Buddhism and Sri Lanka

According to Sri Lankan chronicles, Buddhism was introduced to Sri Lanka in the 3rd century B.C. by Arhant Mahinda, during the reign of King Devanampiya Tissa.

Sri Lankan Inscriptions

The earliest trace of epigraphy in South Asia is said to be found in Sri Lanka. A piece of pottery, dated to circa the 4th century B.C. has been discovered from the Anuradhapura citadel.

Architecture of Sri Lanka

The architecture of Sri lanka has a long history and shows diversed forms and styles, mainly infuenced by their religions and traditional beliefs.

Sri Lankan Antiquities

Inherited from the past, Sri Lanka has a large number of antiques with cultural and historical significance which reflects the glory of past era.

Visit Sri Lanka

Located in the northern waters of the Indian Ocean, Sri Lanka is an island blessed with a large number of attractons which has made the country an ideal destination for the tourism.

Tuesday, 31 January 2023

Maha Elagamuwa Ambalama

Maha Elagamuwa Ambalama (Sinhala: මහ ඇලගමුව අම්බලම) is an old wayside rest or probably a preaching hall situated in Alagamuwa village near Kekirawa in Anuradhapura District, Sri Lanka.

Ambalama
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. 

Although the constructor or the construction period of this Ambalama is not known, literary sources indicate that there was a resting place at Maha Elagamuwa since the Anuradhapura Period. However, the brick-built structure indicates that it is probably a preaching hall built in the early part of the 20th century.

A protected monument
The ancient Ambalama at Maha-elagamuwa in the Grama Niladhari Wasama No. 648, Mahaelagamuwa of the Kekirawa Divisional Secretary’s Division is an archaeological protected monument, declared by a government notification published on 22 July 2011.

References
1) The Gazette of the Democratic Socialist Republic of Sri Lanka. No: 1716. 22 July 2011. p.512.

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This page was last updated on 31 January 2023

Monday, 30 January 2023

Maha Elagamuwa Viharaya

Maha Elagamuwa Viharaya (Sinhala: මහ ඇලගමුව විහාරය) is a Buddhist temple situated in Alagamuwa village near Kekirawa in Anuradhapura District, Sri Lanka.

History
Although there is no conclusive evidence, this temple is believed to have been established during the reign of King Devanampiyatissa [(247-207 B.C.) Herath, 2016]. The early and later Brahmi inscriptions discovered at the place indicate that this site was an ancient Buddhist monastery since the early part of the Anuradhapura Period (Paranavitana, 1970). Eminent archaeologist S. Paranavitana has read and published 28 early Brahmi and 2 later Brami inscriptions at this site in his book "Inscription of Ceylon, Vol. I" (Paranavitana, 1970).

The temple is believed to have gone wild after the 7th century A.D. as there is no reference to this temple found in any historical or epigraphical sources (Herath, 2016). However, according to an inscription in situ, this temple has undergone a major renovation in 1775 A.D. on orders of King Kirti Sri Rajasinha (1747-1782 A.D.) at the behest of a Buddhist monk named Maha Elagamuwe Atthadassi Thera and a Mudaliyar named Kumbukwewe Rajakaruna.

References
1) Herath, M.M.N.T., 2016. ඓතිහාසික මහඇලගමු කන්ද විහාරය පිළිබඳ අධ්‍යයනය. URSARU - 2016 / Department of Archaeology and Heritage Management. University of Rajarata. p.19.
2) Paranavitana, S., 1970. Inscription of Ceylon (Vol. I). Department of Archaeology Ceylon. pp.17-19,92.

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This page was last updated on 30 January 2023

Sunday, 29 January 2023

Kalagam Vehera Viharaya

Kalagam Vehera or Gal Anda Raja Maha Viharaya (Sinhala: පුරාණ කලාගම් වෙහෙර, ගල් ඇඳ රජමහා විහාරය) is a Buddhist temple situated in Halmillawetiya village near Kebitigollewa in Anuradhapura District, Sri Lanka.

History
This temple has been identified as the ancient Kalagam Vehera which is mentioned in the Attani pillar that was unearthed in 1961 at a site near the present temple premises. The pillar contains an inscription of King Kassapa IV (909-914 A.D.). 

Kalagam Vehera pillar inscription
This pillar which had been broken into three parts at the time of its discovery measures 7 ft. by 11 in. by 7 in. and the inscription has been engraved on all sides of it (Ranawella, 2001). The record refers to a grant of immunities proclaimed by King Kassapa IV in respect of a monastery named Kalagam Vehera of Vedara Pirivena attached to the Mangul Pirivena of Abhayagiri Viharaya (Ranawella, 2001).

The site consists of a large Stupa built on a raised squire platform, a stone seat and an Asanghara building.

References
1) Ranawella, S., 2001. Inscription of Ceylon. Volume V, Part I. Department of Archaeology. ISBN: 955-9159-21-6. pp.271-273.

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This page was last updated on 29 January 2023

Saturday, 28 January 2023

Debara Wewa (Tissamaharama)

Debara Wewa
Debara Wewa (Photo credit: Kawindu Edirisooriya, Google Street View)

Debara Wewa (Sinhala: තිස්සමහාරාම දෙබර වැව) is an irrigation tank situated near Tissa Wewa in Tissamaharama in Hambantota District, Sri Lanka.

History
The ruined tank was restored in 1889 (Arumugam, 1969).

The tank
Debara Wewa is one of the tanks under the Kirindi Oya Left Bank Scheme. Except for the drainage from its own catchment area, the tank is mainly fed by a feeder channel which takes off from the Kirindi Oya left bank (Arumugam, 1969). The bund of the reservoir is about 1,700 ft. long and 12 ft. in height (Arumugam, 1969). The water is extending over an area of about 150 acres at its full supply level (Arumugam, 1969). The reservoir has 3 sluices and 1 spill (Arumugam, 1969).
.
References
1) Arumugam, S., 1969. Water resources of Ceylon: its utilisation and development. Water Resources Board. p.129.

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This page was last updated on 28 January 2023

Friday, 27 January 2023

Padikemgala Viharaya

Padikemgala Raja Maha Viharaya (Sinhala: පඩිකෙම්ගල රජමහා විහාරය) is a Buddhist temple situated in Suriyawewa near Mahagalwewa Reservoir in Hambantota District, Sri Lanka.

History
This temple is believed to have been built during the reign of Mahanaga, the brother of King Devenampiyatissa [(247-207 B.C.) Abeyawardana, 2004]. 

The ruins
Padikemgala is considered the largest monastery found outside the ancient capital Tissamaharama (Abeyawardana, 2004). The remaining monastic ruins at the site indicate that it was probably a temple of the Pabbatarama style. The Pathimaghara (image house), Uposathaghara (chapter house) and Bodhighara (Bo tree house) are the main ruined structures that have been identified on the premises. Of them, the ornate Bodhighara is the only octagonal-shaped one found so far in the country (Abeyawardana, 2004). The Bodhi tree that was growing here probably had been planted in a special  Patra (bowl).

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. pp.107-108.

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This page was last updated on 27 January 2023

Thursday, 26 January 2023

Andare's Tomb

The Tomb of Andare (Sinhala: අන්දරේගේ සොහොන) is situated in Koholankala in Hambantota District, Sri Lanka.

Andare is a legendary jester in the royal court of King Rajadhi Rajasinha (1781-1798 A.D.) of Kandy (Abeyawardana, 2004). Born in Southern Sri Lanka, he is said to have joined the royal court at the invitation of the king. Folklore reveals many stories about Andare and the pranks he played on the king, his ministers and even the queen. It is said that he received the title "Sadda Vidda Palaga Pathira Rajapaksa Wickramasinghe Muthukumarana Adhikaram" from the king for his works.

One day he suddenly fell ill and he wanted to go to his home after taking permission from the king. However, on his way to his home town and he passed away under a Palu tree at Udamalala. He was buried on the banks of the Udamalala Wewa where his tomb still can be found. The present monument depicting the life events and the death of Andare was erected at the site on 12 February 2001. 

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.105.

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This page was last updated on 26 January 2023

Wednesday, 25 January 2023

Pussadeva Viharaya

Pussadeva Raja Maha Viharaya (Sinhala: ඵුස්සදේව රජමහා විහාරය) is a Buddhist temple situated in Koholankala in Hambantota District, Sri Lanka.

Locals link the history of this temple to Phussadeva, one of the ten paladins of King Dutugemunu (161-137 B.C.). As mentioned in the chronicle Mahavamsa, Phussadeva was a warrior who is skilled in chank-blowing and archery (Collins, 1932). He is said to have come from the village Gavita, near Cittalapabbata in Hambantota.

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.105.
2) Collins, C.H., 1932. The archaeology of the Sabaragamuwa Bintenna. Journal of the Ceylon Branch of the Royal Asiatic Society, Vol. XXXII, No 85. p.173-175.

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This page was last updated on 25 January 2023

Tuesday, 24 January 2023

Magam Ruhunupura International Conference Hall

Magam Ruhunupura International Conference Hall
The Magam Ruhunupura International Conference Hall, also known as MRICH (Sinhala: මාගම් රුහුණුපුර ජාත්‍යාන්තර සම්මන්ත්‍රණ ශාලාව) is a convention centre located in Siribopura in Hambantota, Sri Lanka. It is considered the country's second international conference hall after BMICH in Colombo.

History
The conference hall was constructed by the Urban Development Authority (UDA) with the assistance of the Korean International Corporation at a cost of about US$ 15.3 million. It was declared open on 7 November 2013 by then-President Mahinda Rajapaksa. The inauguration ceremony of the 2013 Commonwealth Youth Forum was the first international event that was held at the conference hall.

The conference hall
Situated on a 28-acre plot of land, the conference hall encompasses an area of 16,000 square metres. The main hall has 1,500 seats and there are three additional halls with a seating capacity of 250 each. It also comprises an open-air theatre including changing rooms, two helipads and VIP access.

Attribution

Location Map
This page was last updated on 24 January 2023

Monday, 23 January 2023

Polonnaruwa Siva Devale A

Polonnaruwa Siva Devale A
Siva Devale A (Sinhala: ශිව දේවාලය A) is a small ruined Hindu temple situated between the Stupas of Menik Vehera and Rankoth Vehera in the Ancient City of Polonnaruwa, Sri Lanka. Presently, only the bare outlines of the ground plan of this Siva temple remain.

The construction date or the builder of this shrine is not known. It may have been constructed during the Cola Period of Sri Lanka (1017-1070 A.D.) or in the 13th century. A. Veluppillai mentions a short Tamil inscription that was discovered from the Siva temple located between the North Gate of the city and Rankoth Vehera and that could be the present shrine known as Siva Devale A (Veluppillai, 1972). He dated it to the 11th century and thought that it has been brought to the Siva temple at later times (Veluppillai, 1972). It records about a Buddhist temple (Veluppillai, 1972).
 
See also

References
1) Veluppillai, A., 1972. Ceylon Tamil Inscriptions: Part II. Published by the author. pp.9-12.

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This page was last updated on 23 January 2023

Sunday, 22 January 2023

Polonnaruwa Priti Danaka Mandapaya and Inscription

Polonnaruwa Priti Danaka Mandapaya & Inscription
Priti Danaka Mandapaya (Sinhala: පොළොන්නරුව ප්‍රීති දානක මණ්ඩපය සහ ‌සෙල්ලිපිය is a ruined pavilion situated on the wayside of the Minneriya-Topawewa road near the Visnu Devale No. 3 in the Ancient City of Polonnaruwa, Sri Lanka. It is a rectangular-shaped pavilion 125 ft. in length and 40 ft. in width and has been laid out along the axis of a long hummock of granite rock which rises to a height of 60 ft. (Wikramasinghe, 1928).

History
The rock inscription engraved on the slope of the rock to the left or north of the flight of steps that lead up to this building reveals that it was the Priti Danaka Mandapaya (Joy-Conferring Pavilion) built by King Nissankamalla [(1187-1196 A.D.) Ranawella, 2007; Wikramasinghe, 1928]. The inscription further records that Nissankamalla built it and made its premises a sanctuary in order to rest there in bliss and to hear the joyous shouts of Sadhu and the like from the people who had received alms from him (Wikramasinghe, 1928).
 
Priti Danaka Mandapa Rock Inscription
This inscription was discovered in September 1901 by H.C.P. Bell, the then Archaeological Commissioner (Wikramasinghe, 1928). It has been engraved on the western slope of the rocky outcrop where the ruins of the pavilion stand. The inscription covers an area of 8 ft. by 8ft. 3 in. and consists of forty-five lines of writing (Ranawella, 2007). It records Nissankamalla's birth and parentage, his administrative and charitable acts, the religious edifices and alms-houses he built, his tours in Sri Lanka, his invasion of South India and the erection of Priti Danaka Mandapaya and its consecration as a sanctuary whereby every one entering its premises had the right of asylum (Ranawella, 2007; Wikramasinghe, 1928). 
 
Attribution
1) LankaPradeepa.com would like to thank Mohan Lakshitha for providing the necessary photographs required for this article. All the photos are published here with the permission of the author.

References
1) Ranawella, S., 2007. Inscription of Ceylon. Volume VI. Department of Archaeology. ISBN: 978-955-91-59-61-2. pp.65-71.
2) Wikramasinghe, D. M. D. Z., 1928. Epigraphia Zeylanica: Being lithic and other inscriptions of Ceylon Vol II: London. Published for the government of Ceylon by Humphrey Milford, pp.165-178.

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This page was last updated on 22 January 2023

Saturday, 21 January 2023

Rankethgama Archaeological Site

Rankethgama Archaeological Site
The dilapidated Stupa mound at Rankethgama (Photo credit: Google Street View)

Rankethgama Archaeological Site (Sinhala: රන්කෙත්ගම පුරාවිද්‍යා ස්ථානය) is situated in Rankethgama village in Vavunia District, Sri Lanka.

The site consists of a large dilapidated mound of brick-built Stupa and several other ruins scattered over a rocky outcrop. Presently, the government has declared these structures archaeological protected monuments through a gazette notification published on 6 June 2008.

References
1) The Gazette of the Democratic Socialist Republic of Sri Lanka. No: 1553. 6 June 2008. p.531.

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This page was last updated on 21 January 2023

Friday, 20 January 2023

Sapumalgaskada Buddhist Monastery

Sapumalgaskada Buddhist Monastery
Sapumalgaskada Buddhist Monastery (Photo credit: Nuwan Jude Liyanage, Google Street View)

Sapumalgaskada Archaeological Site (Sinhala: සපුමල්ගස්කඩ පුරාවිද්‍යා ස්ථානය) is situated in the dense woods of Periyakattikulam forest near Bogaswewa village in Vavunia District, Sri Lanka.

The site consists of the ruins of an ancient Buddhist monastery belonging to the Anuradhapura Period. Extending in an area of about 15 acres, the monastic ruins indicate that it was one of the temples of the Pabbatarama style which were popular during the middle part of the Anuradhapura era. However, there is no historical mention of this temple in any chronicle or inscription.

The preserved brick Stupa at the site indicates that it is probably a work of the 1st-3rd century A.D. The Pathimaghara (image house), Uposathaghara (chapter house) and Bodhighara (Bo tree house) are the other ruined structures that have been identified at the site. Some of the artefacts including an image of Bodhisattva that were unearthed from this site have been presently preserved in the Vavuniya Archaeological Museum.

The conservation work of the site was begun with the support of the Department of Archaeology as a result of efforts made by a Buddhist monk named Galigamuwe Santhabodhi Thera who came and settled at the site in 2019 amidst the protest of local Tamil politicians.

References
1) Paranavitana, S., 1970. Inscriptions of Ceylon: Volume I: Early Brahmi Inscriptions. Department of Archaeology Ceylon. pp.27-28.

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This page was last updated on 20 January 2023

Thursday, 19 January 2023

Kimbulagala Rock Archaeological Site

Kimbulagala Rock
Kimbulagala Rock (Photo credit: Daya Kathir, Google Street View)

Kimbulagala Rock Archaeological Site (Sinhala: කිඹුලාගල පුරාවිද්‍යා ස්ථානය) is situated on the wayside of the Mamaduwa-Mahakachchakodiya road in Nandimithra village near Erupotana and Periya-Puliyankulama in Vavunia District, Sri Lanka.

The site consists of about 18 drip-ledged caves on the top and slopes of the Kimbulagala rock and out of which 13 caves contain early Brahmi inscriptions belonging to the period between the 3rd century B.C. - 1st century A.D. These inscriptions record the donation of the caves to the community of Buddhist monks and the names of donors indicating that this site was an ancient Buddhist monastery since the early part of the Anuradhapura Period.

Period: 3rd century B.C.-1st century A.D.                   Script: Early Brahmi                  Language: Old Sinhala
Transcription: Gahapati-Veshali-puta mahashumanasha
Translation: Of Mahasumana, son of the householder Veshali.
Citation: Paranavitana, 1970. p.27.

The Vanni Archaeological and Folk Museum and a large statue of Nandimithra, one of ten paladins of King Dutugemunu (161-137 B.C.) have been established near the Kimbulagala rock.

References
1) Paranavitana, S., 1970. Inscriptions of Ceylon: Volume I: Early Brahmi Inscriptions. Department of Archaeology Ceylon. pp.27-28.

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This page was last updated on 19 January 2023

Wednesday, 18 January 2023

Polonnaruwa Siva Devale No. 7

Polonnaruwa Siva Devale No. 7
Siva Devale No. 7 (Sinhala: ශිව දේවාලය අංක 7) is a small ruined Hindu temple situated near the northern gate of the Ancient City of Polonnaruwa, Sri Lanka. Two other shrines dedicated to God Ganapathi (Kali Devale) and God Visnu (Visnu Devale No. 2) are found in the vicinity of this shrine.

History
The construction date or the builder of this shrine is not known. However, as the Lingam of this shrine is supported by a stone bearing an inscription of King Nissankamalla (1187-1196 A.D.), it is believed to be a monument erected during the early 13th century (Pathmanathan, 1999).
 
The temple
Presently, only the bare outlines of the ground plan of this Siva temple have been exposed through the excavations (Pathmanathan, 1999). It once had a long Mandapam (20 ft. 4 in.) with a narrow enclosed verandah in front, a vestibule of the same width and a stone paved square sanctum of 8 ft. 6 in (Pathmanathan, 1999).
 
See also

References
1) Pathmanathan, S., 1999. Temples of Siva in Sri Lanka. Chinmaya Mission of Sri Lanka. ISBN: 955-8320-00-5. pp.77,118.

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This page was last updated on 23 January 2023

Tuesday, 17 January 2023

Sangamankanda Lighthouse

Sangamankanda Lighthouse
Sangamankanda Lighthouse (Photo credit: Charal Tamizhi, Google Street View)

Sangamankanda Lighthouse (Sinhala: සංගමන්කන්ද ප්‍රදීපාගාරය) is an abandoned lighthouse located near the most eastern point in Sri Lanka. 

The lighthouse is said to have been built in 1947 as a white concrete cylindrical tower with a height of 7.6 m (25 ft.). However, it was destroyed during the 2004 tsunami leaving a structure of about 4.5 m (15 ft.).

Location Map
This page was last updated on 17 January 2023

Monday, 16 January 2023

Gurulupotha Archaeological Site

Gurulupota Archaeological Site
Gurulupota Archaeological Site (Photo credit: Aravindth Thiruchchelvam, Google Street View)

Gurulupotha Archaeological Site, also known as Gurulupotha Sita Kotuwa or Gurulupotha Padhanghara Piriven Viharaya (Sinhala: ගුරුළුපොත පුරාවිද්‍යා ස්ථානය/ ගුරුළුපොත සීතා කොටුව/ ගුරුළුපොත පධානඝර පිරිවෙන් විහාරය), is situated on the wayside of the Kandy-Mahiyangana road near the 18 hairpin bend in Kandy District, Sri Lanka.

History
The site consists of the ruins of an ancient Padhanaghara monastery complex.

Padhanaghara monasteries
Padhanaghara, also known as Patanagala or Piyangala, is a special type of monastery built for the Bhikkhus (Buddhist monks) who devoted themselves to meditation involving minimum comforts. They are usually constructed in places situated outside the main areas of monastic and secular buildings. During the latter part of the Anuradhapura Period, Padhanagharas became popular and developed into large-scale complexes. Examples of this type of monasteries are found in the places such as ArankeleRitigala, Nuvaragalkanda, Veherabendigala, and Western Monasteries etc. (Bandaranayake, 1990).

A Padhanaghara is often built at a site with bedrock almost at the surface or at a shallow depth. The monastery design usually follows a typical plan with a twin structure (two/double-platform) made out of dressed stones, surrounded by a shallow artificial moat. The two platforms are linked to each other by a  large monolithic stone slab/bridge spanning across the shallow moat in between.

A place related to Ramayanaya?
Without any archaeological or historical evidence, this archaeological site is being promoted by some locals and tourist agencies as a Hindu place related to Rama and Sita, two mythical figures depicted in the Indian epic Ramayanaya. According to them, Gurulupota is the first place where Sita was kept in captivity after her abduction by Ravana (Abeyawardana, 2004).

However, the authenticity of the Ramayanaya is controversial and hence it is today dismissed as a myth by Sri Lankan scholars (JRASSL, 2014).
 
References
1) Abeyawardana, H.A.P., 2004. Heritage of Kandurata: Major natural, cultural and historic sites. Colombo: The Central Bank of Sri Lanka. pp.116-117.
2) Bandaranayake, S., 1990. The architecture of the Anuradhapura Period 543 B.C.-800 A.D. [Wijesekara, N. (Editor in chief)]. Archaeological Department centenary (1890-1990): Commemorative series: Volume III: Architecture. Department of Archaeology (Sri Lanka). pp.22-24.
3) JRASSL, 2014. Journal of the Royal Asiatic Society of Sri Lanka New Series, Vol. 59, No. 2, Special Issue on the Ramayana (2014). https://www.jstor.org/stable/i40203619. pp.1-112.

Location Map
This page was last updated on 16 January 2023

Sunday, 15 January 2023

Polonnaruwa Siva Devale No. 4

Polonnaruwa Siva Devale No. 4
Siva Devale No. 4 (Sinhala: ශිව දේවාලය අංක 4) is a ruined Hindu temple situated on the wayside of the Minneriya-Topawewa road near the bank of Parakrama Samudraya Reservoir in the Ancient City of Polonnaruwa, Sri Lanka.

History
The construction date or the builder of this shrine is not known. However, it is believed to have been constructed during the Cola Period of Sri Lanka (1017-1070 A.D.) or in the 13th century.
 
The temple
The brick-built temple consists of three subordinate shrines and is surrounded by a brick wall about 2-4 ft. thick (Pathmanathan, 1999). The main entrance porch to the shrine was located towards the east and two sub-entrances without porches also had given access to the shrine through its southern and back walls (Pathmanathan, 1999). The central shrine stands back about 20 ft. in line with the entrance porch (Pathmanathan, 1999).

The Mandapam of the shrine is 22 ft. in length and 18 ft. 6 in. in width and had a roof supported by eight stone pillars 6 ft. in height (Pathmanathan, 1999). The Garbha-griha (sanctum) was 13 ft. 6 in. square exteriorly and the Lingam and its pedestal were set up in the centre of its floor (Pathmanathan, 1999). There were three subsidiary shrines behind the sanctum, which are situated near the west wall of the temenos enclosure (Pathmanathan, 1999).

Two other shrines dedicated to Goddess Kali (Kali Devale) and God Visnu (Visnu Devale No. 3) are found in the vicinity of this shrine.
 
See also

Attribution
1) LankaPradeepa.com would like to thank Mohan Lakshitha for providing the necessary photographs required for this article. All the photos are published here with the permission of the author.

References
1) Pathmanathan, S., 1999. Temples of Siva in Sri Lanka. Chinmaya Mission of Sri Lanka. ISBN: 955-8320-00-5. pp.103-105.

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This page was last updated on 23 January 2023

Saturday, 14 January 2023

Mahatittha (Mantai)

Ketheeswaram temple
Mahatittha (Sinhala: මහාතිත්ථ) is an ancient port site situated in present Mantai (Tamil: மாந்தை) in Mannar District, Sri Lanka. It is considered one of the rare, surviving and clearly identified urban and port centres of the Anuradhapura Period with a stratified deposit of 10 m or more containing sequences from Prehistoric Times to the end of the Anuradhapura Period and beyond (Bandaranayake, 1990).

History
Name: Mahatittha & Mantai
Mahatittha was a renowned seaport throughout the east in ancient and medieval times (Nicholas, 1963). Sri Lankan chronicles including Dipavamsa (4th century A.D.) and Mahavamsa (5th century A.D.) frequently mention Mahatittha as the main seaport of Sri Lanka (Bohingamuwa, 2017). In the Pali language, Maha-tittha means "the Great Port" (Bohingamuwa, 2017). In many ancient literature and inscriptions, Mahatittha is called by variant names such as Mahatottha and Mahatirtha in Pali and Sanskrit sources, Mahavoti, Mahaputu, Mahavutu, Mavatutota, Mahapatana and Matota in Sinhala sources and Matottam in Tamil sources (Bohingamuwa, 2017; Indrapala, 1965; Nicholas, 1963). Ptolemy's account of Sri Lanka in the 2nd century A.D. names this port Modutti in Northern Taprobane (Bohingamuwa, 2017; Nicholas, 1963).

Mantai is the recent name for the Mahatittha and it does not occur in any of the early works (Indrapala, 1965). It is evidently an abbreviation of Matottam, the Tamilised form of the original name of the port (Indrapala, 1965).

Mahatittha in chronicles
The first reference to Mahatittha in Mahavamsa is found in the story of the arrival of Prince Vijaya in Sri Lanka in the 6th century B.C. (Bohingamuwa, 2017). It is mentioned that Vijaya landed at Mahatittha and proceeded to Tambapanni (Bohingamuwa, 2017). According to Rajavaliya, South Indian invader Elara (205-161 B.C.) landed at Mahatittha and his supporter Bhalluka who is said to have come with an army of 60,000 in 161 B.C. in support of Elara during his war against Dutugemunu (161-137 B.C.) also stepped on the port at Mahatittha (Bohingamuwa, 2017). In the first regnal year of King Valagamba (103 B.C.), a Tamil army led by seven generals who landed at Mahatittha captured the kingdom and ruled the country until Valagamba re-captured the kingdom in 89 B.C. (Bohingamuwa, 2017). King Ilanaga (33-43 A.D.) who fled to Kerala through Mahatittha sought assistance from the kings of South India (Bohingamuwa, 2017).

Travel between Mahatititha, Tamralipata (in ancient Bengal) and Suvannabhumi (unidentified) were common by the time the Samanthapasadika was written (5th century A.D.) and the merchant named Nandi and the minister Siva who is mentioned in Sahassavatthupakarana is thought to be lived at Mahatittha (Bohingamuwa, 2017).

Mahatittha is again mentioned in the chronicles during the time of Manavamma (684-718 A.D.) who with the military assistance of Pallava kings Narasimhavarman I (630-668 A.D.) and II (690-725 A.D.) twice invaded Sri Lanka, landed each time at Mahatittha (Bohingamuwa, 2017). During the reign of King Aggabodhi VII (772-777 A.D.), Prince Mahinda is said to have been stationed at Mahatittha and King Sena II (853-887 A.D.) sent an army through Mahatittha to invade the Pandya Kingdom (Bohingamuwa, 2017). The army dispatched by King Kassapa V (914-923 A.D.) to join Pandyan forces to battle against Cola forces left Sri Lanka through Mahatittha (Bohingamuwa, 2017). The port is also thought to be the landing and embarkation of the Pandyan king Rajasimha and the Cola king Parantaka I (873-955 A.D.) who invaded Sri Lanka around 946-947 A.D. (Bohingamuwa, 2017).

There are more references to Mahatittha in the chronicles during the reigns of Cola kings (1017-1070 A.D.), Vijayabahu I (1055-1110 A.D.), Vikramabahu I (1207 A.D.), Veeradeva (1111-1112 A.D.), Parakramabahu I (1153-1186 A.D.) and Nissankamalla [(1187-1196 A.D.) Bohingamuwa, 2017]. King Nissankamalla is said to have built an alms hall at Mahaputupa (Mahatittha) suggesting the presence of Buddhist pilgrims in the city (Bohingamuwa, 2017). The 13th-century text Saddharmalankaraya and the 15th-century Kokila Sandeshaya contain some vivid descriptions of the city at Mahatittha (Bohingamuwa, 2017).

Mahatittha in inscriptions
Ranawa Pillar Inscription of Dappula IV
#) Polonnaruwa Palace Inscription of Kassapa IV (898-914 A.D.): This inscription refers to the killing of cows at Mahavutiya (Mahatittha) Ranawella, 2001].
#) Mannar Kachcheri Inscription of Kassapa IV (898-914 A.D.): This inscription refers to an officer from Mahaputu (Mahatittha) Paranavitana, 1933].
#) Periyasenawatta Inscription of Kassapa V (914-923 A.D.): This mentions the killing of cows at Mahavutu [(Mahatittha) Ranawella, 2001]
#) Ranawa Pillar Inscription of Dappula IV (923-935): This refers to the killing of goats at Mahavutiya [(Mahatittha) Ranawella, 2004]. 
#) Kataragama Inscription of Dappula IV (923-935): This refers to the killing of cows at Mahavoti [(Mahatittha) Paranavitana, 1933; Ranawella, 2004]. 
#) Mahapali Alms-Hall Inscription (10th century): This refers to the killing of goats at Mahavutu [(Mahatittha) Paranavitana, 1933]. 
#) Thiruketheeswaram Inscription of Rajaraja I (c. 985–1014 A.D.): This records the construction of a temple named Rajarajesvaram at Matottam (Mahatittha) by a Chola agent called Tali Kumaran (Pathmanathan, 2005).
#) Thiruketheeswaram Inscriptions of Rajendra I (1012-1044 A.D.): This inscription records some information about social and religious conditions in the city of Matottam (Mahatittha) and the conquest of the whole of Ilam (Sri Lanka) and the capture of the Sri Lankan king and queen, and their crowns, and the Pandya crown that left in the custody of a king of Sri Lanka long ago by a Pandyan ruler (Pathmanathan, 2005).

Mahatittha as an international harbour
The importance of Mahatittha as a nodal centre of communications during the Anuradhapura Period and later is well reflected in historical and archaeological records (Bandaranayake, 1990). By the 6th century A.D., Mahatittha received ships from India, Persia and Ethiopia carrying cargo such as silk, aloes, clove wood, sandalwood and various other products (Bohingamuwa, 2017). They were redistributed along with other Sri Lankan products to ports in eastern India, Persia and north-east Africa, including Adulis in Eritrea (Bohingamuwa, 2017).

Despite military interventions since the 9th century, Mahatittha remained a main trading port of the Indian Ocean and the 10th-century Arabic text Hudud Al Alam mentions a trading city named Muvas in Sri Lanka which, according to many, is non-other than Mahatittha (Bohingamuwa, 2017).

Hindu & Christian elements at Mahatittha
Anuradhapura Cross
The population of Mahatittha included a large number of foreign traders, especially Hindus from India (Bohingamuwa, 2017; Nicholas, 1963). This cosmopolitan nature of the population is evident from the references to a Persian church at Mahatittha (see: Anuradhapura Cross) in Cosmas and a Hindu temple which is described in the 6th century A.D. poem of Sundaramurtu Nayanar (Bohingamuwa, 2017). The eminent scholar, Senarath Paranavitana has referred to the statement in the Pali Dathavamsa that there was a Hindu shrine at Mahatittha during the reign of King Sirimeghavanna (301-328 A.D.) and to the Tevaram hymns in which the Tamil saint, Nanasambendar, sings the praises of Siva who had his abode there (Nicholas, 1963). However, it has since been presumed that the particular stanza in the Pali Dathavamsa with the place name Lankapattana, refers to a site called Illankaiturai on the east coast and not to the Hindu shrine at Mantai (Fernando, 1990).

There are several Sinhala inscriptions dating to the 9-10th centuries A.D. that indicate Hindu religious activities at Mahatittha (Bohingamuwa, 2017). They speak about the great sins of killing cows and goats at Mahatittha illustrating the sacredness of it for Hindus during that time (Bohingamuwa, 2017; Ranawella, 2001; Ranawella, 2004). The famous Ketheeswaram Temple is presently located on the mounds of the ancient port city.

Destruction
The popular theory is that Mahatittha was completely destroyed due to the Cola attack in 993 A.D. (Bohingamuwa, 2017). However, archaeological evidence found at the port city has clearly revealed the continuity of the port and its international trade at least until the 13th/14th centuries A.D. (Bohingamuwa, 2017).

The port city
Situated near the mouth of Malwathu Oya river, the site of the ruined city covers an area of about 50 ha (124 acres) and appears as a raised mound with a horse-shoe shaped or truncated ellipse plan demarcated by earthen ramparts and double-moat (Bandaranayake, 1990). The area inside the moat is about 30 ha and constitutes the main settlement (Bandaranayake, 1990). 

Excavations
The first serious archaeological investigation at present Mantai was done in 1887 by W.J.S. Boake (Bandaranayake, 1990). He claimed to have located the remains of a palace and also mentions that several structures and ancient roads were visible on the surface (Shinde, 1987). In 1907, the Assistant Commissioner of Archaeology John Still carried out a small-scale excavation at the site (Shinde, 1987). During the period 1926-1928, A.M. Hocart carried out several excavations and suggested large-scale investigations to understand the importance of the port city (Shinde, 1987). More extensive excavations were carried out at the site again in the early 1980s by Carswell (Bohingamuwa, 2017; Shinde, 1987). 

Investigations done by Oxford University at the site in the period 2009-2010 yielded a large number of archaeological materials originating from China, South-East Asia, India, Arabia and Persia (Bohingamuwa, 2017). Radiocarbon dates deduced for 24 samples by them revealed the site's cultural sequence ranging from the 2nd century B.C. to 12 century A.D., although the earliest date secured was 1,600 B.C. (Bohingamuwa, 2017).

References
1) Bandaranayake, S., 1990. The architecture of the Anuradhapura period 543 B.C.-800 A.D. Wijesekara, N. (Editor in chief). Archaeological Department centenary (1890-1990): Commemorative series: Volume III: Architecture. Department of Archaeology (Sri Lanka). pp.13-14.
2) Bohingamuwa, W., 2017. Ancient "Mahatittha" (Mantai) in Sri Lanka: A Historical Biography. Journal of the Royal Asiatic Society of Sri Lanka, pp.23-50.
3) Fernando, W.B.M., 1990. History of the Department of Archaeology, Sri Lanka 1930-1950. Wijesekara, N. (Editor in chief). Archaeological Department centenary (1890-1990): Commemorative series: Volume I: History of the Department of Archaeology. Department of Archaeology (Sri Lanka). p.109.
4) Indrapala, K., 1965. Dravidian settlements in Ceylon and the beginnings of the kingdom of Jaffna. Doctoral dissertation, School of Oriental and African Studies (University of London). pp.33-34.
5) 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.75-80.
6) Paranavitana, S., 1933. (Edited and translated by Wikramasinghe, D.M.D.Z.; Codrington, H.W.) Inscriptions on the stone canoe within the Citadel Anuradhapura. 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.100-113,131-137,219-225.
7) Pathmanathan, S., 2005. Tamil inscriptions in the Colombo National Museum: Spolia Zeylanica. Vol 47. (2010). Department of National Museums, Sri Lanka, pp.1-13,15-21.
8) Ranawella, S., 2001. Inscription of Ceylon. Volume V, Part I. Department of Archaeology. ISBN: 955-9159-21-6. pp.180-186,300-303.
9) Ranawella, G.S., 2004. Inscription of Ceylon: Containing pillar inscriptions and slab inscriptions from 924 AD to 1017. Volume V, Part II. Department of Archaeology. pp.31-35,98-103.
10) Shinde, V., 1987. Mantai: an important settlement in northwest Sri Lanka. East and west, 37(1/4), pp.327-336.

This page was last updated on 14 January 2023

Friday, 13 January 2023

Kalinga Park Seat Inscription of Nissankamalla

Kalinga Park Stone Seat Inscription
The Kalinga Park Stone Seat Inscription of King Nissankamalla (Sinhala: නිශ්ශංකමල්ල රජුගේ කලා ක්‍රීඩා විනෝද මණ්ඩප ගල් ආසන ලිපිය) is presently placed near the Council Chamber Building within the premises of Dipa Uyana in Polonnaruwa Ancient City, Sri Lanka.

The seat
The stone seat on which the inscription has been engraved is 3 ft. 6 in. square (Ranawella, 2007). The inscription, in eight lines, runs parallel to each side of the square and leaves a blank space of 12 in. by 11 in. at the centre (Ranawella, 2007).

Content
The script and the language of the inscription are Sinhala of the second half of the 12th century A.D. and scholars have dated this record to the reign of King Nissankamalla [(1187-1196 A.D.) Ranawella, 2007; Wikramasinghe, 1928]. The inscription records a usual panegyrical account of some of Nissankamalla's acts and munificence as given in the Dambulla Inscription and Hetadage Portico Slab Inscription (Ranawella, 2007). It mentions the victories the king gained in the wars with India and various donations to the people, renovations of temples and economic development achieved. 

The inscription finally says that the stone seat was the one on which the king sat whenever he witnessed the musical performance in the Kalinga Park (Dipa Uyana) and it was brought for this purpose from Enderagalla, probably the present Enderu-gala village situated about 5 miles from Sigiriya (Ranawella, 2007; Wikramasinghe, 1928).

References
1) Ranawella, S., 2007. Inscription of Ceylon. Volume VI. Department of Archaeology. ISBN: 978-955-91-59-61-2. pp.108-109.
2) Wikramasinghe, D. M. D. Z., 1928. Epigraphia Zeylanica: Being lithic and other inscriptions of Ceylon Vol II: London. Published for the government of Ceylon by Humphrey Milford, pp.130-134.

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This page was last updated on 13 January 2023

Thursday, 12 January 2023

Nissankamalla Palace (Polonnaruwa)

Palace or Audience Hall of King Nissankamalla
The ruins of the Palace or Audience Hall of King Nissankamalla (Sinhala: නිස්සංකමල්ල රජ මාළිගය හෝ සභා ශාලාව) is located near the Council Chamber Building within the premises of Dipa Uyana in Polonnaruwa Ancient City, Sri Lanka.

History
This large building is believed to be either the palace or audience hall built by King Nissankamalla (1187-1196 A.D.). It is said that as Nissankamalla was reluctant to live in the Parakramabahu I's Palace, he built a separate palace for himself within 45 days (Wikramagamage, 2004).

The building
Palace or Audience Hall of King Nissankamalla
Presently, only the foundation of the ground floor and some other parts of the original storied building remain (Wikramagamage, 2004). The building consists mainly of two sections and evidence is there to prove that its brick walls had been reinforced with wooden pillars in the past. The front section of the building was a large and spacious hall with a high roof. The rear section is smaller but comprises a room with an elevated platform and several chambers with seats made of stones or bricks. One room has been used as a lavatory as evidenced by the adjacent pit.

Excavations have revealed that the building belongs to several construction periods. It has been shown that there are remains of a small but more elegant building underneath the present structure.

See also

Attribution
1) LankaPradeepa.com would like to thank Mohan Lakshitha for providing the necessary photographs required for this article. All the photos are published here with the permission of the author.

References
1) Wikramagamage, C., 2004. Heritage of Rajarata: Major natural, cultural, and historic sites. Colombo. Central Bank of Sri Lanka. pp.201,205.

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This page was last updated on 12 January 2023

Wednesday, 11 January 2023

Magul Maha Viharaya (Yala)

Not to be confused with Magul Maha Viharaya (Lahugala)

Magul Maha Viharaya
Magul Maha Viharaya (Sinhala: යාල මගුල් මහා විහාරය) is a Buddhist temple situated in Yala National Park in Hambantota District, Sri Lanka.

History
The history of Magul Maha Viharaya runs back to the pre-Christian era. The early-Brahmi inscriptions discovered at the place indicate that this site was an ancient Buddhist monastery since the early part of the Anuradhapura Period (Paranavitana, 1970).

Period: 3rd century B.C.-1st century A.D.                   Script: Early Brahmi                  Language: Old Sinhala
Transcription: (1) Gamika-Yasopala-puta gamika-Mali (2) gamika-Mali-puta gamika-Tisaha lene
Translation: The son of the village-councillor Yasopala is the village-councillor Malin; the cave of the village-councillor Tissa, son of the village-councillor Malin.
Citation: Paranavitana, 1970.p.51.

The site is thought to be used as a fortress in the past (Nicholas, 1963). Also, rock paintings showing a few hand impressions have been found at this site (Kelum & Wickremasinghe, 2014).

Attribution
1) 20180302-DSC00016 by Robert Lee is licensed under CC BY-NC 2.0

References
1) Kelum, M.A., Wickremasinghe, H., 2014. Action Plan for Conservation & Sustainable Use of Palaeobiodiversity in Sri Lanka. Biodiversity Secretariat, Ministry of Environment & Renewable Energy. pp.30,69.
2) 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.64.
3) Paranavitana, S., 1970. Inscriptions of Ceylon: Volume I: Early Brahmi Inscriptions. Department of Archaeology Ceylon. p.51.

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This page was last updated on 3 March 2023

Tuesday, 10 January 2023

Alawala Amuna Rock Inscription

Alawala Amuna Rock Inscription
The Alawala Amuna Rock Inscription (Sinhala: අලවල අමුණ ගිරි ලිපිය) is found engraved on a rock by the side of the Kospotu Oya stream of Deduru Oya River close to the Alawala Amuna dam at Alawala village in Kurunegala District, Sri Lanka. It has been numbered 668 in the Inscriptions Register of the Archaeological Department.

The inscription
The inscription consists of 33 lines of writing and covers an area of 12 ft. by 11 ft. 8 in. (Paranavitana, 1960). The first ten lines have been damaged due to the ignorant deeds of treasure seekers and therefore, the name of the king which was in the fourth line has been lost (Paranavitana, 1960). However, scholars have correctly identified this record as a work belonging to the reign of King Parakramabahu V (1344-1359 A.D.) of the Gampola Period (Paranavitana, 1960; Ranawella, 2014).

The script and the language of the inscription are Sinhala of the middle of the 14th century A.D.

Content
Alawala Amuna Inscription
The inscription refers to the building of Lankatilaka Viharaya at Kandy but does not give many details about its founding as does the inscription engraved by the side of that temple (Paranavitana, 1960). It, however, gives more details about the opening up of fields under the Batalagoda Wewa and enumerates the lands donated from that area to the temple in greater detail (Paranavitana, 1960). Although the inscriptions at Lankatilaka Viharaya mention the fields granted to the temple from four villages named Badalagoda, Old and New, Kasambiliyagoda and Naramgoda were of a total extent of 14 yalas, the Alawala inscription mentions it as 90 yalas (Paranavitana, 1960). Therefore, the inscription at Alawala is supposed to have been inscribed some years after the engraving of the inscriptions at Lankatilaka Viharaya (Paranavitana, 1960).

A protected monument
The Alawala inscription belonging to the Alawala village situated at Akkara Panaha Grama Niladhari Division bearing number 624 in the Divisional Secretariat Division of Ridigama is an archaeological protected monument, declared by a government gazette notification published on 6 July 2007.

Attribution
1) LankaPradeepa.com would like to thank Mohan Lakshitha for providing the necessary photographs required for this article. All the photos are published here with the permission of the author.
 
References
1) Paranavitana, S., 1960. Lankatilaka inscriptions. University of Ceylon Review. Vol. XVIII, Nos. 1 & 2. pp.1-45.
2) Ranawella, S., 2014. Archaeological Survey of Ceylon: Inscriptions of Ceylon: Vol. VII. Department of Archaeology. ISBN: 978-955-9159-62-9. pp.51-54.
3) The Gazette of the Democratic Socialist Republic of Sri Lanka. No: 1505. 6 July 2007. p.547.

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This page was last updated on 10 January 2023

Monday, 9 January 2023

Dulwala Caves

Dulwala Caves
Dulwala Cave Temple Complex (Sinhala: දූල්වල ලෙන්) is located in the range of mountains in Dulwala village in Kandy District, Sri Lanka. 

History
Four early Brahmi cave inscriptions belonging to the 3rd-2nd century B.C. have been discovered at the site and they testify that this area was inhabited by Buddhist monks since the pre-Christian era (Paranavitana, 1970; Rajapakse, 2016). These inscriptions record the donation of the caves to the community of Buddhist monks and the names of donors (Abeyawardana, 2004; Rajapakse, 2016).

Period: 3rd-2nd century B.C.               Language: Old Sinhala               Script: Early-Brahmi
Transcript: Parumaka-Pavita-puta parumaka-Shivena karite Manapadashane shagasha
Translation: The cave named Manapadassana, caused to be fashioned by the chief Siva, son of the chief Pavita, [is given] to the Sangha.
References: Paranavitana, 1970.

The cave complex has been divided into two divisions by the newly constructed Barigama-Halloluwa road.

A protected site
The drip-ledged caves of the Doolwela Manapadassana cave complex, together with the Brahmi rock inscriptions, situated in the Grama Niladhari Division of Udadoolwela in the Divisional Secretary’s Division of Harispattu are archaeological protected monuments, declared by a government gazette notification published on 23 January 2009.

Attribution
1) LankaPradeepa.com would like to thank Mohan Lakshitha for providing the necessary photographs required for this article. All the photos are published here with the permission of the author.
 
References
1) Abeyawardana, H.A.P., 2004. Heritage of Kandurata: Major natural, cultural and historic sites. Colombo: The Central Bank of Sri Lanka. p.101.
2) Paranavitana, S., 1970. Inscriptions of Ceylon: Volume I: Early Brahmi Inscriptions. Department of Archaeology Ceylon. p.62.
3) Rajapakse, S., 2016. Pauranika Sthana Ha Smaraka: Mahanuwara Distrikkaya (In Sinhala). Archaeological Department of Sri Lanka. ISBN:955-9159-34-8. pp.90-91.
4) The Gazette of the Democratic Socialist Republic of Sri Lanka. No: 1596. 23 January 2009. p.109.

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This page was last updated on 9 January 2023