Jami-Ul-Alfar Mosque

Jami-Ul-Alfar Mosque (also known as Rathu Palliya, lit: Red Mosque or Red Musjid) is a mosque in Colombo District, Sri Lanka. It is located on 2nd Cross Street, off Main Street in Pettah (Colombo 11).

History

The mosque was designed in 1908 by H.L. Saibo Lebbe as a place of worship for the Bohra Muslim community of Indian origin living in the island (De Silva & Chandrasekara, 2009). The construction work of the mosque was ended in 1909 (Rajapakshe, 2018).

At the beginning, the mosque had a capacity for a congregation of about 1,500 devotees (Rajapakshe, 2018). In 1975, it was expanded allowing a congregation of about 10,000 devotees to pray at the mosque at any given time (Rajapakshe, 2018).

Building

The two storied mosque building is the main attraction with an aesthetic value. It has been ornate with red and white colored strips, chequers and spirals giving a vivid appearance to the building. The towers which rise to the skyward bear the pomegranate fruit shaped domes and have adorned with Islamic symbols. The total design of the mosque is seemed to be influenced by the Indo-Islamic  architecture (Rajapakshe, 2018). Altering its original appearance, some parts have been added to the mosque building later.

The Jamek Mosque in Kuala Lumpur, Malasia (built in 1910) is said to has features similar to Red mosque in Pettah (Rajapakshe, 2018).

Attribution
1) Sri Lanka - 014 - brilliantly-painted Mosque by McKay Savage is licensed under CC BY 2.0

References
1) De Silva, N.; Chandrasekara, D.P., 2009. Heritage Buildings of Sri Lanka. Colombo: The National Trust Sri Lanka, ISBN: 978-955-0093-01-4.  p.133.
2) Rajapakshe, S.; Bandara, T. M. C.; Vanninayake, R. M. B. T. A. B. (Editors), 2018. Puravidya Sthana Namavaliya: Kolamba Distrikkaya (In Sinhala). Vol. I. Department of Archaeology (Sri Lanka). ISBN: 978-955-7457-19-2. p.42.

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Sri Dharmendrarama Viharaya, Mayadunna

Sri Dharmendrarama Viharaya (also known as Sri Dharmendrarama Purana Raja Maha Viharaya or Mayadunna Viharaya) is a Buddhist temple situated in Ampara District Sri Lanka. It is located in the Grama Niladhari Division no. W/04A/055 of Mayadunna village in Uhana Divisional Secretary’s Division. The temple can be reached by travelling 1.5 km distance from the Mayadunna junction which is on the Ampara - Mahiyangana road about 17.5 km far from the Ampara town.

History

The exact history of Mayadunna temple is not known. According to the local believes this temple has a history related to the ancient Digamadulla principality (a provincial principality), but a proper archaeological exploration has been not done yet to verify this claim. However, a number of archaeological sites which are belonged to the old Digamadulla principality have been found in the surrounding area.

The temple was not known until it was found out by the locals. Villagers cleared the temple site and developed it to the present state. Today, many of the buildings erected at the temple are recent constructions but several ancient structures and artifacts still can be identified.

A protected site

The rock inscription, places with ruins of buildings and other archaeological evidences in the premises belonging to the Sri Dharmendrarama Rajamaha Vihara in Mayadunne Village (latitude 07º 25' 32.1'' N and longitude 081º 37' 58.3''E) are archaeological protected monuments, declared by a government gazette notification published on 11 October 2014.

References

1) The Gazette of the Democratic Socialist Republic of Sri Lanka, no: 1884. 11 October 2014. p. 922.

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Gal Potha

Gal Potha (lit: Stone book) is a giant stone slab inscription in the ancient city of Polonnaruwa, Sri Lanka. It has been established between the eastern outer wall of the Hetadage and Satmahal Prasada. 

This inscription is a work of King Nissankamalla (1187-1196 A.D.) of Polonnaruwa and is the longest inscription indite by him. It is about 26 ft. 8 in. in length, 4 ft. 7 in. in breadth and 1 ft. 9 in. (average) in depth making the inscription as the largest stone inscription so far discovered. The writings are on the smoothed upper surface of the slab and has been divided in to three partitions. The total lines it consists are seventy two, containing more than 4300 letters (Wickremasinghe, 1928). Indications show that the inscription had been raised on a brick podium underpinned with short pillars (the weight of the rock slab is approximately 15 ton) and sheltered by a canopy supported by ten stone pillars. It is also believed that the letters may had been gilted with molten iron.

On the both end side face of the stone is decorated with a woman holding flowers to whom a pair of elephants are sprinkling water. This figure has been identified as Gajalakshmi, the Goddess of prosperity. Two lines of Hamsas (goose) decorate the both sides and ends of the slab. The inscription it self says that this large granite block was transported from Segiriya (present Mihintale in Anuradhapura - located about 70 km from Polonnaruwa) by the strong men of King Nissankamalla under the leadership of Adhikara Totadanavu Mand-navan (Wickremasinghe, 1928). However it is suggested by some scholars, such as Muller and also Wickremasinghe, that the original location of this slab may not be the Segiriya but Sigiriya which is about 28 km far from Polonnaruwa (Wickremasinghe, 1928).

The inscription doesn't bear a date, but from the information it has given, scholars have dated it to the ninth year of the reign of King Nissankamalla (Wickremasinghe, 1928). It outlines about the genealogy, some policies, duties, responsibilities and altruistic deeds of the king.

Galpota slab Inscription of Nissankamalla Reign       : Nissankamalla (1187 - 1196 A.D.) Period      : 12th century A.D. Language: Medieval Sinhala mixed with Sanskrit Script       : Medieval Sinhala Transcript : Sri Dhrmas soyam sarbba lok-aika- manyas - sreyo - dayi   sarbba -  da  raksaniyah bhupalendran yacate kirtti .....>> Translation : Hail!  This  Dharma,  which  gives happiness  and  which  alone  deserves  to  be honored by the whole world......>> Citation : Wickremasinghe, 1928

Attribution
1) Gal Potha 03 by Cherubino is licensed under CC BY-SA 3.0
2) Gal Potha 05 by Cherubino is licensed under CC BY-SA 3.0

References
1) Wickremasinghe, D. M. D. Z., 1928. Epigraphia Zeylanica: Being lithic and other inscriptions of Ceylon (Vol, II). Published for the government of Ceylon by Humphrey Milford. pp.98-123, 134-142.
2) The information board at the site by the Department of Archaeology and the Ministry of National Heritage.

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Tamil Pillar Inscription of the reign of Vijayabahu VII, Colombo National Museum

Tamil Pillar Inscription of the reign of Vijayabahu VII is one of Tamil inscriptions in Sri Lanka. It was discovered at a location on the 13th mile post on the Colombo-Kandy road [No further information available regarding the exact location of the inscription. Some sources claim that it was found from the 7th mile post of the Colombo-Kandy road (Pathmanathan, 2005)]. The inscription is now exhibited at the out side passage that leads to the Stone Gallery of the National Museum of Colombo, Sri Lanka.

The inscription is engraved on the capital of a stone pillar which could be a pillar that was used to support a hall of a temple. It consists of eight lines and has been written in Tamil language with the Tamil scripts of about late 15th or early 16th centuries A.D. (Pathmanathan, 2005).

Depending on the palaeographical considerations, this inscription is assigned to the reign of King Vijayabahu VII (1513-1521 A.D.), the ruler of Kingdom of Kotte. The inscription says that it was recorded in the fourth year of the king, suggesting the written year as 1517 A.D.. According to S. Pathmanathan who edit this inscription for the first time, this record gives details about the construction of a temple of Kantacuwami (Kandaswami) by a person called Accutan [Kumaran] Nayan (Pathmanathan, 2005).

Tamil Pillar Inscription, reign of Vijayabahu VII Reign       : Vijayabahu VI (1513-1521 A.D.) Period      : Late 15th or early 16th centuries A.D. Language & Script  : Tamil Transcript : Sri  vicayavaku  tevarku 3 itanukku etiravatu vaikaci 20.....>> Translation : The 20th  (day)  of  Vaikaci ( May- June), in the year opposite three of his Majesty Vicayavacu tevar......>> Citation : Pathmanathan, 2005

References

1) Pathmanathan, S., 2005. Tamil inscriptions in the Colombo National Museum: Spolia Zeylanica. Vol 47. (2010). Department of National Museums, Sri Lanka, pp. 75-78. 

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Rajagala Archaeological Site

Rajagala (lit: The monarch rock) or Rassahela is an ancient Buddhist monastery complex situated in Uhana Divisional Secretary's Division in Ampara District, Sri Lanka. The site can be reached by traveling about 1.5 km distance from the Bakkiella junction which is on the Ampara - Mahaoya main road located about 26 km far from the Ampara town. The ruins of the ancient monastery have extended in an area about 1025 acres in the Rajagalakanda Mountain.

Name

Rajagala and Rassahela, the present names of the monastery are believed to be come in to the parlance recently. During the past period, a number of names had been used to identify this location. Girikumbila Viharaya, Kumbheelathispaw Viharaya, Ariyakara Viharaya, Ariyakoti Viharaya, Ariththara Vehera are some of such names mentioned in several chronicles and inscriptions. These names were using in the Anuradhapura era (377 B.C.–1017 A.D.) but may have been forgotten from the memories with the time.

Rajagala rock inscriptions Period        : 8-10 centuries A.D. Transcript : Svasti Senhu vajanin  A(ritta)ra vehera vasi vat-himiyanat satarpasa vayutu karana kot.....>> Translation : Hail! By  the  order  of Sen.  In order to provide the four requisites for their lordships residing in the Arittara monastery ......>> Notes       : This  inscription  (right)  records about  a  grant  by  a  local  ruler of  Rohana, to the  monastery called Arittara Vehera. Citation : Paranavitana, 1934

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Beside the ancient capitals of Anuradhapura and Polonnaruwa, Rajagala is considered as the place which has the highest number of archaeological monuments and ruins concentrated. It is also the only place where an inscription confirms about the enshrinement of the relics of Arhant Mahinda Thera, the Buddhist monk who brought the Buddhism to Sri Lanka during the reign of King Devanampiyatissa (307 - 267 B.C.). 

All the structures and buildings found in Rajagala are belonged to the Anuradhapura era. Ruins ranging from the 2 century B.C. to the 10 century A.D. have been identified (De Silva, 1990). As today, more than 700 monuments have been discovered from the site. 

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History

According to the information reveal by the chronicles and inscriptions in-situ, Rajagala was founded by Prince Lanjatissa (reigned 119-109 B.C.) , the eldest son of King Saddhatissa (137- 119 B.C.). The great chronicle Mahawamsa and Deepawamsa describe that Prince Lanjatissa built the Girikumbila Viharaya when he was in Digamadulla region during the reign of his farther. Mahawamsa further gives detail about the inauguration ceremony of the Girikumbhila Viharaya. It states that king donated robes (thunsivuru) for a sixty thousands of Buddhist monks who attended to the ceremony. Several inscriptions which have been found in the site record about further donations made to the monastery by Lanjatissa and his wives such as Buddhadatta, Shamika, Yahasini etc. (Nicholas, 1963; Sirisoma, 1990). 

• Rajagala cave inscription of Buddhadatta
  
  
  Period  : 2nd - 1st centuries B.C.
  Script   : Early Brahmi
  Language   : Old Sinhalese
  Transcript  : Devanapiya maharajhasa Gamini Tisaha Puta Maha[yasajhaya upasi]ka Butadataya lene aga[ta ana]ga[ta catu] di[sa] sagasa
  Translation : The cave of the female lay devotee Buddhadatta, wife of Mahaya, son of the great king Gamani Tissa, the friend of the Gods, [is given] to the Sangha of the four quarters, present and absent.
  

  Notes : Lanjatissa is denoted by Maha aya
  Reference : The information board at the site by the Department of Archaeology and the Ministry of National Heritage.

• Rajagala cave inscription of Shamika
  
  
  Period : 2nd - 1st centuries B.C.
  Script  : Early Brahmi
  Language   : Old Sinhalese
  Transcript  : Devanapiya maharajhaha Gamini Tisaha Putaha Tisa ayaha jhaya upasika Samikaya lene
  Translation : The cave of the female lay devotee Samika, wife of prince Tissa, son of the great king Gamani Tissa, the friend of the Gods.
  

  Notes : Lanjatissa is denoted by Prince Tissa 
  Reference : The information board at the site by the Department of Archaeology and the Ministry of National Heritage.

After founded by Prince Lanjatissa, Girikumbila Viharaya received the royal patronage of kings of Anuradhapura, especially from the viceroys of Ruhuna territory. Local elites and general people also had involved in the development of the temple.

After its beginning, there is no any reference in Mahawamsa regarding the temple until seven centuries. However the information available in other literary resources as well as in the inscriptions in-situ and nearby areas are important in bridging this gap. Literature sources such as Seehalavattupakaranaya, Rasavahini, Attakatha and Saddharmalankaraya contain several stories related with Girikumbila Viharaya. The tale of Mahadatta Thera, Ariyakara Vihara Vasthu and the story of Dhamma (in Rasavahini) give some information connected with the monastery. 

About one hundred of inscriptions have been discovered so far in Rajagala. Among them, the rock inscription regarding the Arhant Mahinda Thera [(also called Mahendra (Sanskrit) or Mihindu] is historically important and considered as the most valued inscription of archaeological interest found in the monastery. It mentions about Mahinda and Itthiya, names of the two of seven missionaries who brought the Buddhism to Sri Lanka as described in the ancient chronicles.

 

Rajagala rock inscription of Saint Mahinda Period        : Circa 200 B.C. Script         : Early Brahmi Language  : Old Sinhalese Transcript  :Ye ima dipa paṭamaya idiya agatana Iḍika-[tera-Ma] hida-teraha tube Translation : This is the Stupa of elder Ittiya and the  elder Mahinda,  who came  to this island by its foremost good fortune. Citation : Paranavitana, 1962

This inscription marks the spot where the Stupa  (Mihindu Seya) was erected over a portion of the relics of Arhant Mahinda Thera. Senarath Paranavithana who edit this inscription presume that the Stupa located adjacent to this inscription (right picture) may have been built soon after the demise of the Arhant Mahinda. The Mahawamsa says that after the cremation of Arhant Mahinda, the relics were enshrined in Stupas throughout the country. The aforesaid inscription confirms this fact given in the Mahavamsa. 

References

1) De Silva, R., 1990. Painting (Early period 247 B.C. to 800 A.D.). Nandadeva W. (Editor in chief), Archaeological Department Centenary (1890-1990): Commemorative series (Vol. V). Painting. p. 31.
2) Nicholas, C.W., 1963. Journal of the Ceylon Branch of the Royal Asiatic Society, New Series (Vol. VI). Special Number: Colombo. Royal Asiatic Society (Ceylon Branch), p.27.

3) Paranavitana,  S., 1934. Three rock inscriptions at Rassahela. Epigraphia Zeylanica: Being  lithic  and  other  inscriptions  of  Ceylon (Vol. IV).  Archaeological Survey of Ceylon. pp.169-176.

4) Paranavitana, S., 1962. An inscription of circa 200 B.C. at Rajagala commemorating saint Mahinda. University of Ceylon review by Ceylon University Press. pp.159–162.
5) Sirisoma, M. H., 1990. Brahmi inscriptions of Sri Lanka from 3rd century B.C. to 65 A.D. Nandadeva W. (Editor in chief), Archaeological Department Centenary (1890-1990): Commemorative series (Vol. II). Inscriptions. p. 23.

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Maha Oya Thermal Springs

Maha Oya Thermal Springs (also called as Maha Oya hot water springs or thermal cluster) are in Ampara District, Sri Lanka. The site is located about 2.5 km distance from the Maha Oya town.

Hot water springs

Commonly, thermal springs in the world are associated with volcanic terrain but the hot springs located in Sri Lanka are said to be not related to volcanic activities as the island is not in an active volcanic or tectonic region (Premasiri et al., 2006). Therefore, the waters can get heat either from subsurface heat sources such as large bodies of hot rocks or through deep percolation under the geochemical gradient of the earth (Adikaram & Dharmagunawardhane, 2013). If these waters find weak structural discontinuities leading upward they rise to the surface and emerge as naturally discharging hot water springs.

Maha Oya springs

The Maha Oya springs occur in the boundary between Highland Complex (HC) and Vijayan Complex (VC). This boundary is a sub-horizontal ductile thrust zone where a number of geologic features are identified. They include major mineralization occurrences such as magnetite, serpentinite, gold, corundum and calcite as well as formations of hot water springs (Widanagamage, 2011). There are seven out flowing hot water wells at the Maha Oya springs site. The average temperature of the hottest well is about 58°C while the lowest is 38°C (Adikaram & Dharmagunawardhane, 2013).

References

1) Adikaram, A.M.N.M., Dharmagunawardhane, H.A., 2013. Diurnal temperature variations in thermal water springs: A case study at Mahaoya thermal spring cluster, Sri Lanka.

2) Premasiri, H.M.R., Wijeyesekera, D.S., Weerawarnakula, S. and Puswewala, U.G.A., 2006. Formation of Hot Water Springs in Sri Lanka. Engineer: Journal of the Institution of Engineers, Sri Lanka. p.7.

3) Widanagamage, I.H., 2011. EMPA dating of monazite from high grade metamorphic rocks along the Highland-Vijayan boundary zone, Sri Lanka. MSc thesis, Kent State University. pp.17-18

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Jetavanarama Gold Plates, Colombo National Museum

Jetavanarama Gold Plates (or Jetavanarama golden manuscript) were found from the Jetavanarama Vihara complex in Anuradhapura, Sri Lanka. The manuscript consists of seven gold plates and contains an epigraph written in the Sanskrit language. The plates are now exhibited in the National Museum of Colombo.

Discovery

These golden plates were discovered from Jetavanarama monastery during an archaeological excavation done under the UNESCO-Sri Lanka Cultural Triangle Project (Wikramagamage, 2004). It is said that the plates were found deposited in a clay pot (Dhammaratana, 2000).

Jetavanaramaya is a Buddhist temple built by King Mahasen (278-303 A.D.). According to the historical sources, the temple at its beginning was serving as an institute of Mahayana Buddhism. Several epigraphs belonging to the Mahayana tradition have been found in this site.

Content

The epigraph on the plates contains a portion but an exact copy of the Mahayana Buddhist text Pancavimsati-sahasrika – Prajnaparamitasutra, one of the earliest texts written about the 2^nd century AC. Venerating the Dharma books is a common ritual in Mahayana tradition. Such veneration to the books especially those are belonging to the Prajnaparamita group (ex:  Pancavimsati-sahasrika, Astasahasrika) was considered as an act of merit. Therefore, plates or leaves written with these stanzas were enshrined in relic chambers as both a sacred object and relic.

Jetavanarama Golden Manuscript  Period       : 9-10th Century A.D. Language : Sanskrit Scripts        : Sinhala Location   : Jetavanarama Vihara Complex, Anuradhapura Number of plates : 7 gold plates Length & Width     : 62.7 cm & 2.9 cm Reference : National Museum of Colombo

It is also supposed that this text may be a copy of the Dharmadhatu (Dhamma relic) introduced by the Mahayanists in the 6th century A.D. which was held in great veneration by the monks of Jetavana Vihara.

This inscription is the lengthiest Sanskrit inscription (considering the number of scripts) discovered so far in Sri Lanka (Dhammaratana, 2000). It has been written in Sinhalese scripts of the Pallava Grantha type (Dhammaratana, 2000). If the inscription has its complete text, it would have had more than 35 gold plates.

References

1) Dhammaratana, I., 2000. Sanskrit Inscriptions in Sri Lanka: A thesis submitted to the University of Pune in partial fulfillment of the requirement for the degree of Doctor of Philosophy in Sanskrit. Department of Sanskrit & Prakrit Languages, University of Pune, India. pp.230-299.

2) Wikramagamage, C., 2004. Heritage of Rajarata: Major Natural, Cultural and Historic sites: Colombo. Central Bank of Sri Lanka. p.139.

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Pujavaliya

Pujãvaliya is a Sinhalese classic written in the 13th century. It was compiled by Buddhaputra Sthavira (commonly known as Mayurapãda Thera) of Mayurapãda Pirivena after accepting the invitation by Deva Prathiraja. 

Pujavaliya was compiled by Buddhaputra Sthavira when he was living in Prathiraja Piriven Viharaya at Palabathgala during the period between 1266-1275 AD . It is the first book written by the Sthavira (Rev. Gnanawimala, 1997). The major intention of compiling the book was to extol the Araham, a one of nine epithets of Buddha. It contains a collection of  tales related to the Buddha and many of his followers as well as some accounts on the history of Sri Lanka.  The tales have been chronologically arranged in 34 chapters.

• Chapters of Pujavaliya 
  
  1) Pǔjãsangraha Kathã
  2) Abhinîhãra Magul Pǔjã Kathã
  3) Vivarana Magul Pǔjã Kathã
  4) Bodhisambhãra Pǔjã Kathã
  5) Jãthibheda Pǔjã Kathã
  6) Dwithîya Jãthibheda Pǔjã Kathã
  7) Sãdhunãda Pǔjã Kathã
  8) Prathisandhi Pǔjã Kathã
  9) Prasava Mangala Pǔjã Kathã
  10) Mahãbhinikman Pǔjã Kathã
  11) Bõdhimandala Pǔjã Kathã
  12) Sãdhunãda or Ayãchana Pǔjã Kathã
  13) Isipathanãrãma Pǔjã Kathã
  14) Vēluvanãrãma Pǔjã Kathã
  15) Nigrõdharãma Pǔjã Kathã
  16) Bhikshãtanãdi Adbhǔtha Pǔjã Kathã
  17) Jēthavanãrãma Pǔjã Kathã

18) Pǔrvãrãma Pǔjã Kathã
19) Namaskãrãdi Pǔjã Kathã
20) Asadrisha Mahãdãna Pǔjã Kathã
21) Gangã Rõhana Pǔjã Kathã
22) Divya Rãja Pǔjã Kathã
23) Yamaka Prãthihãrya Pǔjã Kathã
24) Pãndukambalãsana Pǔjã Kathã
25) Dēvõrõhana Pǔjã Kathã
26) Bhikshunî Sãsana Utpatti Pratipatti Pǔjã Kathã
27) Adãhana Pǔjã Kathã
28) Jivakãrãma Pǔjã Kathã
29) Samameth Noyek Jãthibheda Pǔjã Kathã
30) Jîvithadî Pǔjã Kathã
31) Prãtihãryadî Pratipatti Pǔjã Kathã
32) Uddēsika Pǔjã Kathã
33) Samyak Pratipatti Pǔjã Kathã
34) Lankadvipa Uddēsika Pǔjã Kathã

References

1) Wikramasinghe, D. M. D. Z., 1900. Catalogue of the Sinhalese Manuscripts in the British Museum: London. pp.31-35.
2) Gnanawimala, Rev. Kirielle, 1997. Pujavaliya. Colombo. M. D. Gunasena. pp.iii-xxiii

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Sinha Pokuna, Mihintale

Sinha Pokuna (also known as Singha Pokuna or Lion Pond and spout) is one of ponds in the ancient Buddhist monastery complex of Mihintale in Anuradhapura District, Sri Lanka.

The pond has been given its name since there is a statue of lion standing with two legs. The lion figure has been made on the outer wall of the lower terrace of the pond. The water is discharged through the mouth of the lion making a spout. This was used to collect water for the use of Buddhist monks. The water for the pond had been supplied from the Naga Pokuna through a tunnel.

The pond is believed to be belonged to the 7th century AD (Wikramagamage, 2004).

References

1) Wikramagamage, C., 2004. Heritage of Rajarata: Major Natural, Cultural and Historic sites: Colombo. Central Bank of Sri Lanka. pp.165-166.
2) The information board at the site by the Department of Archaeology and the Ministry of National Heritage.

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Naga Pokuna, Mihintale

The Naga Pokuna (lit. the cobra pond) is one of ponds in the ancient Buddhist monastery complex of Mihintale in Anuradhapura District, Sri Lanka.

History

The history of Naga Pokuna is traced back to the time of the arrival of Arhat Mahinda Thera (or Mihindu Thera) in Sri Lanka who brought the Buddhism to island in the 3rd century B.C. The great chronicle Mahawamsa mentions about a pond named Nagacatuska (Nagachathushka) with the information relating to the Arhat Mahinda Thera. The same chronicle later records that King Aggabodhi I (575-608 A.D.). had built a bath at Cetiyagiri (modern Mihintale) which he called Nagasondi and supplied it with a continual stream of water (Wickremasinghe, 1912).

It is believed that these two names: Nagacatuska and Nagasondi, refer the same pond and the pond Nagasondi of King Aggabodhi I is a further development of the natural pond named Nagacatuska.

The pond is about 39 meters in length. A rock curved figure of cobra with five hoods can be seen at a point close to the central of the pond. It is filled by the rain water and supply water to the Sinha Pokuna (the lion pond) and the alms hall.

References

1) Wikramagamage, C., 2004. Heritage of Rajarata: Major natural, cultural and historic sites: Colombo. Central Bank of Sri Lanka. pp. 168-169.
2) Wickremasinghe, D.M.D.Z., 1912. Epigraphia Zeylanica: Being lithic and other inscription of Ceylon (Vol. I). London. Archaeological survey of Ceylon. p.82.
3) The information board at the site by the Department of Archaeology and the Ministry of National Heritage.

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Pitakotte Gal Ambalama

The Pitakotte Gal Ambalama is a stone doss-house located in Pita-kotte in Colombo District, Sri Lanka.

History

Ambalamas are traditional resting places built by locals to accommodate wayfarers who were traveling to distant places. The Ambalama at Pitakotte junction is said to be built during the period of Kingdom of Kotte (1412 - 1597 A.D.) and at the time it served as a resting or waiting place for the outside visitors who came to the capital and to the famous Buddhist temple, Kotte Raja Maha Viharaya.

Structure

The structure is today standing aside of the Kotte road at the Pitakotte junction. It is about 12 feet in height, 20 feet in length and 15 feet in width (Manathunga, 2016; Wijewardana et al., 2011). The roof is seemed to be completely renovated and is borne by 10 stone pillars (Wijewardana et al., 2011). Stone pillars contains no carvings and are connected to each other by a recently built short wall. Due to a road widening program by the Road Development Authority, the Ambalama was dismantled recently from its original place and re-positioned in the current location (Fonseka, 2010). 

A protected monument

The rock doss house (Pita Kotte Gal Ambalama) in the Pita Kotte Grama Niladari Division (GND No. 522 B) is an archaeological protected monument, declared by a government gazette notification published on 16 August 2013.

References

1) Fonseka, P., 2010. The Ancient City of Kōṭṭe and its Fortification. Journal of the Royal Asiatic Society of Sri Lanka, 56, p.62.
2) Manathunga, S. B., 2016. Pauranika Sthana Saha Smaraka: Kolamba Distrikkaya (In Sinhala). Department of Archaeology (Sri Lanka). ISBN: 955-9159-39-9. pp.89-90.
3) The Gazette of the Democratic Socialist Republic of Sri Lanka, Extraordinary. no: 1823/73. 16 August 2013. p. 5A.
4) Wijewardana, A., Thilakawardana, A. E. L., Priyangani, S., 2011. Aithihasika Kotte (In Sinhala). Department of Archaeology (Sri Lanka). ISBN: 978-955-9159-69-8. pp.21-22.

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Bingoda Aranya Senasanaya, Govinda Hela

Bingoda Aranya Senasanaya (Bingoda Forest Hermitage) is an ancient Buddhist cave temple in Siyambalanduwa Divisional Secretary's Division in Monaragala District, Sri Lanka. The temple is located in Bowela village near to the famous rock mountain Govinda Hela.

A large number of drip-ledged caves prepared as dwellings for the Sangha (Buddhist monks) are found at the site. Many of them contain inscriptions (written in Brahmi letters) inscribed just below the drip-ledges (Kataram).

As today, many of the caves have been abandoned but few of them are still being used by the temple monks. Several caves are totally in collapsed condition due to the results of natural and human activities. Remnants of original mud plaster and structures such as rubble walls can be seen in some caves.

A protected site

All the caves with drip-ledges and all the caves with Brahmi letters, all ruins of buildings and flight of rock steps in the territory of Bingoda Forest Hermitage are archaeological protected monuments, declared by a government gazette notification published on 16 August 2013.

References

1) The Gazette of the Democratic Socialist Republic of Sri Lanka, Extraordinary. no: 1823/73. 16 August 2013. p. 5A.

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