Recent archeological discoveries have confirmed that Golden Dambulla Rock Temple caves had been a location of human habitation even during pre-historic period of Lanka. The legends would carry us back to the period of King Devanampiya Tissa (307- 267 BC). The history of the ancient island records that in 89 BC caves were converted to a Buddhist monasteries by King Valagambahu, nephew of the hero of the nation, King Duttha Gamini. King Valgambahu was driven from his throne by marauding Dravidian invaders from South India during the 1st century BC. The king found sanctuary therein for long 14 years & upon regaining his kingdom, following great battles against the marauding Dravidian Invaders from Southern India, had the famous rock temple built in gratitude along with great Abhayagiri dagoba at Anuradhapura. It was a common practice of the Buddhist monks to retire into solitary sanctuaries away from human habitation to immerse in study & meditation. The natural caves were used as the residence of the monks. Golden Dambulla Rock Temple is one of most famous & most adored ancient Buddhist sanctuaries of Sri Lanka.
Further embellishments
The cave temples were restored & re-decorated by later kings of the Polonnaruwa. King Nissankamalla (1198-1206AD) left his mark by having the statues restored & murals repainted. The gilding of interior of the caves & statues with gold paint earned the title "Rangiri" meaning Golden Rock in Sinhalese. Even to date the gold sheen all over the ceilings, walls & statues illuminate the interior of the rock temple. Once again during the era of the kingdom of Kandy, King Senarat (1604-1633 AD) & then again King Kirti Sri Rajasinha (1746-1778 AD) restored & remodeled the Golden Dambulla Rock Temple. 150 serene statues of Buddhist Order
Within these caves, one of the best preserved ancient edifices in Sri Lanka, is housed a collection of 150 serene statues of Buddhist Order & the island's history.
The first cave named "Devaraja Viharaya" houses a 14m long Buddha statue depicting the final extinction. It was carved out of sold rock. By the head of Buddha are Ananda, Buddha’s shadowlike disciple, God Vishnu & God Maha Sumana Saman. The cave was named Devaraja meaning the Lord of Gods in honor of god Vishnu.
The second & the largest cave, "Maharaja Vihara", meaning "The Temple of Great Kings" in Sinhalese was named after King Valagambahu & King Nissankamalla whose statues are contained there among 16 standing & 40 seated statues of Buddha. Also on display are the statues of Hindu god Vishnu & God Maha Sumana Saman. Throughout the entire span of rock ceiling & entire width of the rock walls are the finest Buddhist murals in Sri Lanka. Also painted are the epochal events of the glorious history of Sri Lanka. The duel between the hero of the nation, King Dutugamunu & marauding Dravidian invader Elara is graphically depicted herein with paramount importance. The Buddha statue hewn out of the rock on the left side of the room is flanked by wooden figures of the Bodhisattvas, Maitreya to the left & Avalokiteshvara or Natha to the right. There is also a mini dagoba & a spring which drips its water from a crack in the ceiling, into a huge metal pot which never overflows. Most possibly excess water is being controlled by an underground channel below the rock floor on which the pot is fixed. Or it could simply be, that the water evaporates at such a rapid rate in the dry zone, there is no chance of overflow at all. Perhaps it cannot be explained.
The third cave, the Maha Alut Vihara is of paintings on ceiling & walls in Kandyan tradition commissioned during the reign of King Kirti Sri Rajasingha, the famous Buddhist revivalist. In addition to 50 Buddha statues, there is also a statue of a king. The fourth & fifth caves are smaller & inferior to the other caves.
Sri Pada (also Adam's peak), is a 2,243 metres (7,359 ft) tall conical mountain located in central Sri Lanka. It is well known for the Sri Pada "sacred footprint", a 1.8 metres (5 ft 11 in) rock formation near the summit, in Buddhist tradition it is held to be the footprint of the Buddha, in Hindu tradition that of Shiva and in Muslim and Christian tradition that of Adam.
God Maha Sumana Saman
Saman is a deity, subject to local and indigenous belief and worship in Sri Lanka. The name Saman means "the rising morning sun". His character is of historical significance for the Sinhala people and veneration especially to all the Buddhists.
In the legendary history, Sumana Saman deviyo invited LordBuddhato theSamanalakanda(Sri Pada Mountain)and on request Lord Gautama Buddha left his foot print on the rock at top of the mountain as a token of symbolic worship, in the absence of the Buddha. God Maha Sumana Saman is depicted crowned, bejeweled, holding a lotus flower in his right hand and accompanied by a white elephant.
Saman Devio (God Saman)
God Saman is considered one of the guardian deities of the island and the Buddha Śāsana. Natha, Upulvan, Vibhishana and Kataragama are the other guardian deities. Nayakkar dynasty from South India introduced Goddess Pattini replacing God Saman.God Saman is the guardian (patron deity) or the presiding deity of Sabaragamuva and the Sri Pada mountain. Accordingly his main shrine or devalaya is at Ratnapura, where an annual festival is held in his honor.
According to common belief, he may have been a King or a provincial ruler (Mahasumana) of Sabaragamuva from the Deva clan, one of the four main clans in ancient Sri Lanka. Others are Yakkha, Naga and Raksha. According to the tradition of Sammuthi Deva (considered a deity by common acceptance), he is revered as a deity. He is also thought to have been a Deva (god) of the heaven. There is much debate regarding his origin. By a few, he is also related to Vibhishana and God Katharagama. Some also relate him to the Mahayana tradition of Samanthabhadra.
WHEN TO GO The pilgrims season to Sri Pada traditionally starts on the full moon of December and ends on the full moon of April . It takes a while for the crowds to build up but by the second half of the season they can be very large so it is best to go earlier. Weekends and particularly full moon days are always crowded and should be avoided. Most people make the climb at night so they can arrive in time for the sunrise. Alternatively, you can climb up during the day, stay overnight and go down the next morning. This way you can avoid the crowds, climb at a leisurely pace, have plenty of time to enjoy the view, see the sunset and get the best place to observe the sunrise in the morning. Accommodation on the summit is basic and you would have to bring your own food and perhaps a blanket or sleeping bag. However, whenever you decide to go, check the weather report before setting out. Rain can make for a miserable trip and it is more likely that cloud or mist will obscure the view.
HOW TO GET THERE
In ancient times the only way to approach Sri Pada was from Ratnapura, the City of Gems. When Sinhalese civilisation moved to the central highlands after the 13th century and the forests began to be cleared, two other paths, one from Uva and another from Kehelgamuva, also came into use. These two paths ceased to be used at least a hundred years ago and indeed they can hardly be traced today. After the British began building roads through the highlands in the middle of the 19th century the Hatton path became and remains the most popular pilgrims route to the mountain. There are several ways to get to Hatton. You can take a bus from the Colombo Bus Stand. Alternatively you can take a bus from Kandy's Goods Shed Bus Dept which is situated just past the Post Office. Once at Hatton take one of the numerous private buses to the foot of the mountain, a distance of about 33 kilometres. Hatton is also on the main Colombo-Kandy-Nuwara Eliya railway line so it is possible to get there by train. The more adventurous traveller might consider taking the Hatton path up and the Ratnapura path down. This second path is thickly forested for its entire length, crosses numerous streams and is definitely only for those used to trekking. There are few food stalls on the way so it can be a good idea to bring water and something to eat. It is at least a five hour trek to the first village, Sripadagama from where regular buses go to Ratnapura.
WHAT TO BRING
Whether making the assent by day or night it can be an arduous climb, so bring only what you are likely to need. There are food and drink stalls all the way up the Hatton path but prices are considerably higher than normal so you might like to bring your own snacks and water. You are likely to be warm during the climb itself but you can get very cold while waiting for the sunrise at the summit, so bring warm cloths. If the weather is uncertain an umbrella or rain coat will be useful. A pair of binoculars if you have them will also be most useful.
WHAT TO SEE
The Asent
From the bus stop to the summit the Hatton path is about 3 kilometres long and if there are no delays, takes about four hours to climb. For some way both sides of the path are lined with stalls and shops selling all manner of things. Among the junk for sale you will notice small booklets of poems, songs and verses that have traditionally been sung by pilgrims making the assent. The assent proper starts at the great Makhura Gateway some way from the bus stop. Beyond this point you will notice that much of the path consists of cement or rough stones stairs and that the whole way is illuminated with electric lights. The story behind the electrification of the path is an interesting one.
Since the inauguration of the Norton Bridge Hydro Scheme in 1924 the project had been plagued by one problem after another, delays, strikes and several bad accidents. When the contractors eventually requested to pull out it looked as if the project would never be completed. Finally on the 2nd November 1947 Sir John Kotelawala, then minister of works and later to become prime minister, made a vow to Samanta that if the project was finished soon and without further mishaps, he would electrify the paths up the mountain. The workers' morale shot up, accidents ceased, the scheme was successfully completed and Sir John was able to fulfil his vow.
Great Makhura Gateway
Before the light were installed pilgrims had to provide their own illumination, candles or hurricane lamps and before that "tubes filled with a resinous substance... giving out a strong flaming blaze when lighted". William Skeen describe the dramatic impression created by these burning torches as he looked down from the summit during his visit to Sri Pada in the 1860's. "The heavens above were clear, the stars were shining bright, and the glorious full-orbed moon was scarcely passed its zenith. From the Peak, ablaze with light to Heramitipana station similarly lighted up, the whole of the pilgrims path was filled as it were, with a living chain of fire, connecting the two points together and formed by the torches of the multitudes going to and fro".
As you proceed you will pass numerous danasalas offering shelter, medical assistance and sometimes food and water to pilgrims. The tradition of offering hospitality to pilgrims is an ancient one in Sri Lanka. The Mahavamsa records this concerning King Vijayabahu (1058-1114). "Saying ,Let no one endure hardship who goeth along the difficult pathways to worship the Footprint of the Chief of Sages on Samantakuta Mountain', he caused the village of Gilimalaya which abounds in rice fields and other lands, to be granted to supply pilgrims with food. And at the Kadatigama road and at the Uva road he built rest houses". Pilgrims going to Sri Pada traditionally greet each other by saying 'Karunava' meaning 'Compassion to you'. If you say this to the people you meet you are sure to get a warm smile and a similar greeting in return.
The Sama Chatiya
After a while you will come to the Sama Chatiya, the World Peace Pagoda. This stupa was built by the famous Japanese Buddhist monk Ven Nichi Fuji in 1976 and is maintained by several Japanese monks. At night there is little to see but during the day the brilliant white stupa stands out dramatically against the vast grey cliff behind it.
The Bhagava Cave
About 150 feet from the summit, just next to the last tea shop, is the Bhagava Cave. To get there climb on to the retaining wall and just walk into the undergrowth for a few yards. For centuries this cave was the only refuge for pilgrims caught on the mountain at night and for those seeking shelter from storms. Acetic monks used to spend the nine months of the off season up here, completely isolated from the world below, living off wild fruit, herbs and moss. There are two inscriptions on the wall of the Bhagava Cave. The first was written by King Nissankamalla (1187-1196) when he climbed Sri Pada during one of the many tours he made of his kingdom. This inscription records the improvements he made to the path up the mountain and the generous gifts he offered to its shrines. To the left of the inscription is the figure of a man in the gesture of reverence, probably a portrait of the king. Further to the left is yet another inscription. Written in Arabic in the 13th century it reads, "Mohammed, may Allah bless him...the father of Mankind". There is another cave on the slopes of Sri Pada, the Divaguha, where the Buddha is said to have rested. It is referred to in many ancient sources but to this day it has not been located.
The Sacred Footprint
There is little to see on the top of Sri Pada, a few buildings, the belfry with the bell that people traditionally ring once for each time they have made the pilgrimage, the shrine to Samanta and right next to it, the shrine over the sacred footprint. It is to worship at this last place that people throughout the centuries have risked hardship and danger to come to Sri Pada. Nearly as much has been written about the sacred footprint as has been about the mountain itself. According to Giovani de Marigolli, "The size, I mean the length thereof, is two and a half of our palms, about half a Prague ell. And I was not the only one to measure it , for so did another pilgrim, a Saracen from Spain". Robert Knox, an Englishman who lived in Sri Lanka in the 17th century, wrote that it was "about two feet long". John Ribeyeo in his account of Sri Lanka presented to the king of Portugal in 1687 claimed that the footprint "could not be more perfect had it been done in wax" and in 1859 James Emerson Tennent described it as "a natural hollow artificially enlarged, exhibiting the rude outline of a foot about five foot long". Obviously peoples perception of the sacred footprint differ according to their expectations and their faith, or lack thereof. Look carefully and see what you think of it. Remember also that the footprint is an object of great religious significance to Buddhists so an attitude of quiet respect while near it and indeed throughout your stay on the summit is appropriate.
The View and The Sunrise
Sri Pada is not actually very high but its steep sides and the many lower mountains surrounding it give the impression of exceptional loftiness. It is sometimes possible to watch from above as clouds silently drift past. James Emerson Tennent's description says it all. "The panorama from the summit of Adam's Peak is perhaps the grandest in the world, as no other mountain, although surpassing it in altitude , presents the same unobstructed view over land and sea. Around it, to the north and east, the traveller looks down on the zone of lofty hills that encircle the Kandyan kingdom, whilst to the westward the eye is carried far over undulating plains, threaded by rivers like cords of silver, till in the purple distance the glitter of the sunbeams on the sea mark the line of the Indian Ocean"
Every morning a series of intriguing phenomena can be observed from the summit of Sri Pada. Just before sunrise everyone will assemble on the eastern side of the summit waiting for the sun. When it appears it seems to leap over the horizon rather than rise gradually. At this moment the more pious people will shout 'Sadhu!' an exclamation meaning 'It is good'. The Sinhalese say that the sun is paying homage to the Buddha's footprint. Then everyone will move to the western side of the mountain. Join them and you will see the perfectly triangular shadow of the mountain laying over the landscape. Sometimes if there is a light mist the shadow will appear to stand upright. Within moments, as the sun climbs higher, the shadow will move rapidly towards the base of the mountain and finally disappear. This phenomena is supposed to occur in only one other place in the world, somewhere in Arizona.
The Ancient Chains
Go to the stairs leading down to Ratnapura and descend about a hundred feet. You will notice that soon the stairs become very steep. Everywhere else the hand rails are helpful, here they are absolutely necessary. On the right you will notice large chains riveted into the rock. In the thousand or so years that the Ratnapura path was the only way up the mountain these chains assisted the final assent and they are mentioned in most ancient accounts of Sri Pada. The Muslims believed they were put here by Alexander the Great. The Zaffer Namah Sekanderi, a 15th century Persian poem celebrating the exploits of Alexander says "he fixed thereto chains with rings and rivets made of iron and brass, the remains of which exist even today, so that travellers, by their assistance, are enabled to climb the mountain and obtain glory by finding the sepulchre of Adam". In actual fact they were probably first put here by an early Sinhalese king and replaced when needed over the centuries. In 1815 Major Forbes witnessed a tragic but at that time not uncommon accident at this very place. "Several natives were blown over the precipice, and yet continued clinging to one of the chains during a heavy gust of wind; but in such a situation, no assistance could be rendered, and they all perished".
Information credit: http://sripada.org and http://en.wikipedia.org
Kantarodai in Chunnakam(Hunugama) has been identified as the Kadurugoda Viharaya in the Nam Pota, a book of important Buddhist centers in Sri Lanka, compiled in the Kandyan period.In the early 20th century there were still numerous Buddhist remains in the Jaffna Peninsular but these now have nearly all disappeared due to neglect, pilfering or deliberate destruction due to political reasons. One place where extensive Buddhist ruins can still be seen is at Kantarodai a little to north of Jaffna. On the side of a grove of lovely palm trees is a collection of stupas and mounds, the remains of ancient buildings. There are now 20 complete stupas but judging by the numerous pinnacles in the Jaffna Museum which were picked up in the area there were once many more. The largest stupa is about 23 feet in diameter and the smallest about 6 feet. The base of each stupa is made of coral stone molded into four bands and the domes are made of coral rubble coated with plaster fashioned to look like blocks of stone.
Archaeological investigations done at Kantarodai in 1966-7 found that the site was inhabited from about the 2nd century BCE to about the 13th century CE. When P.E. Pieris came here in 1917 he found several Buddha images. He also noted that locals were regularly removing stones from the site to use for building purposes.
Anuradhapura, (අනුරාධපුරය in Sinhala, அனுராதபுரம் in Tamil), is one of the ancient capitals of Sri Lanka, famous for its well-preserved ruins of ancient Lankan civilization.
The city, now a UNESCO World Heritage Site, lies 205 km north of the current capital Colombo in Sri Lanka's North Central Province, on the banks of the historic Malvathu Oya. It is one of the oldest continuously inhabited cities in the world and one of the eight World Heritage Sites of Sri Lanka.
From the 4th century BC, it was the capital of Sri Lanka until the beginning of the 11th century AD. During this period it remained one of the most stable and durable centers of political power and urban life in South Asia. The ancient city, considered sacred to the Buddhist world, is today surrounded by monasteries covering an area of over sixteen square miles (40 km²).
Protohistoric Iron Age
Although according to historical records the city was founded in the 5th century BC, the archaeological data put the date as far back as the 10th century BC. Very little evidence was available about the period before the 5th century BC (i.e. the protohistoric period), though excavations have revealed information about the earlier inhabitants of the city.
Further excavations in Anuradhapura have uncovered information about the existence of a protohistoric habitation of humans in the citadel. The protohistoric Iron Age which spans from 900 to 600 BC, marked the appearance of iron technology, pottery, the horse, domestic cattle and paddy cultivation. In the time period 700 to 600 BC the settlement in Anuradhapura had grown over an area of at least 50 ha. The city was strategically situated of major ports northwest and northeast, it was surrounded by irrigable and fertile land. The city was also buried deep in the jungle providing natural defence from invaders.
Lower Early Historic period
The Lower Early Historic period, spanning from 500 to 250 BC, is studied on the lines of the chronicles. During this time King Pandukabhaya formally planned the city, with gates, quarters for traders etc. The city at the time would have covered an area of 1 square kilometre which makes it one of the largest in the continent at the time.
Sri Maha Bodiya
Jaya Sri Maha Bodhi is in Mahameuna park in Anuradhapura. It was planted in 249 BC, the regal period of king Devanampiyatissa. This the southern branch of the Sri Maha Bodhi at Boddagaya in India under which Lord Buddha attained Enlightenment. Theri Sangamitta brought Sri Maha Bodhi to Sri lanka. It happened in Esala full moon day in 249 BC. After that many kings built walls and gateways to protect the Sri Maha Bodhi. And also bodhi terrace and statues of Lord Buddha built by kings. Nowadays there are two golden fences around the Sri Maha Bodhi. This is the oldest surviving historical tree in the world.
Jaya Sri Maha Bodhiya
Jaya Sri Maha Bodhiya
Jaya Sri Maha Bodhiya
Lovamahapaya
Lovamahapaya is a building situated between Ruvanveliseya and Sri Mahabodiya in the ancient city of Anuradhapura, Sri Lanka. It is also known as the Brazen Palace or Lohaprasadaya because the roof was covered with bronze tiles.In ancient times, the building included the refectory and the uposathagara (Uposatha house). There was also a simamalake where the Sangha assembled on Poya days to recite the sutra of the confessional. The famous Lohaprasada built by King Dutugemunu, described as an edifice of nine stories, was a building of this class. One side of the building was 400 ft (120 m) in length. There are 40 rows, each row consisting of 40 stone pillars, for a total of 1600 pillars. It is believed that it took six years for the construction of the building and the plan was brought from the heavens. The building was completely destroyed during the reign of King Saddhatissa. The small building in the center is late construction and is the Venue of Uposatha (chapter house)of the Maha Vihara even now.
Lovamahapaya
Lovamahapaya
Ruwanwelisaya
The Ruwanwelisaya is a stupa in Sri Lanka, considered a marvel for its architectural qualities and sacred to many Buddhists all over the world. It was built by King Dutugemunu, who became lord of all Sri Lanka after a war in which the Chola King Elara, was defeated. It is also known as Mahathupa, Swarnamali Chaitya, Suvarnamali Mahaceti (in Pali) and Rathnamali Dagaba.
The stupa is also one of the Solosmasthana (the 16 places of veneration) and the Atamasthana (the 8 places of veneration in the ancient sacred city of Anuradhapura). The stupa is one of the world's tallest monuments, standing at 300 feet (91 m) and with a circumference of 950 ft (290 m).
The Kaunghmudaw Pagoda in Sagaing, Myanmar is modeled after this stupa.
Ruwanwelisaya
Ruwanwelisaya
Mirisawetiya Stupa
More than 2100 years old, Mirisawetiya is one of the most ancient Dagabas in Sri Lanka . Built by the great king Dutugemunu, this Maginficant Structure is a must see for any visitor to the sacred city of Anuradhapura.
It is believed that the great king Dutugemunu made many wishes here that have come true during his lifetime.
King Dutugemunu built it as a Dagoba of the "Mahavihara" fraternity but as the monks started living there, it sees that Mirisawetiya developed as a separate monastery. However it is believed that it would have functioned as a monastery belonging to the Mahavihara Fraternity.
Several Kings, at different intervals made renovations to the Dagaba. Among them are King Gajabahu 1 (112-134 AC), and King Voharika Tissa (214-236 AC).
Mirisawetiya Stupa
Thanthirimale
Thanthirimale is an old village in the Anuradhapura District of Sri Lanka. It is located approximately 40km north west of the Anuradhapura city.
Thanthirimale is known for the ancient Buddhist temple situated in a nearby rock covered area. The temple and the junction appears to be most important centre in the village. This temple has historical value. When the Sri Maha Bodhi was brought from India to Sri Lanka, one night along the way the pot containing the sapling was kept at Thanthirimale. It is believed that there was one branch separately grew from the pot, was planted at that village to remember the incident. Hence, some believe that this may be the first Sri Maha Bhodi plant in Sri Lanka. The Bo Tree is placed on top of large stony layer which may protect the tree up to now.
This place was unidentified till the beginning of this 19th century and in 1960s the temple was reestablished by Buddhist monks. The temple and surrounding area are full of ruins, including two stone statues and several stone ponds. There is an archaeological museum at Thanthirimale.
Thanthirimale Stupa
Vessagiriya
This temple complex is located in and around 3 beautiful bolder formations spread across a large area in front of the Tissa Weva. On one these is a remains of a dagaba.Remains of 23 caves with drip ledges which the monks used can be seen on two of the rock formations. Remains of many buildings had been found from around the site, among which there were remains of an image house (pilima geya), dagoba and refectory (monk's dining room). Bricks recovered from the dagoba had Sinhalese characters belonging to the 10th and 11th centuries. Also there is a remains of a rate type of a circular building devoid of any statues or pedestals. Although the purpose of the this building is still a mystery, archaeologists have found seventy rare coins on excavating this building.
Vessagiriya
Vessagiriya
Abhayagiriya Stupa
Made by king Valagambahu. Forth Son of King Saddathissa. Built in 1st century BC it stands at 74.98 metres to the tip of the damaged spire. It is the second largest stupa in the island today. According to the 5th century traveller Chinese monk Fa-Hsien's descriptions, this stupa has been 400 feet (122 metres) in height and has been decorated with gold and silver and studded with all kinds of jewels.
Abhayagiriya Stupa
Abhayagiriya Stupa
Kuttam Pokuna (Twin Ponds/Pools)
One of the best specimen of bathing tanks or pools in ancient Sri Lanka is the pair of pools known as Kuttam Pokuna (Twin Ponds/Pools). The said pair of pools were built by the Sinhalese in the ancient kingdom of Anuradhapura. These are considered one of the significant achievements in the field of hydrological engineering and outstanding architectural and artistic creations of the ancient Sinhalese. A garden was landscaped which separates the two ponds which long is 18½ ft. The larger pool of the two is 132 ft by 51 ft, while the smaller pool is 91 ft by 51 ft. The depths of the two pools is 14 ft and 18 ft for the smaller pool and the larger pool respectively.
The faces of the pools were cut granite slabs which includes the bottom and the sides of the pool. A wall was also built around the pool which encloses the compound. Flights of steps are seen on both ends of the pool decorated with punkalas, or pots of abundance and scroll design. Embankments were constructed to enable monks to bathe using pots or other utensils. Water to the pools were transferred through underground ducts and filtered before flowing to the pool and in a similar fashion the water was emptied.
Dr. Senerath Paranavithana was actively involved in the restoration of the ponds, in which small figures of fish, a conch, a crab and a dancing woman were found in the bottom.
Kuttam Pokuna (Twin Ponds/Pools)
Kuttam Pokuna (Twin Ponds/Pools)
Kuttam Pokuna (Twin Ponds/Pools)
Sandakada Pahana
Sandakada pahana, also known as Moonstone, is a unique feature of the Sinhalese architecture of ancient Sri Lanka.It is an elaborately carved semi-circular stone slab, usually placed at the bottom of staircases and entrances. First seen in the latter stage of the Anuradhapura period, the sandakada pahana evolved through the Polonnaruwa, Gampola and Kandy periods. According to historians, the sandakada pahana symbolises the cycle of Samsara in Buddhism.
Sandakada Pahana
Thuparamaya
Thuparamaya is a dagoba in Anuradhapura, Sri Lanka. It is a Buddhist sacred place of veneration.Thera Mahinda, an envoy sent by King Ashoka himself introduced Theravada Buddhism and also chetiya worship to Sri Lanka. At his request King Devanampiyatissa built Thuparamaya in which was enshrined the collarbone of the Buddha. It is considered to be the first dagaba built in Sri Lanka following the introduction of Buddhism. This is considered the earliest monument, the construction of which was chronicled Sri Lanka. The name Thuparamaya comes from "stupa" and "aramaya" which is a residential complex for monks.
Thuparama Stupa
Thuparama Stupa
Thuparamaya dagoba has been built in the shape of a heap of paddy. This dagoba was destroyed from time to time. During the reign of King Agbo II it was completely destroyed and the King restored it. What is seen presently is the construction of the dagoba, done in 1862 AD. As of today, after several renovations, in the course of the centuries, the monument has a diameter of 59 ft (18 m), at the base. The dome is 11 feet 4 inches (3.45 m) in height from the ground, 164½ ft (50.1 m) in diameter. The compound is paved with granite and there are 2 rows of stone pillars round the dagaba. During the early periodvatadage was built round the dagoba.
Jethawana Stupa
The Jethawana stupa, the central ritual monument of the Jethawana monastery, had a diameter of 370 feet. Established in the 3rd century A.D., the monastery was the residence of 3,000 monks. Recent excavations confirm that the foundation of the stupa was 28 feet deep and rested on bedrock. This stupa, the tallest brick structure in the world, was built in keeping with engineering principles which are followed even today. At the time of the collapse of the Roman Empire, and counting this phase to be the end of the ancient world, this edifice was only second to two other taller structures - Pyramids 1 and 2 in Egypt, the taller of which was 483 feet. The Jethawena stupa is the tallest brick structure in the world.
Jethawana Stupa
Jethawana Stupa
Jethawana Stupa Wahalkada
Isurumuniya
The temple was built by King Devanampiyathissa who ruled in the ancient Sri Lankan capital of Anuradhapura. After 500 children of high-caste were ordained, Isurumuniya was built for them to reside. King Kasyapa I (473-491 AD) renovated this viharaya and named it as "Boupulvan, Kasubgiri Radmaha Vehera". This name is derived from names of his 2 daughters and his name. There is a viharaya connected to a cave and above is a cliff. A small stupa is built on it. It can be seen that the constructional work of this stupa belong to the present period. Lower down on both sides of a cleft, in a rock that appears to rise out of a pool, have been carved the figures of elephants. On the rock is carved the figure of a horse. The carving of Isurumuniya lovers on the slab has been brought from another place and placed it there. A few yards away from this vihara is the Ranmasu Uyana.
Isurumuniya lovers
Isurumuniya
Isurumuniya King's Family
Lankarama
Lankarama is a stupa built by King Valagamba, in an ancient place at Galhebakada in the ancient kingdom of Anuradhapura, Sri Lanka. Nothing is known about the ancient form of the stupa, and later this was renovated. The ruins show that there are rows of stone pillars and it is no doubt that there has been a house built encircling the stupa (vatadage) to cover it. The round courtyard of the stupa seems to be 10 feet (3 m) above the ground. The diameter of the stupa is 45 feet (14 m). The courtyard is circular in shape and the diameter is 1332 feet (406 m).
