Nestled in the heart of Galle, the capital of Sri Lanka’s Southern Province, Atapattu Walawwa stands as a testament to the rich architectural heritage of the island. This beautifully preserved manor house has long been the residence of the Gooneratne and Dias Abeysinghe families, serving as a treasure trove of history and culture.
Dr. Janaka Goonetileke, a Consultant Obstetrician and Gynacologist based in Britain, has embarked on a profound journey to explore his wife Dharshani Dias Abeysinghe’s family roots, as she is the sole heir to this ancestral home, which has been cherished by its family for nearly two and a half centuries. Recently, I had the privilege of attending a workshop led by Dr. Goonetileke and Architect Lalith Lankathileke, where they delved into the modern philosophies shaping Atapattu Walawwa and the broader context of Sri Lankan architectural heritage. Together, they revealed how living harmoniously with nature is not just a practice, but a cherished way of life that has endured through generations. This article draws from my enlightening conversation with these two inspiring individuals.
An ideal garden
Dr. Janaka Goonethileke articulates a profound connection between traditional wisdom and modern ecological practices in his assessment of a garden designed according to Buddhist philosophy. “The ideal garden is an agri-forest,” he asserts, “where stable biodiversity exists in harmony with the occupants.” This harmonious relationship contributes significantly to public health, ensuring that both flora and fauna do not threaten the inhabitants, while also preserving the environment. He underscores the self-sustaining nature of such gardens, which eliminate the need for external fertilisers.
Delving into the intricacies of this ecosystem, he explains, “The roots of plants penetrate all three layers of soil, fostering a diverse internal ecosystem filled with beneficial bacteria, nematodes, and arthropods. This process, which I refer to as a ‘neurobion,’ highlights a fascinating microscopic connection between nature and humans.” He emphasises that trees and other plants play a crucial role in cleansing groundwater by facilitating cloud formation that leads to rain, which in turn replenishes water tables essential for human consumption. He notes the numerous benefits of these home gardens: “They act as windbreakers, provide well-oxygenated and humidified air, produce a variety of herbs and vegetables, and regulate rainwater flow to enhance soil absorption. Through these interactions, we cultivate not just a garden, but a holistic ecosystem that nourishes both our internal environment and our external surroundings, contrasting sharply with the more isolated approach often seen in Western medicine.”
Sustainable architecture
As it explores the intricate design and sustainable building techniques of Athapaththu Walawwa, guided by Architect Lalith Lankathileke, a rich tapestry of traditional craftsmanship and environmental adaptation unfolds. The structure of the Sinhala house, constructed from stone, timber, and mud, exemplifies resilience through centuries. “The masonry, known as thappa badama, is created from a blend of sand, lime, and ant hill clay, often enhanced with burnt paddy husks,” Lankathileke explains, showcasing how these materials not only withstand time but also adapt to environmental changes.
He said that the houses effectively regulate temperature; when cold, they absorb moisture, and when hot, they expel it, resulting in remarkably durable walls that show no signs of cracking even after 280 years. Observations abound regarding how the design effectively shields occupants from the elements. Lankathileke highlights the strategic use of tinted glass on the eastern side to mitigate sun glare, while the angular roof layout disperses sunlight over a broader area, minimising heat concentration. “This design, paired with half-circle tiles, efficiently reflects radiant heat,” he said.
Lalith Lankathileke and Dr. Janaka Goonathileke (in the middle) with the participants of the workshop
Ventilation is another marvel of this architectural approach. The buildup of heat from daily activities causes warm air to rise and escape through the crevices of Sinhala tiles, creating a vacuum that facilitates lateral airflow from the windows. Lankathileke explains the significance of external ventilation: “By employing the Hulang Kapolla or Venturi principle, incoming winds are accelerated as they pass through narrower spaces, effectively displacing humid air and increasing perspiration rates for natural cooling.” Attention to detail is evident in the design, where angulated window poles reduce wind speed, preventing damage and excessive noise. The drainage system is equally ingenious, the lower third of the roof is angled to help rainwater gain momentum as it cascades down, efficiently directing it away from the walls. This thoughtful design encapsulates the principles of Vastu Shastra, ensuring that every window is reciprocated by an opening on the opposite wall for enhanced ventilation and security. Lankathileke’s insights reveal how Athapaththu Walawwa not only stands as a home but as an example to sustainable living harmonised with the environment.
Prevention from termite infestation
In preventive measures against termite infestation at Athapaththu Walawwa, Dr. Goonetileke highlights the traditional building materials and methods that contribute to sustainability and pest control. He said, “Terracotta plays a crucial role in allowing evaporation of water, creating dryness in the ground that is unfavorable for termites.” The use of lime in masonry and wood finishing produces a toxic environment for these pests, further safeguarding the integrity of the structure.
While modern practices often involve installing a network of pipes beneath the flooring to inject insecticides, Dr. Goonetileke raises concerns about the environmental impacts of such methods. “Injecting insecticides into the ground can pollute water tables,” he cautions, reflecting on his observations during his time in the UK, where sperm counts declined significantly, illustrating the broader implications of modern living on health and the ecosystem.
In terms of water management, he explains that both internal and external drainage systems are meticulously designed to channel rainwater away from the house. “Water poses the greatest risk to structures made from sand, ant hill clay, and lime,” he said, emphasising that if moisture seeps into the foundation, it can foster conditions conducive to termite activity. He notes that maintenance practices in the kitchen mirror those of the front garden, underlining the importance of effective drainage to preserve the home’s longevity.
Creation of non-self
In exploring the cultural and historic heritage of Atapattu Walawwa, Dr. Goonatileke emphasises that the design of a Sri Lankan Buddhist home is fundamentally rooted in the aim of liberating the mind. He draws parallels between the architecture of these homes and the sacred Bo tree under which the Buddha achieved Nirvana. “The Bo tree serves as a prototype,” he explains, “offering a canopy that shields meditators from glare while providing thermal comfort.” The tree’s well-twirled stem symbolises physical security, while its leaves trap well-hydrated oxygen, ensuring a steady supply of fresh air. “The soft rustling of hanging leaves produces a soothing ‘sili sili’ sound, creating a pleasing auditory environment,” Dr. Goonetileke said.
He highlights that the house’s design facilitates a subconscious connection to nature, where the sensory stimulation is minimised, allowing the self to fade into the background, thereby liberating the mind. Each space within the home is thoughtfully created for different functions, ranging from social interaction to fulfilling basic human needs. “Absolute security—physical, mental, and physiological—enables one to transcend the self and access a deeper part of human nature characterised by compassion, loving kindness, equanimity, and empathetic joy,” he said.
This transformative experience symbolises the transition from a polluted area to a divine space, with each room designed to aid in achieving this state of liberation. Dr. Goonetileke said that in neuroscience, this phenomenon connects to what is known as the “social brain,” represented by the two large cerebral hemispheres developed over millions of years of social interaction.
The creation of “non-self” occurs when the electromagnetic forces of an individual’s aura merge with the universe, leading the brain to perceive itself as but a droplet in the vast ocean. “Once self is denied—the source of greed and hate—our inner human nature emerges, revealing what we often refer to as spirituality,” he said.
Reflecting on my experience in the verandah of Atapattu Walawwa, the harmonious blend of external and internal spaces becomes apparent. Architect Lankathileke describes the design as an intentional refuge, where “sitting in the varanda, the back is protected by the wall, allowing for a vantage point to assess potential threats.” This perspective fosters a sense of security, reinforcing the balance between safety and openness. Lankathileke explained the visual experiences that enhance relaxation, noting, “Peripheral vision provides a calming background awareness, contrasting sharply with the tension that comes from fixed, restrictive sight that focuses too intensely on a single element.”
The ambience is further enriched by the scents that permeate the air, “an overall odourless atmosphere harmonises with nature,” he said, while the delicate aroma of flowers adds a layer of tranquility. Auditory elements, too, contribute to the sense of peace, as sounds of rain, thunder, and lightning echo in a safe environment, providing a soothing backdrop without feeling threatening. “The gentle breeze from the garden offers thermal comfort,” Lankathileke said, highlighting how this natural airflow enhances relaxation. Even the act of tasting and sharing food in this space plays a part in fostering a serene atmosphere, as socialising is inherently comforting.
Dr. Goonathileke said that when the five senses detect no immediate threats, it creates a relaxing environment that allows the mind to free itself from the self. Through this design philosophy, Atapattu Walawwa exemplifies a space where spiritual and mental liberation can thrive.
Preserving the heritage
The architectural wisdom embodied in Atapattu Walawwa serves as a vital link between Sri Lanka’s rich cultural heritage and the sustainable practices needed in our modern world. As we navigate the complexities of contemporary living, it is imperative to carry forward this knowledge, emphasising the importance of designs that promote harmony with nature and enhance the well-being of their occupants. Through this one-one day intensive workshop and guided tour Dr. Goonetileke and Architect Lankathileke inspire us to recognise that the principles guiding traditional Sri Lankan architecture—such as resilience, sustainability, and a deep awareness of the environment—are timeless assets that can inform our future. By integrating these practices into today’s architectural discourse, we can cultivate spaces that not only honour our past but also nurture the next generation’s understanding of sustainability and mindfulness. Atapattu Walawwa stands as a symbol of this philosophy, reminding us that the art of building is inseparable from the art of living, and compelling us to envision a future where architecture continues to serve as a sanctuary for both the body and spirit.
