Beddagana Veherakanda Archaeological Site

Veherakanda  (also known as Beddagana Kota Vehera) is an archaeological site located in the village of Beddagana in Colombo District, Sri Lanka.

History

During the Dutch period (1640-1796 A.D.), this site was used as a church cemetery. Therefore, at that time this place was called by the locals as Vehera Kanatta (Rajapakshe et al., 2018).

The two non-identical Stupas which have been built on a rectangular platform are considered to be the main archaeological monuments at the site. They were unearthed by an exploratory excavation carried out by the Department of Archaeology in 1949. According to the opinion of S. Paranavitana, these Stupas may represent the mausoleums of King Parakramabahu VI (1412-1467 A.D.) and his queen Ran Menika [(or Swarna Menike) Rajapakshe et al., 2018].

However, some believe that these monuments represent the ruins of an ancient Devalaya dedicated to God Kataragama (Wijewardana et al., 2011).

Monuments

Two Stupas, a rectangular platform, and several ruins of old structures are found at the site. The rectangular platform is made up of "Kabok" (laterite) stones and about 97.1 ft. (29.6 m) long, 53.1 ft. (16.2 m) wide, and 5.5 ft. (1.7 m) tall (de Silva, 1990; Rajapakshe et al., 2018). Two sets of steps on the northern and western sides provide the access to the platform (Wijewardana et al., 2011).

The smaller Stupa having a diameter of 21.3 ft. (6.5 m), has been entirely built out of Kabok stones (de Silva, 1990; Rajapakshe et al., 2018). The larger Stupa is about 30 ft. (9.2 m) in diameter and remains in a good state of preservation (de Silva, 1990; Wijewardana et al., 2011). The base of the larger Stupa is made of Kabok stones but the upper part has been constructed using the bricks. The "Pesa Walalu" (three tiers) are visible on both monuments. In addition to the Stupas, remains of an old image house and a rampart of a Bodhi tree have been identified at the site (Rajapakshe et al., 2018). 

 

The architectural format of this site shows similarities to that of the ruins at Bandagiriya, Kudumbigala, Yahangala and Alahana Pirivena in Polonnaruwa (de Silva, 1990).

An archaeological reserve

The site known as Veherakanda (Lots 1 and 2 in PPA 2323 and lot 1 in PPA 3103) located in the village of Beddagana in Grama Niladhari Division of Pita Kotte (no.522 A) in the Divisional Secretary’s Division of Sri Jayawardanapura Kotte is an archaeological reserve, declared by a government gazette notification published on 26 June 1964.

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Attribution

1) Beddagana Veherakanda by Indi Samarajiva is licensed under CC BY 2.0
2) Beddagana Veherakanda by Indi Samarajiva is licensed under CC BY 2.0
3) Beddagana Veherakanda by Indi Samarajiva is licensed under CC BY 2.0

References

1) de Silva, N., 1990. Sri Lankan architecture during the period 1200-1500 A.D. Wijesekara, N. (Editor in chief). Archaeological Department centenary (1890-1990): Commemorative series: Volume III: Architecture. Department of Archaeology (Sri Lanka). p.79.

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. pp.8-9.
3) The government gazette notification: No: 14080. 26 June 1964.
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.16-17.

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Jubilee Post, Mirihana

Photo credit: Google Street View

The Jubilee Post (Sinhala: ජුබිලි කණුව) is a historic monument that was located at the Mirihana Jubilee Kanuwa junction on Nugegoda - Pitakotte road (B120), Colombo District, Sri Lanka.

History

This post was established in parallel to the Golden Jubilee of Queen Victoria (reigned: 1837-1901). As recorded on itself in two languages; English and Sinhala, this pillar has been erected in 1887 as a monument to commemorate the Golden Jubilee of the coronation of the queen. The post was initially at the verge of the road but later it was dismantled from the original location and installed in the middle of the junction (Manathunga, 2016; Rajapakshe et al., 2018). However, due to renovation works of the road, the pillar was removed again in 2020.

The post and inscriptions

The post is about 120 cm in height and has been fixed on a rectangular-shaped base of about 52 cm long, 34 cm wide, and 26 cm tall (Rajapakshe et al., 2018). The writing on the post is executed on five sides of it. Two sides have been written in Sinhala and the other three sides are written in English (Gamage, 2020).

Side 1: "J. Garth     E. Garth     W.O. Garth     R.O. Garth     O. Ephrams     H.L. Daniel"

Side 2: "God bless queen Victoria Empress of India"

Side 3: "ඉන්දියා දේශයේ රාජාධිරාජිණිය ශ්‍රීමත් වික්ටෝරියාභිධාන මහා රාජිණින්ට දෙවියන් වහන්සෙ සෙත් සලස්වා දෙන සේක්වා"

Side 4: "ඉන්දියා දේශයට රාජාධිරාජිනී නෙෙකශ්‍රීන් විරාජමාන වික්ටෝරියාභිධාන මහා රාජිණිය රජ පැමිණීමෙන් පනස්වෙනි වර්ෂයෙ පවත්වන ලද මංගල්ලෝත්සවය සිහිපත් කරනු සදහා ශ්‍රී ශුද්ධ ඛෘෂ්ථ වර්ෂ ප්‍රමාණයෙන් එක්වා දහස් අටසිය අසූ සත් වැන්නෙහි පිහිටුවන ලදී"

Side 5: "Erected in commemoration of the Jubilee of her majesty Queen Victoria Empress of India 1887"

References: Gamage, 2020.

A protected monument

The old Jubilee Post at the Mirihana Jubilee Kanuwa junction in Grama Niladhari Division of Mirihana South (no.523 A) in the Divisional Secretary’s Division of Sri Jayawardanapura Kotte is an archaeological protected monument, declared by a government gazette notification published on 8 July 2005.

See also

#) Jubilee Ambalama, Kegalle

#) Queen Victoria Statue, Colombo

References

1) Gamage, D.P., 2020. Epigraphical Notes (Nos. 22-23). Department of Archaeology. ISBN: 978-955-7457-30-7. pp.68-71. 
2) Manathunga, S. B., 2016. Pauranika Sthana Saha Smaraka: Kolamba Distrikkaya (In Sinhala). Department of Archaeology (Sri Lanka). ISBN: 955-9159-39-9. p.90. 
3) 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.11.
4) The Gazette of the Democratic Socialist Republic of Sri Lanka: No: 1401. 8 July 2005.

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Appallagoda Ambalama

The Appallagoda Ambalama is an old wayside rest in the village of Appallagoda in Kandy District, Sri Lanka.

History

Ambalamas are traditional resting places built by locals to accommodate wayfarers who were travelling to distant places. They were also used as a place for people to gather, hold meetings and serve as a public place in society. During the 16th, 17th and 18th centuries, Ambalamas were spread all over the country. The Ambalama at Appallagoda is believed to be a such structure built about 100 years ago (Rajapakse, 2016).

The structure

The Ambalama has been built by erecting twelve and four columns (12 externally and 4 internally) fixed in two concentric tiers. The double-pitched roof is paved with modern clay tiles and supported by the two sets of columns. Few names who involved in the construction of the Ambalama are found inscribed on the several columns (De Silva & Chandrasekara, 2009).

In front of the Ambalama is a stone "Pinthaliya", a traditional container used to provide drinking water to the wayfarers. 

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.173.
2) Rajapakse, S., 2016. Pauranika Sthana Ha Smaraka: Mahanuwara Distrikkaya (In Sinhala). Archaeological Department of Sri Lanka. ISBN:955-9159-34-8. pp. 121-122.

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Halpe Pattini Devalaya (Ella)

Halpe Pattini Devalaya is a Devalaya Shrine dedicated to Pattini, the patron goddess of fertility and health. It is located in the village of Halpe in Badulla District, Sri Lanka. The site can be reached by travelling along the Bandarawela - Badulla road about 5 km distance from Dowa Raja Maha Viharaya.

History

According to a traditional belief, this Devalaya had been originally erected in Hettipola, a village located in close proximity to the present Devalaya site. However, it was shifted to the present site later (Priyadarshani & Gunasena, 2017).

Shrine

The main shrine which houses the image of Pattini is called Maligawa and is a two-storied structure supported on short stone columns and beams (Priyadarshani & Gunasena, 2017). Its upper floor is made up of timber panels and can be accessed through a wooden ladder. A sandalwood statue of the goddess Pattini and several other objects such as lances, lamps, and water containers are found in the inner chamber of the shrine.

The roof of the shrine has been supported on simply carved timber columns with lotus bracket capitals (Priyadarshani & Gunasena, 2017). Images of doorkeepers and a small Makara Thorana (a dragon arch) depicting the typical Kandyan tradition are found at the entrance of the shrine.

A protected site

The Pattini Devalaya, Sinhasana Mandapaya, and the kitchen located in the Divisional Secretary’s Division of Ella are archaeological protected monuments, declared by a government gazette notification published on 22 November 2002.

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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.15-16.
2) The Gazette of the Democratic Socialist Republic of Sri Lanka. No: 1264. 22 November 2002.

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Pulligoda Galge

Pulligoda Galge or Pulligoda Archaeological site is a rock shelter containing a series of paintings depicting the great tradition of the art of the Anuradhapura Period. It is located about 3 km south of the Dimbulagala Raja Maha Viharaya in Polonnaruwa District, Sri Lanka.

Inscriptions

An early-Brahmi cave inscription belonging to the period between the 3rd century B.C.- 1st century A.D. have been found at the site (Paranavitana, 1970).

Period: 3rd century B.C.-1st century A.D.           Script: Early-Brahmi           Language: Old Sinhala

Transcript: (Ba)rata-Silavi(jayaha) lene sodaye Kutahate dhane

Translation: The cave of lord Silavijaya is given by the co-donor Kutahatta

Reference: Paranavitana, 1970. p.23.

Painting fragments

A series of fragmentary remains of old paintings in the Pulligoda cave was first reported in 1897, by H. C. P. Bell (De Silva, 1990; Dhanapala, 1964).

The main painting fragment is about five feet in length and in a fair state of preservation (Wijesekara, 1947). It consists of five haloed male figures seated on a broad seat. The plaster around the figures has fallen, thus the theme of the painting is not clear. The figures probably depict deities engaged in worship and offering (Wijesekara, 1947).

The Pulligoda paintings have been done on a thin layer of lime plaster applied on the cave wall (De Silva, 1990). White, yellow, red, light green and brown are the major pigments used. The background is white and the figures have been emphasized with outline drawings. The figures are drawn with an attitude of veneration (De Silva, 1990). The first four figures from the left are in the act of worship while the right figure holds a garland in both hands (Wijesekara, 1947). The upper bodies are naked but carry ornaments such as necklaces, armlets, bracelets, and breast strings across the shoulder (Wijesekara, 1947). The lower bodies are covered with striped garments. Each figure is sitting on an open lotus resting on a decorated seat.

Few details of similar figures are also found on a separate fragment of the same cave (De Silva, 1990).
 

Dating

Vincent Smith and Coomaraswamy who studied the paintings in the Pulligoda cave have dated the work to the 7th century A.D. (Coomaraswamy, 1927; Wijesekara, 1947). S. Paranavitana in the opinion that these paintings belong to a period earlier than the 12th century (De Silva, 1990). R. N. De Silva thinks that Pulligoda paintings have similarities to those of the early or middle Anuradhapura period and hence has dated them to a period closer to the 7th century A.D. (De Silva, 1990). De Silva has dated these paintings to the 4th century A.D. (De Silva, 1990).

Attribution

1) Old historical paintings of Sri Lanka Pulligoda Arechaeological Site by Avon Pubudu is licensed under CC BY-SA 4.0

References

1) Coomaraswamy, A.K., 1927. History of Indian and Indonesian art (p. 1965). New York: Dover publications. p.163.
2) Dhanapala, D.B., 1964. Buddhist paintings from shrines and temples in Ceylon. New American Library of World Literature by arrangement with UNESCO.
3) 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. Department of Archaeology (Sri Lanka). pp. 29-30.
4) Paranavitana, S., 1970. Inscription of Ceylon (Vol. I). Department of Archaeology Ceylon. p.23.

5) Wijesekara, N., 1945. Early Sinhalese Paintings. A thesis submitted for the Ph. D. of the Culcutta University. pp.35,117.

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Yodha Wewa (Mannar)

Not to be confused with Yodha Wewa (Tissamaharama)

Yodha Wewa (lit: Giant's Tank) is a large irrigation tank situated in Mannar District, Sri Lanka.

History

The tank presently known as Yodha Wewa is believed to be the ancient Manamatta tank mentioned in Mahawamsa (Asanga & Nishantha, 2018; Nicholas, 1963). It was constructed by King Dhatusena (455-473 A.D.) and restored in the 12 century by King Parakramabahu I [(1153-1186 A.D.) Asanga & Nishantha, 2018; Nicholas, 1963]. However, some scholars such as Ranawella in the opinion that the ancient Manamatta tank could be the present reservoir at Periyakulam near Velgam Vehera (Ranawella, 2001).

The Tamil author, Mudaliyar C. Rasanayagam, in his book 'Ancient Jaffna', gives a short description about this tank as follows;

The existence of the extensive ruins at Matota and of the celebrated Giant's Tank close to it, are indubitable signs of an immense population well advanced in agriculture. This tank is apparently the most ancient work extant in Ceylon, so ancient that it is not mentioned as having been built by any of the kings who reigned in Ceylon after Vijaya. The Giant's tank must, therefore, have been the work of the remotest times, constructed probably by the ancient Nagas, who were the people then living in that part of Ceylon.
Citation: Rasanayagam, 1926

Rasanayagam suggests that the tank was probably constructed by the Nagas who are said to be an ancient tribe of Sri Lanka. Nagas are mentioned in several ancient texts such as Mahavamsa and Manimekalai, as a class of superhuman beings who inhabited a subterranean world (Paranavitana, 1961).

Restoration

The tank was mentioned and reported during the colonial period by several Dutch and British officers such as Van Imhoff, Thomas Maitland, Emerson Tennent, Hercules Robinson, H. Parker, R.L. Brohier etc. (Asanga & Nishantha, 2018). Consideration was given to renovating the tank in 1739 by the Dutch rulers, but it was abandoned due to the lack of labour (Asanga & Nishantha, 2018). A motion which was brought to the State Council in 1889, by P. Ramanathan revived the restoration work of the tank (Arumugam, 1969). The restoration of the tank and the old canal were completed in 1897 (Asanga & Nishantha, 2018).

The tank

The tank is fed by the water that comes from Malwathu Oya. In order to turn the water into the Yodha Wewa, a long stone dam known as Thekkama Amuna (Tamil: Tekkam) has been built across the Malwathu Oya. The canal which starts from the Thekkama dam is named Aalawakka-ela.

Yodha Wewa (Giant's Tank)

Source of Supply: Inlet channel (Aalawakka- ela) from the Thekkama Amuna (Malwatu Oya diverted flow)
Catchment area: 38 sq. miles
Length of bund: 4.5 miles
Tank full storage: 26,600 acre ft.
Area of water spread: 4550 acres
No. of sluices: seven

Reference: Arumugam, 1969

Yodha Wewa Sanctuary

The Yodha Wewa Tank and its surrounding area were declared as one of the Sanctuaries in Sri Lanka by the government on 24 September 1954.

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Attribution

1) Yoda Wewa (Giant’s Tank) by Amila Tennakoon is licensed under CC BY 2.0
2) Yoda Wewa (Giant’s Tank) by Amila Tennakoon is licensed under CC BY 2.0

References

1) Arumugam, S., 1969. Water resources of Ceylon: its utilisation and development. Water Resources Board. p.333.
2) Asanga, M. V. G. K.; Nishantha, I. P. S., 2018. Mannarama Distrikkaya (In Sinhala). Department of Archaeology (Sri Lanka). ISBN: 978-955-7457-10-9. pp.58-59.
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.81.
4) Paranavitana, S., 1961. The Arya kingdom in north Ceylon. JRAS (CB), 7, pp.172-224.
5) Ranawella, S., 2001. Inscription of Ceylon. Volume V, Part I. Department of Archaeology. ISBN: 955-9159-21-6. p.38.

6) Rasanayagam, C., 1926. Ancient Jaffna: Being a Research Into the History of Jaffna from Very Early Times to the Portug [u] ese Period. Asian Educational Services (1984). pp.82-83.

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Naimmana Tamil Slab Inscription of Parakramabahu VI

Naimmana Tamil Slab Inscription of Parakramabahu VI is one of the Tamil inscriptions in Sri Lanka. It is now on the display at the Stone Gallery of the Colombo National Museum. It records a grant of fields in Naimmana village (in Matara District) to feed Brahmans at the alms hall near the Shrine of Devinuwara.

Discovery

The slab was found from a place at Naimmana village in Matara District. Edward Muller, in his book "Ancient Inscriptions of Ceylon", says that an upright slab with a Tamil inscription was found standing in the jungle of Naimmana, located about two miles north of Matara (Muller, 1984).

Inscription

The inscription has been engraved on both sides of an irregularly shaped stone slab of about 3 feet tall and 1 foot broad. The top of the slab is round and outline drawings of the Sun and the Moon (on the first side) and 'Samkha' and 'Cakra' (on the second side) are found carved above the lettering. It consists of forty-six lines and has been written on both sides of the slab (Pathmanathan, 2005). The epigraph is mainly in the Tamil language with the Tamil scripts but it ends with two Sanskrit verses written in Grantha scripts (Pathmanathan, 2005).

The inscription is dated in the twenty-first year of a king styled Sri Parakramabahu (Pathmanathan, 2005). Depending on the palaeographical considerations, S. Paranavitana has assigned this inscription to the 14-15th centuries A.D. (Paranavitana, 1953). S. Pathmanathan in the opinion that this inscription has been set up during the reign of King Parakramabahu VI (1412-1467 A.D.), around the year 1433 A.D. (Pathmanathan, 2005).

Content

The inscription has two parts: the Sanskrit portion and the Tamil portion. The Sanskrit portion is identified as the summary of the Tamil record but significant differences are found in the descriptions of the grant in the two languages (Pathmanathan, 2005). The Sanskrit portion records the endowment of the village of Naimmana by Parakramabahu, the king of Lanka, for the purpose of feeding twelve Brahmans daily at 'sattra' (an alms hall) of Devaraja (Pathmanathan, 2005). The Tamil portion records the grants of fields of several villages (including Naymnanai) by the king, for the purpose of providing alms daily at the 'cattiram' of the shrine of the (god) king (Pathmanathan, 2005).

The interpretations for the Naimmana Tamil inscription by S. Pathmanathan (2005) are given below,

Naimmana Tamil Slab Inscription

Reign : Parakramabahu VI (1412-1467 A.D.)
Period: 15th century A.D.
Language: Tamil, Sanskrit
Script: Tamil, Grantha
Transcript: (1) Ciri parakkirama (2) vaku tevarku ya (3) ntu 20 avatuk (4) ku etiravatu vai (5) kaci mu 5(i)l maha (6) iracavintiru .....>>
Translation: Hail Prosperity. The twenty-first anniversary of the inauguration of the reign of his majesty Parakkiramavaku tevar is on the fifth (day) of the first fortnight of (the month of) Vaikaci.....>>

 
Citation: Pathmanathan, 2005

See also

#) Sanskrit Inscriptions in Sri Lanka

References

1) Muller, E., 1984. Ancient Inscriptions in Ceylon. Asian Educational Services. New Delhi. p.60.
2) Paranavitana, S., 1953. The Shrine of Upulvan at Devundara (Vol. 6). Ceylon Government, Archaeological Department. p.71.
3) Pathmanathan, S., 2005. Tamil inscriptions in the Colombo National Museum: Spolia Zeylanica. Vol 47. (2010). Department of National Museums, Sri Lanka, pp.39-52.

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Renagala Ambalama

The Renagala Ambalama is an old wayside rest in the village of Renagala in Kurunegala District, Sri Lanka.

History

Ambalamas are traditional resting places built by locals to accommodate wayfarers who were travelling to distant places. They were also used as a place for people to gather, hold meetings and serve as a public place in society. During the 16th, 17th and 18th centuries, Ambalamas were spread all over the country. The Ambalama at Renagala is believed to be belonged to the late 19th century (Anuradha & Kumari, 2015). According to folklore, Pilimatalawe Maha Adikaram had been brought here for a while after he was captured by the British (Anuradha & Kumari, 2015).

The structure

The Ambalama has been built on a rock plane by using clay and rubble stones. The walls are about 1.25 m tall and the roof is sustained by 9 pillars of about 1 m height (Anuradha & Kumari, 2015). The four pillars at the corners of the structure are covered with lime plaster while others contains simple wood carvings.

A protected monument

The doss house (Renagala Ambalama) in Renagala village in the Grama Niladhari Division of Hungamuwa in Alawwa Divisional Secretary’s Division is an archaeological protected monument, declared by a government gazette notification published on 7 December 2001.

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.65-66.
2) The Gazette of the Democratic Socialist Republic of Sri Lanka: No: 1214. 7 December 2001.

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Rathmale Ambalama

The Rathmale Ambalama is an old wayside rest in the village of Rathmale in Matara District, Sri Lanka.

History

Ambalamas are traditional resting places built by locals to accommodate wayfarers who were travelling to distant places. They were also used as a place for people to gather, hold meetings and serve as a public place in society. During the 16th, 17th and 18th centuries, Ambalamas were spread all over the country. The Ambalama at Ratmale is believed to be constructed in 1908 (the date is found inscribed on a stone plate fixed in the ground floor of the Ambalama), as a resting place for wayfarers (Wikramaratne, 2015).

The structure

The Ambalama has been constructed as a two storey structure. The upper floor is built with a wooden floor and a staircase made of wood is said to be there to reach it (Wikramaratne, 2015).

A protected monument

The doss house (Ratmale Ambalama) in Rathmale village in the Grama Niladhari Division of Bambarenda South in Dikwella Divisional Secretary’s Division is an archaeological protected monument, 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.
2) Wikramaratne, I., 2015. Pauranika Sthana Saha Smaraka: Matara Distrikkaya (In Sinhala). Department of Archaeology (Sri Lanka). ISBN: 955-9159-54-2. p.63.

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Baobab Tree (Delft Island), Sri Lanka

The Baobab tree located on Delft island, Jaffna District (Sinhala: ඩෙල්ෆ් බයෝබැබ් ගස) is believed to be one of the oldest trees in Sri Lanka.

Baobab in Sri Lanka

Baobab (Adansonia digitata L.) is not a native to Sri Lanka but several baobab clusters are found mostly on Mannar and neighbouring areas in the northwest of the island. They are believed to be introduced to Sri Lanka by Arab traders (Vandercone et al., 2004). However, ancient texts written in Pali, Sinhala and Tamil indicate that the baobab trees surrounding places were famous due to naval business before the arrival of Arabians and this fact has been proved by the archaeological excavation.

Baobab is called locally "Aliya-gaha" (elephant tree) by Sinhalese and "Perukka" by Tamils (Vandercone et al., 2004). According to Vandercone et al. (2004), about 40 baobab trees survive in Sri Lanka, of which 34 have been identified on the island of Mannar (Vandercone et al., 2004). Due to its rarity, antiquity, and limited distribution, the baobab is a protected tree in Sri Lanka (Vandercone et al., 2004).

The baobab tree on Delft island has a large hollow within its trunk and the space it has made is enough for a group of people to assemble in it (Wijebandara, 2014).

An archaeological protected tree

The Baobab Tree found in the area called Kavolaiyampalai in the Grama Niladhari Wasama No. J/6, Delft-East of the Divisional Secretary’s Division of Delft is an archaeological protected monument, declared by a government Gazette notification published on 22 July 2011.

See also

#) Delft Island Archaeological Heritage

#) Historical and Memorial Trees in Sri Lanka

Attribution

1) Massive Baobab by David Stanley is licensed under CC BY 2.0

References

1) The Gazette of the Democratic Socialist Republic of Sri Lanka. No: 1716. 22 July 2011. p.512
2) Vandercone, R., Sajithran, T.M., Wijeyamohan, S. and Santiapillai, C., 2004. The status of the baobab (Adansonia digitata L.) in Mannar Island, Sri Lanka. Current Science, pp.1709-1713.
3) Wijebandara, I.D.M., 2014. Yapanaye Aithihasika Urumaya (In Sinhala). Published by the editor. ISBN-978-955-9159-95-7. pp.70-71.

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A short note for local school students

ඩෙල්ෆ් බයෝබැබ් ගස

ඩෙල්ෆ් බයෝබැබ් ගස ශ්‍රී ලංකාවේ යාපනය දිස්ත්‍රික්කයේ ඩෙල්ෆ් දිවයිනේ පිහිටා තිබේ.

ශ්‍රී ලංකාවෙහි බයෝබැබ් ශාක

බයෝබැබ් (Adansonia digitata L.) යනු ශ්‍රී ලංකාවට දේශීය ශාකයක් නොවූවත් මන්නාරම සහ ඒ ආසන්න දිවයිනේ වයඹදිග ප්‍රදේශයන්හී (ඩෙල්ෆ්, විල්පත්තු වැනි) වැඩුනු බයෝබැබ් ගස් පොකුරු කිහිපයක් හමුවේ. ඒවා අරාබි යාත්‍රිකයින් විසින් මෙරටට හඳුන්වා දෙන්නට ඇතැයි විශ්වාස කෙරේ. බයෝබැබ් ගස සිංහලින් "අලියා ගස" ලෙසත් දෙමළින් "පෙරුක්කා" ලෙසත් හඳුන්වයි.

Vandercone සහ අනෙකුත් අය විසින් 2004 නිකුත් කරන ලද වාර්තාවකට අනූව ශ්‍රී ලංකාවේ බයෝබැබ් ශාක 40ක් පමණ දැකගත හැකිවන අතර ඉන් 34ක්ම මන්නාරම දිවයිනෙහි පිහිටයි. මෙම ශාකවල දුර්ලභ භාවය, පෞරාණිකත්වය සහ සීමිත ප්‍රදේශයක පැතිරී පැවත තිබීම යන කරුණු මත බයෝබැබ් ශ්‍රී ලංකාවේ ආරක්ෂිත ශාකයක් ලෙස නම් කොට ඇත.

ඩෙල්ෆ් දිවයිනෙහි දැකගත හැකි බයෝබැබ් ගසේ කඳෙහි විශාල කුහරයක් දැකගත හැකිවන අතර ඒ තුල පුද්ගලයින් කිහිපදෙනෙකුටම වරකදී රැඳී සිටීමේ හැකියාව පවතී.

පුරාවිද්‍යා ස්මාරක ශාකය

ඩෙල්ෆ් ප්‍රාදේශීය ලේකම් කොට්ඨාශයට අයත් කෝවලෙයියම්පලේ ග්‍රාමයේ පිහිටි පැරණි බයෝබැබ් ගස 2011 ජූලි 22 දින ප්‍රකාශයට පත් රජයේ ගැසට් නිවේදනය මගින් ආරක්ෂිත පුරාවිද්‍යා ස්මාරකයක් ලෙස නම් කොට ඇත.

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Keppetipola Walawwa, Kandy

The old manor house known as Keppetipola Walawwa (Sinhala: කැප්පෙටිපොළ වලව්ව, මහනුවර) is located on D. S. Senanayake Veediya, Kandy town, Sri Lanka.

Building

The two storied building presently owned by Kandy Buddhist Association is the old Keppetipola Walawwa. It was handed over to the association in 1952 (Rajapakse, 2016).

The building contains architectural features of the colonial period and is in a well preserved state. The ground floor of the building has been paved with tiles while the upper storey is on a floor made of woods (Rajapakse, 2016). A wooden flight of steps runs from the ground floor to the upper floor.

A protected monument

The Keppetipola Walawwa (the building bearing assessment nos. 150, 152, 152/1) on D.S. Senanayake Veediya in Kandy town in the Divisional Secretary’s Division of Gangawata Koralaya is an archaeological protected monument, declared by a government gazette notification published on 8 July 2005.

References

1) Rajapakse, S., 2016. Pauranika Sthana Ha Smaraka: Mahanuwara Distrikkaya (In Sinhala). Archaeological Department of Sri Lanka. ISBN:955-9159-34-8. pp.22-23.
2) The Gazette of the Democratic Socialist Republic of Sri Lanka. No: 1401. 8 July 2005.

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Madugalla Walawwa, Kandy

The old manor house known as Madugalla Walawwa is located on D. S. Senanayake Veediya, Kandy town, Sri Lanka.

Building

The two storied Walawwa building is well preserved. Presently, it is used as a furniture showroom by Jayasinghe Furniture Dealers (Pvt) Ltd. The archaic value of this building can be identified by its brick built pillars, wooden staircase, old arches etc. (Rajapakse, 2016).

A protected monument

The Madugalle Walawwa (the building bearing assessment no 184) on D.S. Senanayake Veediya in Kandy town in the Divisional Secretary’s Division of Gangawata Koralaya is an archaeological protected monument, declared by a government gazette notification published on 8 July 2005.

References

1) Rajapakse, S., 2016. Pauranika Sthana Ha Smaraka: Mahanuwara Distrikkaya (In Sinhala). Archaeological Department of Sri Lanka. ISBN:955-9159-34-8. pp.23-24.
2) The Gazette of the Democratic Socialist Republic of Sri Lanka. No: 1401. 8 July 2005.

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Sirimalwatta Ambalama

Sirimalwatta Ambalama (Sinhala: සිරිමල්වත්ත අම්බලම) is an old wayside rest in the village of Sirimalwatta in Kandy District, Sri Lanka. The Buddhist temple Sirimalwatta Raja Maha Viharaya is located near this Ambalama.

History

Ambalamas are traditional resting places built by locals to accommodate wayfarers who were travelling to distant places. They were also used as a place for people to gather, hold meetings and serve as a public place in society. During the 16th, 17th and 18th centuries, Ambalamas were spread all over the country. The Ambalama located in Sirimalwatta is believed to be built during the Kandyan Period, by a regional chief of King Sri Vikrama Rajasingha [(1798-1815 A.D.) De Silva & Chandrasekara, 2009: Rajapakse, 2016].

The structure is said to be reconstructed around 1936 (De Silva & Chandrasekara, 2009).

Structure

The Ambalama has been renovated several times recently, resulting some old features being invisible. The roof is paved with modern clay tiles and supported by the twelve and four pillars fixed in two concentric tiers. The outer pillars are made of wood and are said to be brought from an Ambalama at Yakgahapitiya (De Silva & Chandrasekara, 2009). Several decorations belonging to the Kandyan period are found carved on the remaining wooden pillars (Rajapakse, 2016).

A protected monument

The Sirimalwaththa Ambalama situated in Grama Niladhari Division, Sirimalwaththa West in the Divisional Secretary’s Division, Kundasale is an archaeological protected monument, declared by a government gazette notification published on 24 March 2016.

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.170.
2) Rajapakse, S., 2016. Pauranika Sthana Ha Smaraka: Mahanuwara Distrikkaya (In Sinhala). Archaeological Department of Sri Lanka. ISBN:955-9159-34-8. p. 66.
3) The Gazette of the Democratic Socialist Republic of Sri Lanka. No: 1960. 24 March 2016. p.227.

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Daulagala Ambalama

Daulagala Ambalama is an old wayside rest in the village of Daulagala in Kandy District, Sri Lanka.

History

Ambalamas are traditional resting places built by locals to accommodate wayfarers who were travelling to distant places. They were also used as a place for people to gather, hold meetings and serve as a public place in society. During the 16th, 17th and 18th centuries, Ambalamas were spread all over the country. The Ambalama located in Daulagala is said to have been constructed in 1914 by a person named Nugawela Manamperi Chandrasekara Wasala Mudalilage Kuda Bandara Diyawadana Nilame (Abeywardana, 2004; Rajapakse, 2016).

The structure

The Ambalama has been constructed by erecting four granite pillars fixed to a foundation. The roof is paved with Kandyan Period clay tiles and supported by the four granite pillars. Several decorations are found carved on the wooden rafters.

A protected monument

The old Ambalama situated in Daulagala village in the Divisional Secretary’s Division of Udunuwara is an archaeological protected monument, declared by a government gazette notification published on 30 August 1974.

References

1) Abeywardana, H.A.P., 2004. Heritage of Kandurata: Major natural, cultural and historic sites. Colombo: The Central Bank of Sri Lanka. p.85.
2) Rajapakse, S., 2016. Pauranika Sthana Ha Smaraka: Mahanuwara Distrikkaya (In Sinhala). Archaeological Department of Sri Lanka. ISBN:955-9159-34-8. p. 66.
3) The government gazette notification. No: 8-826. 30 August 1974.

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Galle National Museum

The National Museum of Galle, Sri Lanka is one of the Museums Administered by the Department of National Museums. It has been established in an old Dutch building located in the Galle Fort (Abeyawardana, 2004; Embuldeniya & Karunarathna, 2019).

History

The building which houses the present museum was constructed around 1656 (or 1686) as the house for a commander or a similar high official (Abeyawardana, 2004; Embuldeniya & Karunarathna, 2019; Rambukwella, 2014). During the Dutch period, it was used as an armoury for the Dutch garrison at the fort (Ranchagoda, 2015).

The building was later converted into a museum and was declared open to the public on 31 March 1986 by the Department of National Museums (Embuldeniya & Karunarathna, 2019; Rambukwella, 2014). A part of the museum building is said to have been destroyed during the construction of the New Oriental Hotel (present Amangalla Hotel) nearby (Abeyawardana, 2004).

Artefacts

Archaeological and anthropological objects related to the Southern region such as traditional wooden mask carvings, a collection of Beeralu laces and ornamental objects made up of turtle shells are exhibited in this museum (Embuldeniya & Karunarathna, 2019). They also include artefacts such as brass ware, Dutch items, copies of ancient paintings, ivory carvings, masks and household items (Rambukwella, 2014).

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Attribution

1) Galle National Museum 002 by Dan arndt is licensed under CC BY-SA 4.0
2) Galle National Museum 003 by Dan arndt is licensed under CC BY-SA 4.0
3) Galle Museum by Shehanw is licensed under CC BY-SA 3.0

References

1) Abeyawardana, H.A.P., 2004. Heritage of Ruhuna: Major natural, cultural and historic sites. Colombo: The Central Bank of Sri Lanka. ISBN: 955-575-073-4. p.21.
2) Embuldeniya, P., Karunarathna, K.G.M., 2019. Significance of developing museums in Sri Lanka as tourist attractions: with special reference to national museums. EPRA International Journal of Research and Development. Vol. IV. Issue 2. pp.14-21.
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.403.
4) Ranchagoda, T. O., 2015. Pauranika Sthana Ha Smaraka: Galla Distrikkaya (In Sinhala). Archaeological Department of Sri Lanka. ISBN:955-9159-53-4. pp.55-56.

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Old Dutch Watch Tower, Narapadu, Mannar

Photo credit: Google street view

The tower located in Narapadu in Mannar District, Sri Lanka is an old watchtower built by the Dutch.

History

During the period between 1640 – 1796, most of the coastal areas in Sri Lanka were controlled by the Dutch. They built this tower in Mannar island during this period to be used as a watchtower (Asanga & Nishantha, 2018).

Tower

The brick-built tower is about 10 m tall and has been erected on a quadrangle foundation which is about 4.5 m in length and width (Asanga & Nishantha, 2018). The tower is circular in shape and getting smaller as it rises from the bottom to the top. The diameter of the bottom part of the tower is about 4 m (Asanga & Nishantha, 2018). 

The tower can be entered through an arched shaped entrance of about 2 m tall and 80 cm wide (Asanga & Nishantha, 2018). A spiral staircase is running upward till more than half of the tower. The upper part of the tower has been made of coral stones (Asanga & Nishantha, 2018).

A protected monument

The Dutch guard post in Narapadu in the Grama Niladhari Division of Narapadu in Mannar Divisional Secretary’s Division is an archaeological protected monument, declared by a government Gazette notification published on 16 August 2013.

References

1) Asanga, M. V. G. K.; Nishantha, I. P. S., 2018. Mannarama Distrikkaya (In Sinhala). Department of Archaeology (Sri Lanka). ISBN: 978-955-7457-10-9. pp.72-73.

2) The Gazette of the Democratic Socialist Republic of Sri Lanka: Extraordinary. No: 1823/73. 16 August 2013. p.7A.

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Old Nupe Market (Matara)

The Old Nupe Market (Sinhala: මාතර පැරණි නූපේ වෙළඳ ගොඩනැගිල්ල) is a historic building situated in Matara town, Sri Lanka. The building is located at the Nupe junction on Nilwala Bypass road about 2 km distance from the Matara Bus station.

History

The British constructed this building during their colonial period to be used as a marketplace (Abeyawardana, 2004; Wikramaratne, 2015). 

The construction of markets became a usual urban tradition since the beginning of the colonial period. During the British occupation, markets were built in several main towns in the country such as Colombo, Galle, and Jaffna. The Welekade Market at Badulla (built in 1889) and the vegetable market at Galle (built-in 1890) provide evidence that the British had started to build markets around the country during the late 19th century. The old Nupe market at Matara is thought to be a contemporary work of the Welekade market.

Conservation

The building was conserved in the 1980s by the Urban Development Authority and again in the 1990s by the Department of Archaeology. The most recent conservation was done in 2014, by the Archaeological Department.

Building

The Nupe market has been built in the shape of the English letter "T" and is an open structure (Abeyawardana, 2004; Wikramaratne, 2015). The front section of the building (the upper bar of the letter "T") is about 200 ft long and runs parallel with the road (Wikramaratne, 2015). In the middle of it is a wooden portico providing the entrance to the building. The back section of the building is about 100 ft long and the width of the total building is 30 ft (Wikramaratne, 2015).

The roof of the market building is paved with Kandyan Period clay tiles (Peti-ulu) and supported by several large circular pillars (Abeyawardana, 2004). The pillars are about 10 ft. 10 in. tall and not bonded with walls. The supporting wooden frame of the roof has been elaborated and edged with lavish latticework. The three small wooden spires which are rising from the roof of the front section are considered a peculiar feature.

References

1) Abeyawardana, H.A.P., 2004. Heritage of Ruhuna: Major natural, cultural and historic sites. Colombo: The Central Bank of Sri Lanka. ISBN: 955-575-073-4. p.68.
2) Wikramaratne, I., 2015. Pauranika Sthana Saha Smaraka: Matara Distrikkaya (In Sinhala). Department of Archaeology (Sri Lanka). ISBN: 955-9159-54-2. p.61.

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Maha Saman Devalaya (Ratnapura)

Maha Saman Devalaya (Sinhala: රත්නපුර මහ සමන් දේවාලය) is a Devalaya Shrine dedicated to the god Saman and situated in Ratnapura District, Sri Lanka. The site can be reached by travelling along the Ratnapura - Panadura road about 3.5 km from Ratnapura town.

The temple is also popular for its annual pageant which is held in July.

History

The history of Ratnapura Maha Saman Devalaya runs back to the Dambadeniya Period [(1220–1345 A.D.) Abeyawardana, 2002]. It is believed that this shrine was built by Aryakamadeva, the chief minister of King Parakramabahu II (1236-1270 A.D.).

In the beginning, it was a Buddhist temple of the Theravada tradition called by the name of Saparagrama Viharaya (or Saparagamu Vehera). According to the account found in Saman Siritha (an old poetry work), a monk named Viharavasi Seelawansa who was on a pilgrimage to Sri Pada had a dream and found a statue of god Saman in a rock cave at Sri Pada mountain. He brought the statue to the Saparagamu Vehera during a ceremony and subsequently, the temple was started to call "Saman Vehera".

During the reign of King Parakramabahu II, a vow of constructing a Devalaya for god Saman was made at Saman Vehera by Aryakamadeva, if he was able to find a trove of gems in the area. It is said that, after a successful gem expedition, he built a three-storied Devalaya for god Saman and gave jewellery, villages, and workers for its maintenance. 

According to the Maha Saman Devalaya slab inscription of Parakramabahu VI (1415-1467 A.D.), Nilapperumalu, the grandson of Aryakamadeva had renovated this temple and received the titles Bandaranayaka and Basnayaka from the king (Rohanadeera, 2007).

In 1618, the Saman Vehera and Devalaya were destroyed and the debris had been put into the Kalu Ganga river by the Portuguese (Sarma, 2007). They constructed a church at the site and maintained it for 47 years. King Rajasinghe II (1629-1687 A.D.) captured the site in 1665 and reconstructed the Devalaya again. The shrine which is standing today at the site is said to be the structure erected during the 17th century by King Rajasinghe II.

Inscriptions

Maha Saman Devalaya slab inscription of Parakramabahu VI, 15 March 1454

Nilapperumal, the grandson of Arya-kama-deva Brahmin had renovated this temple by spending 2600 as ordered by the king (Rohanadeera, 2007). For this service, the king gave Nilapperumalu two titles Bandaranayaka and Basnayaka. The king also donated several villages (those already bestowed to the temple by previous kings starting from King Parakramabahu II) and another new village named Sultota to Devalaya (Rohanadeera, 2007).

Maha Saman Devalaya Portuguese inscription on the sculptured slab

A stone plaque depicting a Portuguese standing over a prostrate foe has been found on the Devalaya premises (Abeyawardana, 2002; Perera, 1922). It contains an inscription written in the Portuguese language with Roman characters (Lewis, 1913).

Language: Portuguese

Script: Roman

Text: Com esta rendi este, ha 23 (?) annos que ando na India, e ha 15 (?) que sirvo de capitao; e taoque (?) os reis....de....(?) e o rei de Jafanapatao, eu Simao Pinhao o venci.

Translation: With this (sword) I overcame this (man), it being 23 (?) years that I have been in India, and 15 (?) that I have served as Captain; and as soon as (?) the kings....and the kings of Jafanapatao, I, Simao Pinhao, conquered him.

Citation: Lewis, 1913.

A bas-relief sculptured stone slab depicting the Cross of Christo and Portuguese Royal Arms is also found in the temple premise (Rohanadeera, 2007). This slab is considered a kind of monument that is referred to in Portuguese writings as Padrao (Rohanadeera, 2007).

A protected site

The ancient Maha Saman Devalaya, Alapatha Walawwa (the ancient official residence of the Basnayake Nilame), and the Buddha shrine with ancient sculptures and paintings of the Ratnapura Maha Saman Dewala premises situated in the Grama Niladhari Division of Dewalegava, in Ratnapura Divisional Secretary’s Division are archaeological protected monuments, declared by the government Gazette notifications published on 27 June 1952, and 6 June 2008.

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Attribution

1) This image (Mural from Maha Saman Devalaya Ratnapura) has been taken more than 100 years ago and therefore in the public domain. The original photo taken by Mr. J. W. Robertson of the Survey Department appeared in the Journal of the Ceylon Branch of Royal Asiatic Society, 1899. Vol. XVI. No.50. pp.84-85.

References

1) Abeyawardana, H.A.P., 2002. Heritage of Sabaragamuwa: Major natural, cultural and historic sites. Sabaragamuwa Development Bank and The Central Bank of Sri Lanka. ISBN: 955-575-077-7. pp.11-12.
2) Lewis, J.P., 1913. List of inscriptions on tombstones and monuments in Ceylon, of historical or local interest: with an obituary of persons uncommemorated. Colombo. pp.286-287.
3) Perera, S.G., 1922. The Saman Devale inscription. The Ceylon antiquary and literary register. Vol. VIII: Part. I. pp.1-5.
4) Rohanadeera, M., 2007. Archaeological Survey of Ceylon: Inscriptions of Ceylon. (Vol. VIII). Department of Archaeology. ISBN: 978-955-91-59-64-3. pp.32-39.
5) Sarma, B.S., 2007. History of Munneswaram Temple. Sri Sankar Publications. p.21.
6) The Gazette notification. No: 10418. 27 June 1952.
7) The Gazette of the Democratic Socialist Republic of Sri Lanka. No: 1553. 6 June 2008. p.527.

Location Map

This page was last updated on 2 October 2022

A short note for local school students

රත්නපුර මහ සමන් දේවාලය

මහ සමන් දේවාලය ශ්‍රී ලංකාවේ රත්නපුර දිස්ත්‍රික්කයේ රත්නපුර නගරය ආසන්නව පිහිටි සිද්ධස්ථානයකි. රත්නපුර-පානදුර මාර්ගයේ රත්නපුර නගරයේ සිට කි.මී. 3.5ක් පමණ දුරින් මෙම දේවාලය පිහිටයි.

ඉතිහාසය

රත්නපුර මහ සමන් දේවාලයෙහි ඉතිහාසය දඹදෙණි යුගය දක්වා දිවයයි. 2වන පරාක්‍රමබාහු රජුගේ (ක්‍රි.ව. 1236-1271) ප්‍රධාන අමාත්‍යවරයා වූ ආර්යකාමදේව විසින් මෙම සිද්ධස්ථානය ඉදිකරන්නට ඇතැයි සැළකේ.

ආරම්භයේදී මෙම පුදබිම ථේරවාද සම්ප්‍රදායට අයත් සපරගමු වෙහෙර නමින් හැඳින්වූ විහාරයක් විය. පැරණි කාව්‍යයක් වූ සමන් සිරිතෙහි දැක්වෙන විස්තරය අනූව ශ්‍රී පාද වන්දනාවෙහි යෙදෙමින් සිටි විහාරවාසී සීලවංශ නම් භික්ෂුවක් සිහිනයක් දැක ශ්‍රී පාද පර්වතය පාමුල ගුහාවකින් සමන් දේව ප්‍රතිමාවක් සොයාගන්නා ලදී. ඔහු එම ප්‍රතිමාව සපරගමු වෙහෙර වෙත උත්සවශ්‍රීයෙන් වැඩමවූ අතර පසුව එම විහාරය සමන් වෙහෙර ලෙස හැඳින්වීමට පටන් ගති.

2වන පරාක්‍රමබාහු රාජ්‍ය සමයෙහි ආර්යකාමදේව විසින් සමන් වෙහෙරදී, තමන්ට මැණික් ඉල්ලමක් මතුකරගැනීමට හැකිවුවහොත් සමන් දෙවියන් උදෙසා දේවාලයක් ඉදිකරන බවට භාරවී තිබුණි. සාර්ථක මැණික් ඉල්ලමක් ලැබීමෙන් අනතුරුව ඔහු විසින් සමන් දෙවි උදෙසා තෙමහල් දේවාලයක් හා එහි නඩත්තුව වෙනුවෙන් ආභරණ, ගම්වර හා සේවකයින් ලබාදී තිබූ බව පැවසෙයි.

6වන පරාක්‍රමබාහු රජුගේ (ක්‍රි.ව. 1415-1467) මහ සමන් දේවාල පුවරු ලිපියෙහි, ආර්යකාමදේවගේ මුණුපුරෙකු විසින් මෙම සිද්ධස්ථානය අළුත්වැඩියා කොට "බණ්ඩාරනායක" හා "බස්නායක" යන පදවි නාම ලැබූ බව සඳහන් වේ.

වර්ෂ 1618දී, පෘතුග්‍රීසීන් විසින් සමන් වෙහෙර හා දේවාලය විනාශ කොට එහි සුන්බුන් කළු ගඟට දමා තිබුණි. පෘතුග්‍රීසීහූ පූජා පරිශ්‍රයෙහි පල්ලියක් ඉදිකල අතර එය වර්ෂ 47ක් දක්වා ඔවුන් අතින් නඩත්තු විය. වර්ෂ 1665දී, 2වන රාජසිංහ රජු (ක්‍රි.ව. 1629-1687) විසින් මෙම ස්ථානය අල්ලා ගනිමින් දේවාලය නැවත ඉදිකරන ලදී. වත්මන් පූජා පරිශ්‍රයෙහි දැකගත හැකි දේවාලය 17වන සියවසේදී 2වන රාජසිංහ රජු විසින් කරවන ලද ඉදිකිරීම් යැයි පැවසෙයි.

පුරාවිද්‍යා ස්මාරක ස්ථානය

රත්නපුර ප්‍රාදේශීය ලේකම් කොට්ඨාශයට අයත් දේවාලේගාව ග්‍රාම නිළදාරී වසමේ රත්නපුර මහ සමන් දේවාල පරිශ්‍රයෙහි පිහිටි පැරණි සමන් දේවාලය, ඇලපාත වලව්ව, පැරණි පිළිම සහ සිතුවම් සහිත බුද්ධ මන්දිරය 1952 ජූනි 27 හා 2008 ජූනි 6 යන දිනවල ප්‍රකාශයට පත් රජයේ ගැසට් නිවේදන මගින් ආරක්ෂිත පුරාවිද්‍යා ස්මාරක ලෙස නම් කොට ඇත.

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