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www.srilankatravelguide.lk

Traveller’s Master Guide Sri Lanka

P. A. A. Kumarasinghe

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TRAVELLER’S MASTER GUIDE- SRI LANKA

Traveller’s Master Guide Sri Lanka

© P. A. A. Kumarasinghe

ISBN:- 948-955-42197-0-0

1st Print - 2015 March

Typseting Yasoda Graphics - Anuradhapura

Cover :- P. K. D. Chaminda

Print by:- S&S Printers No. 49, Jayantha Weerasekara Mawatha, Colombo 10. Tel: 011 2 384028

Traveller’s Master Guide Sri Lanka All Rights Reserved. No part of this publication may be translated,

reproduced or transmitted in any form or by means, electronic or mechanical including photocopy, recording or any other information storage and retrieval system, without prior permission from the Chief Author.

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Contents – Text Page No The Author ............................................... 5 Preface ……………………….....……....……… 7 Anuradhapura .. Historical Background of Sri Lanka (Anuradhapura Kingdom). ....... 9 Jaya Sri maha bodhya (sacred tree). ......................................... 12 Lova Maha Paya. (Bronze Palace)……… 14 Chathus Salawa – Maha Vihara Alms Hall………….........…. 15 Ancient Hospital belonged to Maha viharaya ………………....…........….. 15 Ruwanweli Maha Seya. (Ratnamali Maha Thupa)………........….. 17 Thuparamaya - Stupa and Monastery Complex ……………......…….. 18 Anuradhapura Kingdom-Inner and outer Cities……………….............…… 21 The Palaces of Anuradhapura. ............... 21 Abhaya Giri Vihara Monastery Complex Twin Ponds……………………………........…. 23 The Samadhi Buddha Statue….....…….. 24 Jantha Ghara…………………………. ........... 26 Abhaya Giriya Dagaba…………….......….. 27 Abhi Seka Mandapaya (Coronation Hall)…………....……........….. 29 Sanni Patha Shalawa or Chief Meeting Hall…………............…….. 29 The Building Belonged to Monasteries…………….......…….....….. 30 Dana Salawa (Alms Hall)…..............…… 30 Ath Pokuna (Elephant Pond)……......…. 31 Bodhi Garaya (The House of the Bodhi tree)…………..................…. ............ 32 Dalada Mendura (Temple of the Tooth Relic)……………. ............................. 32 Ratna Prasadaya (Chapter house)................................… 32 The Moonstone……………………......…….. 33 Lankaramaya ……………………………......… 35 Jethavana Dageba, Monastery Complex, Museum Museum……………………………......…….…. 36 Bodhi Garaya (Tha House of the Bodhi tree) Stone Railing. ...................... 37 Uposatha Gara (The Chapter House)…………………...........……. ............... 38 Dana Salawa (Alms Hall)………….....…… 38 Jetha Vanarama Dageba…………........… 38 Patima Ghara (The Image House).....… 41 Mirisaweti Dageba, Monastery complex……………………. ............................ 43

Anuradhapura Museum………......……… 44 Dhakkhina Thupa…………………….....…… 45 Isurumuni Viharaya (Meghagiri Viharaya)…………..……. .......................... 45 Ranmasu Uyana (Royal park)……......… 47 Wessagiriya (Isurumuni Vihara Complex)……………..........................…… 48 Tantirimale…………………………......………. 51 Mihintale…………………………….......……… 52 Ritigala…………………………………........…… 63 Aukana Buddha Statue………….....……… 69 Polonnaruwa The Historical background of Polonnaruwa Kingdom. ................... 72 MUSEUM OF POLONNARUWA .............. 81 Dvipa Udyana, The Island Garden. ......... 82 Pothgul Viharaya – Statue of Ascetic Kapila Takshila - (School)…. ....... 85 SEA OF PARAKRAMA – POLONNARUWA…….................……….. 88 The king Parakrama bahu (1153 - 1186 AD)………..........….......….. 95 The Palace Complex of the king Maha Parakrama bahu....................…. 96 Maha Parakrama bahu's Royal Council Hall (Raja vesya – bhujanga Mandapaya)……………......….. 97 Royal Bath – Kumara Pokuna(Pond).… 98 Siva Devalaya No. 01………………........… 99 Dalada Maluwa (The Terrace of the Tooth Relic)…. ............................ 100 The Trade in the Ancient Polonnaruwa Kingdom and the trade city……………….......……… 110 Pabalu Vehera……………………….......…… 113 Shiva Devalaya No.02……………. .......... 114 Menik Vehera, Vihara Complex........… 114 Rankoth Vehera………………….............… 116 The Ancient Hospital……………........…... 117 Gopala Pabbata………………….......……… 118 Alahana Pirivena…………..…........………. 118 Badda sima Prasadaya (The Chapter House)………….........…….. 120 Lankatilaka Image Hous……….......…….. 121 Kiri Vehera……………….....……............…. 123 Uttaramaya (Galviharaya)…….........….. 125 Thiwanka Pilimage (Jethavanaramaya – Image House) ...................................... 129 Medirigiriya Watadage……….........…... 132 Somawathi (Stupa)………………..........…. 133 Dimbulagala…………………………..….....… 134

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Kandy ........... Temple of the Tooth Relic – Kandy……………..............……….…...…. .. 134 The History of the Tooth Relic...…...… 136 Esala Perahera (Esala Procession) Kandy…………. ..................................... 142 Palace Complex (Kandyan Kingdom)……………. ............... 145 Vishnu Maha Devalaya……………....….. 151 Natha Devalaya…………………..........….. 152 Pattini Devalaya…………………………..…. 152 St. Paul’s Church – Kandy………………. 153 Tomb - Monument of Sir John Doily… 153 Kataragama Devalaya – Kandy………... 154 The cemetery of the Second World War heroes….........................….....…. 154 Peradeniya Botanical Garden………….. 155 Gadaladeniya Viharaya……………....….. 156 Lankatilaka Viharaya…………………..…… 157 Embekke Devalaya……………………..…… 159 Around srilanka Waterfalls of Sri Lanka…………………….. 161 Matale Aluviharaya…………………..…….. 167 Rangiri Dambulu Raja Maha Viharaya (Cave Temple Complex)………………….. 170 Sigiriya Fortress, Royal Gardens, Palace Complex………………………….…… 179 The Maligavila Buddha Statue……..…. 194 Historical Ruhunu Kataragama Devalaya…………………. ............................ 196 Dambadeniya Kingdom……………….….. 196 Yapahuwa Kingdom…………………….….. 198 Jaffna Fortress…………………………….….. 200 Kandasami Kovil of Nallur. (Jaffna).…. 201 Fredrik Fortress – Trincomalee……….. 201 Fortress in Galle…………………………...… 202 What you should know about Sri Lanka The Ancient Irrigation Civilization of Sri Lanka……..................................….. 63 The beginning of the Buddha Statues in Sri Lanka, Evolution and Characteristics……………………. .................. 66 Catching of Wild Bulls, Taming and Selling…….......................................…. 130 The Strategy for Safety of thelast Kingdom in Sri Lanka……………….……… 146 The Cruel tragedy of the Sri Lankan Political History, The assassination of Ehelepola Family……………………………. 149 Catching, taming and training the elephants or “Kuruwe Karyansaya”…………….....……. 160 Traditional caste system of Sri Lanka... 165

Opinions, Faiths and Beliefs……………… 204 Traditional Dancing and Music………... 205 The Textile Industry, Designs……………. 206 Rituals pertaining to Paddy and Chena Cultivations and Tanks………….. 207 The Tea Industry of Sri Lanka…………… 208 Wariga Sabhawa (Council of the Clan)..209 SINHLA – HINDU – New Year Festival.. 210 The Railway time table to popular desitnations…………..........................…. 213 Contents – Maps ................................. Sri Lanka Anuradhapura………………………………….. 8 Abhaya Giri Vihara Monastery Complex. ................................................... 23 Jethavana Dageba, Monastery Complex. 36 Mirisaweti Dageba, Monastery complex..................................................... 43 Tantirimale……………………………………. ...... 51 Mihintale……………………..................….. 52 Ritigala…………………...…….................…. 62 Aukana………………………....................…. 69 Polonnaruwa……………..............……...… 71 Angmedilla Dam……………...............…… 88 Dalada Maluwa, Polonnaruwa........…. 100 Mediigiriya Vatadage, Somawathiya Dageba………............…… 133 Kandy………………………....................…… 135 The cemetery of the Second World War heroes…….....…….. 154 Peradeniya Botanical Garden…….....…. 155 Gadaladeniya Viharaya, Lankatilaka Viharaya, Embekke Devalaya………..…. 157 Matale Aluviharaya…………………..……… 168 Rangiri Dambula Raja Maha Viharaya, Sigirya……………………..........……. ............. 179 Sigiriya Fortress, Royal Gardens, Palace Complex…………………….....…. ...... 189 Sigiri - King's Palace – Complex……. ...... 190 Maligavila……………………………. ............... 193 Kataragama……………………………………… 195 Dambadeniya…………………………………… 197 Yapahuwa…………………………………….….. 198 Jaffna………………………………………….……. 200 Trincomalee………………………………..…… 202 Galle…………………………………………..……. 204

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Fore word

My tour of Thailand in 2003 was the main reason

influenced me to prepare this explorative handbook

as a guide for tourists. I realized that there is a well

organized tourists industry in Thailand. Most of the

erections there have been created recently to win

the attraction of the tourists. When comparing Sri

Lanka with it our heredity goes back to thousands

of years in the past, a country of having a higher

civilization with so many valuable historical monuments and also with

natural beautiful resources, environment, a coastal line and also a

country with a good climatic condition for a long period in the year for

tourists. Though it is a small island - enjoyable prevailing environment

will attract the tourists. As it is what we should do is managing the

necessities with a responsible manner carefully.

I did my part very carefully and thoughtfully with utmost effort. During

our young days in a technologically under developed environment, we

were brought up without facilities like television etc. Our elders were

in the habit of relating praiseworthy interesting stories belonged to our

ancient legends, was a normal tradition. When we reached adolescence

we had a thorough knowledge of legends belonged to our historical

kings. As such what I realized was to prepare a tourists guide book

containing archaeological research based on our ancient monuments

and explorations. As there are so many facts it is a difficult task to include

all of them in a booklet like this. Therefore I have mentioned here only

the very specific informations only. I tried my best, to include these facts

very impartially. If there is anything hurting or annoying I apologise.

I very respectfully commemorate everybody who contributed to build

these monuments, from the very inception Rev. Arahath Mahinda Thero

(250BC) King Devanampiyatissa (250-210BC) very respectful monks and

all the kings and our fore fathers are honorably remembered. The idea

of preparing a booklet like this came to me due to the participation of

my beloved friend Mr. K. H. S. A. Kasthuriarachchi and crowd in the tour

in Thailand, my thanks to him too. Though you get this book for a small

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sum of rupees, the enormous endeavour, time, labour and money spent

by me is very high. A big amount of wealth I gained from the parents

too had to spend. By spending so much of money and going all over the

country in search and accumulating the informations, at the beginning

there were objections from my wife. But after explaining the facts,

very humbly accepting them, she did all her duties to my aged father

and three of my daughters and me, as well. Mr. A. M. Karunarathna, a

skilful writer, former G. A. Kurunegala, Retired Chairman of the western

province public service commission, became a teacher of mine, in

finding historical informations. I learned from him about stabilizing the

facts find in books, by going to archaeological sites. In preparing this

booklet, I had to go through a very large number of books. Therefore

I would like to extend my sincere thanks to all the undermentioned

persons. The educated editors of the associated books, the translators of

those books, Anuradhapura Librarian and the working staff, H. C. P. Bel,

a British, treated as the father of archaeology and all the archaeological

commissioners, who rendered an inestimable service for archaeology of

Sri Lanka, the curators incharge of archaeological sites, who did not do any

obstruction, when I visited the sites to observe them, the photographers

who supplied, photographs of archaeological importance and those

who protected them. Last of all I would like to extend my sincere thanks

to Mr. Somapala Wijesundara, Retired Director, Education incharge of

ART, (Kala Bhooshana-Kalakeerthi) N.C.P. for doing a very responsible,

strenuous and inestimable work in translating this book to English.

P. A. A. Kumarasingha

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Preface

This booklet written by Mr.P.A.A.Kumarasingha

about the ancient ruins, paintings, decayed

buildings and holy places etc of our country, after a

thorough study is very interesting I found him to be

a person devotes much of his time in archaeology,

though he is not either an archaeologist or an Artist.

But anyway as he has mentioned in his foreword,

that he was inspired to write a book like this by the

tour in Thailand in 2003. Amidst many obstacles, he has travelled in

many places of interest, spending much of his time and money in search

of facts for this book. He expresses his views as well along with the facts

he accumulated. Those views cannot be rejected easily.

The way how he is presenting the facts are interesting. This fascinating

subject is a vast one, not easily to be compressed in to a few pages.

In his analysis of Sigiriya Frescoes mentioning about the two types of

prevailing techniques and the historical facts will be very useful for those

who study art and archaeology. In translating these articles, it is not an

easy task, as certain terms used only in Asian countries, as it is difficult

to find English Terms. However I thank him for his determination in

preparing this book.

Kala Bhushana, Kala Keerthi

Somapala Wijesundara

Retired Director Education/ Art NCP

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Anuradhapura which belongs to about

900 B.C, though archaeologically

come to different opinions, there is

no way of getting an idea about the

Founders of them.

(I) For more than 100 years as there

was no development in Technology,

how could Pandukabhaya get it once?

The present historians and

archaeologists of the whole world

have accepted that the oldest

culture of erecting reservoirs (tanks)

inherited to Sri Lankans. As such, this

prince cannot be an Indian Sakya, but

a Sri Lankan Yakka, and this prediction

of our archaeologists and historians

could be believed.

My ambition is to give you a very

pleasurable entertainment where

you cannot get from anywhere else in

the whole world, as we are a country

inherited for such a long history from

6 B.C. where a number of kings had

been ruling It is a difficult task include

all in one volume. As such this is a

brief analysis of cultural heritage and

the way of life of our people of Sri

Lanka.

1. Jaya Sri maha bodhya (sacred tree)

To :- DD MMYYYY TIMEAM/PM

This sacred tree is found in the

sacred city of Anuradhapura. It is a

very holy property of Buddhists in the

whole world. In 250 B.C. the mission

was headed by Thera Mahinda, son

of the Emperor Dharmasoka in India,

was sent to Sri Lanka to propagate

Buddhism. On their arrival, King

Dewanampiytissa welcomed and

JayaSri maha bodhya sacred tree-before reconstructions

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accepted with honour, the gift of

Dhamma (Buddhist Doctrine) and so

many became Buddhists. On hearing

the news the King Dharmasoka would

have felt very happy. As such to

improve the faith and for worship, he

sent the lively symbol of Buddhism,

a branch obtained from the sacred

Bo Tree, which gave the shade to the

Buddha at the time of Enlightenment,

to Sri Lanka through his daughter

Theri Sangamittha. In 249 B.C.

along with some companions, she

brought the sapling of the Bodhi

tree, and embarked at Tamra lipti

and landed at Jabukola in Sri Lanka,

as mentioned in chronicles. The King

Dewanampiyatissa, received with

due honour and brought them to

Anuradhapura in a procession. On

the instructions of Thera Mahinda,

under the leadership of the king

with the participation of the regional

rulers that the sapling was planted in

the Mahamevuna garden, organizing

a grand festival. This is the only tree

which has a written history. This tree

has no top root as was obtained from

a branch of the original tree.

Most of the ancient kings had

contributed in some way. The

most important thing is getting

down the sacred Bo-Tree by King

Dewanampiyatissa, and selecting the

most suitable site and planting it, and

the settling the people belonged to

18 castes, which arrived here for the

security of the Bo-Tree, in suitable

places, in a systematic way. From the

year 249 B.C. up to now the office

bearers of the Board of control of

Sri Maha Bodhiya, officially inherited

from generation to generation. As it

is so amids so many difficulties they

look after the Bo- Tree as if it is their

life, for the benefit of the future

generation, and for the upliftment of

Buddhism. The leaders of those 18

castes, who are looking after Bodhi-

tree are named “Bodhi Haraka” caste

people. They are connected to Asoka

Emperors Dynasty. As such in ancient

times they had the right of heir to the

throne.

There are numbers of old rituals

and ceremonies associated with the

sacred Bo-Tree are being performed

up to this day. There are four great

Festivals performed annually, namely

the New Rice Festival, The New year

Festival, The Old year Festival and

Karthi Festival. The New Rice Festival

being the chief one, it is held with

the participation of many peasants

after reaping the harvest. Almost all

the scattered pious Buddhists in the

country to succeed their activities the

pregnant ladies to deliver the children

safely, and in educational matters, to

face them vigorously they make vows

at the sacred Bo-Tree. As soon as they

succeed in them, they perform their

duties as promised. Kalu Devatha

Bandara is considered as the occupied

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god of the sacred Tree. There was

a Religious Festival named “Dara

Miti Perahera” connected with the

Sacred Bo-Tree based on the Nikini

Full Moon Day. In the month of Nikini

alias August due the terrible drought,

there is a possibility of harming the

Bo-Tree by the wild elephants, who

are going here and there in search of

water, to avert the same, there had

been a habit of the villagers around,

lighting bon fires round the Tree to

frighten the wild elephants and keep

them away. It was the tradition of

the devotees bringing carts full of

firewood in a procession.

(2) Lova Maha Paya. (Bronze Palace)


In front of the Northern entrance

of the sacred Bo-Tree, the ruined

building found with a number of

stone pillars is Lova Maha Paya or the

Bronze Palace. It was built by King

Dutugemunu in (161-137 B.C). This

mansion was originally built with 9

storeys and the roof was covered

with copper-bronze tiles. Hence it

was known as “Lova-Pasada” alias

Lova Maha Paya. This was the tallest

building that time. It is described in a

pleasing manner in the 27th chapter

from 24th up to 43 pages in “Maha

Wansa” our great chronicle, about

the size and how the building was

variegated.

It mentions that there were 1000

rooms alone. During the regime of

King Saddhatissa (137-119 B.C) due

to an over toppling of a lamp, it was

burned and destroyed, and again, he

rebuilt in 7 storey. After wards, after

325 years King Sirinaga II renovated

the decayed building, having 5

storeys. Again King Gotabhaya (253-

266 A.C) started renovating and his

son King Jettatissa I (266-276 A.C)

once again raised the height of the

building to seven storeys. His brother

King Mahasen (276-303 A.C) because

of a wicked minister and instigation

of an immoral monk demolished

the mansion. (M. V. 37, 11) But his

son King Keerthi Sri Meghawarna

(303-331 A. C) apologizing from

the monks for his father’s wrongful

acts, rebuilt it once again. A formal

renovation was done last of all by

king Parakramabahu I who reigned

Polonnaruwa making it the capital

(1153-1186A.D) (M.V.74, 12). Here

in each row there are 40 stone pillars

and in all 1600 pillars in the ground

floors have been built on wooden

pillars. In an excavation done, have

found fragments of painted plasters

and burnt Palmyra and Palm (Kithul)

rafters. In the past the building had

been used for monks to perform

their “Uposatha Kamma” as well as

for them to store their goods. Once

in every 15 days Higher Ordained

monks assemble here and confess the

offences committed, and promising

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Lova Maha Paya. (Bronze Palace-before restoration)

not to repeat them in future.

Leaving aside the practicing of

disciplinary activities of the monks it

is a very difficult task to explain them

in detail.

(3) Chathus Salawa – Maha Vihara Alms Hall. To :- DD MMYYYY TIMEAM/PM

Passing the Bronze Palace,

proceeding towards the

Ruwanweliseya to the right

side this can be seen. The King

Devanampiyatissa built this in (250-

210 B.C) Chathus Salawa means a

square Hall, used by the monks, for

having their meals (Dane). The kings

belonged to the later periods, had

done renovations and had sponsored

supplying the alms (Dane) for the

monks in Maha viharaya. It seems

that at least for 3000 monks would

have been supplied with alms from

the Rice Boat here, which is 14.5

metres in length. According to the

Chinese monk Rev Fa-Hsien’s reports,

too it is proved that there had been

3000 monks living in Maha viharaya.

(4) Ancient Hospital belonged to Maha viharaya.


This is situated near the main

entrance of Ruwanweliseya. So far

the creator is not revealed, either

from chronicles mentioned about

hospitals in certain chronicles, so far

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Maha Vihara Alms Hall (before restoration)

nothing had been found regarding

this Hospital. If it had been built

after the King Dutugemunu in (161-

137 B.C) easily they could have

mentioned very easily. As Buddhism

was established in 250 B.C. and in the

same year the King Devanampiyatissa

demarcated the Mahamevuna garden

and offered to the monks, they would

have felt the need of a Hospital. As

such it was a periodical need there

would have been at least a small

hospital. It is clean and reconstructed,

when examining carefully.

The ground plan of this site is

almost equal to the ancient Mihintale

and Thuparamaya hospital plans. Due

to ignorance of archaeology, when

preparing the road they have paved

the path over the ruins damaging

them. When closely examining this

site it is clear, that there are ruins

belonged to two different periods.

We can dare say that the Two guard

stones found to the North belonged

to the initial period of Anuradhapura

(B.C and the two guard stones

found to the South belonged to the

medieval period. Considering the

archaeological symptoms of the

mediaeval period or even before it

was a method of native treatment for

the patients, from the ancient times,

which includes, the patient being

dipped in a medicinal boat, where

boiled medicinal water is filled.

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Ruwanweli Maha Seya (before reconstructions)

(5) Ruwanweli Maha Seya. (Ratnamali Maha Thupa)


Building of this was started by

Sinhala hero, King Dutugamunu in

(161-137 B.C) built up to the square

enclosure. (The hathares-kotuwa)

Our Great Chronicle the Mahavamsa

describes a very interesting account

of the ceremony held at the laying of

Foundation. For this ceremony alone

participated 1389000 Bhikkus from

various countries.

Enabling to carry the weight

of the Maha Thupa, there dug to a

depth of seven cubits. (About 6.5

metres) Introducing Limestone blocks

and broken with hammers, had

crushed stamped down by elephants

with feet covered in leather to make

it firm. Though the King Dutugemunu

did a large amount of work, but could

not complete the work, as the king

was stung by a cobra, being very

serious, before his death he wanted

to complete the works of the Thupa.

(Probably this could be a conspiracy.)

Summoning his younger brother heir

to the throne, Saddhatissa ordered

him to complete the stupa hurriedly.

Realizing the completion could not

be done before the death of the

king, covered the entire dome with

white jacket made by seamstress

and decorated with Art work, and

placing an umbrella made of lime

stone (the chatta) to crown the Thupa

(Parasol) and informed the Thupa

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work was completed. Then lying on

a palanquin, the king was taken to

the site, to show the Thupa. When

the king beheld the splendid Maha

Thupa, became glad at heart, and

passed away at the same time looking

at the Maha Thupa, according to the

chronicles.

After King Dutugemunu’s

death, his brother Saddhatissa was

enthroned and he finished the work

of the Maha Thupa. (137-119 B.C)

The retaining wall or the “Hasthi

Prakaraya” Elephant wall is one of his

splendid creations. The sand-court

yard and the external wall around

the Maha Thupa were done by King

Kallatanaga. (109-103 B.C) After

wards many other successor King’s

had done several erectings, and

renovations. The King Nissanka Malla,

who reigned in Polonnaruwa, his

Capital (1187-1196 A.D), in his visit

to Anuradhapura on a pilgrimage,

had done a small replica of the Maha

Thupa in lime-stone and had placed

to the right side of the Thupa.

Today what we see is the

Maha Thupa reconstructed by Rev

Naranvita Sumanasara Thero with

the donators. The reconstruction

work started in 1893 and finished in

1940. The above mentioned replica

of the Thupa was very helpful at the

time of reconstructions. The western

frontispiece (Vahalkada) and the

Elephant wall to the left side had been

left aside without reconstructing, to

make it easy for the pilgrims and the

tourists to understand the former

position. As heard from the workers,

who climb the Maha Thupa for white

washing, annually, that the statues

of the King Dutugemunu, found

just below the brick spire, there is a

possibility of having shade to prevent

even from a heavy rain, under the

armpit of the statue. At the same

time between the spire and the

square enclosure, so broad, even two

lorries can pass each other.

(6) Thuparamaya - Stupa and Monastery Complex.


Our Great Chronicle the

Mahavamsa and Pujavaliya mention,

at the third visit of the Buddha in

Sri Lanka, our land got refreshed

by trampling with his sacred feet.

According to the chronicles, The

Thuparamaya was first to be built,

since the Buddhism was established

here in Sri Lanka. Following the

advices of Rev Mahinda Thera, this

would have been built in the same

year; King Devanampiyatissa was

enthroned in 250-249 B.C. It was

built enshrining the Right UPPER JAW

BONE relic in the shape of paddy

heap (Dhanyakara) Due to the

renovations done later occasions,

that the shape is not visible now.

The king had planted sapling of

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important items only. Following this

order would be easy for the tourists.

(7) Twin Ponds


Proceeding from the innercity it is

found to the Eastern end of Abhayagiri

complex. It is considered to be a

creation of the King Aggabodhi I (575-

608AD) whatever the old name was,

the word Twin had come on a later

occasion. It gives a meaning in Tamil

as two or couple. as such it is named

as 'Twin' Ponds, Using one word for

both ponds. Due to Vivid problems,

discarding of Anuradhapura

Kingdom, The buildings belonged

to Anuradhapura civilization turned

over to a wilderness. Anuradhapura

being a wealthy city in Asia in the

past became a Kingdom of the wild

beasts. Only a few dwellings become

villages. During the dry seasons the

elephants coming down to quench

their thirst, would have damaged the

existed buildings, before they were

damaged due to the natural reasons.

The archaelogical Department has

restored methodically in 1949-1953.

This must have been built for the

bathing purposes for the resident

monks of the Abhayagiri Viharaya. In

addition to the bathing importance,

its artistic quality and the creative

technology is of very high quality and

interesting. The supply of water to the

ponds flows through underground

drainage system. To the left side of

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Twin Ponds(before restoration)

the northern end of the pond, the

drainage system can be seen. The

water is thrice purified and flows in to

the pond. The polluted water drains

out from a point at the bottom of the

small pond. The steps of the stairway

leads to in to the pond are very well

levelled and joined together. It is an

excellent creation without using a

single drop of plaster stone being our

ancient symbol of Irrigatory system

fixced here, is a marvelous creation.

(8)The Samadhi Buddha Statue


About 80m. from the Twin ponds,

towards the West, this sacred Statue

can be seen. The creator of this too,

unknown. This is fixed in one of

the four Bodhigharas belonged to

Abhayagiriya Viharaya. According

to the Creative symptoms, it is

considered that this colossal statue

belongs to 3-4AD centuries and it

is accepted the most distinguished

statue in Sri Lanka. It is considered

as one of the greatest pieces of

sculptural Art of early period. When

this statue was found in 1886, its

nose was broken and later it was

restored. But the restoration has

harmed its original artistic quality.

In the chronicles there are so many

instances mentioning about the stone

statues, but we cannot dare say that

they refer to this statue. A golden

patch is seen just behind the right

arm pit which proves that it had been

painted in gold colour. The hollow

25


Samadhi Buddha Statue-before restoration

carved eyes were formally inset with

gem or diamond, according to the

archaelogists. The chronicles mention

the King Buddhadasa 340-363AD had

inset the hollow carved eyes with

gems.

There was a very big competition

between the two sects, Maha

Viharaya and Abhayagiriya parties in

the past to win the minds and attract

the attention of the kings and the

pious Buddhists.

As the other religions to propagate

Buddhism or attract the attention,

they never used the power of the

swords. But in this competition, that

was to be in front, the Abhayagiri

monks, used powerful stratagies,

From ancient past, symbolizing their

prophet, The Dharma Chakraya

(The wheel of Dharma) Bodhiya

Holy Sripada (carved foot prints)

the Buddhists pay homage. All

that was done with full respect for

this prophet. But because of the

introduction of new faiths by the

Abhayagiri monks, the real essence

of Buddhist Doctrine disapproved

and came up as in a shape of a faith,

for this different beliefs, faiths were

introduced instead, strategically, they

introduced same Hindu Gods in the

guise of fulfilling and safeguarding the

needs of ordinary people, the kings,

and the Buddhism. In addition they

inculcated the ideas that they could

seek their salvation by Buddha pooja

(Offering to Buddha) Bodhi pooja and

27


with warm water. Grinding stones

used during the past also had been

discovered. There had been trenches

to drain out the impure water.

(9) Abhaya Giriya Dagaba


This was built by the King

Walagambahu (89-77) during his

second regime of reigning, along with

a monastery. During his first regime

there was an Indian Invasion. Loosing

the war, as the king was passing this

place, while running for safety and

to reorganize himself that time there

was a hermitage built by the king for

the Nighanta (naked hermits) (380-

310) ascetic named 'Giri' who was

living in it shouted loudly' Mahakalu

Sinhalaya Penayayi' The Big Black

Sinhalaya running as an insult to him.

The King ran away, keeping the said

words in mind.

At the time of his reorganizing a

monk named Mahatissa helped him

a lot to capture power again. Under

going so many difficulties for about

14 years he reorganized himself and

again came to power. At the time

of kings running after loosing, for

the insult done by the Nighantaya

he demolished his hermitage and

offered to the monk who helped

when he was in difficulty. Saying

that it is not suitable for a monk to

accept anything, alone, the monk

was chased out. By the Maha Vihara

Abhaya Giriya Dagaba-before restoration

28


monks having antagonized a pupil of

the monk Maha Tissa, along with

some other monks leaving the Maha

viharaya crossed over to Abhayagiri

Viharaya and supported Maha

Tissa Thero. For the first time in the

History of Buddhism in Sri Lanka, the

differences of opinions arose. Though

Maha Vihara residents accused

this crowd saying they have broken

disciplinery laws of the Buddhism

It was rejected by them. Within a

short period some monks came to

Sri Lanka from India made and this

as their residence. Their teachings

were completely different with that

of Maha Viharaya. as a result there

was a big competition to attract the

attention of the kings, the chiefs, and

the pious Buddhiststotheir side, More

over leaving aside the real essence

of Buddhapooja, Pansakulaya alias

at the death of a person holding the

religious activities in a grand manner,

offering 'Dana' and transferring

merits to the dead person, chanting,

medical treatments the difficulty in

reaching Nibbana and preaching in a

deformed manner, so that they could

be converted to their side. In addition

the concept of Maithree Bodhisathva

inculcating among the people and

misleading them until he attains the

Buddhahood, to give alms doing

meritorious things, and to make

his future bright, make offerings

and to attract the attention doing

different beautiful thing and became

the pioneers of carving Buddha

statues, ultimately, they could

win the kings and the inhabitant’s

attraction. Though the Abhayagiri

monks and the Mahavihara monks

preached the Buddhist doctrine,

there were differences in them. Both

parties accused each other saying.

Heathenists as a result the kings too

were in a mess, turning that side

and again other side, one in a way

impartial and some times, supporting

both sides. The resident monk of

the Maha Viharaya never followed

an attitude of taking revenge at any

time.

The king Walagamba was known

as Watta Gamini Abhaya too.

Because of that joining the part of

his name 'Abhaya and that ascetic's

name Giri that Dageba, was named

as Abhayagiri 'Giri' means a rock

according to archaeologists, the hill

which was here encroached and built

this Dageba, and hence it was known

as Abhayagiri. To the south west of

the Dageba and to the west of 'Ath

Pokuna' (Elephant Pond) the ruins

of a small stupa built enchroaching

such a rock could be seen. It is

treated as it belonged to the last part

of the Anuradhapura regime. King

Gajabahu (112-134 A.D) made this

Dageba bigger than what it was. King

Voharikatissa (214 -236 A.D) fixed

a (Chathra) an umbrella (instead of

the pinnacle seen presently) King

45


among the common people it is

difficult to find the facts about it.

There is a possibility of that it can

be the very same cross which was

in the Persian Nestorian Church in

Anuradhapura in 4th century A.D.

However it is difficult to predict

without an archaeological survey.

At the moment it is placed in

Anuradhapura museum.

(10) Dhakkhina Thupa.

In 137 B.C. King Saddhatissa

erected a small monument where

the King Dutugemunu was cremated

placing the ashes belong to him.

Later this monument was enlarged

and developed by King Walagamba’s

minister Uttiya.

As this was erected to the south

of Maha Vihara it was named as

Dhakkhina Thupa. But earlier it

was known by the name Tisa Maha

Chetiya. It was confirmed after

finding of an inscription belong to 2,

3 centuries (A.D.). At the same time

there were some monks belong to

a separate Buddhist Chapter by the

name “Sagalika” and they were of

different opinions opposed to the

other Buddhist Chapter but presently

none of them to be found.

(11) Isurumuni Viharaya (Meghagiri Viharaya)


This is found to the south of Sri

Maha Bodhiya within a distance

of 1 K.m. Though it is known as

Isurumuniya Viharaya its actual

name is Meghagiri Viharaya. The real

Isurumuniya is situated to the south,

within a distance of about 500 M.

in the place presently mention who

created the place presently known

by the name Wessagiriya nobody

can definetly mention,who created

the Meghagiri Viharaya. But the

archaeologists guess it would have

been done by the king Keerthi Sri

Meghawarna (303-331 A.D). A person

with an archaeological mind enters

this place will get upset and feel sorry

seeing the damage caused to the ruins

with an archaeological value. Out

of the Panchavasas belonged to an

ancient monastery leaving two out of

them, all the others had been broken,

and had used as raw-materials for the

recently built, buildings. Sometimes

they have been used to prepare the

steps in the stairways without any

archaeological knowledge the world

famous stone slab containing the

carvings of ' Lovers at Isurumuniya'

presently placed in the Museum , was

fixed to the wall of the shrine which

shows their ignorance.

But luckily Professor Paranavithana

seeing this had removed from

there and restored and placed in

the Museum. Had they placed the

front side of it on to the wall, even

up to now one would have seen it

and it would have been a secret to

46


Meghagiri Viharaya-before reconstructions

Ranmasu Uyana

52


for their day necessities, or it could be

the beginning of Shepherd life. Some

of them have been drawn in many

occasions and of different topics.

At the time of bringing of Sri Lanka

in 250 -210 (B.C) the Nun Sangamittha

along with King Devanampiyatissa

had built a monastery here. Two

statues of the Buddha in reclining and

seated postures, carved out of stone,

a stupa and a natural Pond are found

in this sacred place.

Mihintale


Anybody can reach Mihintale,

going about 12kms from

Anuradhapura, along Horowpathana

road. When going there you must

choose either early morning or else

evening, to avoid burning from the

bright sunshine, so that your tour

wourld be a satisfied one. Due to

Rev. Thera Mahinda's arrival from

Dambadiwa with Buddhism in 250 -

210 BC.

Spending the first retreat (Wassana

Kala or Rainy Period) and selecting

to reside here for a long period.

hence it is known as Mihintale, is the

opinion of the scholars. It becomes

important so much, because of the

ruins find there with an artistic and

archaelogical importance and also

there are so many rock inscriptions as

well. To make it easy, for the tourists

while going on observing the ruins

and to see them comfortably I am

laying down the items in order.

53


(1) Ancient Hospital

Based on Mihintale monastery,

which was started in 250 - 210

B.C. the monks and residents of

Mihintale sacred city, would have

felt the need of a Hospital, King

Buddhadasa, a veteran physician

had appointed a chief physician to

every group consist of 10 villages

and for their maintenance, ordered

to separate 1/20 (5%) of the paddy

harvest, according to the chronicles.

Moreover he started medical colleges

and had given them - Medical

education too (M.V-37,147-148)

According to the reports of Chinese

pilgrim Fa-Thsien, who came to Sri

Lanka in 5 A.D, there had been 2000

monks in Mihintale alone; Similarly

for the people worked and the

residents of the adjoining villages too

would have had a Hospital. Referring

into the history of this ancient

Hospital had been built by King Sena

II in 853 - 857 AD (M.V. 51,73) There

after too this Hospital had been

restored by different kings, and for its

maintenance they had donated land

grants and paddy fields according to

chronicles. This was consisted of 27

rooms for the residential patients, a

room for medicinal bathing, a room

for applying oil, a room for medicinal

boat, 3 rooms for the physicians, a

separate section for outdoor patients.

There are some more unidentified

rooms, probably they could be

stores and rooms for medicines.

There are no evidences to prove

there were surgeries implemented.

But comparing with other evidences

there could have been surgeries

too. In the excavations done by the

archaeologists they have found blue

coloured two vessels and special clay

vessel, which prove there had been

foreign affiliations.

Stairway

was exected by the king Maha

Dathika Mahanaga in 9 - 21 A.D.

(M.V. 34,78) This stairway consist

of variegated 1840 steps make the

tourist coming here to climb easily.

The stairway scattered all over the

row of mountains is a wonderful

cxeation even now.

(2) Kantaka Chetiya (Stupaya)

Built by king Devanampiyathissa

in (250 - 210 BC) M.V. 20,18) later

so many other kings too had

renovated adding vivid things.

This is one of the initial Buddhist

monuments. The circumference of

this structure is about 145 metres

and 13 metres in height though it is

damaged to a certain extent. Out of

the four vahalkadas (Frontis pieces)

elaborately sculptured with dwarfs

in different actions and animals. Two

are well preserved and for those who

do research about our history, they

are of immense importance.

54


Ancient 68 Caves for meditation

These caves prepared by king

Devanampiyathissa as dwellings for

monks headed by Mahinda Thera 250

- 210 B.C (M.V 16,13). The documents

available, here too confirms the

same. The inscriptions engraved

above the drip edges of these caves

tell us that they were given to all the

monks of the four quarters including

those absent on the occasion of

offering. In every cave the builders

name and the designation is found in

the inscriptions.

(3) Sinha Pokuna (The Lion Pond)

The creator of this is not known.

Though it is a called a pond, it is more

a water fail than a pond. It is an open

air bath, which was probably used by

the monks who were living in caves.

It is called a pond because of the

water tank above the figure of the

standing Lion from whose mouth the

water comes out. This is found in a

place where there is no rain for the

whole year there would have been a

system of controlling the water. The

Naga Pokuna (cobra pond) which is

supplying the water to this probably

would have been built by king

Aggabobhi I (571-604AD) who had

done marvelous work considering his

efficiency in irrigation work is a very

simple one.

(4) Dana Salawa (Alms Hall)

Here too there is no definite

decision regarding the creator,

Though it is so considering the

architectural symptoms their opinion

is that is belongs to B.C. Periods.

That is because of the Similarity in

building of the Anuradhapura Maha

Vihara alms Hall and the Abhayagiriya

Alms Hall. Considering the courtyard

kitchen, Stores and an Alms Hall

with rice- boat, Kenda Oruwa (Gruel

boat) Conduit, and stone planks

used for keeping the bowls are of

importance. There would have been

a large number of works as there

were about 2000 monks, according to

a inscription, the Number of workers

employed in Alms Hall and the

Kitchen were 200 and had mentioned

about the chiefs also.

(5) Sannipatha Salawa (Assembly Hall)

Here too no decision heard about

the founder of this too. As this building

is also an important one, would have

been built at the initial period of this

holy monastery. This Hall, where

the monks of the monastery met

to discuss matters pertaining to the

rules of discipline and administration,

religious functions according to the

historians. The elevated stone seat

found in the middle of the hall, was

meant for the most senior monk.

63


and monuments. But yet there are

number of places of importance.

Out of them, Idikatuseya, Ethvehera

Kanda, Rajagirilena Kanda (Royal Rock

cave Hill) are also important place.

Ritigala.

From Dambulla along the

Anuradhapura road about 15 km

towards east and along Trincomalee

– Polonnaruwa road from Habarana

about 12.5 km towards North West

we come across Ritigala the tallest

range of mountains (766.77 m).

Though at the beginning (in 190-

180 B.C.), King Sura Tissa built a

monastery, we have a heredity of

more than 200 years. According to

written history in 380 B.C. this was

a fortress of the natives who were

Yakkas under the leadership of Prince

Pandukabhaya.

Though there are archaeological

proofs it extends up to a Pre-Historic

era pertaining to Rama-Ravana

legend which happened about 7000

years ago.

After King Sura Tissa some more

Kings had built so many but the

biggest amount of erections had

been done by the King Sena 1 (833

– 853 A.D.) still there are so many

places with archaeological values

not restored yet and about 250 such

places can be seen. Out of them only

a few have been identified. This place

is very important as a garden and also

as a strict Natural Reserve. We can

find so many medicinal plants here

and about 179 such plants have been

identified. A person who loves the

nature and the environment this is an

ideal place for him to appreciate the

beauty of the wild beasts as well as

the variety of birds among them are

the Elephants, spotted Deers, Stags,

Leopards Red Monkeys, wild fowls,

spur fools and Grate Hornbills are

very important.

The Ancient Irrigation Civilization of Sri Lanka

As related in our chronicles, the

first reservoir had been built by the

minister Anuradha of the king of

Vijaya (486-48 B.C) yet that reservoir

had not been identified. Out of the

ancient reservoirs, as mentioned in

the chronicles, so far identified only

Abhayawewa, which is close to the

Ruwanweli seya. But, when studying

deeply, the archaelogical and other

facts, it is clear that the Irrigation

Civilization goes back, passing that

period. According to the facts found

at the excavations of Salgahauyana

in the ancient city of Anuradhapura

in 8-9 B.C, there had been canals

and sluices built of bricks and had

been used water, controlled as

they wished. Similarly, according to

the chronicles, when the Buddha

visited Sri Lanka for the third time

in 5 B.C, had visited Dheegavapi

(Reservoir ) R.L Brohier a specialist

64


in Sri Lankan Irrigation civilization,

mentions that the reservoir Panda in

Panduwasnuwara in the Kurunegala

District and the Deegavapi in Ampara

Districtare the oldest reservoirs, and

the creators of them were not known.

These are fairly big irrigation

works. But no evidences can be

found about the irrigation civilization,

started in a minor scale. The majority

of oldest human settlements in Sri

Lanka were in between Mannar and

Kelaniya in the Western coast. As it

is, most of the natural lakes found

near the Vilpatthuwa, can be treated

as the model of Irrigation of our fore

fathers. Seeing the way how the

water flows from lake to lake, would

have made a model, imitating the

same and artificially and also would

have realized that the same system

could be utilized for agriculture and

other requirements as well. At the

initial time, those, irrigated systems,

would have used to store water some

months for their use. In course of time,

would have improved broadening

and extending in height, so that they

could store water for the whole year.

Thus the irrigation civilization started

in a small scale, as it developed

gradually in the 4th century and got

the state sponsorship, according to

the chronicles and inscriptions. At the

timeof 1stcentury B.C, almostinevery

inhabited village in Anuradhapura

kingdom, it was a common feature

in building a reservoir for paddy

cultivation. Out of them, majority

were owned by private proprietors,

according to inscriptions.

1, It is a difficult task to make the

readers keep informed by a small

letter like this about the ownership

and state sponsorship of Irrigation

system. For the first time in the world

history king Kutakannatissa in (41-19

B.C) building a dam across a river, and

got water through a canal for his use.

According to specialists in Irrigation,

it had been built close to Mihintale,

but not yet been identified. Scholars

say so, could be due to a mistake and

entanglement of a word at the time

of translation of the chronicles. But

when deeply studying the facts, the

dam built across the Malwathuoya

close to Anuradhapura ancient City

and the Warnaka the Mahamevu

canal are not two, but one. This canal

is known by the name "Halpanu ela".

The chronicles reveal that the king

increased the height of city wall up

to seven (7) cubits and re-enforced

security of the city. Though the moat

surrounding the city wall had been

filled with soils and sediments, even

now water flows close to the canal.

Any creation of the world, is built first

of all to the kings as well as chiefs. As

such there is no doubt, that the large

quantity of water flowed through

Malwathu oya had used for the

protection of the city. The ruins of the

65


old dam built across the Malwathu

oya, can be seen even now, and the

new dam also had been built exactly

similar to the height of the old one.

Now a days this place is known as

ancieut close to "Isurupura".

2, As that canal runs through

Mahamewna park belonged to the

Maha Viharaya or Sri Maha Bodhiya

in ancient times, had named as

Warnaka, the Mahameuna canal by

the authors of chronicles. Similarly,

the canals built after words in other

places, on many occasions named as

Mahamevu canal along with another

name, which proves that again.

3, On a later occasion, along

the canal, in the site to the east of

Maha Viharaya, when building the

Jethavana Viharaya Complex, by the

king Mahasen (276-303A.D) had

made a big quarrel (Refer to the

article about the Jethavana Viharaya)

Sometimes, he would have thought

that the demarcation of the land

ending by the canal. As such he would

have started building the Jethavana

complex without consulting them.

Though that led to an internal revolt

inside the country, the king retreating

a several steps and settled the revolt

but he never gave up building the

Jethavana Vihara complex. Probably

it might have been, due to the belief

that he had, there was no ownership

of the land to the Maha Viharaya.

Because of that it is obvious that the

canal had been built at that time too.

After wards during the time of king

Vasabha (65-109 A.D) the greatest

achievement of Sri Lanka Irrigation

Technology, the "Bisokotuwa"

(Cistern Sluice) was created. By

which they could send out water

controlling, to the wanted extent,

without damaging the dam by the

large capacity of water. Certain

archaelogists think even in the 1-2

B.C, centuries there had been this

Technology in primitive stage. Along

with the invention of this technology

Sri Lankan Irrigation, engineers

started building very big reservoirs

without any fear. The pioneer initiator

of building huge reservoirs was the

king Vasabha. He had built 11 huge

reservoirs and 12 canals by building

dams across the rivers. The modern

surveying specialists to accept and

had expressed their surprise, about

the knowledge that the ancient

Irrigation Engineers had in surveying

and leveling.

Now a days that we are under

pretext that there is a developed

Technology, but there are discarded

canals for not being able to restore

them would be a good example. When

reminding about the ancient Irrigation

systems, the services rendered by the

Kings like Mahasen, (276-303 A.D.)

Dhuthusena, (459-477) Aggabodhi

I, (575-608) Aggabodhi II, (608-618)

and the king Maha Parakramabahu,

66


the Sri Lankans have an enormous

honour. Specially during the period of

king Mahasen, the Irrigation system

of bringing water from Matale up to

Anuradhapura is wonderful. Even at

the time of Christ was born, because

ofthe Irrigation Civilization Sri Lankans

had become magnificient nation, in

agriculture and economically. The

paddy farmers, cultivated paddy once

a year or twice an year, and later due

to cultivating thrice an year, the excess

paddy was exported. The 1,2,3,4, 5

B.C, Centuries were outstanding in

Irrigation civilization. Without any

fear we can say that Sri Lankans

were on top in the world, with

regard to Irrigation Technology. 12th

Century was the period of highest

standard in Irrigation Technology in

Sri Lanka. Due to the development

in the Irrigation civilization, the zonal

countries invaded our country as in

competition to loot our development

economy. Due to those invasions,

our Irrigation system had to undergo

severe damages. As strategies of

war, to surround them as well as

to harm the enemies by pumping

water at them, broke huge reservoirs

by the native and foreign troops.

As a result, the ground Irrigation

civilization of thousands of years old,

was in a chaos, and as a result could

not bring up to the original position

for a period of more than 700 years.

But in the recent years most of them

had been restored again giving life to

the economic development in these

restorations, the services rendered

by the British Imperialists was

inestimable.

The beginning of the Buddha Statues in Sri Lanka, Evolution and Characteristics

At the time of Buddha's attaining

Buddahood (6 BC) there had been

about 62 religions and faiths in India,

as mentioned in Buddhist Literature.

Even at present certain devotees

follow religions like Hinduism, Jain

and Nigantha. (Naked) As a result even

at the time of Buddha's attainment,

those devotees would have had

used certain symbols, holy thing or

images or else statues, according to

their faiths. Along with the buddha's

attaining Buddhahood, most of those

devotees converted to Buddhism

in a large scale. The basic factor is

not the faith, but developing the

mind spiritually and reach Nibbana

or the eternal bliss of emancipation

(Stopping the Rebirth) Though the

people converted as Buddhists, due

to the scientific charismatic doctrine,

the people who had been following

vivid faiths, claimed something for

them to worship, at times, when

Buddha was not in his temple. Then

the chief devout follower of Buddha,

the Rev. Ananada Thero, interfering

into the matter and planting a Bo-

Tree and had made arrangements

67


for them to worship, as mentioned in

Buddhist Literature. As such it is clear,

even at the time of Buddha's living

too had the habit of worshipping,

holy things symbolizing the Buddha.

Along with the stabilizing

Buddhism in Sri Lanka in 250 BC, the

converted Buddhists, to get rid of

their former false beliefs and faiths,

Rev. Arahat Mahinda would have felt

the necessity of a holy thing for them

to worship. As a result, getting down

the right collar bone and enshrining it

had built the Thuparamaya.

Afterwards a right-side branch

of the Bo-tree which gave shelter

to the Buddha at the time of his

enlightenment, was planted here.

Even at present, it is existing in the

Maha Megha Garden respected by

everybody, and it is more than 2250

years old now.

According to the chronicles of

Sri Lanka the foremost Buddha

Statue had been erected by the

King Devanampiyatissa (25-210

BC). Afterwards at the time of

building the Ruwanweliseya, the

King Dutugemunu (161-137 BC) too

had placed some Buddha statues as

mentioned in the chronicles. But some

of the archaeologists are reluctant to

accept that prediction at once. The

opinion of the archaeologists is that

the Buddhists of the initial stage

would have had a fear in erecting

Buddha Statues. That was due to the

enormous honour they had towards

the Buddha. Hence there are many

facts to prove that the devotees, at

the begining had been worshipping

symbols like Bodhiya, "Stupaya",

vajrasanaya (Buddha's Seat), The foot

prints, Dhammachakka (the wheel of

the Doctrine.)

According to the archaeological

proofs the opinion of the scholars

is that the oldest stone artefacts

are seen in the frontispieces in

Kantakachetiya in Mihintale. Through

those frontispieces had been built

by the king Devanampiyathissa

during the time of king Lanjatissa,

they had undergone restorations

(119-109BC) Considering the

architectural features, the opinion

of the arehaelogists is that they

belong to that period as we find

the carved figures of Lions, Bulls,

Elephants, Horses, Peacoks, Cobras

and Gods. Can be considered as that

they were inter-connected with their

Social beliefs and faiths. According to

the inscriptional proofs, the oldest

proofs are also found in Mihintale.

That is from the rock inscription of

the king Maha Dathika Maha Naga

(09-21AD) found just below the

Cela Chetiya. But here nothing have

been mentioned about the Buddha

Statues. Instead have mentioned

about the creating of the statues

of Rev. Arahat Mahinda, and the

Bhikkhus like Ittiya, Uttiya, Samabala

68


and Baddasala. From this statement

we can come to a decision that during

this period the Art of creating statues

had been established in Sri Lanka. But

the opinion of the scholars is that a

great development in sculpture work

established at the time of the king

Vasabha's long term of tenure. (65-

109 AD) Similarly in chronicles have

mentioned that the king had built

four (4) image houses along with four

(4) Buddha Statues. At the same time

at the archaeological excavations.

Done at the Abhayagiriya near the

(House of Bo-Tree) Bodhigaraya,

Substatial evidences have been there

even that time. Because of these

reasons, the scholars consider that

the king Vasabha as tha pioneer of

Sculputuring Buddha Statues. When

observing the ancient Buddha Statues

placed in the Abhayagiri Museum,

at the initial stage there had been

certain short comings in them. But

the attempt of the sculptors from

the inception was, to create statues,

showing qualitative spiritual and

virtuous look. At the same time

according to the buddhist Literature

there are (32) thirty two supernormal

Signs and such kind of people are

lacking. when examining carefully

about the features of the Buddha

sculptures we can come to a decision

that the art of certain statues had

been developed very rapidly.

Sri Lankan Buddha Statues are

mainly in 3 poses, namely, standing,

seated and recumbent. Those

sculptures too have been enhanced

the qualitative value by the sculptors

by adding sub more poses. In the

standing statues seen in abundance

are shown in very calm pose, giving

weight to the feet and right hand

in Abhaya Mudra and the lefthand

mostly shown raising upwards,

bearing the robe. In the statues seen

very rearly with 3 bends (Tribanga)

the weight of the body given on to the

right leg and the body shown as bent

in 3 places. Both hands placed across

the breast and showing the left hand

covered by the right one. In the seated

statue, legs are shown in Veerasana

and Padmasana gestures. There are

so many gestures such as (Dhyana)

meditation (Abhaya) fearlessness,

(Vitaraka) gesture of argumentation,

(Dhammachakka) wheel of Doctrine,

(Kataka) Ring hand gesture, (Varada)

gesture of charity of bestowing a

born, and the (Bhoomi Sparsha

Mudra) touching the ground. The

statues are categorized as recumbent,

sleeping and parinibbana (Death) but

at a glance can be identified at once

from the sculptural features (Refer

to Polonnaruwa Galvihara Statues)

in creating all these sculptures from

ancient times, the sculptors there had

used a proportional theory. In ancient

times certain important theories had

been kept as secrets of the school

concerned (Guru Musthi) (Teacher's

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fist) Those mathematical theories too

differ from school to school. Scholars

have identified those fixed systems

of proportions as (Dasa Thala) ten

canons and Nawathala (Nine Canons).

To educate the readers about these

ten canons had produced as a table

and at the same time these are

methods of making them curious.

According to that table relevant

feature is kept in the exact position.

When creating a stone statue, first of

all the plummets are hung and after

making the necessary points and

unwanted parts are removed. Until

everything is completed plummets

are being hung and stabilize the

correctness. The opinion of the

scholars is that this method had

been used from the very initial stage

considering the forcal point marked

in between the legs of the Aukana

Buddha Statue. Similarly the scholars

have devided the statue in to three

decades considering the sculptural

features, such as Anuradhapura,

Polonnaruwa and Kandy periods.

Anuradhapura Reigning Period - Aukana Buddha


This is found in the village of

Aukana, in the city named Kekirawa

in Anuradhapura District. This statue

considered to be built by the efficient

King Dhathusena (455-473 AD) As this

statue is sculptured from the living

rock it had been very safe for a very

long period. This statue of 12 metres

in height, has been created with a

majestic and attractive look. The chief

features belong to the Anuradhapura

reigning period, are the monotonous

pleats of the robe Reduction of the

roundness of the face broad neck,

exceeding the adolescence, the

reduction of the shape of the body

broad legs and hands. According to

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12th c. and most of the antiques

placed here belonged to that period.

After touring in Anuradhapura, if you

visit here having this guide book in

hand, you are keen enough to identify

them belonged to 9, 10, 11 centuries.

Sometimes the periods to which

they belong would have named,

considering polonnaruwa alone,

ignoring chronological survey.

2, Dvipa Udyana, The Island Garden


Found to the North of the Museum

adjoining thevehicle park. The original

person, who prepared this as a Royal

garden was king Parakramabahu 1153

- 1186 AD. This was named as Deepa

uyana in the past, because it was

projecting out as an island attached

to the reservoir. As mentioned in the

chronicles, out of the works he had

done only the bathing house can be

seen now. Most of the erections seen

now are done by the king Nissanka

malla 1187 - 1196 AD. As the king

Nissanka malla was fond of this

garden, chose as his residence. There

would have been beautiful planted

flower trees, different trees belonged

to vivid categories and also medicinal

plants as well.

1. The Bathing House or the Bath.

Originally this was built by the king

Parakramabahu. This is very well

decorated with stone carvings and

as the water flows through a conduit,

anybody could managed to bathe

from head to the whole body after

bathing, the polluted water flows

and collected in a defensive moat

cut around the inner city. To get the

needed extra water for the moat was

taken from the adjoining sluice. The

tank alone was used to store the extra

water.

2. The Tomb

This building found close to the

king Nissankamalla's palace, had

not yet been identified as to what

purpose, it had been used. Though

the archaeologists had expressed

contradictory different opinions, they

are not so important. As there are

no doors and windows, many people

regard it as a place used for burying

the dead. (A grave) This is built

with bricks and plaster with a good

finishing and shine. In addition to that

it had been painted in Red and white.

3. Nissankamalla's Palace

At the time of Nissankamalla

became the king, there was a fully

equipped palace complex already

built by Maha Parakramabahu. When

compared with that palace complex

Nissankamalla. Nissankamalla's

palace is a small one and with less

facilities' As such we must try to find

out the reason. Why he built a new

palace, neglecting that complex. From

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the beginning of the kingdoms, the

kings emphasized the importance of

defence. Even the king Pandukabhaya

380 - 318 B.C built a city wall and

stabilized his protection. Along with

the death of Maha Parakramabahu in

1186, Nissankamalla too had a good

understanding about the conspiracies

and revolts occurred for the kingship.

He too captured power as a result of

such a conspiracy. Because of that

he would have felt the necessity for

a place with more safety. According

to the inscription of the Heta Dage,

to build this palace had spent a short

period of only 45 days, which is an

evidence to show the emergency that

he had to come to this place.

When we look at the surrounding

environment, it is obvious, that he

could escape across the adjoining

tank (resevoir) to a safer place,

(Google map)

When examining carefully about

the foundation it is clear, using big

wooden pillars he had built the palace,

with a number of storeys. according

to the inscription of the Heta Dage,

it was consisted of seven storeys,

but the archaeologists express their

doubt s about it. It is true that the

inscription of Nissankamalla is full of

exaggerations. But as the inscription

is found within a walking distance,

there would have been seven storey

s and the top most one being a small

one. The top most storeys would

have been separated as the bed room

of the king and the queens and the

Royal family, as well as to look around

the environment for pleasure. The

back side of the ground floor consists

of remnants of two rooms and ruins

of remnants of a stairway. The back

side of the ground floor consists of

remnants of two rooms and ruins of a

stairway. The hall in front would have

been used to discuss with visitors and

the regional rulers and for treating

them. According to an inscription

his triumphs in war, privileges given

to the people, singing and dancing

performances of the royal artistes,

and now he entertained the sports

activities are written in them.

According to the archaeologists,

there are certain remnants belonged

to several periods, we can imagine

that the king would have added

certain parts and used as his palace.

4. Cold Palace

This is found inside the reservoir to

the west of the king Nissankamalla's

audience Hall, within a distance of

about 10 metres. We can imagine this

would have been done by the king

Nissankamalla. Presently it is decayed

and covered with wild plants. It is

dangerous as there can be serpents in

the palace premises and at the nearby

elephant fence. When examining the

foundation on a quadrangular stage,

saving two rooms, all the others

are connected to each other, which

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According to the chronicles, this

palace consisted of 1000 rooms and

seven storeys. However, there is no

problem about the seven storeys,

but a suspicion arises about the 1000

rooms. But many archaelogists accept

that. Even now remnants of three

storeys can be seen of this ruined

palace. The height of the central part

of the building seen now is 95 metres.

The thickness of a wall in the palace

is about 1.60metres. In building the

upstairs, the wooden pillars and

rafters used, still the holes can be

seen in those walls. The lime plaster

and colour patches and fragments

of murals on walls also can be seen

of this palace and in small rooms as

well. The front portion of the ground

floor of the palace would have been

used for discussions and the visitors

and the envoys and treating them

and also to enjoy the singing, dancing

performances of dancing women.

The small rooms consist of thick walls

was the state treasury. There is no

doubt that they had been filled with

local and foreign, gold, silver, gems,

pearls and money.

That is because of the fact that the

king Maha Parakrama bahu's period

was the climax of our economy.

Behind the palace, to the left side of

the treasury, there is the stairway to

the upper storeys. The upper storey

would have been used as the king's

sleeping room, written work, reading

books, planning the development

projects in the country and for resting

as well as to exert his mind for the

welfare of the country. This palace

complex was fully equipped for a

luxurious life and to show the Royal

pride of the king’s. From the far

ancient times up to now, there had

been conspiracies in almost all the

countries, in the king’s palace or the

chief ruler’s house, and so it would

have been here as well, The king

Vijayabahu II and the king Mahinda

III who came to power, after Maha

Parakramabahu, would have been

killed here. The two buildings behind

the palace, named Bisomaligawa by

the archaelogists. The accompanying

1000 buildings would have been used

by the women in the harem, chief

officers of the state, the security

officers and soldiers and other

employees in the palace and also as

kitchens. In 1215A.D.Polonnaruwa

was invaded by Kalinga Maga, a South

Indian invader and looted the whole

wealth. In addition, those invaders

set fire to the palace complex

and harmed severely, and certain

remnants could be seen even today.

5, Maha Parakrama bahu's Royal Council Hall (Raja vesya – bhujanga Mandapaya)

A pavilion like building about

75 meters a head of the palace is

the Royal Palace of the king Maha

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Parakramabahu, where the noble

decisions were taken in his kingdom.

This building consists of very valuable

architectural features, is the most

attractive erection in this site. Being

a very valuable erection had decayed

along with the span of time. Under the

supervision of Archaeologists A.M.

Hocart and Prof. S. Paranavithana,

it was restored again. According to

a report of Prof. S.Paranavithana, as

there was an inscription on a stone

slab on the top of the stairway named

"Raja Vesya Bhujanga Mandapaya"

and hence it was identified easily.

But today that inscription is not to be

seen. The meaning of it is the ruling

place, as well as the palace where the

decisions were taken, about the trade

after discussions. This building is

built in a methodical way, with a high

base in three tiers. The lowest tier

ornamented with friezes of elephants

carved in different postures. The

second tier is decorated with Lion

figure being the state symbol and the

third tier with figures of "Vamana"

(dwarfs) At the foot of the entrance

of the stairway and the centre is

decorated with two moonstones.

The moonstones were used only

in the Buddhist holy places in the

past, but during the Polonnaruwa

period, it was used in king's palaces

as well. The chief entrance to the

palace is decorated with two stylised

lion figures made of stone. The

stone pillars supporting the roof are

elaborated with beautiful carvings,

even the wooden beams and rafters

too would have been nicely decorated.

The throne and the seats of the king's

councillors, would have been made

of wood, as such, no remnants to

be seen. The decisions taken by the

king Maha Parakramabahu and the

councillors, who were in the council

were so important, the country was

shined in economic development.

That development contributed a lot

in nation's economical, agricultural

and tourism even now. As such even

today Sri Lankan's are indebted to the

King Maha Parakramabahu and his

councillors.

6, Royal Bath – Kumara Pokuna (Pond)

We come across an entrance

at the citadel wall behind the Royal

Council Hall. The flight of steps leads

down to the Royal bath known as

''Kumara Pokuna". This was identified

as the "Sila Pokuna" built by the King

Maha Parakramabahu.This was the

Pool where he king Maha Parakrama

bahu bathed. His two chief Queens

named Rupawathi and Leelawathi

too would have used this. This site

where the pond is found was known

as "Nandana Uyana" That time. In an

ancient Royal Park, the most essential

feature was bathing pool. That time,

there were beautiful flowers and

trees had been planted. While all

the Royal buildings were situated

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seen only a few. There can be seen

the remnants of the stairway to the

upper floor. The upper floor would

have been made of wood and the

roof covered with tiles. Upper floor

had been used as Relic House and

the lower floor as the Image House.

However, whether it is 60 hours or

not when carefully examining this,

around here it is obvious that it was

done in a hurry. Hence there is an

inadequacy in the artistic value.

1. Galpotha (Stone Book)

To the eastern side of Hetadage

it is situated. A creation of king

Nissankamalla. This stone slab 8.20

metres in length and 1.40 metres in

breadth and around this, decorated

with beautiful swan figures and at

the two ends there are figures of

elephants and gods. This consist

of 72 raws and there are about

2300 letters and composed in three

sections. As mentioned in the

inscription, this colossal slab of stone

had been brought from Mihinthale

of Anuradhapura District. It is a thing

that, special attention should be

made for bringing such a huge slab,

from such a long long distance.

Similar stones with natural features

pertaining to this type of stones, can

be found in Polonnaruwa as well as

in Anuradhapura and Mihinthale.

Similarly, king Nissankamalla

would not have thought that in

future anybody would examine the

inscription by spending a big amount

of money and labour, similarly, at

the time of his enthronement due

to the prevailed perplexity in Royal

Council, the king ship was a post

dedicated to death. When examining

the facts found in the inscription, it

is clear that it had been done, for his

safety as well as in his post. Hence it

had been brought from such a long

distance, to show his political power

and strength to his political enemies

and to weaken their mentality. It is

a difficult task not only during that

time, even now it is so. As it is there is

no doubt it is a miracle.

As usual he has entered exagerated

facts about him and his Kalinga Clan.

At the same time there are many

unbelievable facts. Moreover he

has included certain works done by

the king Maha Parakramabahu, as his

works, to gain the credit for him,

some of his inclusions in brief as

follows.

The permanent heridity for the

king ship in Sri Lanka belongs only

to his Kalinga Clan. To prove that

he pointed out, many actions taken

for the welfare of the people, and

for the development of Buddhism.

In addition, he points out, not only

the Kalinga kings, but also Kalinga

princesses too have rendered

services, and had won the hearts of

the people. As it is, it is a necessity

having people of Kalinga clan for the

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At the time of passing away of the

Buddha, Rev. Ananda Thero was

shown in lamenting position at the

foot of the Buddha. When observing

carefully of the statues and the nearby

and the dying Buddha statue, we can

see, there had been two separate

Image Houses. Because of these

reasons definetely it represents the

Buddha. In recent time the scholars

have shown about another feature

delineated by the statue. That is,

before passing away, that the Buddha

had moved to the ecstacy of great

compassion and looking forward to

rescue the suffering people.

During Buddha Statue

There are different arguments

about the dying Buddha statue 14

metres in length at the southern end.

In the Culavamsa it is mentioned as

a sleeping Buddha statue. As it is,

most of the scholars are reluctant to

challenge this idea. At the same time

most of the scholars too had express

it as a sleeping or recumbent

Buddha. Similarly this argument, if

it represents a dying Buddha would

have included withered trees and

Rev. Ananda Thero also. It is doubtful,

whether the Rev. Dhammakitthi

Thero, considered to be the author

of the Culavamsa, who had reported

about this statue paid this attention

to the sculptural features of this

statue. Similarly, there is not enough

space to sculpture the withered trees

as well as the figure of Rev. Ananda

Thero, here. There are seven

features from which can identify the

differences separately, between a

Thiwanka Pilimage (Jethavanaramaya–Image House) before econstructions

129


sleeping Buddha Statue and a dying

Buddha Statue. At the time of death,

due to the reactions taking place

inside the body the sculptor would

not create the feet in equal position

.As such the left foot of the Buddha

has shown as resting on the right and

is slightly drawn back. After the death

as the balance of the body vanishes,

the sculptors had sculptured in a very

skilful manner. As a result the seven(7)

symptoms of the dead Buddha's head

shown as drooping down, pillow

had been pressed inside, the left

ear fallen lifelessly, left hand being

lifelessly bent towards the body, the

chest lowered and the closed eyes

can be indentified easily. Hence it is

clear that this statue resembles the

Parinibbana or the Death.

20, Thiwanka Pilimage (Jethavanaramaya – Image House)


Coming to the main road

from the Demala Maha seya and

proceeding towards North, meet the

Thiwanka Pilimage. The king Maha

Parakramabahu, giving prominence

to the Tiwanka pilimage in the

Jethavanarama site had built number

of buildings exceeding 520 according

to the chronicles. But at present can

see only the Tiwanka Pilimage and

the decayed round building find

to the right side of it and the two

ponds, which led to the amazement

of the archaelogists were reluctant

to accept it as the Jethavanaramaya.

As such, they searched for the

Jethavanaramaya site in other

places. Professor Paranavithana

had pointed out, that it was clearly

stated in the Culavamsa that the

Thivanka pilimage is situated in the

site of Jethavanaramaya and as it is

definetely this was same site. But yet

had not come to a definite decision as

to what had happened to the number

of buildings. But hypothetically can

guess that at the invasion of Kalinga

Magha (1215 – 1236 A.D) and at the

time of his reigning, that they had

been smashed or else this area, had

been rapidly inhabited that they had

taken as building Materials. As the

Buddha statue in the Image House

is bent in three places, (Thribanga-

Thivanka) the name Tiwanka Statue

would have come to use. When

observing carefully, the symptoms

that it had been painted earlier can

be seen. Considering that it is bent

in three places (thribanga) we can

imagine hypothetically that it would

have been in the same “Mudra” as in

the standing Buddha in Galviharaya.

Earlier this building would have been

in the shape of a Gedige. The plan

of this is very much similar to the

Thuparamaya find in the Tooth Relic

Terrace. As it is can see that, when

building this, had taken

Thuparamaya as the model. At the

same time adding new features had

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replaced.

Dimbulagala

We can reach Dimbulagala if we go

along the Polonnaruwa – Batticaloa

Road, and passing Manampitiya, turn

to right and go little further, about a

distance of 16 Km.

In 543 B.C. the Aryans invaded Sri

Lanka under the leadership of Vijaya

and captured the natives, the Yakkas,

and they started to reside here. Later

the Prince Pandukabhaya in 453 B.C

used this place as an army training

camp. Presently the descendants of

Yakka tribe, the Veddas are living in

this area.

We can’t exactly say who

developed this as a monastery. But

there are evidences that even at the

time of King Walagambahu, there

was a monastery in (87 – 76 B.C). It

is well known that the period, said to

be was full of very learned scholars.

At the time of codification of

“Thripitakaya” at Aluviharaya

Temple in Matale, at the time of king

Walagambahu, was led by a priest

lived here. Thripitakaya means the

books containing the essence of

Buddhism.

Since then so many Buddhist Books

were written by the priests lived here.

Different kings as well as Queens and

the Chiefs who lived during that

period had patronized this sacred

place. In the caves find here are

scribbled pictures belonged to Pre-

Historic period as well as some good

paintings, which could be identified

done at a later period. Some of them

are pertaining to Buddhism and they

were spoiled by a Hindu Hermit by

applying cow-dung. There are two

Stupas here and the one on top of

the rock can be seen from a distance.

Most of the tourists do not visit here

due to lack of knowledge about the

places. Probably it may due to the

distance from place to place.

Kandy 1, Temple of the Tooth Relic - Kandy


Though the Temple of the Tooth,

existing in Palace complex, was

erected by king Wimala Dharma

Suriya in 1592-1604 A.D, later it was

improved by doing different changes

by the various kings, time to time.

The temple seen at present was built,

during the time of King Keerthi Sri

Rajasingha in 1747-1781 A.D. Later,

underwent vivid renovations to suit

the original shape. It resembles a

lively Art Gallery, built by skilled

architects and Artists, and when you

look from the entrance you’ll be

charmed.

The offerings, rites and rituals

pertaining to this Holy place and the

musical sounds are also hereditary.

In the morning and midday, the

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136


Temple of the Tooth Relic Kandy, before reconstructions

offerings are done to the Buddha

still being carried along following

the ancient rites. The first portion of

the meals prepared to the king

being offered to the Tooth Relic was

the tradition. Following the same

old rite, they prepare curries from 32

kinds of vegetables for offerings

even now. The chief custodian of the

sacred Tooth is known as Diyawadana

Nilame. Each year the custody of

having services (Thewawa) is done

by Malwatta and Asgiriya temples in

rotation. The museum found here is

an interesting one that everybody

should see.

The History of the Tooth Relic.

The history of the Tooth Relic goes

as far back as, to the year 544 B.C. in

which Buddha passed away. Many

chronicles bring vivid in formations

about the Tooth Relic, but the “Datha

Wansaya”, Sinhala Publication,

considered as the ancient one

published in 303-331 A.D., during the

time of King Keerthi Sri Megha Warna.

The Tooth Relic was brought to Sri

Lanka during his rule. The history of

Tooth Relic in brief mentioned as

thus.

When the Buddha passed away,

immediately after the cremation, the

high priests, the kings of different

countries and people gathered there

and obtained relics for worship. The

tooth of the upper jaw of the left side

was taken to Kalingu rata. (Present

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there were tunnels made, to escape

secretly at harmful incidents.

Esala Perahera (Esala Procession) Kandy.

Every year in June, giving

prominence to traditional customs,

Esala Perahera (Procession) is

performed in Kandy in a grand

manner.

The history of this goes back to the

date, when the sacred Tooth Relic of

Buddha was brought to Sri Lanka in

303- 331 A.D. Then King of Sri Lanka

was Keerthi Sri Megha Warna. Every

year this King organized a beautiful

Procession as a mark of respect to

the sacred Tooth Relic and ordered to

continue the tradition. This has been

proved, by the reports of Chinese

traveller priest Fa-Tsien, who came to

Sri Lanka in 411 A.D. and lived about

two years at Abhayagiri Viharaya. In

his reports he has mentioned every

year there had been an excellent

procession, as a mark of respect for

the sacred Tooth Relic.

The credit goes to the King

Keerthi Sri Rajasingha (1747- 1780

A.D.) for organizing a such an

excellent procession joining the

four processions starting from four

Devalas Natha, Vishnu, Kataragama

and Pattini. Excluding at crucial

times this grand Festival had been

functioning.

The responsibility of organizing the

Procession is vested in the hands of

the Diyawadana Nilame (Officer of

the King’s bathing). On the advice of

the state astrologer a date is fixed and

prepare the needful at an auspicious

time, the chiefs of four Devalayas are

informed. Thereafter the chiefs

occupying the service villages (Ninda

Gam) had given by the King, who is in

charge to performing ancient duties

Pertaining to the Temple and 4

Devalas. There are specific terms to

denote customs and the utensils

required e. g. A piece of white cloth

is named as “Piruwata” i.e. to protect

the prestige of them.

This festival begins after a small

function, which is named as “Kap

Situweema” (The planting of Kapa)

at the four Devalas. i.e. a vow to

ensure the effort’s progress. Of this

function the leadership is dedicated

to Vishnu Devalaya. The tradition is

a cut branch from a Jack fruit tree

(waraka) belongs to Vishnu Devalaya,

of Aluthnuwara is nicely cleaned

first. Then divide it into 4 parts and

wrapped white clothes and taken into

4 Devalayas.

They are placed them in small

room in each Devalaya. The next day

a “The Kapa” is taken round the four

Devalas in 4 processions, separately

and according to auspicious time

plant them facing one direction.

Subsequently after decorating the

“Kapa” and the surrounding with

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coconut fruits and coconut flowers is

the tradition prevailing from ancient

times. There is a series of customs to

undergo. The intention of planting

the “Kapa” is to make the procession

successful. After planting the “Kapa”

the processions continuously done,

confined to 4 Devalas concerned.

On the 6th day “The Kumbal

Perahera” starts at an auspicious

time and come to the temple of the

Tooth, keeping the procession

belongs to the Temple in front, the

others follow them and travel along

the pre-selected streets for five days

continuously.

With the participation of decorated

Elephants, Drummers, Dancers,

Office bearers of the temples, duty

bound officers the four Devalas hold

the procession in a grand manner.

Implementing of most of the main

duties and the traditional duties

are entrusted to “Natha Devalaya”.

“Randoli Perahara” starting from the

11th day symbolizes Queen’s

participation. But nowadays four

empty palanquins are been taken in

it.

The “Randoli Perahera” after

touring for five days on the last day

organizes a big procession which is

named as “Randoli Maha Perahara”.

This excellent procession has won

fame nationally and internationally

as the biggest religious and cultural

pageant of Sri Lanka. In this

procession, there is an order of the

traditional items performed, at the

same time there are modern items

also added, without damaging the

ancient system. Starting with the

whip bearers go in front whipping

creating a big noise, and next the

fireball demonstrators, then followed

by the Buddhist flags and the flags

belong to the Kandyan administrative

areas, and then the flags of the kings,

District flags made of brass. Next

the “Peramune Rala” riding on an

elephant, carrying an ola-leaf book

indicating the king’s order and behind

him the soldiers carrying weapons

showing the strength of the king’s

army.

Then follow the musical band,

which are doing the “Thewawa”

(a ritual) and dancers as a mark

of respect to the Tooth relic. Now

the “Gajanayake Nilame” who is in-

charge of the elephants goes in

front. Very often he rides on an

elephant with one tusk and there are

different opinions about the same.

About 25 dancing troupes consisting

of traditional and modern items

variegate the procession, and they

are assisted by the musical groups.

Then comes the traditional Kandyan

dancers (Wes Netum). These

traditional Kandyan dancing troupe is

selected after a series of training, and

making them to perform the items in

the presence of their chiefs. The

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The Strategy for Safety of the last kingdom in Sri Lanka

The first king to organize

a strategic arrangements for safety

of the upcountry was king

Wimaladarmasuriya I, his father was

assassinated due to the struggle

to seize the ruling power, by king

Seethawaka Rajasingha. Konappu

Bandara fled away to Portuguese

for safety and after baptizing in

Austria, by the name Don John, he

was brought up by the Portuguese.

Using this opportunity he was given

military training by them, so that they

could use him against the Sri Lankan

rulers, whenever they wanted. He

too developed as an expert in war

affairs, such as organizing of forces,

implementation and taking decisions

at the proper time. Being tired of the

often attacks from the war expert

king Seethawaka Rajasingha, to divert

his attention to another side took the

prince Don Philip. Then heir to the

throne with him invaded upcountry

kingdom and crowned him. To take

revenge from Seethawaka Rajasingha,

for killing his father, though he did a

decisive role at the way they realized

that he was also aiming at the throne

along with the new Kings sudden

death. This death occurred due to

mixing poison to king's meals. Along

with this incident, the struggle arose

between the Portuguese and the

Prince Don John come to an end after

chasing out the Portuguese from the

up country and Don John becoming

the King in the up country by name

Wimaladharma Suriya in 1591 A.D.

This is could be considered as a

very important juncture. In 1592 king

Seethawaka Rajasingha, warned his

new enemyking Wimaladharmasuriya

to surrender or else to face death like

his father. Seethawaka Rajasingha

who hailed him as an expert warrior

from the young age and his power at

war shattered hearing this message

of killing his father, informing him

to be ready to pay the penalty for

same, undermining the death,

advance to the war front with a

hastily prepared gang of soldiers.

Wimaladharmasuriya being a brave

person and capable of maintaining

the forces strategically and using the

advantage of the site situation for his

sake within a time of half an hour

defeated Seethawaka Rajasingha.

Having a sorrowful and bitter loss

king Seethawaka Rajasingha, while

retreating he got injured by piercing

the leg due to a chip of bamboo tree,

and the conspirators around him,

mixing cow dung to the medicines he

died of tetanus.

Wimaladharmasuriya being a

good organizer of forces, good in

managing, capable of make use of

the prevailing climate and also clever

in antagonizing and making them to

147


suspect each other, and at the same

time giving them different aims,

who had similar targets, and faced

the attack by adding more strategies

to the power of swords. By their own

expenses and as a result of his clever

planning, rose to the throne,

disgracing their fame, by instigating

rebellions. The Portuguese being

antagonized, in 1594 AD, under the

leadership of Pedro Lofes De Soosa,

along with foreign soldiers, and

burrowed soldiers from Jaffna and

a battalion belong to a local prince

named Yamasingha Bandara, invaded

up country. The entire battalion

consisted of more than 50,000

soldiers. Being unable, to face the

powerful battalion field away with

his small force. Some were kept like

ordinary residents in and out the

city. Having captured upcountry

the Portuguese, getting down

Kusumasana Devi alias Dona Kathirina

being the real heir to the throne,

after arranging a grand function

and crowned her. In the meantime

Wimaladharamasuriya, ogainzing a

conspiracy very secretly, so that the

Portuguese could not imagine even

and, taking the advantage, inculcated

an opinion in Yamasingha Bandara

to come to the throne, if not, to be

the husband of the queen. If he

could not succeed this attempt, came

to an agreement to drive out the

Portuguese from Sri Lanka totally,

and let a copy go to the hands of

Portuguese. In the meantime started

spreading rumours, that the new

Queen was getting ready to marry a

Portuguese army officer, and if so, it

was unable to escape from becoming

a Portuguese colony, and they would

have to suffer forever. At the same

time started setting fire, here and

there in the city, spreaded fear all

over. At last Yamasingha Bandara

was killed by Portuguese and his

army of 15,000 soldiers, joined the

Wimaladharmasuriya.

With patience and - care, being

a man who could reap the harvest

- surrounded the Portuguese to

Gannoruwa and started attacking

them. Chasing behind the retreating

Portuguese and attacking them within

a range of some kilometres, at Lewella

massacred the entire battalion and

captured Dona Kathirina unhurt

with a crowd less than 100 persons.

Though certain dreadful happenings

would not have done by a Great king,

but it could be the result of the way

how the Portuguese behaved earlier.

At last as Wimaladharmasuriya

I had no hereditary right to the

throne, obtained that by marrying

Dona Kathirina, and at the wedding

function, the presents he received

cost 968754 (pagodi) according to the

reports. Prior to that the Portuguese

published an a ward of 10,000

(Pagodi) would be presented for a

person who would bring the head

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of Don Juan. Had the Portuguese

known the value, they could have

made use of it and they could

have escaped from the dangerous

disasters. There after the Portuguese

determined to teach a good lesson

to king Wimaladharmasoriya

because of the grave loss they had to

undergo, and to take revenge. They

were impatiently waiting for nearly 5

years seeking an opportunity to

attack and capture power in

upcountry, erected fortresses, at the

chief security points, and started

invading in 1603 AD, under a good

climatic condition. Don Jeronimo De

Asavedo, very efficient Army officer

led the forces. He was under the

impression, capturing Balana Pass

could be considered as if the whole

up country would be in their hands,

and so captured. As he knew about

the Wimaladharmasuriya's tactics

he was trying to find out why he did

not retort. Immediate response was

excluding gun power discarding all

the other equipments and ordered

to retreat. Later he realized there

were shortcomings in his planning,

as a result, he got caught to an

unexpected trap, amids rigorous

attacks, saving a limited number of

soldier's lives retreated immediately.

Whatever the outcome, Asavedo had

fought very bravely.

King Wimaladharmasuriya being

and intelligent person this time too,

a section of the local forces took to

his side, and arranged some fatal

traps in advance. Out of them some

were stone traps and the others

were tree traps.Being a very clever

officer of the forces had Asavedo

advanced forward having victorious

mentality, the position would have

changed. Wimaladharmasuriya being

so shrewd, who could trap them by

surrounding the enemies, was a good

exemplary character for those who

observe military training.

The Tree Trap - To avert the

advancing forward through accessible

routes to invade the country by the

enemy forces, they cut the roots

of the huge trees - closer to each

other and cover the pits with soil,

so that the enemies could not see.

Sometimes such camouflage pits

were there for years in the same

position for number of years. By

cutting the remaining roots of those

trees they fell the trees, killing the

forces around. By doing so, many

were put to death, and the remaining

soldiers were not allowed to gather

and break their communication as

well, and attack them.

Writing the historical incidents in

brief will tend to mislead the readers,

and the people would get bad

impressions about the king that he

was cunning and very selfish and that

he was using his power unreasonably.

As such the opinion of the historians

149


mentioned herewith. For local and

foreign visitors and for the benefit of

the populace he spent freely, without

being a miser. He exerted himself,

worked very thoughtfully, without

being partial did the justice. During

his reigning time there were less

crimes. He was a generous and was a

good friend for the good, an enemy

for the bad. At the time of invasion

of the upcountry by Pedro Lofes De

Sooza in 1594 exerted himself and

worked strategically after gaining the

victory, the son of Pedro Sooza who

was among the captured lot, was

released without any condition sent

to Colombo safely. It might look like a

political trick, but it we go deep in to

the matter, that shows his humanity.

He was a complete leader.

The Cruel tragedy of the Sri Lankan Political History – The assination of Ehelepola Family.

This is the most cruel tragedy

ever happened in Sri Lankan political

history. Sri Wickrama Raja Singha, the

last king of Sri Lanka – 1814 A.D. was

the direct accused of this incident.

If we look into this happening

impartially, though the offence falls

on him, there were some powerful

officers of the king’s council and

British Imperialists become second

and third suspects. In this regard

there are enough reasons to write

a book even. On the 26th July 1898

the King Rajadhi Raja Singhe died of

a sudden accident. Due to the direct

interference of Pilimatalawa an 18

year old prince was crowned as the

king by the name Sri Wickrama Raja

Singhe immediately after the death of

the king. The opinion of the Historians

is that these two Pilimatalawa and

the Prince were behind his death.

While having a suitable person to the

throne, his idea behind was to be the

king somehow or other or else just to

keep him as the nominal king and to

reign the country.

On the 5th January 1800,

Pilimatalawwa and the British

Governor Fredrik North had met each

other. He had asked for his support

to become the king. By the time the

king was gradually becoming well

matured and independent. But both

of them were afraid of each other

until 1810. Though Pilimatalawwa

was politically a shrewd fellow lost

his post following a trap laid by him.

Then the king appointed, Ehelepola a

reputed nephew of Pilimatalawwa for

the post.

But Pilimatalawwa was not a man

who retreats easily. He conspired to

kill Sri Wickrama Rajasingha, failing

that attempt; he was executed along

with seven others. About 60 Malay

guards of the king bolted away to

Colombo. Due to these reasons, the

king was in suspicion at the time. He

trusted only Molligoda Adikaram,

150


to a certain extent, who was made

powerful by the king. He too was

carrying tales, seeking power. In

the meantime, British Governor

who was ruling the low country and

one of his chief officers John Doily,

were disrupting the upcountry rule.

Jon Doily being a shrewd fellow

was capable of spying. Associating

Buddhist priests closely, studied

Sinhala Literature Buddhist Doctrine,

and the thoughts of Sri Lankans. In

addition by presenting vivid things,

became friendly with all the king’s

councilors. It is a well known fact,

even the king’s dhoby was known by

him. By the time king too was taking

several actions to strengthen his

position. He was taking all the possible

steps to win the people, and to reduce

the powers of aristocrats. Though the

king was well matured politically, by

associating a cunning person like

Pilimatalawwa was trapped gradually

unknowingly. To get rid of this trap

he took all the possible steps. At last

like all other dictators he too became

very fierce. He took enormous effort

to protect his position by changing

of feudal strongholds, getting the

people to work by-force from the

people living in suspicious areas,

and driving out the women married

from outside, to their birth places.

Almost every day orders of death

punishments were issued. Thus

Ehelepola Adikaram (chief minister)

was sent to Sabaragamuwa, changing

his ruling area, for no reason. Again

he was summoned to king’s Palace,

to inquire about a wrong allegation,

against him. What he did was instead

of going to the palace, started a

rebellion, and requested help from

the English. As they couldn’t find

enough personnel’s, they avoided.

Though he sent Molligoda with some

of colleagues to arrest Ehelepola,

who had been expelled from the post

by the time, joined the English side

with some of his supporters. All the

captives were killed and Ehelepola

family was taken in to custody. For

two weeks the king was expecting

Ehelepola’s surrender, which didn’t

happen, made to increase his anger.

Though he summoned the council

member, gave the judgment himself.

All the rivals of Ehelepola provoked

the king to give rigorous punishments.

To implement the punishments he

selected the holy site opposite the

Natha Devalaya which was never

used for such purposes. The lady

Ehelepola knowing the attitude of the

king determined to face the death

without fear, she made aware, her

children her husband’s brother, his

wife that it was useless to beg pardon

or plead, and without fear to face

the death. As upcountry lady, she

dressed herself with all ornaments

along with the others. As a pious and

faithful wife she mentioned her

husband’s honesty and her sacrifice

was dedicated to him. This cruel

151


king’s order was to put her to death

after seeing the dead bodies of her

children. Addressing her children she

said being the children of Ehelepola,

not to be timid, but to face the death

bravely. When the executioner went

near the 11 year old elder son, he

went to the mother crying and

embraced her in fear. Seeing this, the

9 year old younger son, Madduma

Bandara, requested his brother not

to be a timid fellow, and behaving

like that was an insult to the Father,

and that he would show, how, to

face death and immediately went

near the chopping Block and kept

the head on it. Within a few seconds

his head was separated with one

stroke of the sword, and the others

were too killed in the same manner.

The youngest baby was put in to a

mortar and asked the lady to pound

it giving a pestle into her hand. The

refusal to do so would cause her to

marry a “Rodiya” a low caste man. As

she raised the pestle and to pound,

fell unconscious and after regaining

consciousness the king ordered

to drown her in the Bogambara

Reservoir (Tank). She walked forward

along with the sister-in-law without

trampling, the dead bodies of the

children, and advised the sister in

law not to cry, and face the situation

bravely, in the name of Ehelepola

Family. Sister in law was pushed into

the reservoir tying a big stone in the

neck. Then the executioner turned

towards the Lady. Ehelepola, and was

about to do the same punishment.

But before the executioner came to

her all of a sudden she jumped in to

the reservoir, shouting that she was

the wife of Ehelepola, and she would

never try to escape after putting

her children to death. There after

Ehelepola’s brother was too killed.

Story goes as if the executioner had

kicked the dead body of his. As these

dirty happenings had taken place in a

Holy place, the people protested by

not lighting the lamps and fasting.

Within a short period of 9 months

king was overthroned, and Sri Lanka

became a crown colony. Afterwards,

there was a rumour that the king was

repenting about these assassinations.

These facts were accumulated from

the book published by Sir Henry

Charles (1850) named CEYLON AND

SINHALESE. He had obtained these

facts from a Kandyan aristocrat, who

had witnessed that incident.

5, Vishnu Maha Devalaya.

To the North of Natha Devalaya,

on the other side of the road, Vishnu

Devalaya can be seen on a hillock. The

History of this is entangling. According

to certain educated people, the

statue belong to the Dondra Devalaya

of Matara, which was built by the king

Dappula (659 -667 A.D) was taken

from there to Aluthnuwara Devalaya

in Mawanella to (Kandy and) built

a new Devalaya. But the Professor

160


indigenous revelations of classic

carpentry masterpieces in fixing

rafters without using a single wire

nail. The” Madol Kurupawa” is one

of the finest examples of medieval

Carpentry excellence. It is a wooden

pin which holds together 26 rafters

at the hipped end of the roof of the

Digge. The entrance to the Devalaya

is also a valuable carvings, including a

mother suckling a child. The Devalaya

site consist of 8 buildings. The

Architect of this wonderful creation

was Delmada Achari.

Catching, taming and training the elephants or “Kuruwe Karyansaya”.

When peeping in to the history

of catching taming and training the

elephants, it extends far back as far

as 2500 years. Even during the Pre-

Laxapana falls

Christian period, there had been a

very high demand for elephants from

Countries like Rome, Iberia, Spain,

and Portugal. The historians have

shown with examples that the Kings

were very enthusiastic in getting the

Sri Lankan Elephants.

After selecting a suitable spacious

place to keep the elephants, they

prepare a suitable shed or stable,

where the elephants could be kept

easily, or renovate the available

stable.

First of all the hunters go in to the

wilderness ( Forest ) with well trained

one or two she elephants and release

them in to the forest, where the wild

elephants are roaming Subsequently

very tactfully separate about five

young elephants from the herd with

the help of tamed she elephants.

Cannot predict the time, as to how

long it would take. It maybe two or

three days for this purpose, most

probably. Any way now the risk is

over as the needful is already done.

At this time, have to be very careful,

thoughtful, without provoking them,

to handle the rest of the job.

As the beasts do not like to

separate from the gang, as such very

patiently and tactfully the young

looking elephants have to be chased

to the required direction. Then

according to the commands given to

the trained elephants, newly selected

elephants should be guided to the

161


required stable.

Under the guidance of the

Gajanayake Nilame and the leader of

the group this should be implemented

as thus. On either sides of the path

where elephants are moved, a

large crowd of people follow like

that of a procession beating drums,

blowing trumpets, and shouting and

hooting. Even in the night the torch

bearers give a good a contribution

in this process until the arrival of the

elephants to the expected stable.

If the expected distance to the

stable is very far, on either side heaps

of bon fires (fire places) are arranged

at regular intervals, and turn by

turn the keepers start resting, and

using this procedure, the elephants

are driven to the expected spot,

encroached with strong logs of wood

planks.

After words the elephants are

taken one separately round up and

put them in the stable, So that they

can’t move here and there. Later

logs of wood are placed in between

the legs and tie them. The next step

is they are given food and water and

also bathing is done. This procedure

is continued for some weeks. Food,

water is given to them considering

their behaviour, fierceness. As time

goes on gradually they get tamed and

loyal to the keeper.

Now the keepers (guards) can go

near them feed them, and get them

to behave according to the orders

given or (commands) but never allow

them to roam here and there alone.

There are times that the untamed

elephants, attack the tamed

elephants, and through their practice

and experience, avert the blow or

attack by the head. This period is

very risky, for the untamed and the

elephant keeper. There had been

instances where the elephants and

the keepers had died.

The keeper gives orders, using the

elephant goad, and the elephants

get to work, or carry out the

orders. Sometimes elephants are

ordered to drag the logs of wood.

This way elephants get trained for

other purposes as well. Catching

elephants is a very big task, and here

it is described in a comprehensive

manner. Reliable and actual details of

this process can be obtained from the

Kandy period, historical facts.

During this period there had

been a separate Department under

the patronage of the King and the

Chief was Gajanayake Nilame. This

organization was named as “Kuruwe

Karyansaya”, and the taxes levied

for selling elephants was named as

“Kuruwe Badda”.

17. Waterfalls of Sri Lanka.

When you go to see the waterfalls,

get a good guide, who knows the

170


They had to roam here and there in

search of meals. As a result not only

the priests but also so many ordinary

laymen too had to die of starvation.

Some priests went to the forests and

started studying the Doctrine while

taking fruits and leaves as meals.

Some priests went to India. When

the famine came to an end, the

Buddhist Doctrine too had to face a

severe situation. So many learned

Bhikkus were scattered and some

have died. Observing this pathetic

situation about 500 enlightened

priests assembled at Aluviharaya,

and started the codification of the

Buddhist Doctrine. Including the

cave temple and the cluster of other

buildings under a range of rocks,

nicely connected each other, and the

very Ola Leaves which include the

Buddhist Doctrine, consist of very

important information’s.

Rangiri Dambulu Raja Maha Viharaya (Cave Temple Complex)


There are different arguments about

the beginning of Dambulu Viharaya

and the about ancient names of

it, among the scholars, and it is

Complicating to a certain to extent.

Among the ancient names "Chatagiri"

(250 - 137 - 119BC) Vishvagiri (5 AD)

and Jambukola (1055 - 1110 A.D)

had been there according to the

acceptance of most of the historians.

There are many vivid explanations

given to the name Dambulla how

it derives. One is "Damba" (Rock)

and "Ulpatha". The fountain can be

treated as the most appropriate and

acceptable one. That is because of

drops of water that trickle from the

roof of the second cave never get

dried even during a drought, similarly

when looking in to the historical facts

about this place, so many valuable

archa logical information’s have been

perished due to the restoration

works done during the Polonnaruwa,

Kandyan regimes, as well as recent

restorations as such we have to come

to a conclusion, considering the

remaining archaeological facts, and

the other facts as well. Out of them

the inscriptions found in this holy site,

get a prominent place. That amounts

to about 35, and out of them 34

belong to the latter part of Brahmi

orthography (B.C period), they are of

importance to decide about the

beginning period of this holy place,

and come to a conclusion as well.

In one of the inscriptions, have

mentioned about a king named

Devana Piya Gamini Tisa, had offered

a cave to the Bhikkhus. (Monks)

Professor S. Paranavithana points

out the facts about two kings having

this honorary name. The first one

is the king Devanam Piyatissa (250

- 210 B. C). Who rendered a very

good contribution in stabilizing the

171


Buddhism in Sri Lanka. So far not

identified Vessagiriya, as mentioned

in the chronicles, if that is relevant to

this place, the creator of this should

be the king Devanam Piyatissa. To

prove that no archaeological proofs

have been found yet. But proofs

have been found, that this place was

known as "Vishvagiri" in the 5th C.

AD. In those two names, the meaning

and the accent are quite similar. As

it is there is no harm in considering

him as the founder of this, according

to some scholars. But at the same

time the king Devanampiyatissa’s

name too had been mentioned

in this honorary name in certain

inscriptions, according to prof . S.

Paranavithana. Similarly the stupe

named "Chatha Vana Chetha" find in

the western slope of this holy place

had been identified as one of his

creations. Therefore it is reasonable

to omit one out of those two and

coming to a decision. Considering

those facts,it is Clear that one out of

those two kings had contributed to

this./ But according to the legends

and the writings in ola leaves belong

to the Kandyan period, one of the

writers give the honour to the king

Walagmabahu as the founder of this

Vihara Complex (87 - 76 Bc) If we

accept the Dambulu Viharaya as the

ancient Vessagiriya, we can accept

that, at the South Indian Invasion,

in his first year of reigning (102 B.C)

loosing and had used this place as

his shelter for Safety until his re-

organizing for war. Though there are

lacking of archaeological proofs, there

are so many facts found in legends

and other in formations as well.

Likewise according to the chronicles

the first place of his hide with queen

and children is also agrees with this

place (Vessagiriya).

Afterwards, as mentioned about

the place of his re-organizing is also

matches with this place. In one of

the inscriptions, have mentioned

about an offering of a cave to the

monks, during the period of the king

Gamini Abhaya. At the same time,

it has been identified that excluding

the king Walagamba four other kings

had been using this honorary name.

As it is, it has become a difficult task

to come to a conclusion, leaving

those kings a side. But at the same

time, we cannot come to a decision

that he did not do any sponsorship

to the holy place. That is because

we can’t reject the facts find in the

legends and in the ola leaves written

about Dambulla Temple. Similarly, at

the time of his being not safe, as he

came to power again, that he helped

the people who helped at the time

of his dangerous situation. Though

there are no powerful proofs to

prove, it is reasonable to accept, that

he gave a good Sponsorship for the

development of this holy site.

About the Dambulla Temple, a

172


clear description is found in the

chronicles at the time of the king

Vijayabahu I (1055 - 1110 AD),

We find the information's, in the

chronicles, about the restorations

done by him in this holy site, Next,

the chronicles as well as inscriptions

reveal, that the king Nissankamalla

(1187 - 1196 AD) by spending 700000

gold coins, gold plated 73 Buddha

statues and covered the roof with

golden coloured tiles and named

as swarnagiri Caves. The suspicion

of the things find in his inscriptions

had been a common thing for those

who study archaeology. Because of

his habit, that after restoring any

erection done by some others, he

tried to win the full credit for him, by

including his name as if he had done

the whole thing.

But in those inscriptions, had

mentioned only about restorations

were done in a magnificent manner.

as these facts had been approved

by the chronicles too, not necessary

to suspect them. Similarly even

that time too there had been 73

statues and this temple complex

had been existing from the time

of Anuradhapura period, is a very

powerful proof. Thereafter almost

every king lived during the Kandy

period, had sponsored this temple.

Specially the king Keerthi Sri

Rajasingha (1747 - 1781 AD) had

erected 60 Buddha Statues as well as

a massive restoration for the temple

complex. Due to the restorations

the antiquity of the murals and the

statues cannot be identified. Most

of the murals found here, are having

In the MahaRaja Cave Temple

179


are present the features of the Kandy

period. Therefore can imagine all the

statues and the murals would have

been reconstructed as mentioned

earlier.

Sigiriya Fortress, Royal Gardens, Palace Complex


While proceeding from Dambulla

along the Trincomalee Road, about

15km, meet the Inamaluwa junction.

Proceeding about 7km from there,

can meet the Sigiriya Kingdom.

Sigiriya and the places around were

prehistoric settlements. (Inhabited

Areas) It has been proved by

archaeological excavations done in

areas like Pidurangala, Ibbankatuwa,

Rotawewa and Mulasunu Pothana.

Afterwards along with the

stabilization of Buddhism, or close to

that period Sigiriya became a Buddhist

monastery. This too had been proved

by inscriptions found in the caves

considering the orthography of

those inscriptions the opinion of the

scholars is that they belong to 3-2 be

periods. It is accepted as this area had

been abandoned 1-5 AD. That is due

to not having substantial proofs, of

any human activities, had taken place

within this area. As it is at the time

of king Kashyapa's coming to power

too this area had been neglected 477

AD. There would have been many

reasons for him to build his defensive

palace complex here. Presently

this area has become a well known

worldwide tourist centre as well as

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a archaeological centre. Though this

beautiful Sigiriya, which makes the

tourists amazing, the legend of the

place is not so pleasing.

In brief it is as thus : -

In the period of 459 - 477 the chief

ruler of Sri Lanka was the excellent

king named Dhathusena. He came

to power, by chasing out the South

Indian invaders by a terrible revolt.

He had two queens. Both of them had

two sons and one daughter. The elder

son was the second Queen's son,

Prince Kashyapa. The Chief Queen's

had a son and a daughter and their

son was Mugalan. The chief Queen’s

daughter (Princess) given in marriage

to Migara the son of the King's sister.

As such Migara being the nephew of

the King, was appointed as the chief

commanding officer of his army. One

day on a dispute between these two,

Migara had beat the princess with a

whip, and assaulted. The injured and

with bleeding wounds, she went to

the father king and complained about

it. The antagonized king ordered to

arrest him, but by the time, he had

bolted away. The king becoming more

wild, set fire and killed his mother

in public. Probably she would have

had involved in this dispute. To take

revenge from the king, Migara got

fraternized with Kashyapa secretly

who had to inheritance to the throne.

Afterwards, Migara and Kashyapa

conspired and instigated the

soldiers, who were under him, to

against the King. As a result the

king was imprisoned and Kashyapa

was made the King. Along with

this incident Mugalan bolted away

to India for his safety. Though the

Migara's conspiracy was successful,

his ambition was to kill the king.

Therefore he provoked Kashyapa,

saying that the king had hidden lot

of wealth. To be given to Mugalan for

future use, and slandering like that

increased his enmity. But Dhathusena

was a very eminent and good king

who had spent his wealth and built so

many irrigatory reservoirs (tanks) for

the welfare of the masses. Because

of that he would not have had such

a big wealth as Migara had slandered,

but Kashyapa and Migara claiming

that wealth had severely harassed

him. Being unable to bear up the

harresment, the requested them to

take the king to Kalawewa to show the

wealth, that he was hiding. When he

was taken to Kalawewa having a good

bath in the reservoir, had said "this

is the only wealth I own" showing

this proclamation as an insult, to

Kashyapa instigated Kashyapa to take

revenge. So keeping the king leaning

to the dam of Kalawewa (reservoir),

laying lumps of wet clay on the whole

body covering him entirely and put

him to death. Along with these series

of incidents the Buddhist monks too

got disgusted with the new king's

behaviur.

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four (4) plans about these routes, to

face an attack.

Today we can see only the paws of

the lion and a portion of the stairway,

and that is too restored according

to archaeology. The opinion of

archaeologists is that there had been

a figure of a seated Lion about 185m

in height. In about (4) four graffities

on the mirror wall have mentioned

about this lion. In one such graffiti

we can see written as follows (Sakala

Lowa Pethiri Kith Yasasin Yuth Sinha

Raja Api Sigiriyedi Dutuwemu) We

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saw the lion king, spreaded its fame

far and wide in the world. According

to that verse, even that time too

Sigiriya had been a famous centre

of attraction. Due to this lion figure

Sigiriya has got this name. Going

through the throat of a Lion is the

simple meaning of it (Lion’s + Throat)

The Drip Lines around the Sigiri Rock

The drip line is cut on the rock to

avert falling rain water into the cave.

200


importance. It has been built on a

rock of 130 metres in height, taking

Sigiriya and Dabadeniya as examples.

For easy security arrangements and

that he wanted to show himself, as

a God on the rock as such he would

have selected this place.

The ornamental stairway leading

to the top is an excellent showpiece.

The stone carvings of the two lions

on either sides of the stairway, the

dancing women figures on the wall

and the guard stone with a beautiful

woman figure carrying a filled pot are

master pieces which show the skilled

craftsmanship of our Artistes.

This fortress is surrounded by

moats and ramparts, and there are

ruins of several buildings and the

palace of the king also can be seen.

The massive stock of 1352 ancient

Chinese coins ever found in Sri Lanka

was from this place.

Jaffna Fortress.


This Fortress can be seen, close

to the Jaffna Town. The Portuguese

built this Fortress, when they

conquered the Northern Sri Lanka

in 1618. In 1658 the Dutch besieged

this Fortress for 3 months and after

an attack captured power, later they

extended and made it a bigger. Again

in 1795 the British captured power

and used it as a defensive Fortress,

until Sri Lanka won Independence.

Afterwards Sri Lankan Army used

the same as a defensive fortress, and

again the L.T.T.E was holding it from

1986 to 1995. At the last civil war so

many damages occurred due to

harmful actions.

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Now the government is developing

and renovating the same to attract

the tourists.

Kandasami Kovil of Nallur. (Jaffna)


Proceeding from Jaffna Town

towards Point Pedro for about 1.5 Km

can meet the Kovil. The Sinhala and

Tamil Historians have a tussle about

the creator of this Kovil. According

to Tamil Historians, it had been built

by the first Tamil king Vijaya Kulankai.

(1215 – 1240 A.D.) But the Sinhala

Historians opinion is it is work of king

Bhuwaneka Bahu VI who reigned

in Kotte from (1470 – 1478 A.D.).

But According to official Web-site of

Nallur Kovil, a Tamil Prince named

Sanpaha Perumal, an adopted son

of King Bhuwaneka Bahu VI. (www.

nalluran.com) As such most of the

information found in it has failed

to win the beliefs of impartial

Historians. Prof H. T. Basnayaka the

Historian quotes according to the

recitals containing Tamil Folk Tales,

done at the annual ceremonies,

clearly shows it is the work of King

Bhuwaneka Bahu VI. In 1560 after

struggle between Portuguese and

king Sangili of Jaffna, it was smashed

by the Portuguese. Again in 1749 it

has been restored. Every year in July

and August an excellent Festival is

being held, following Hindu rites and

rituals. Everyday many Sinhala and

Tamil devotees come here seeking

the help of the God, at 4.30 A.m.

10.00 A.m. and 5.00 P.m. the offerings

are done every day.

Fredrik Fortress – Trincomalee.


This Fortress is found close to the

Trincomalee Town. Before erecting

this Fortress in the site where it is

situated at present a Kovil stands,

there had been an ancient Kovil. That

was destroyed by the Portuguese,

but In 1624 though they erected

a fortress within a short period of

14 years, they lost the same. That

was due to the capturing power

after defeating the Portuguese, by

the Dutch and king Rajasingha’s II

Fredrik Fortress

http://www/

http://www/

202


soldiers in 1638.05.02. There after

they used it for a short period, and

to cover their expenses, the king

had to hand over 10 elephants, and

then handed over the Fortress to

the king’s officers, and afterwards

they demolished it. Again in 1666,

following an agreement between

the king Rajasingha II and the Dutch,

the ownership went to their hands,

and they rebuilt it named as Fredrik

Fortress. In 1782 the English captured

power of it, afterwards for a short

time, French also seized power. Again

in 1795 the English captured and until

Sri Lanka got Independence, it was

used as their centre of Administration

and Security. A big crowd comes

here daily to worship and to see

the ruins belonging to Polonnaruwa

Period. Here the entire surrounding

is very enticing and anybody can

appreciate the beauty of the sea.

The Trincomalee harbour which is to

the south of the fortress had been in

function from ancient times. During

the Polonnaruwa Period at the time

of King Parakrama Bahu (1153 –

1186 A.D) this harbour was used for

exporting purposes. By the time it

was known as Gokanna, because it

took a shape of an ear of an elk. The

most ancient and the remarkable

happening of this harbour is king

Panduwasdev’s arrival to Sri Lanka

with his queen in 504 – 474 B.C.

Fortress in Galle.

This is found in Galle Town. This

had been used as a commercial

203


harbour from ancient times. The

Greek national, Ptolemy has marked

in his map that there was a harbour

here in 125 – 150 A.D. Lorenzo de

Almeida, the Portuguese navigator

with his fleet of ships, first came

to this harbour in 1505. After

conquering the power in 1588, they

erected this fortress here. Though

in 1640 king Raja Singhe II with the

help of Dutch, captured this fortress,

but the Portuguese surrounded

this fortress for several months and

attacked. At the time the brother, of

king Raja Singhe II, Prince Vijayapala

had started a revolt in Uva Province,

as such couldn’t supply enough

soldiers to assist the Dutch. Later

the Dutch renovated the fortress

and the Catholic Church existing here

was also built by them. In 1796 the

English captured power, and used it

as their fortress, until the Sri Lanka

got Independence. It consisted of a

store of Trade and Commerce, a store

of gun powder and weapons, prisons,

judiciary Courts, and administrative

centre, a complex of (housing)

quarters for the officers as well. The

UNESCO Organization has named this

place as a Universal Heritage, and is

able to attract the attention of the

local and foreign tourists. The existing

Light House here is the first one, to be

erected in Sri Lanka in 1848. Earlier

there had been a Flag Post here to

give signals to the ships passing this

area, Moreover it has become a place

Fortress in Galle.

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cultivation was perished completely

due to a disease named Coffee-

Rust. It was a terrible blow to the

country’s economic condition, as well

as to the cultivators. Due to this their

economy too went down and were

compelled them to sell their lands for

low prices, and as a result. So many

estate companies evolved. Though

the coffee cultivation vanished, along

with the arrival of methodical road

system, became a blessing for the Tea

Cultivation.

As a trade the Tea Cultivation was

introduced by James Taylor (the

originator) in 1860. He is considered

as the pioneer of Tea Industry. At first

he had started the Cultivation in 20

acres, in Loole Condera estate range.

But along with the breakdown

of Coffee to find money for the Tea

plantation, they established legalized

companies, and sold the shares to

the people in, Colombo and England.

Most of the share holders of these

were the British. As time went on,

around 1962, Sri Lanka became the

chief supplier of Tea to the world.

Wariga Sabhawa (Council of the Clan.)

This method of Wariga Sabhawa

(organization of the clan) was existing

until the recent times in the areas

belong to the Kandyan regime. Even

now this process is being carried on

certain areas. A popular, honest,

trustworthy, honourable, elderly

person is appointed as the chief who

can win the confidence of residents.

Everybody seeks his advice for their

problems.

As generally about 99% of the

residents of a village are relations

belong to the same caste, not only

the village temple, tank, paddy fields

but also their customs pertaining

to their castes, the clan protection

were the main duties of the council.

They cannot be done by the laws of

the government. The punishment

for breaching laws imposed by the

government will be terminated after

fining or imprisonment, but here not

only the accused but the whole family

would have to bare punishments.

The Chief would not take decisions

alone, instead the elders and the

other respectable citizens also join in

such occasions. If it is a grave offence

the priest of the Village Temple too

will be summoned for the judgment.

That is done to show the transparency

and the impartiality of the judgment.

Though the members of this Council

are not well educated, they are well

experienced. There are no written

constitutions but everything happens

verbally. The followings are some of

the offences for which the council

took actions.

1. Parents, Elders, Brothers and

sisters, quarreling with each

Others.

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2. Bringing disgrace to the clan by

marrying from an unsuitable

family.

3. Ignoring the Vel Vidane’s, orders

fishing in the tanks.

4. Hunting the pregnant animals.

5. Cutting down the trees in the

embankments of the tanks.

6. Fighting or harassing the

Villagers.

7. Stealing.

8. Behaving badly in the Village and

outside bringing disgrace to the

village.

9. Killing Bulls and eating Beef.

10. Spreading bad habits etc.

The above mentioned offences

were treated as very grave, and

certain prohibitions are announced.

Anybody marrying from a unsuitable

family would be a great offence.

Knowing this if the parents do not

inform about it, they will also have

to undergo punishments. At first the

accused are summoned and give a

warning. If the parties, go their own

way ignoring the warning they are

treated as traitors. In such cases,

they are left isolated, and the other

villagers are advised not to associate

them. As such, sometimes they will

have to leave the village, as there is

no other alternative. There are some

instances, where some have gone to

courts, against such decisions. But

the courts have no authority to give

orders to the village common welfare

activities. The prosecution is done

to the council by an elderly person.

E.g.:- The courts have no authority to

give orders to anybody to participate

in funerals, or a family function the

Native Physician to give treatments

to patients. The Mid-wife to help a

lady at the child delivery, and also to

the priests to take part in the religions

activities in a funeral.

If any youth (young man) wants

to make a complaint at first he has

to inform an elderly person. If he is

able give a solution, without referring

to the Council, he can do so. If not

only that it will be forwarded to the

Council. (The Wariga Sabhawa) The

elderly person who receives the

complaint first, go through the case,

and later informs to the chief. Then

along with the other chiefs, do the

inquiry, considering the evidences

given by the both sides. No false

evidences are given due to the fear.

If the defender is not present, the

inquiry will be held one-sided.

SINHLA – HINDU – New Year Festival.

From ancient times, the New

Year festival was held by the paddy

farmers, in April a after reaping their

harvest. Though it is named as Spring

Festival it is held to celebrate the

Sun changing over from House of

Pisces to House of Aries. According

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