – 195 AC Anuradhapuraya
Kunchanaga 01 Years 195 – 196 AC Anuradhapuraya
Sirinaga 19 Years 196 – 215 AC Anuradhapuraya
Voharikathissa 22 Years 215 – 236 AC Anuradhapuraya
Abhayanaga 08 Years 236 – 244 AC Anuradhapuraya
Sirinaga – II 08 Years 244 – 246 AC Anuradhapuraya
Vijayakumara 01 Year 246 – 247 AC Anuradhapuraya
Sangathissa 04 Years 247 – 251 AC Anuradhapuraya
Sirisangabhodhi ( Sirisagabo ) 02 Years 251 – 253 AC Anuradhapuraya
Ghotabhaya 13 Years 253 – 266 AC Anuradhapuraya
Detuthis – I ( Jettathissa ) 10 Years– 266 – 276 AC Anuradhapuraya
Mahasen 27 Years 276 – 303 AC Anuradhapuraya
Sirimewan 28 Years 303 – 331 AC Anuradhapuraya
Detuthissa – II 09 Years 331 – 340 AC Anuradhapuraya
Buddhadasa 29 Years 340 – 369 AC Anuradhapuraya
Upathissa – I 42 Years 369 – 410 AC Anuradhapuraya
Mahanama 22 Years 410 – 432 AC Anuradhapuraya
Soththisena 01 Day 432 AC Anuradhapuraya
Chaththagrahaka 01 Year 432 – 433 AC Anuradhapuraya
Miththasena 01 Years 433 – 434 AC Anuradhapuraya
Pandu 434 – 459 AC Anuradhapuraya
Parinda 434 – 459 AC Anuradhapuraya
Kudaparinda 434 – 459 AC Anuradhapuraya
Thirithara 434 – 459 AC Anuradhapuraya
Dhatiya 434 – 459 AC Anuradhapuraya
Phitiya Total 27 years 434 – 459 AC Anuradhapuraya
Dhatusena 18 Years 459 – 477 AC Anuradhapuraya
Kashayapa 18 Years 477 – 495 AC Anuradhapuraya
Mugalan –– I 18 Years 495 – 512 AC Anuradhapuraya
Kumaradasa ( Kumara Dhathusena ) 09 Years 512 – 521 AC Anuradhapuraya
Keerthisena 09 Month 521 AC Anuradhapuraya
Siwa 25 Days 521 AC Anuradhapuraya
Upathissa – II 01 Year 521 – 522 AC Anuradhapuraya
Silakala 13 Years 522 – 535 AC Anuradhapuraya
Dathappabhuthi ( Dhapuphasen ) 06 Month 535 AC Anuradhapuraya
Mugalan –– III 20 Years 535 – 555 AC Anuradhapuraya
Kithsirimewan– ( Keerthi Sri Megawarna ) 19 Years 555 – 573 AC Anuradhapuraya
Mahanaga 03 years 573– -575 AC Anuradhapuraya
Agbo – I ( Agrabhodhi ) 34 Years 575 – 608 AC Anuradhapuraya
Agbo – III 10 Years 608 – 618 AC Anuradhapuraya
Sangathissa 02 Month 618 AC Anuradhapuraya
Mugalan – III 05 Years 618 – 623 AC Anuradhapuraya
Asigrahaka ( Shilamegawarna ) 09 Years 623 – 632 AC Anuradhapuraya
Agbo – III 06 Month ( 1st rulling time) 632 AC Anuradhapuraya
Jetthathissa ( Detuthissa )– – III 05 Month 632 AC Anuradhapuraya
Agbo– – III 16 Years– ( 2nd rulling time ) 632 – 648 AC Anuradhapuraya
Dathasiwa – I 02 Years 648 – 650 AC Anuradhapuraya
Kashayapa –– II 09 years 650 – 659 AC Anuradhapuraya
Dappula – I 03 Years 659 – 662 AC Anuradhapuraya
Haththadatha ( Dhatopathissa – II ) 09 Years 659 – 667 AC Anuradhapuraya
Agbo – IV ( Aggabhodhi ) 16 Years 667 – 683 AC Anuradhapuraya
Daththa 02 Years 683 – 684 AC Anuradhapuraya
Haththadatha– 06 Month 684 AC Anuradhapuraya
Manawamma 35 Years 684 – 719 AC Anuradhapuraya
Agbo – V 06 Years 719 – 725 AC Anuradhapuraya
Kashshapa – III 06 Years 725 – 731 AC Anuradhapuraya
Mahinda – I— ( Mihindu ) 03 Years 731- 733 AC Anuradhapuraya
Agbo– – VI 40 Years 733 – 722 AC Anuradhapuraya
Agbo – VII 06 Years 772 – 718 AC Anuradhapuraya
Mihindu – II 20 Years Anuradhapuraya
Dappula -II ( Udaya – I ) 05 Years 797 – 802 AC Anuradhapuraya
Mihindi – III 03 Years 802 – 805 AC Anuradhapuraya
Agbo – VIII 11 Years 805 – 816 AC Anuradhapuraya
Dappula – III 16 Years 816 – 831 AC Anuradhapuraya
Agbo – IX 02 Years 831 – 833 AC Anuradhapuraya
Sena – I 20 Years 833 – 853 AC Anuradhapuraya
Sena – II 35 Years 853 – 887 AC Anuradhapuraya
Udaya – II 11 Years 887 – 898 AC Anuradhapuraya
Kashshapa– – IV 17 Years 898 – 915 AC Anuradhapuraya
Kashshapa– – V 09 Years 915 – 924 AC Anuradhapuraya
Dappula – IV 07 Month 924 AC Anuradhapuraya
Dappula – V 12 Years 924 – 935 AC Anuradhapuraya
Udaya – II 03 Years 935 – 938 AC Anuradhapuraya
Sena – III 08 Years 938 – 946 AC Anuradhapuraya
Udaya – III 06 Years 946 – 952 AC Anuradhapuraya
Sena – IV 03 Years 952 – 955 AC Anuradhapuraya
Mihindu – IV 16 Years 955 – 972 AC Anuradhapuraya
Sena – V 10 Years 972 – 982 AC Anuradhapuraya
Mihindu – V 36 Years 982 – 1018 AC Anuradhapuraya
Vijayabahu – I 55 Years 1055 – 1110 AC Polonnaruwa
Jayabahu – I 01 Year 1110 AC Polonnaruwa
Vickramabahu 21 Years 1110 – 1131 AC Polonnaruwa
Gajaba – II 22 Years 1131 – 1153 AC Polonnaruwa
Maha Parakramabahu – I  33 Years Picture below 1153 – 1186 AC Polonnaruwa
Vijayabahu – II 01 Year 1186 – 1187 AC Polonnaruwa
Mihindu ( mahinda ) – IV 05 Days 117 AC Polonnaruwa
Nishshankamalla 09 Years Picture below 1187 – 1196 AC Polonnaruwa **1
Veerabahu – I 01 Day 1196 AC Polonnaruwa
Vickramabahu – II 03 Month 1196 AC Polonnaruwa
Chidaganga 09 Month 1196 – 1197 AC Polonnaruwa
Leelawathi 03 Years ( 1st rulling time ) 1197 – 1200 AC Polonnaruwa
Leelawathi 01 Year ( 2nd rulling time ) 1210 AC Polonnaruwa
Leelawathi 07 Month ( 3rd rulling time ) 1212 AC Polonnaruwa
Sahasamalla 02 Years 1200– – 1202 Ac Polonnaruwa
Kalyanawati 08 Years 1202 – 1210 AC Polonnaruwa
Darmshoka 01 Year 1210 AC Polonnaruwa
Anikanga 17 days 1210 AC Polonnaruwa
Lokeshwara 09 Month 1211 AC Polonnaruwa
Parakramapandu 03 Years 1212 – 1215 AC Polonnaruwa
Kalinga- Maga 21 Years 1215 – 1236 AC Polonnaruwa
Vijayabahi – III 04 Years 1220- 1224 AC Dambadeniya
Parakramabahu – II 35 Years 1234 -1269 AC Dambadeniya
Vijayabahu – IV 03 Years 1267 – 1270 Ac Dambadeniya
Buvanekabahu – I 12 Years 1270 -1283 AC Dambadeniya & Yapahuwa
Parakramabahu – III 06 Years 1287 – 1293 AC Polonnaruwa
Buwanekabahu – II 09 Years 1293 – 1302 AC Kurunegala
Panditha Parakramabahu – IV 24 Years 1302 – 1326 AC Kurunegala
Buwanekabahu – III Kurunegala
Vijayabahu – V Kurunegala
Buvanekabahu – IV 12 Years 1341 – 1353 AC Gampola
Parakramabahu – V 15 Years 1344 – 1359 Dedigama & Gampola
Vickramabahu – III 17 Years 1357 – 1374 AC Gampola
Buvanekabahu – V 37 Years 1372 – 1408 AC Gampola
Veerabahu – II 05 Years 1392 – 1397 AC Raigama
Veeraalakeshvara 12 Years 1397 – 1410 Ac Raigama
Parakramabahu – VI ( 1 st King in Kotte)-157 th King 55 Years 1412 – 1467 AC Kotte
Jayabahu – II 05 Years 1467 – 1472 AC Kotte
Buvanekabahu – VI 09 Years 1472 – 1480 AC Kotte
Parakramabahu – VII 04 Years 1480 – 1484 AC Kotte
Veeraparakramabahu – VIII 24 Years 1484- 1508 AC Kotte
Darma Parakramabahu – IX 20 Years 1508 – 1528 AC Kotte & Kelaniya
Vijayabahu – VII 12 Years 1510 – 1522 AC Kotte
Buwanekabahu– – VII 30 Years– 1522 – 1551 AC Kotte
Darmapala 46 Years 1551 – 1597 Ac Kotte
Mayadunna 60 Years 1521 – 1581 AC Seethawaka
Rajasinghe – I 39 years 1554 – 1593 AC Seethawaka
Don Pilip 01 Year 1591 AC Mahanuwara
Wimaladarmasuriya – I 13 years Mahanuwara
Senarath 31 Years 1604 1635 AC Mahanuwara ( Senkadagala )
Rajasinghe – II 52 Years 1635 – 1687 AC Senkadagala
Wimaladarmasuriya – II 20 Years 1687 – 1707 AC Mahanuwara ( Senkadagala )
Narendrasinghe 32 Years 1707 – 1739 AC Mahanuwara ( Senkadagala )
Vijaya Rajasinghe 08 Years 1739 – 1747 AC Mahanuwara ( Senkadagala )
Keerthi Sri Rajasinghe 35 years 1747 – 1782 AC Mahanuwara ( Senkadagala )
Radhirajasinghe 16 Years 1782 – 1798 AC Mahanuwara ( Senkadagala )
Sri Wickrama Rajasinghe ( 177 th King) 17 Years picture below 1798 – 1815 AC Mahanuwara ( Senkadagala ) **2


  Rulers of Jaffnapatam ( 1210- 1619 AD)

 Parliament of Sri Lanka

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Resources on Rawana


King Pulasthi

Visravamuni- Children by others- Kuvera, Karan, Tirisara

Children by Kekasi ( daughter of Sumali-Yakka) – Ravana, Kumabhakarna, Surpanka, Vibheeshana


Ravana + Mandodaree

Children- Indrajith, Athkayan, Akshan, Tirisira, Narantakan, Devantakan


As per Arachaeo Astronomy research of Mr.Hari and his team (historical Rama) from India, Ravan was born on 10 January 5114 BC

Valmiki Ramayan 

Ravana and Sigiriya

Ravana, mighty Emperor 

Was it Ravana's bridge? 

Historical records on Rama & Ravana 

Vimanas- Ravana's flying machines 

Historical Rawana- Latest Book By Mr.N.C.K Kiriella  

Ravana was a great chanter of the Sama Veda, and a great devotee of Lord Shiva who had visited Mount Kailash, which he could have very well done from northern Yadu regions like Mathura. Ravana was well versed in Sanskrit and the composer of the famous Shiva Tandava Stotra. While one may argue that such a composition was of a later time than Ravana, it still shows a tradition that connects him with Sanskrit. His native tongue does not appear to have been Dravidian. 

King Ravana is known to have been a very learned and pious man, a wise, just and peaceful rule, a loving husband, a fond father & brother. A famous flutist & composer well versed in Vedas, Angas and Sastras. He is called Dasis Ravana which means the king with 10 great talents. He was a descendant of Surya Wansha and Hela Raskshasa tribe. (Ancient Sinhalese tribe) He was one of the best fighters in Angampora, the traditional martial arts of ancient Sinhale.

King Dasis Ravana was a great Scholar in Ayurvedic medicine. He was the person who invented Arka Shastra. The book Arka Prakshaya reveals this truth to the present world. He wrote several books revealing the cures for many diseases. In one book he wrote "Eating beef cause to infect ninety eight new diseases to human beings. The book "Kumara Tantraya" which reveals the treatments for infant diseases was written by him accepting the request of his pregnant queen Mandodari. 

In available records Ravana also comes out as a just ruler who governed the country very well. There was internal peace and no feud. He was the head of civil, judicial, military and spiritual administration of his vast and extensive realm. There was obedience not through fear but out of love for the safety of peace-giving monarch. Harmony prevailed.

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Legal Theory Lexicon: Path Dependency


The phrase "path dependency" is used to express the idea that history matters–choices made in the past can affect the feasibility (possibility or cost) of choices made in the future.  This entry in the Legal Theory Lexicon introduces this idea to law students, especially first-year law students, with an interest in legal theory.

The General Idea of "Path Dependency"  

The general idea of path dependency is that prior decisions constrain (or expand) the subsequent range of possible or feasible choices.  That is, a decision, d, made at t1 may affect the choice set, S = (c1, c2, . . . cn) at t2.  We can define a choice set as a set of actions that a given agent could take.  Or to expand the path metaphor, if we imagine a network of paths through time, from past to future, decisions to branch at an earlier point on the chosen path may affect the destinations that one can reach from a later point on the path.  Sometimes, if we choose the left fork, we may be able to reach exactly the same destinations we could have reached via the right fork, but sometimes, our choices foreclose some possibilities altogether.  It isn’t always the case that in the long run, there’s still time to change the road you’re on.

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The elements of living lightly

Think about it: when we have expectations, and things don’t go the way we expect (which happens quite often, as we’re not good prognosticators), we are disappointed, frustrated. It’s our expectations that force us to judge whether something is good or bad.

When you expect something of a friend, co-worker, family member, spouse, and they don’t live up to that expectation, then you are upset with them, or disappointed. It causes anger. But what if you had no expectations — then their actions would be neither good nor bad, just actions. You could accept them without frustration, anger, sadness.

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Legal Theory Lexicon: Efficiency, Pareto, and Kaldor-Hicks

Almost every law student get's some introduction to normative law and economics in their first year of law school.  One of the basic ideas of normative law and economics is that the law should be "efficient."  But what does efficiency mean?  For economists, "efficiency" is a technical idea–with only a tangential connection to the use of "efficiency" in ordinary speech.  In order to understand economic efficiency, we will look at what are called the Pareto principles and a related idea that is sometimes called Kaldor-Hicks efficiency.

In addition to explicating the idea of efficiency, we will take a qucik look at some of the criticisms that might be made of this concept.  Although many economists operate on the assumption that "efficiency" is an uncontroversial good, that conclusion is controversial both inside and outside of the discipline of economics.

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Legal Theory Lexicon: The Law Is A Seamless Web

F.W. Maitland, the famous legal historian wrote, “Such is the unity of all history that any one who endeavors to tell a piece of it must feel that his first sentence tears a seamless web.”  (A Prologue to a History of English Law, 14 L. Qtrly Rev. 13 (1898))  Maitland didn't actually say that the "law is a seamless web," but he is usually given credit for the idea that the law forms some kind of "organic unity" or is characterized by strong interconnections.  The idea that law is seamless web is ambiguous–the aphorism expresses different ideas on different occasions.  This post in the Legal Theory Lexicon series will explicate the seamless web metaphor and its several implications for legal theory.


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Experiencing the Planetary Shift on an Uptilt…an energetic sparkle in the air…..


When you feel genuine hope, care and compassion, your heart is sending harmonious and coherent signals to the brain/ mind, replacing feelings of separation with a sense of connection. The heart and brain are aligned and in sync. The higher cortical functions are enhanced, facilitating objective, sober assessment and intuitive perception. You perceive more wholeness, and solutions to problems are more apparent. 


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How does multitasking affect memory



The human mind can shift rapidly between tasks, on the order of a few hundred milliseconds. Recent research has uncovered supertaskers, the 2.5 percent of the population who are better than everyone else at texting and driving. But the average mind prefers something closer to a second or two between changes in input. The faster this shift, the less sense we can make of the information….


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Cutting the Cord to Materialism


In America and much of western culture, our infatuation with materialism comes from the opportunity to have such. Being a minimalist pre-cable/satellite television was not just a fad. It was a way of life. People were these things called ACTIVE and ENERGETIC. Once television became such a monumental part of our lives, we began being consumed by this sedentary form of life that co-existed with unhealthy and unfit lives.


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Legal Theory Lexicon: Contractarianism, Contractualism, and the Social Contract


Some of the key conceptual tools deployed by legal theorists are likely to be familiar to most law students from their undergraduate education.  One of these is the notion of the "social contract"–familiar from Hobbes, Locke, and Rousseau.  But unless you were an undergraduate philosophy major or have some graduate work in philosophy, you may not be as familiar with some of the ideas that have grown out of the social-contract tradition.

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Shin on Unconscious Discrimination


A steadily mounting body of social science research suggests that ascertaining a person’s conscious motives for an action may not always provide a complete explanation of why he did it. The phenomenon of unconscious bias presents a worrisome impediment to the achievement of fair equality in the workplace. There have been numerous deeply insightful articles discussing various aspects of this problem and canvassing its implications for antidiscrimination law.

      

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Advaita Vedanta – Adi Sankara’s views

Adi Sankara's treatises on the Upanishads, the Bhagavad Gita and the Brahma Sutras are his principal and almost undeniably his own works. Although he mostly adhered to traditional means of commenting on the Brahma Sutra, there are a number of original ideas and arguments. He taught that it was only through knowledge and wisdom of nonduality that one could be enlightened.

Sankara's opponents accused him of teaching Buddhism in the garb of Hinduism, because his non-dualistic ideals were a bit radical to contemporary Hindu philosophy. However, it may be noted that while the Later Buddhists arrived at a changeless, deathless, absolute truth after their insightful understanding of the unreality of samsara, historically Vedantins never liked this idea. Although Advaita also proposes the theory of Maya, explaining the universe as a "trick of a magician", Sankara and his followers see this as a consequence of their basic premise that Brahman is real. Their idea of Maya emerges from their belief in the reality of Brahman, rather than the other way around.

Sankara was a peripatetic orthodox Hindu monk who traveled the length and breadth of India. The more enthusiastic followers of the Advaita tradition claim that he was chiefly responsible for "driving the Buddhists away". Historically the decline of Buddhism in India is known to have taken place long after Sankara or even Kumarila Bhatta (who according to a legend had "driven the Buddhists away" by defeating them in debates), sometime before the Muslim invasion into Afghanistan (earlier Gandhara).

Although today's most enthusiastic followers of Advaita believe Sankara argued against Buddhists in person, a historical source, the Madhaviya Sankara Vijayam, indicates that Sankara sought debates with Mimamsa, Samkhya, Nyaya, Vaisheshika and Yoga scholars as keenly as with any Buddhists. In fact his arguments against the Buddhists are quite mild in the Upanishad Bhashyas, while they border on the acrimonious in the Brahma Sutra Bhashya.

The Vishistadvaita and Dvaita schools believed in an ultimatelysaguna Brahman. They differ passionately with Advaita, and believe that his nirguna Brahman is not different from the Buddhist Sunyata(wholeness or zeroness) — much to the dismay of the Advaita school. A careful study of the Buddhist Sunyata will show that it is in some ways metaphysically similar as Brahman. Whether Sankara agrees with the Buddhists is not very clear from his commentaries on the Upanishads. His arguments against Buddhism in the Brahma Sutra Bhashyas are more a representation of Vedantic traditional debate with Buddhists than a true representation of his own individual belief. (See link: Sankara's arguments against Buddhism)


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