Nuwara Eliya Post Office Building

Nuwara Eliya Post Office Building is an old building located in Queen Elizabeth Drive in the Administrative Limits of Nuwara Eliya Municipal Council in Nuwara Eliya District, Sri Lanka. It is considered as one of the oldest post offices established in the country.

Building

Constructed in 1894, the building typically resembles architectural features belong to the British (Wijesinghe, 2015). The red colour bricks, stripes as well as the roof have given a nice appearance to this two storied building. The three storied clock tower is end with a pyramidal shaped roof and its clock is worked by an automated electric system (Wijesinghe, 2015).

A protected monument

The post office building bearing Assessment No. 50 in Nuwara Eliya Administrative Limits is an archaeological protected monument, declared by a government gazette notification published on 23 February 2007. 

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References

1) Wijesinghe, T.K., 2015. Pauranika Sthana Saha Smaraka: Nuwara Eliya Distrikkaya (In Sinhala). Department of Archaeology (Sri Lanka). ISBN: 955-9159-36-4. p.83.
2) The Gazette of the Democratic Socialist Republic of Sri Lanka, no: 1486. 23 February 2007. p.126.

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Dowa Raja Maha Viharaya

Dowa Raja Maha Viharaya is an ancient Buddhist temple located in the village of Dowa in Badulla District, Sri Lanka. The site can be reached by traveling along the Bandarawela - Badulla road about 6 km distance from Bandarawela town.

History

According to the local beliefs, the huge and partially carved Buddha statue at Dowa temple is a work belonging to the reign of King Valagamba [(103 B.C. and c. 89–77 B.C.) de Jayawardena, 2015].

Buddha statue

An incomplete Buddha statue of about 11 m (36 feet) tall is found carved on the surface of a large rock boulder located south of the image house (Priyadarshani & Gunasena, 2017). It is believed that this statue was erected during the reign of King Valagamba in the 1st century B.C. Depending on these local beliefs, some authors (such as de. Jayawardena, 2015) point out that this statue could be the oldest statue in Sri Lanka.

Image house

The image house of the temple can be identified as the main monument of archaeological interest. It mainly consists of three chambers and is filled with paintings belonging to the Kandyan Period. 

On the sides of the main entrance to the image house, figures of two demons, Kuvera and Vatuka are found (Priyadarshani & Gunasena, 2017). The walls of the outer chamber are filled with paintings depicting the Jataka stories of Buddha such as Vessantara, Telapatta, Dammapala, etc. (Priyadarshani & Gunasena, 2017). The canopy of the image house is decorated with various floral and other diagrams. Among them, the painting called Ath-Gon Satana (battle between a tusker and a bull) is considered special. In the inner chamber, two reclining Buddha images, one standing and one seated Buddha statues are found.

A small Stupa of about 10 ft. in height is found at the rear part of the image house. A tunnel mouth that has been closed today is also found aside from the Stupa. The cave is about 15 ft. in height and about 5 ft. in width (Priyadarshani & Gunasena, 2017). It is believed that this tunnel may have been used in ancient times by the royal people for their safe journeys (Priyadarshani & Gunasena, 2017).

A protected site

The image house with ancient paintings at Dowa Raja Maha Viharaya located in the Divisional Secretary’s Division of Ella is an archaeological protected monument, declared by a government gazette notification published on 1 November 1996.  

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References

1) de Jayawardena, U.S., 2015. A Study on the present states of different rocks of ancient monuments in Sri Lanka. G. Lollino et al. (eds.), Engineering Geology for Society and Territory–Volume 8. Springer International Publishing Switzerland. pp. 43-46.
2) Priyadarshani, S.A.N.; Gunasena, I.P.P., 2017. Pauranika Sthana Ha Smaraka: Badulla Distrikkaya (In Sinhala). Department of Archaeology. ISBN: 955-9159-48-8. pp.16-18.
3) The Gazette of the Democratic Socialist Republic of Sri Lanka. No: 948. 1 November 1996.

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Lindamulla Pattini Devalaya

Lindamulla Pattini Devalaya (also known as Puswelayata Pattini Devalaya) is a Devalaya Shrine located in the village of Lindamulla in Badulla District, Sri Lanka. The site can be reached by travelling along the Demodara-Spring Valley road about 1.5 km distance from Muthiyangana Raja Maha Viharaya.

Shrine

The shrine is dedicated to Pattini, the patron goddess of fertility and health. The main shrine houses the image of Pattini and the part known as Maligawa (or Uda Mahala) is used to place the jewellery of the goddess. At the entrance of the main shrine is a Makara Thorana (the Dragon arch) with two figures of guards (Priyadarshani & Gunasena, 2017). The outer walls of the shrine are decorated with several paintings of gods such as Kiwle Gedara Aluth Deviyo, and Dedimunda Bandara Deviyo (Priyadarshani & Gunasena, 2017). A stone bowl inscribed with Sanskrit scripts is found in the compound of Devalaya (Priyadarshani & Gunasena, 2017).

A protected monument

Lindamulla Pattini Devalaya located in the Grama Niladari Division of 78 E Gurugamuwa in Divisional Secretary’s Division of Badulla is an archaeological protected monument, declared by a government gazette notification published on 7 July 2005.  

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References

1) Priyadarshani, S.A.N.; Gunasena, I.P.P., 2017. Pauranika Sthana Ha Smaraka: Badulla Distrikkaya (In Sinhala). Department of Archaeology. ISBN: 955-9159-48-8. pp.40-41.
2) The Gazette of the Democratic Socialist Republic of Sri Lanka. No: 1401. 7 July 2005. 

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Lovamahapaya

Lovamahapaya (also known as Loha Pasada or Brazen Palace) is an Uposathaghara (chapter house) situated in the ancient city of Anuradhapura, Sri Lanka. It stands between the Ruwanweliseya Stupa and Sri Maha Bodhi Tree. Lovamahapaya is also one of the eight sacred places in Anuradhapura.

History

Lovamahapaya is a Uposathaghara, the place where Buddhist monks are gathered for the ceremony of confession and for the performance of various Sangha-Kammas. The site was originally the Mahamucala-malaka and was consecrated by Arhat Mahinda Thera (Nicholas, 1963). Although King Devanampiyatissa (247-207 B.C.) built the first Lohapasada, a great new building was constructed at this site by King Dutugemunu (161-137 B.C.) in the 2nd century B.C. (Nicholas, 1963; Ray, 1959).  It was a wooden construction and said to be had 1,000 rooms. According to the chronicle Mahawamsa, it had nine stories and a roof covered with bronze tiles.

During the reign of King Saddhatissa (137-119 B.C.), the building was burnt down in a fire and was re-erected by the king as a seven-story structure (Fernando, 1965; Nicholas, 1963). It was repaired and developed by King Bhatikabhaya (22 B.C.-7 A.D.) and Amandagamini Abhaya [(19-29 A.D.) Nicholas, 1963]. During the time of King Sirinaga I (196-215 A.D.), the building was in a decayed state and had been restructured to contain five stories (Wikramagamage, 2004). King Gotabhaya (249-263 A.D.) and Jetthatissa I (263-275 A.D.) made some repairs to the building (Nicholas, 1963).

After having a conflict with the monks of Maha Viharaya, King Mahasena (277-304 A.D.) had destroyed the Lovamahapaya and the materials of the building were given to the Abhayagiri Viharaya (Nicholas, 1963; Wikramagamage, 2004). However, King Sirimevan (304-332 A.D.), the son of King Mahasena re-constructed the building again (Nicholas, 1963; Wikramagamage, 2004). King Datusena (455-473 A.D.), Agghabodhi I (571-604 A.D.), Aggabodhi IV (667-683 A.D.), and Manavamma (684-718 A.D.) contributed to the development of the Lovamahapaya (Nicholas, 1963).

During the reign of Sena I (833-853 A.D.), South Indian Pandyans partly destroyed the Lovamahapaya building but subsequently rebuilt by King Sena II [(853-887 A.D.) Nicholas, 1963]. Repairs were implemented on it by King Kassapa V (913-923 A.D.) and Mahinda IV (956-972 A.D.). However, the Lovamahapaya was again destroyed when South Indian Cola invaders sacked the city in the late 10th century or early 11th century A.D. (Gunawardena, 2003). The stone pillars at present we can see at the site are the remains of the structure erected during the 12th century by King Parakramabahu I [(1123-1186 A.D.) Ray, 1959].

Structure

At present, a large number of stone pillars (said to be about 1,600 pillars) can be seen at the site. Most of the pillars are rising 12 feet above the ground and have been fixed to the ground in a systematic manner. The small building standing in the centre of the site is the modern Uposathagharaya built for the monks of Maha Viharaya (Wijesuriya & Weerasekera, 1997).

References

1) Fernando, W.M., 1965. Ancient city of Anuradhapura. Archaeological Department. p.8.
2) Gunawardena, C.A., 2003. Encyclopedia of Sri Lanka. Sterling Publishers Pvt Ltd. ISBN: 81-207-2536-0. pp.40-41.
3) Nicholas, C. W., 1963. Historical topography of ancient and medieval Ceylon. Journal of the Ceylon Branch of the Royal Asiatic Society, New Series (Vol VI). Special Number: Colombo. Royal Asiatic Society (Ceylon Branch). pp.133-134.
4) Ray, H.C. (Editor in chief), 1959. History of Ceylon: Vol. I: Part I. Ceylon University Press. Colombo. p.263.
5) Wijesuriya, G.; Weerasekera, H., 1997. Footprints of our heritage. Sri Lanka National Commission for UNESCO. ISBN: 955-9043-32-3. p.52.
6) Wikramagamage, C., 2004. Heritage of Rajarata: Major natural, cultural and historic sites: Colombo. Central Bank of Sri Lanka. pp.59-60.

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Dunsinane Falls

Dunsinane Falls (also known as Pundalu Oya falls or Sheen Falls) is a waterfall located in Pundalu Oya in Nuwara Eliya District, Sri Lanka. The fall is 100.92 m tall and originated by the Pundalu Oya stream that arises from the Great Western mountain. The water of the fall finally ends up at the Mahaweli Ganga river after taking the route through the Kotmale Oya (Abeyawardana, 2004; Kautzsch, 1983).

References

1) Abeyawardana, H.A.P., 2004. Heritage of Kandurata: Major natural, cultural and historic sites. Colombo: The Central Bank of Sri Lanka. p.242.

2) Kautzsch, E., 1983. A guide to waterfalls of Sri Lanka: Tisara Prakasakayo. p.52.

 

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Badulla Pillar Inscription

Badulla Pillar Inscription, also known as Soraborawewa Pillar Inscription (Sinhala: බදුල්ල ටැම් ලිපිය, බදුලු ටැම් ලිපිය, සොරබොරවැව ටැම් ලිපිය), is a stone pillar with an engraved inscription discovered from Badulla in Sri Lanka. It is presently erected at the premises of Senerat Paranavitana Public Library in Badulla town. This inscription is historically important as it reveals some information about the socio-economic condition and the nature of the internal trade of Sri Lanka during the 10th century.

Discovery

A trivial description regarding this pillar inscription is found in an account given for Sorabora Wewa reservoir in 1857, by John Bailey, the then Assistant Government Agent for Badulla. He briefly mentioned the pillar, its size, and its inscribed faces (Paranavitana, 1933). According to his account, the pillar had been observed by him at a location situated near Sorabora Wewa.

After restoring the Sorabora Wewa by the government in 1870, the pillar was removed to Badulla and set up near the junction of the Kandy and Bandarawela roads (Paranavitana, 1933). Thenceforth, the pillar was standing there for over fifty years without receiving any attention from scholars or archaeologists (Paranavitana, 1933). In 1920, the then Government Agent at Badulla, Codrington brought this inscription to the attention of the Archaeological Commissioner (Paranavitana, 1933).

Inscription

The quadrilateral pillar is 8 feet 5 inches in height and all four sides are covered by the inscription (Paranavitana, 1933). It contains about two thousand letters written in two hundred and three lines. The letters are very small and vary in size from half an inch to one. According to Senarath Paranavitana, this inscription is the longest pillar inscription known by him at the time (Paranavitana, 1933).

Content

This inscription is dated to the second year of the reign of Siri Sang-bo Uda who is identified as King Udaya III or King Udaya IV (de Casparis, 1996; Gunawardana, 2013; Paranavitana, 1933). Several rules enacted for the administration of a village called Hopitigamu in the Sorabora Division are recorded in the inscription (Paranavitana, 1933). These rules have come as a result, after a petition submitted by merchants and householders of Hopitigamu to King Udaya, during his visit to the Mahiyangana Stupa (Gunawardana, 2013). Prominent archaeologist Senarath Paranavitana has left the following opinions regarding this inscription;

These are (the rules) in the nature of a charter granted by the king to some mercantile corporations at the place and was the outcome of a complaint against the local magistrates made to the king when he visited Mahiyangana.
From this record, we also learn that the practice of exacting fines by moral compulsion (by placing in the valakma) which prevailed at the time of  British occupation of the Kandyan Provinces was an old institution dating back at least to the tenth century.

Citation: Paranavitana, S., 1933. Badulla Pillar Inscription. p.74.

A protected monument

The pillar inscription at Badulla Public Library located in the Divisional Secretary’s Division of Badulla is an archaeological protected monument, declared by a government gazette notification published on 22 November 2002.
 

References

1) de Casparis, J.G., 1996. Sri Lanka and maritime Southeast Asia in ancient times. Journal of the Royal Asiatic Society of Sri Lanka, 41. pp.229-240.
2) Gunawardana, V.D.N.S., 2013. The role of the traders in monetary transactions in ancient Sri Lanka. Culture, Globalization and the Developing World, 2nd ICSS.
3) Paranavitana, S., 1933. (Edited and translated by Wikramasinghe, D.M.D.Z.; Codrington, H.W.) Badulla Pillar Inscription. Epigraphia Zeylanica: Being Lithic and Other Inscriptions of Ceylon :Vol. III. Printed at the Department of Government Printing, Sri Lanka (Ceylon) for the Archeological Department. pp.71-100.
4) The Gazette of the Democratic Socialist Republic of Sri Lanka. No: 1264. 22 November 2002.

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A short note for local school students

බදුල්ල ටැම් ලිපිය

බදුල්ල ටැම් ලිපිය (සොරබොර වැව ටැම් ලිපිය ලෙසද හඳුන්වයි) යනු ශ්‍රී ලංකාවේ බදුල්ල ප්‍රදේශයෙන් සොයාගත් ලිපියක් සහිත ශිලා ස්ථම්භයකි. එය වර්තමානයේදී බදුල්ල නගරයේ පිහිටි සෙනරත් පරණවිතාන මහජන පුස්තකාල පරිශ්‍රයේ පිහිටුවා ඇත. දසවන ශතවර්ශයේදී ශ්‍රී ලංකාවේ පැවති සාමාජ-ආර්ථික තත්වය හා අභ්‍යන්තර වෙළඳාමෙහි ස්වරූපය පිළිබඳ යම් තොරතුරු හෙළිදරවු කිරීම හේතුවෙන් මෙම ශිලා ලේඛනය ඓතිහාසික වශයෙන් වැදගත්ය.

සොයාගැනීම

එවකට බදුල්ල සහකාර රජයේ නියෝජිත ජෝන් බේලි මහතා විසින් සොරබොර වැව පිළිබඳ 1857 වර්ෂයේ දෙනුලැබූ විස්තරයක මෙම ටැම් ලිපිය පිළිබඳ සුළු විස්තරයක් හමුවේ. ඔහු විසින් ස්ථම්භය පිළිබඳව, එහි ප්‍රමාණය හා ලිපිය කොටා ඇති මුහුණත් ගැන කෙටියෙන් සඳහන් කොට තිබුණි. ඔහුගේ විස්තරය අනූව, ඔහු විසින් ස්ථම්භය නිරික්ෂණය කොට තිබුනේ සොරබොර වැවට ආසන්න ස්ථානයකදීය.

1870 වසරේදී රජය විසින් සොරබොර වැව ප්‍රතිසංස්කරණය කිරීමෙන් අනතුරුව, ස්ථම්භය බදුල්ලට රැගෙන ගොස් මහනුවර සහ බණ්ඩාරවෙල මංසන්ධිය අසල පිහිටුවනු ලැබුණි. එතැන් පටන්, මෙම ස්ථම්භය වසර පනහකට වැඩි කාලයක් විද්වතුන්ගේ හෝ පුරාවේදීන්ගේ අවධානයට පාත්‍ර නොවී පැවතුණි. 1920 වසරේදී, එවක බදුල්ල රජයේ නියෝජිත කොරිංටන් විසින් මෙම ශිලා ලේඛනය පුරාවිද්‍යා කොමසාරිස්වරයාගේ අවධානයට ගෙන එන ලදී.

සෙල්ලිපිය

චතුරස්‍රාකාර අඩි 8 අඟල් 5 ක් උස් ස්ථම්භයෙහි සියළුම මුහුණත් හතරෙහිම ශිලා ලේඛනය කොටවා ඇත. එහි පේළි දෙසීය තුනක් තුල අක්ෂර දෙදහසක් පමණ අන්තර්ගතය. අක්ෂර ඉතා කුඩා වන අතර ඒවායේ ප්‍රමාණ අඟල් භාගයේ සිට අඟල දක්වා වෙනස් වෙයි. සෙනරත් පරණවිතාන මහතාට අනූව, මෙම ශිලා ලේඛනය ඔහු විසින් ඒ වනවිට දැන සිටි දීර්ඝතම ටැම් ලිපිය වේ. 

අන්තර්ගතය

ශිලා ලේඛනය සිරි සඟබෝ උඩ රජුගේ (තුන්වන උදය රජු හෝ සිව්වන උදය රජ) දෙවන රාජ්‍ය වර්ෂයේ පිහිටුවන ලද්දකි. සොරබොර ප්‍රදේශයේ හෝපිටිගම නමින් හැඳුන්වනු ලැබූ ග්‍රාමයේ පරිපාලනය සම්බන්ධව පනවන ලද නීති රෙගුලාසි සමහරක් ශිලා ලේඛනයෙහි සඳහන්ය. උදය රජු මහියංගන සතූපය කරා පැමිණි අවස්ථාවක හෝපිටිගම ග්‍රාමයේ වෙළෙන්දන් හා කුටුම්බවාසින් විසින් ඉදිරිපත් කෙරූ පෙත්සමක ප්‍රථිපලයක් වශයෙන් මෙම රෙගුලාසි පනවා ඇත.

පුරාවිද්‍යා ස්මාරකය

බදුල්ල ප්‍රාදේශීය ලේකම් කොට්ඨාශයට අයත් බදුල්ල මහජන පුස්තකාල පරිශ්‍රයේ වූ ටැම් ලිපිය, 2002 නොවැම්බර් 22 දින ප්‍රකාශයට පත් රජයේ ගැසට් නිවේදනය මගින් ආරක්ෂිත පුරාවිද්‍යා ස්මාරකයක් ලෙස නම් කොට ඇත.

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Badulla Preaching Buddha Statue, Colombo National Museum

The Badulla Preaching Buddha Statue was discovered from Badulla in Sri Lanka and is currently on display in the Colombo National Museum. This statue is considered as a rare piece of work found from Sri Lanka.

This hollow cast bronze statue of Buddha is 54.5 cm height and has been dated by scholars to the about 6th century A.D. (Coomaraswamy, 1914; Prematilaka & Hewage, 2018; Rambukwella, 2014). It was presented to the museum by G. F. K. Horsfall (Coomaraswamy, 1914).  

Statue

The Buddha statue, seated in Virasana posture, shows an attitude of preaching/teaching Dhamma. The slightly raised right hand depicts the Vitarka Mudra [(argumentation gesture) Wikramagamage, 1990]. While holding the gathered pleats of the robe, the left hand is in the pose of Katakahastha (Prematilaka & Hewage, 2018). The robe is transparent and shown attached to the body by raised ridges. The folds of the robe are clear and distinct. The robe covers the left shoulder while leaving the right shoulder bare. The head is covered with snail-shell like curled hair locks and the Usnisha is fairly shown. The perforation on the head may be had used to attache the Siraspatha [(the flame of knowledge) Wikramagamage, 1990]. The upright torso and the wide open eyes indicate Buddha's alertness while preaching.

References

1) Coomaraswamy, A., 1914. Bronzes from Ceylon, chiefly in the Colombo Museum. Series A. No. 1. Memoirs of the Colombo Museum/Ed. J. Pearson. Colombo: Horace Hart, Colombo. p.20.

2)  Prematilaka, L., Hewage, R., 2018. A guide to the National Museum, Colombo: Department of National Museum. ISBN: 978-955-578-035-3. p.15.
3) Rambukwella, M.W.C.N.K., 2014. Heritage representation in culturally diverse societies: a case study of the Colombo National Museum in Sri Lanka (Doctoral dissertation, School of Museum Studies). p.330.
4) Wikramagamage, C., 1990. [Wijesekara, N. (Editor in chief)] Section II: 500-100 A.D. Archaeological Department Centenary (1890-1990): Commemorative Series: Vol. IV: Sculpture. p.51.

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Veheragala Avalokitesvara Bodhisattva Statue, Colombo National Museum

The Veheragala Avalokitesvara Bodhisattva Statue (Sinhala: වෙහෙරගල අවලෝකිතේශ්වර බෝධිසත්ත්ව ප්‍රථිමාව) is currently on display in the Colombo National Museum, Sri Lanka (Prematilaka & Hewage, 2018). The statue is considered one of the masterpiece sculptures of the world (Chandrajeewa, 2016; Prematilaka & Hewage, 2018).

Discovery

The statue was discovered in 1968 along with a group of Buddhist images (Standing Buddha Statue, Seated Buddha Statue etc.) from the premises of Sri Sangabodhi Vihara in Veheragala in Anuradhapura District by the then chief incumbent of the temple, Mahamessalave Rathanapala Thera (Chandrajeewa, 2016). It was later brought to the present location for conservation.

This statue along with some other 51 bronzes was taken away from the Colombo Museum in 1991 and was on display till 1993 in several museums in the world including France, Switzerland, the United States, and Australia (Chandrajeewa, 2016).

Avalokiteshvara

This solid-cast gilt bronze represents Avalokiteshvara, a Mahayana Bodhisattva who is the emanation of the Dhyani Buddha Amitabha. These figures (Avalokiteshvara) are identified by the Dhyani Buddha on the headdress or by similar images with the emblem. The statue has been variously dated by scholars between the 6th and the 10th century A.D. (Chandrajeewa, 2016). Senarath Paranavitana has dated this to the 6th century while others have dated it to the 8th-10th century (Chandrajeewa, 2016; Holt, 1991).

Statue

The statue is 49.8 cm in height and is made from bronze using the lost-wax process (Chandrajeewa, 2016). It is in a combination of the attitudes of Rajaleelasana (royal easy posture) and Lalithasana (Chandrajeewa, 2016). The right foot of the statue is bent and kept cross-wise over the seat while the left foot is kept down. The right hand is resting over the right thigh and depicts the Vitarka Mudra [(Mudra of argumentation) Wikramagamage, 1990]. The left hand is kept on the seat outside the left thigh causing the upper body to slant towards the right. The cloth band on the left shoulder and the ripples on the belly are shown in their natural form. The raiment covering the lower body is short and a portion of this cloth is falling in the front below the seat (Wikramagamage, 1990). The hair is arranged in the form of Jata-makuta (Wikramagamage, 2004) and several loose locks are fallen onto the shoulders. The hair-dress is garnished with stones but bears an empty niche in the front (Chandrajeewa, 2016). This empty niche, according to scholars, had been used to place a miniature figure of Amitabha Buddha (Chandrajeewa, 2016; Wikramagamage, 1990).

References

1) Chandrajeewa, S., 2016. Veragala Avalokiteśvara Bodhisattva: an Inquiry into its Style & Period (The Mahayana Buddhist Bronze Statue in Colombo Museum). Journal of the Royal Asiatic Society of Sri Lanka, pp.69-106.
2) Holt, J.C., 1991. Buddha in the crown: Avalokitesvara in the Buddhist traditions of Sri Lanka. Oxford University Press. p.86.
3) Prematilaka, L., Hewage, R., 2018. A guide to the National Museum, Colombo: Department of National Museum. ISBN: 978-955-578-035-3. p.12.
4) Wikramagamage, C., 1990. [Wijesekara, N. (Editor in chief)] Section II: 500-100 A.D. Archaeological Department Centenary (1890-1990): Commemorative Series: Vol. IV: Sculpture. p.68
5) Wikramagamage, C., 2004. Heritage of Rajarata: Major natural, cultural and historic sites: Colombo. Central Bank of Sri Lanka. p.85.

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Samanabedda Purana Gallen Viharaya, Ampara

Samanabedda Purana Gallen Viharaya (lit: Samanabedda ancient cave temple) or Samanabedda Len Viharaya is an ancient Buddhist temple located in the Grama-Niladari Division of Uhana-Galahitiyagoda in Ampara District, Sri Lanka (Withanachchi, 2013). The site can be reached by traveling along the Ampara - Uhana road about 7 km distance from Ampara town.

Archaeological ruins

The site is not seemed to be completely excavated and many of the ruins are still hidden in the surrounding forest. The cave shrine is at the entrance of the site, housing two Buddha statues: a seated Buddha and a reclining Buddha. A torso of Buddha statue which had been discovered from the site can also be seen in the cave shrine. Near to the cave shrine is a small rock plain on which a dilapidated Stupa mound is identified (Withanachchi, 2013). Stone pillars, base stones, and the debris of old buildings and structures are largely found on the rock plateau located west of the Stupa.

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References

1) Withanachchi, C. R., 2013. Pauranika Sthana Saha Smaraka: Ampara Distrikkaya (In Sinhala). Department of Archaeology (Sri Lanka). ISBN: 955-9159-44-5. pp.18-19.

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Aramanapola Raja Maha Viharaya, Ganegama

Aramanapola Raja Maha Viharaya (Sinhala: අරමණපොල විහාරය) is an old Buddhist temple located in Ganegama village in Ratnapura District, Sri Lanka. The site can be reached by travelling along the Ratnapura - Haputhale road about 20 km distance from Ratnapura town.

History

The history of the Aramanapola temple is dated back to the reign of Parakramabahu VI of Kotte [(1412-1467 A.D.) Gnanawimala Thera, 1967]. The name of this temple is recorded in the Pepiliyana Slab Inscription of Parakramabahu VI (Rohanadeera, 2007). The two-storied image house of the temple is said to be erected during the Kandyan Period (Gnanawimala Thera, 1967).

Aramanapola copper plate grant

During the reign of King Sri Vikrama Rajasinghe (1798-1815 A.D.), Anomadassi Thera who was a monk of the lineage of Kottimbulawala Viharaya restored the old Stupa of the temple by constructing a new rampart. Expending 1285 amount of silvers he also erected a Stupa and three images at Aramanapola Viharaya and the merit thus acquired was offered to the Mahawasala of Kandy (Gnanawimala Thera, 1967). By hearing this meritorious deed, King Sri Vikrama Rajasinghe issued a copper plate in 1730 of Saka years (1808 A.D.), declaring several grants of properties to both Kottimbulwala Viharaya and Aramanapola Viharaya (Gnanawimala Thera, 1967). This copper plate grant is considered today as an important inscription as it reveals some historical details about the Aramanapola temple.

A protected site

Aramanapola Raja Maha Viharaya in the Divisional Secretary’s Division of Pelmadulla is an archaeological protected monument, declared by a government gazette notification published on 2 March 1951.

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1) Gnanawimala Thera, K., 1967. Saparagamu Darshana (In Sinhala). S. Godage Saha Sahodarayo. pp.180-181,216-220.
2) Rohanadeera, M., 2007. Archaeological Survey of Ceylon: Inscriptions of Ceylon. (Vol. VIII). Department of Archaeology. ISBN: 978-955-91-59-64-3. pp.43-46.

3) The Gazette notification (Ceylon). No: 10217. 2 March 1951.

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Gonagolla Viharaya

Gonagolla Viharaya (also known as Gonagolla Punchi Sigiriya) is an ancient Buddhist temple located in Kothmale colony village in Ampara District, Sri Lanka. The site can be reached by travelling along the Senagama-Gonagolla road about 5 km distance from Weranketagoda town.

History

The history of Gonagolla Viharaya is dated to the Anuradhapura period (377 B.C. - 1017 A.D.). Several inscriptions and a rock painting that is believed to belong to the 5th century A.D. have been found from the site (Sirimalwatta, 2016).

Inscriptions

Five epigraphs, all are rock inscriptions belonging to the 3rd-5th centuries A.D. are identified at the site (Sirimalwatta, 2016). They all have been inscribed on a rock plane on which an ancient flight of steps and the remains of an ancient structure are found. 

Gonagolla rock inscriptions
(Ref.: The information board at the site by Director-General of Archaeology)

Period: 3-4th centuries A.D.
Scripts: Later Brahmi
Language: Old Sinhala

#First inscription
Content: About a donation made by the wife of district governor Mahinda and the wife of district governor Bakadaya to a Vihara

#Second inscription Content : A donation of robes for the monks of the Alithaka Maha Viharaya for the rainy season by a person name Abaya of Maharata

#Third inscription Content : A donation of Kahavanu (money) by a person to the Alithaka Maha Viharaya for the maintenance of the Ariyavansa ceremony

Period: 4-5th centuries A.D.
Scripts: Transitional Brahmi
Language: Old Sinhala

#First inscription

Content: A donation made to the community of monks of a monastery

#Second inscription

Content: It records a flight of steps constructed by Nadasaba of Gotigama. The merit thus acquired is offered to all beings.

An old painting

A fragment of an old painting found from a cave at Gonagolla temple was recorded in 1956, by the then Commissioner of Archaeology (acting), P. E. P. Deraniyagala (Sirimalwatta, 2016; Wijesekara, 1990). 

This fragment contains two figures, a female dancer and a man (Charles, 1998; Wijesekara, 1990). They are drawn on a white background and coloured with red, yellow, and green colours. The female figure is exquisitely executed in an attitude of reverence or supplication towards the male figure. The male figure is apparently holding a lotus stalk and has been painted with a halo around his head (Sirimalwatta, 2016). Prominent archaeologist Senarath Paranavithana thinks that this fragment of painting belongs to a time between the Sigiriya and the Polonnaruwa Periods (Somathilake, 2000; Wijesekara, 1990). According to him, this painting is depicting an act of expecting the rain (Charles, 1998; Sirimalwatta, 2016; Withanachchi, 2013).  

Senaka Bandaranayake in his book "The Rock and Wall Paintings of Sri Lanka" says that the style of Gonagolla painting is closely related to the paintings found in Vessagiriya and Sigiriya (Bandaranayake & Jayasinghe, 1986). He dates this painting to a period ranging from the 5th century to the 7th century A.D. (Somathilake, 2000). Depending on the rock inscriptions found in situ, D. B. Dhanapala has dated this painting to the 3rd century A.D. (Somathilake, 2000; Wijesekara, 1990).

S. P. Charles believes that this painting is older than the Polonnaruwa Period (Charles, 1998). According to him, there are some similarities between this painting and the paintings found at Pulligoda and Thivanka Pilimage in the Polonnaruwa Ancient City (Charles, 1998).

A protected site

Rock with the paintings of Adiwasi people (indigenous people) and Anuradhapura era, all drip-ledged caves, the hillock of Dagoba buildings with stone pillars, places of ruins, rock inscriptions and flights of steps and buildings, and the rock with two ponds and base stones situated in Gonagolla cave temple (Punchi Seegiriya) in Kothmale colony village situated in the Grama Niladhari Division No. W/104A/01/050, Kothmale in the Divisional Secretary’s Division Uhana are archaeological protected monuments, declared by a government gazette notification published on 10 October 2014.

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References

1) Bandaranayake, S. Jayasinghe, G., 1986. The Rock and Wall Painting of Sri Lanka. Lake House Bookshop. p.35.
2) Charles, S.P., 1998. (Editor: Nahiya, A.M.). Gal-Oya Gonagolla bithu sithuwam (In Sinhala). North-East Sri Lanka; A compendium; 50th Anniversary of Sri Lanka's Independence 1948-1998. North-East Provincial Council, Trincomalee. pp.523-524.
3) Sirimalwatta, 2016. Perani sithuwam kalawe agana nimewumak vu Gonagolla (In Sinhala). Dayada Newsletter. July 2016. 10th edition. Department of Archaeology. p.12.
4) Somathilake, M., 2000. A historical study of Buddhist mural paintings of peninsular India and Sri Lanka during the ancient period (from second century BC to twelfth century AD). A thesis submitted to the Jawaharlal Nehru University in fulfilment of the requirement for the award of the degree of Doctor of Philosophy. pp.183-184.
5) The Gazette of the Democratic Socialist Republic of Sri Lanka. No: 1884. 10 October 2014. p.922.
6) Wijesekara, N. (Editor in Chief), 1990. Archaeological Department Centenary (1890-1990): Commemorative Series: Volume V: Painting. pp.32-33.
7) Withanachchi, C.R., 2013. Pauranika Sthana Ha Smaraka: Ampara Distrikkaya (In Sinhala). Department of Archaeology. ISBN: 955-9159-44-5. pp.33-34.

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Vanamandawa Raja Maha Viharaya

Vanamandawa Raja Maha Viharaya (or Wanamandawa Purana Viharaya) is an ancient Buddhist temple located in the village of Vanamandawa in Kurunegala District, Sri Lanka.

History

Local folklore links the history of this temple to the reign of King Valagamba [(103 B.C. and c. 89–77 B.C.) Anuradha & Kumari, 2015].

The cave temple (Len Viharaya) is the most ancient structure found in Vanamandawa Viharaya with a history spanning from the Anuradhapura Period (377 B.C.–1017 A.D.) to the modern Colombo era (Anuradha & Kumari, 2015). The drip-ledged cave and four rock-cut letters (thought to be early Brahmi scripts) which are found on the top of the cave forming rock (Anuradha & Kumari, 2015) furnish the evidence for the activities of the early Anuradhapura period.

During the 18th century, the temple may have served Weliwita Sri Saranankara Thero (1698-1778), at the time, who was the pioneer in the revival of Buddhism in Sri Lanka. The name of Vanamandawa temple is mentioned in "Sangharaja Sadhu Chariyawa" (Anuradha & Kumari, 2015), the biography of Ven. Welivita Saranankara Sangharaja written by Aiththaliyadde Muhamdiram Rala.

Image house

The image house consists of two sections viz: i) inner chamber and ii) outer part. The inner chamber contains paintings and sculptures belonging to the Kandyan Era. Paintings of Buddha, Arhats, gods, Solosmasthana (16 sacred places), Sath Sathiya (the seven weeks), and a figure of King Kirthi Sri Rajasinghe (1747-1782 A.D.) are found in this chamber (Anuradha & Kumari, 2015). Among the murals, the painting depicting the Mara Parajaya (defeat of Mara) is considered a special piece of work (Anuradha & Kumari, 2015).

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References

1) Anuradha, R.K.S.; Kumari, A.S., 2015. Pauranika Sthana Ha Smaraka: Kurunegala Distrikkaya (In Sinhala). Department of Archaeology. ISBN: 955-9159-37-2. p.86.

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Magul Maha Viharaya

Magul Maha Viharaya is an ancient Buddhist temple located in Lahugala in Ampara District, Sri Lanka. The site can be reached by travelling along Pothuvil - Siyambalanduwa road about 14 km distance from Pothuvil town.

History

The history of Magul Maha Viharaya is assumed to be related to the reign of King Kavantissa (205-161 B.C.) who ruled the principality of Rohana when Elara (205–161 B.C.), an invader from India was ruling the Anuradhapura Kingdom. It is said that the royal marriage between King Kavantissa and Vihara Maha Devi, the daughter of King Kelani Tissa, was held on this site.

However, two inscriptions found from the site say that a queen named Vihara Maha Devi restored the ruined Runu Maha Vera founded by King Dasen-kali (Nicholas, 1963; Paranavitana, 1934). Therefore, from the details given in the inscription, it is believed that the ancient name of Magul Maha Vihara was Runu Maha Vehera (Rohana Maha Vehera) and it was originally founded by King Dhathusena [(c. 516 to 526 A.D.) Paranavitana, 1934]. However, chronicles do not mention King Dhatusena with the establishment of this temple but Mahawamsa and Pujavaliya record that a Vihara named Ruhunu Vehera (Rohana Vehera) was established by Dappula I (c. 650 A.D.), a ruler of Rohana (Paranavitana, 1934). He had built Ruhunu Vehera to honour the Maha Thera of Pasanadipika Vihara which is today identified with a large isolated rock called Neelagiriya, located south of Lahugala (Nicholas, 1963). According to Paranavitana (1934), the Runu Maha Vera of these two inscriptions and the Ruhunu Vehera of the chronicles are doubtless identical even though there is a discrepancy in the name of the founder (Paranavitana, 1934).

Vihara Maha Devi, the name of the queen who is mentioned here is the chief consort of both King Parakramabahu V (1344-1359 A.D.) and King Bhuwanekabahu IV [(1341-1351 A.D.) of Gampola Period (Paranavitana, 1934).

Magul Maha Vihara slab inscription

Period: 14th century A.D.

Script & language: Medieval Sinhala

Transcript: (Svasti) [Sri Si]ri lak-hi rajaka[la] Dasen-kali raja daruvan da karavu Runu maha vera....>>

Translation: Hail! The Runu Maha Vera founded by Dasen kali who reigned in prosperous Lanka....>>

Content: Vihara Maha Devi, the chief consort of the two brother kings named Parakumba, who vanquished the Colas and governed the Ruhuna, restored the ruined Ruhunu Maha Vihara founded by King Dasen kali and provided requisites for maintenance of Sangha and attendants. Also the Viharadevi Pirivena founded in her name attached to this monastery should be known and all these institutions should be maintained continuously by the future kings.

Magula Maha Vihara pillar inscription

Script & language: Medieval Sinhala

Transcript : <<...Vihara maha devin bim pisa karavu Runu maha vera...>>

Translation: <<...the Runu maha vera, caused to be entirely rebuilt by Vihara maha devi...>>

Content: Vihara Maha Devi, the chief consort of the two brother kings named Parakumba, restored the ruined Runu Maha Vera. This dedication to the Dharmaratna should be maintained by people coming in the future

Reference: Paranavitana, 1934

Other inscriptions and ruins

A medieval Sinhalese inscription belonging to the 9th-10th century A.D. has been found on a stone slab fixed to the outer wall of the Stupa foundation (Dias, 1991). Another slab with an inscription of 8th-10th centuries A.D. is found fixed in the outer Prakara of Magul Maha Vihara and it was copied by the Archaeological Department in 1935 (Dias, 1991).

A large number of archaeological ruins can be seen at the present temple premises. Ruins of a Bodhighara (Bodhi tree house), an image house, a Chapter House, a Stupa, and a parapet wall demarcating the boundary of the temple have been identified and conserved by the Archaeological Department. 

 

Magul Maha Vihara Sandakada Pahana

The Sandakada Pahana (moonstone) found in Magul Maha Viharaya belongs to the Anuradhapura period and is considered an eminent piece of work. It depicts a row of elephants with a rope across their belly. Two human figures (probably mahouts) who are found on the back of two of these elephants have made this artefact  unique among the moonstones found in other places in Sri Lanka (Wisumperuma, 2012).

A protected site

Magula Maha Viharaya situated in the village of Lahugala, in the Divisional Secretary’s Division of Lahugala is an archaeological protected monument, declared by a government gazette notification published on 26 March 1954.

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References

1) Dias, M., 1991. Epigraphical notes (Nos 1 -18). Colombo: Department of Archaeology. pp. 44,59.
2) Nicholas, C.W., 1963. Historical topography of ancient and medieval. Journal of the Ceylon branch of the Royal Asiatic Society. New series, Vol. VI, Special number. Colombo. p.23.
3) Paranavitana, S., 1934. Two inscriptions of Vihara Maha Devi from Magul Maha Vihara. Epigraphia Zeylanica being lithic and other inscription of Ceylon. Vol. IV. Archaeological survey of Ceylon. London. pp.161-169.
4) The government gazette notification. No: 10657. 26 March 1954.
5) Wisumperuma, D., 2012. Religious Use of Elephants in Ancient Sri Lanka. GAJAH. p.17.

Location Map

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Nillakgama Bodhigharaya

Nillakgama Bodhigharaya is an ancient Bodhi Tree Shrine located in the village of Nillakgama in Kurunegala District, Sri Lanka.

Bodhighara

Bodhi trees are venerated by Buddhists from the earliest times as it is associated with the Buddha's enlightenment. In Sri Lanka, the worship of the Bodhi tree became prevalent after the arrival of Theri Sanghamitta who brought a Sapling of the Bodhi tree (India) in the 3rd century B.C. (Wijesuriya & Weerasekera, 1997). Within a short time, every temple had its own Bodhi tree and that led the people to develop and construct a special type of building around the tree called Bodhighara (The National Atlas of Sri Lanka, 2007; Wijesuriya & Weerasekera, 1997).

History

The Bodhigharaya at Nillakgama is believed to be a work of the 8th-9th centuries A.D. (Anuradha & Kumari, 2015; Nicholas, 1963). The ruined site was first noticed in 1895, by H.C.P. Bell but its true identity remained unsolved (Bandaranayake, 1974). In 1954, the eminent archaeologist Senarath Paranavitana identified the structure as a Bodhigharaya and dated it with the help of an inscription found in situ (Bandaranayake, 1974).

Nillakgama Bodhigharaya inscription

Period: 9th-10th centuries A.D.
Scripts: Medieval Sinhalese
Language: Medieval Sinhalese Transcript : Monaragal budmi me dasa ethun karawa maha bohi pidu pinhi belen antuhara samma sambudu vemva

Translation: I am Bud (resident of) Monaragal. By the fruit of the merit acquired by offering these ten sculptured figures of elephants to the great Bodhi (tree), (may I become) a Supreme Perfect Buddha.

Reference: Ranawella, 2005

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The structure

Nillakgama Bodhigharaya consists of 2 platforms. The lower platform is square in shape (34 ft) and bordered by a stone parapet wall of 7 ft. high, on which were 16 stone pillars used to support the pavilion enclosing the tree (Paranavitana, 1959). The upper platform is a 13 ft square and was the ground for the Bodhi tree. The two entrances (doorways) which make access to the lower platform and the retaining walls of the upper platform have been decorated with sculptures (Paranavitana, 1959).

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Attribution

1) නිල්ලග්ගම බෝධි ඝරය by Singhalawap is licensed under CC BY-SA 3.0

2) නිල්ලග්ගම දාගැබ, නිල්ලග්ගම වැව and නිල්ලග්ගම බෝධිගරය ගල් කැටයම් by Singhalawap are licensed under CC BY-SA 3.0

References

1) Anuradha, R.K.S.; Kumari, A.S., 2015. Pauranika Sthana Saha Smaraka: Kurunegala Distrikkaya (In Sinhala). Department of Archaeology (Sri Lanka). ISBN: 955-9159-37-2. pp.56-57.
2) Bandaranayake, S.D., 1974. Sinhalese monastic architecture: the Viharas of Anuradhapura (Vol. 4). Brill. pp.161-164.
3) Nicholas, C. W., 1963. Historical topography of ancient and medieval Ceylon. Journal of the Ceylon Branch of the Royal Asiatic Society, New Series (Vol VI). Special Number: Colombo. Royal Asiatic Society (Ceylon Branch). p.179. 

4) Ray, H.C. (ed), 1959. History of Ceylon: Vol. I, Part I. University of Ceylon. p.398.
5) Ranawella, S., 2005. Inscription of Ceylon. Volume V, Part III. Department of Archaeology. ISBN: 955-91-59-57-7. p.154.

6) The National Atlas of Sri Lanka, 2007. (2nd ed.) Survey Department of Sri Lanka. ISBN: 955-9059-04-1. p.102.
7) Wijesuriya, G.; Weerasekera, H., 1997. Footprints of our heritage. Sri Lanka National Commission for UNESCO. ISBN: 955-9043-32-3. p.57.

Location Map

This page was last updated on 14 June 2022
For a complete tourist map follow this link: Lankapradeepa Tourist Map

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