Ruins Of Srilanka

Polonnaruwa Srilanka


Just north of present-day Polonnaruwa town, 140km (90 miles) north of Kandy, are the ruins of ancient Polonnaruwa, which date from the late 10th century, when the Chola kings of southern India invaded Sri Lanka and conquered Anuradhapura. The invaders moved their capital to Polonnaruwa, strategically located for defence against attacks from the unconquered Sinhala kingdom of Ruhuna, in the southeast (which has lent its name to Sri Lanka's most visited national park). Their defences ultimately proved inadequate and in 1070 they were forcibly evicted from Polonnaruwa by the Sinhalese ruler Vijayabahu 1. Recognizing, however, that Anuradhapura's location made it vulnerable to any assault from southern India, he and his successors made their capital at Polonnaruwa, adding enormous temples,palaces, parks, gardens and huge tanks. By the 13th century AD, however, new waves of attacks from southern India forced the Sinhalese kings to abandon the north of the island, and the kingdoms of Kotte in the southwest (near modern Colombo), and Kandy, in the highlands, became the centres of Sinhalese power.The ruins of the ancient city stand on the east shore of a large artificial lake, the Topa Wewa Lake, or Parakrama Samudra (the Sea of Parakrama), created by King Parakramabahu I (1153-86), whose reign was Polonnaruwa's golden age. Within a rectangle of city walls stand

palace buildings and clusters of dozens of dagobas, temples and various other religious buildings.A scattering of other historic buildings can be found to the north of the main complex, outside the city walls and close to the main road to Habarana and Dambulla. To see many of the relics excavated from the site such as the stone lion which once guarded the palace of King Nissanka Malla, or the fine Hindu bronzes unearthed from the ruins of the Siva Devale Temple - you may have to visit the National Museum in Colombo, where they are kept. However, with the opening of the new Polonnaruwa Visitor Information Centre and its museum in 1998/9 some of the key exhibits were scheduled to return to the place where they were discovered.
Hotels related to
Polonnaruwa, Sri Lanka.

Galvihara cave temple

Kings Bath
























Sigiriya, the eighth wonder of the world

A brief travel guide to Sigiriya Sigiriya is in the North Central Province of Sri Lanka (far away from the conflict areas - for anyone who has apprehensions about safety in Sri Lanka), It is only about 3 ½ hours drive from Colombo, or even less, if you decide to drive direct from the airport. The Sigiriya Village is the nearest tourist hotel, situated in the now dry lake bed of Sigiri Maha Weva. There is also a Rest House managed by the Hotels Corporation of Sri Lanka. Sigirya is also in close proximity to Kandalama Hotel, Culture Club, Habarana Lodge and Habarana Village. A Giant Cobra? The best time to visit the rock is early morning, about 6.30 am as the gates open. This enables the visitor to climb the rock before the crowds arrive and before the heat of the sun gets to you. Before ascending the last stage, take a little time to study the massive paws of the Lion and try to imagine that you would be entering its mouth to climb upto the summit. From the summit of the rock, you can see the once magnificent royal pool, the throne, remains of the once majestic palace, walk ways and gardens. To the North is the Pidurangala Rock, where a Buddhist monastery and cave temples are found and near the summit one of the largest reclining Buddha statues made out of brick and mortar. The to South East is what remains of Sigiri Maha Weva, and in the South the Mapagala Rock, which would have been a fortress long before Kasyapa built his city. To the East is the yet uncleared, unexcavated Eastern Precinct, yet to reveal all the mysteries hidden under the soil. On the West is ONE of the breathtaking views at Sigiriya. You can see the entire Garden, its perfect symmetry and the planning that had gone into making it. Try to visualise what Kasyapa would have been looking at, when the garden was well maintained. Coming down from the rock, you return through a passage between the rock and a brick wall. You would observe that most visitors hurry through the passage. Instead, pause for a moment, look at the brick wall a little closely, and you will find that it still retains the mirror like shine that it would have once had, 1500 years ago, when it was called the ‘Mirror Wall’ and poems had been written about it. Examine the wall a little more and you could identify the now fading graffiti, and the caretakers would be able to show a few lines that could still be clearly read. At the end of the passage is a spiral staircase leading upto one of the remaining pockets of Sigiri frescoes. These frescoes is what you have seen in any article about Sigiriya, and in hotel brochures, wood carvings and batiks. Try to look at the paintings closely and keep them in mind till you get down to the garden. The other pocket is in a rock depression further up and access is from the west side of the summit. Descend the steps to the South from the mirror wall and you come to the Cobra Hood cave, look at it from a distance and you can see the top of the cave, which really looks like the hood of a cobra. Then study the paining on the roof of the cave. A Giant Cobra? There are other caves, which had been used long before Kasyapa's time, by Buddhist monks, and also the throne, and what remains of the drains and conduits. All the step like markings that you see on the boulders in this garden would once have been the base for the brick walls, that rose from the boulders, to support tiled roofs for numerous buildings. It is not easy to imagine what it would have looked like, with all the building in a perfect blend with the boulders and the massive rock towering above. Some of the caves also have a few patches of plaster with traces of paintings. Look back at the rock from here, over the boulder garden and the Terraced garden and see the Mirror Wall. Above the Mirror wall, look carefully for the signs of a drip-ledge more than half way up the rock, and identify the entire area from this ledge down to the mirror wall. try to imaging this entire rock face as one huge painting, for that is what it would have been if you had been there 1500 years ago. Then look around you, at the pavilions, where the ladies of the palace would be playing and swimming in the pools. Then you enter the Water garden. To the north is the Octagonal Pond, where perhaps the king enjoyed his bath. Then the pathway leads to the fountains, which would be active during the rainy season, then the summer palace surrounded by water. There would have been roofed pavilions around the larger pools. Then the Miniature Water Garden, where once water would have been slowly flowing over pebbles, with its own soothing music and the coolness for the occupants in the pavilions in the centre. You leave the garden across the moat, and visit the museum, where you could see the terracotta suvenirs, which would have been for sale to visitors like you over a 1000 years ago. Then all the other artefacts and findings from the Sigiriya excavations, including the findings from the urn burial sites a few miles away. If you are visiting Sigiriya, please do not allow your tour operators or guides to rush you through all this magnificence. Be prepared to spend one whole day, walking around the Sigiriya gardens, the newly laid out herbal garden. Walk to the northern corner of the western moat and look to the south down the moat, and see how it had been made in line with the summit of a far away hill. Visit the Mapagala Rock to the South of Sigiriya, the ancient fort and walk upto what is left of the tank bund. Travel a little distance down the road from Sigiriya, and on the left is what is left of an ancient dagoba.Walk into the jungle from here, and you are inside what would once have been a Monastery with over a 1000 young monks. Here and there you will find a few stone pillars and steps and mounds of rubble. Further down the road, on a small hill is the Potana cave, where skeletal remains and a midden of several thousand years age had been found.

Budugala Ruins


The road was ever winding as we kept descending steadily from Balangoda towards Kalthota some 30 kilometres or a little more. The scenery was refreshing with long stretches devoid of the contraptions of man.

The road etched as it were on the edge of the mountain afforded a distant view of the plains below melting into misty greens. It was good driving.
After the descent we seemed to be traveling on flat terrain. And now we were accompanied by a gushing canal of the Walawe waters, which ran closely parallel with the road. Here and there we met with old world edandas spanning the canal to give access to the properties on the opposite bank. It seemed as if the canal and the road were inseparable and we had quite got used to the idea too, when we lost sight of it momentarily, only to find it raised into a bridge like contraption making way for a branch road to travel under it. A peculiar sight.! And the canal joined the road again making a merry waterfall down some cemented steps back to its happy partnership with the road. These waters seemed to be the source of the people living here. We passed ideal bathing spots and shallow washing spots where the locals relaxed after attending to their daily chores, the surrounding trees giving excellent shade.
Our destination was the Budugala ruins in Kalthota. After a while we stopped at an Archaeological Department sign board, and parking the vehicle on the side of the narrow road hardly enough for two vehicles to pass, we crossed the canal which by now had succumbed to a narrow deep drain.
The site that met our eyes did seem interesting, but little information was available on it.
Haphazard ruins seemed to litter the environs.
Two large rectangular foundations of buildings could be seen connecting each other at the centre by a narrow bridge. Huge polished granite slabs comprised its construction. Quaint little stone stairways with simple balustrades led to them. A few stone columns bravely seemed to stand the test of time while a medley of others littered the area around.
A steep granite stairway led uphill at first seemingly into the heavens. The steps sometimes accompanied by balustrades and embankments at different levels were built of stone in perfect geometrical harmony, with boulders littering the sides and the surrounding tree-scape creating an idyllic frame to a picturesque setting .
We climbed further on the stone steps and suddenly came upon a clearing with yet another ruin of the same design but maybe of a slightly smaller proportion..
It is believed that the Budugala ruins are those of an ancient hermitage and the constructions found here have been dated to the 1st century BC.
When we visited the ruins it was well into noon and the day was sweltering hot. But the forest of trees shaded the site. And the sun filtered through the trees freckled and dimpling at our feet. while the air rang with sweet bird calls.

Atamastana

BRITISH POLICY ON BUDDHIST TEMPORALITIES AT ANURADHAPURA (ATAMASTHANA)


KARUNANANDAThis study deals with the management of Buddhist temporalities of the Atamasthana establishment in Anuradhapura, under the British administration, specially during the nineteenth century. The term Atamasthana cpnnates eight an/t'ient Buddhist sacred shrines at Anuradhapura i.e. Sri Marxfbodhi (the Jeered Bodhi Tree / Udamalmva). Thuparama, Mirisavvetiya. LoAvamahapaya, yfeuwan\veliseya, Lankaramaya, Abayagiriya and the Jetavanaramaya. The /Chief Priest of the Atamasthana, referred to as Atafnastrmnadhipathi or —AftmmayakaUrmaB$eresided at the 4efftp>e-6f the Botflii tr&zl It is noteworthy that from well before the middle of the 18th century, the management of the Atamasthana complex rested with the Annunayaka wferred t&-afeeve and the head of the Nuwerawewa family at Anuradhapura. acting as the lay custodian of the Sri Mahabodhi, the principal shrine of the Atamasthana. ' From at least the time of the Kandyan kings a committee-like body had been entrusted with the administration of the Atamasthana. This Atamasthana committee, headed by the chief of the Nuwerawewa family consisted of 17 Vanniyas who were the native officials in charge of Pattus. - Later on. in 1908. this Committee was reconstituted and duly recognized By the Government. Thereafter it acquired legal status under an ordinance passed by the Legislative Council.5



SriMahaBodhiya


According to tradition, as mentioned in the chronicles of SriLanka,This was the right branch of the pipal tree at Bodhigaya, under which prince siddhartha attained Enlightenment (Bodhi).Later the pipal tree, botanically known as Ficus Religiosa , was known as the Bodhi tree. The term "Bodhi tree "means the tree of wisdom but it was the wisdom of the master not that of the tree or the tree god. Therefore this tree is revered by Buddhist s "not for its own sake and not because of any soul or spirit supposed to be in but because the tree is the symbol of the master, or because it was under such a tree mat the venerated teacher became a Buddha. "In either case it is a straining of terms, a misrepresentation or at best a misunderstanding, to talk of tree-worship" 1ven before Buddhism came into being the pipal tree was revered by the Indians. The Vedas as well as some Indian sculptures between the second century B.C. and second century A.D. depict the practice of venerating this tree. Therefore Ananda Coomaraswamy believes that even in early Indian temples the Bo-tree was an integral part as is in Sri Lanka today.2 "Every ancient race how had its sacred tree, the Chaldeans, the Hebres, the Greeks, the Romans and the Druids had each their greves, their elms and their oaks, under which to worship. Like them the Brahmins have their kalpa tree in paradise and banyan tree in the vicinity of their temples and Buddhists in conformity with immemorial practice selected as their sacred tree, the pipal tree."3 The Sammohavinodani mentions that Bhikkus entering me enclosure of a Bo-tree should venerate the tree by behaving as if he were in front of the Buddha.4 Therefore it is most sacred to Buddhists in Sri Lanka as it was closely linked with the Buddha in his life time. The sapling of the Bodhi was brought to Sri Lanka by Sangamitta theri, the daughter of Emperor Asoka of India at the request made by king Devanampiyatissa on the advice of Arahat Mahinda. A detailed description of legendary nature concerning the severence of the branch of the tree, despatching it to Sri lanka, and bringing it to Anuradhapura and planting it on the present site is given in the Mahavamsa and the Samanthapasadika. It was planted by the king on the ground consecrated by the Buddha himself .This tree appears to be "the oldest historical tree in the world".110 The Bo-tree at Bodhgaya is now dead and no more. This augmented me value of its vegetatively propagated tree at Anuradhapura. Hence the sri Mahabodhi appears to be the most prominent religions place at Anuradhapura and therefore even today pilgrims invariably commence their worship of the Atamasthana by first worshipping the Sri Mahabodhiya.Buddhists when embarking on something of importance worship the Bo-tree first.

Lowamahaprasadaya

King Dutugamunu after completing the construction of the Mirisawetiya dagaba came to know the propaherc made by Arahath Mahinda that he would built Ruwanweliseya and Lohaprasada. The king had built a nine storeyed building like a place of the gods,partioullarly making it resemble the assembly hall of the deities in the Kawantissa 68Their Lohaprasada became the Uposatha house or the meeting hall of the Mahavihara monastery where Bhikkus generally assembled on poyadays for vinaya purposes. The construction of this building was popularly attributed to king Dutugamunu.But according to tradition the original Lowaprasada was built by king Devanampiyatissa. 69The Tika made this clear as it mentioned that Dutugemunu had built the prasada after the old one had been removed 70 This proves that the king had built a new building on the spot where the old Lohaprasada had stood.As mentioned in the Thupavamsa the plan of the building was prepared on the model of a celestical palace called Sudharma The expenses of the construction was borne by the king himself as a measure of obtaining the merit for himself, and no work had been allowed to be done without payment. As described in the Mahavamsa the building was 150 feet high and had me self same width and length. The whole building consisted of 1000 rooms. The roof was covered with plates of copper and men it derived its name "Lohaprasada" It is said that the building was adorned with pearls and several other precious stones. It had four entrances72.The Lowamahapaya was the main Uposatha hall of the Mahavihara and therefore it appears that a considerable number of monks resided at the prasada. The description in the Mahavamsa appears exaggerated. The first story of the Lohaprasada was occupied by ordinary monks who had not achieved any state of sanctification while those who were well-versed in the threpitakas were on the second story. The third fourth and fifth stores were occupied by monks who had attained the first (sotapanna) the second (sakadagami) and the third (Anagami) stages of sanctification respectively. Arahaths or those who attained the highest state of sanctification occupied the remaining topmost storeys.73The Lohaprasadaya was destroyed several times through fire and was subsequently reconstructed again During the time of king Saddatissa(137-119B.C.) for instance the monastery was burnt down through fire caused by a lamp. The king rebuilt it a new but only up to a height of 7 stores. 74 Later king Sirinaga 11 (240-2)also rebuilt the prasada to a height of 5 storeys75 when it appears to have been burnt down by fire. King Jaettatissa(263-75) on completing of the restoration work commenced by his father Gotabaya, raised the height of the building again to 7 stores. He offered jewels worth six thousand and consequently named the building Maniprasada.76 In fact mat the building had burned down by fire and the nonexistence of any left overs, other than 1600 stone pillars of the ground floor, suggest that the upper stores might have been built of perishables like wood and clay.King Mahasena(275-301A.D) a supporter of the Abayagiri fraternity the rival Buddhist monastery of the Mahavihara caused much damage to the Mahavihara and its affiliated viharas like the Lohaprasada. The Lohaprasada seven storeys high, was broken down , and me materials of those buildings were carried to the Abayagiriya vihara and many buildings were put up using these materials 77 As a consequence the Abayagiri came to possess many buildings. The Nikaya sangrahaya mentions that the king cause the court yards of the Maha vihara to be ploughed up and sown with the grain "undu"78 king Sri Meghavamsa (301-28) the son of Mahasena as mentioned in the Mahavamsa "had restored to its original form" and in the course of which he constructed the Lohaprasada restoring it to the pristine condition 79 The Lohaprasada was later renovated again several times by king Datusena (455-473),Agbo I (571-604)Agbo IV(667-683) and Manawamma(684-718)80Nor was the Lohaprasada spared of the in vasions of the Indian marrauders.The Pandyan invaders, during the time of king Sena I(833-53),destroyed and pludered the Lohaprasada, which was rebuilt by his sucessor Sena H(853-87)w ho installed in it an image of gold 181 He again turned it into a dwelling for the mahasangha. He assigned village for its maintenance and appointed guards to protectit 182 Again, the chola invaders at the end of the 10th century destroyed the building to be rebuilt again by King Parakramabahu I (1153-86),The Mahavamsa description shows that the king had brought the building back to its former splendour. After examining the rains of the supporting wall archeologists believe that the building had been erected in the 12thcentury .The diversity of the pillars they believe indicates that king Parakramabahhu I constructed it by using pillars from nearby buildings which had been destroyed by the cholas.Furmer, the excavations did not reveal the existence of any earlier building on the same site as mentioned in the Mahavamsa. The chronical mentions the rebuilding of Lohaprasada several times on the same site. This evidences the fact that either the old buildings were constructed with wood and other perishable materials or that they stood on different sites M Paranavithana believes that, according to sinhala Mahabodi Vansa, the original Lohaprasada stood to the north of the presently extant ruins.85The Lowamahapaya was made up of a complex of buildings. King Khallatanaga(110-103 B.C.) built 30 Pasadas around the Lohaprasada while king Abayanaga (231-40)added a pavilion in the court yard.86 The Panhambamalaka one of thre eight places traditionally considered as belonging to the Atamasthana appeared to have been situated close to the Lohaprasada, between it and the Mahathupa87 .There were two meeting places of Bhikkus attached to the Lohaprasada, the Ambalathilaka and the panchanikaya mandala.lt is mentioned mat Dighablanakas assembled to reuite the teaching of Buddha in the Ambalathika situated to the east of Lohaprasada.188.The purpose of the latter building is not quite clear. The DighaNikaya-Tikamentions that a Dhammasangiti was held in this building. Sumangalavilasini records that it was customary for Buddhist monks dwelling in the country north of the Mahaveligama to come to spend vas (the rainy season) at the Mahavihara. It is further said that at the end of their stay, they assembled at the Pancanikayamandala, Buddhist texts were recited on this occasion too89Today one sees only the ruins, the stone pillars on the site where the Lohaprasada stood. There were about 1600 pillars some of which belonging to the 5th century to the 10th century 90 This is the only place of the Atamasthana which is not worshiped by Buddhist today. Buddhist do not worshiped the residence of the Bikkus as such places are not closely connected with the Buddha himself like a cetiya an image or a Boo-tree.Therefore some question why the Lohaprasada was included in the Atamasthana leaving many other sacred places at Anuradhapura.Perhaps by the time of me Kandyan kings the Lohaprasada which belonged to the traditional Atamasthana could be identified by its pillars which some other sacred monument to could not be .



Mirisawetiya


Dutugemunu (162-137 A.D) who captured the kingdom of Anuradhapura from the Tamil invadar Elara, had take part in an aquatic festival held at Tissawewa. This appears to be a customany festival held at the coronation ceremony of a king in that period.. The king after bathing wanted to return in the evening found that the royal sceptre with relies of the Buddha could not be moved from the place where it had been struct in the earth. That the king caused a dagaba to be built enshring this sceptre41 with this dagaba which took three years to complete, the king built a monastory too for the Bikkus.This dagaba was called mirisawetiya because as mentiied in the Mahavamsa the king had built this dagaba as an act of explanation for the partaking of dried chillies without giving a share to the sangha42 The king from the start of the war against king Elara carried with him the sceptre referred to above after encasing relics in it42 and its power is believed to have made him win the battle fought against the Tamils.This was the first cetiya built by king Dutugemunu who later built the famous Ruwanweliseya. According to the Mahavamsa king Gajaba (114-136) made a mantle to the cetiya and gave land for the maintenance of the viharaya which King Voharikatissa (209-231) restored the umbrella of the cetiya and built a wall, too.44 This cetiya too was damaged by the Chola invaders and king Parakramabahu renovated it to a height of 120 feet 45.At the time of the present renovation the diameter of the base was 168 feet.The monastery at the beginning, appears to have been affiliated to the mahavihara and had gradually developed into a monastery of its own. But it continued as part of the Mahavihara and had gradually developed into a monastery of its own. But it continued as part of the Mahavihara fratenity.The chronicle do not give any light as to the nature of the relations that had existed between the Mahavihara and other monasteries like the Thuparama and the Mirisawetiya which belonged to the same fraternity. The Mahavamsa mentiones that king Dutugamunu after building the cetiya built an Uposatha hall and caused the Sangha to reside there 46 Another massive prasada was erected by the side of the Mirisawetiya by king Kasayapall(650-59)and caused a "Mahathera" to live there and granted a village for the supply of necessities47 king Kasayapa(914-23) had restored the vihara which had been destroyed with its various buildings and granted villages for the maintenance of the Bhikku residing there48 king Mahinda(956-72) had built a prasada called Chandana Prasada to house the keshadatu or hair relic49 As mentioned elsewhere this keshadatu was brought to Sri Lanka during the time of king Moggalana(495-513) and was kept in a house close to the king's place and annual festivals were conduct in honour of it after conducting the hair reli to Jetavanarama. It is clear by the time of king Mahinda that a separate mansion at the monastery of the Mirisawetiya was constructed to house mis relic.lt is not yet clear as to when this relic was brought under the preview of the Mirisawetiya of the Mahavihara fraternity from the Jetavana faternity.The ruins found around the cetiya indicate that the Mirisawetiya monastery may have spread over an area of over 50 acres. Among the ruins, the most important are ,except for the cetiya itself ,14 groups of buildings used as residence of the monks in the monastery which situated on the three sides of the cetiya except for the North.49Mirisawetiya is highly valued by archeologists because of its Vahalkada. As indicated by Paranavithana the western Vahalkada of this cetiya was till recently "the most complete example of this type of structure "50 The Vahalkada of the tree other large stapas of Anuradhapura are in a ruined state. The Vahalkada "are from and architechtural point of new, among the most important features of Ceylon stupas and supply the earliest examples of plastic art of the Island"60 The Vahalkada of the three stupas at Anuradhapura in their present from appear to be later in date than the stupas themselves61 For instance the Vahalkadas of the Abayagiriya as epigraphical evidence shows appear to have been added to the cetiya after its enlargement in the reigin of Gagaba I and during the time of king Kanitthatissa. The flight of steps ascending the terraces at the Mirasawetiya are not placed behind the Vahalkadas as they are at the Ruwanwelisaya and other Dagabas . 62 The Rankothvehara and Kirivehara at Polonnaruwa have each eight small shrines with images of the Buddha. These image houses were built against me basement of the stupa. Among the Anuradhapura Stupas similar shrines are found only at the Mirisawetiya but they are arranged differently from those of Polonnaruwa .It is believed therefore that the shrines at the Mirasawetiya were added later ,probably .during the Polonnaruwa period63 When the Chola invaders pllundered and damaged the cetiya,king Parakramabahu I of Polonnaruwa had it restored. The chronicles mention the restoration of the Mirisawetiya again by king Parakramabahu n who came to power after the defeate of Magha a well known devastator of religious sites in Anuradhapura and Polonnaruwa.Henry Parker report that when in 1873, he visited Anuradhapura, the Mirisawetiya was merely a mound of earth covered with trees and schrub jungle64 J.F.Dickson, the first Govt. Agent of the province with the assistance of Smither had cleared the cetiya as well as the sourrounding jungle.


Abayagiriya


King Valagamba had to flee when the Tamil invaders captured the kingdom of Anuradhapura and usurped power. On his flight a Nigantha (Jain)of Tittharama uttered insulting words in his ignonimous escape .After recapturing the kingdom the king built a dagaba, demoslishing the Jain shrine, where the said Nighantha had been living. This Tittharama was built earlier by king Pandukhabaya for Nighantas.165 Thus Abayagiri stood outside the gates of the city of Anuradhapura. Till recent time Abayagiri erroneousy called Jetavana. The name Abayagiri was a combination of the names of the king (Abaya) and the Jain (Giri)166 The king donated me cetiya as a token of gratitude to Mahatissa. Thero ofKupikkala viharaya who had helped him while in hiding for 14 years to evade capture by Tamil usurpers. This donations appeered to be contrary to existing Buddhist tradition. Up to this time temples and dagabas were donated to the entre Sangha but not as personal gifts to individual monks. Several inscriptions mention such donations to the sangha of the four directions present and absent .This act and the consequent incident had apowerful influence on the religious activities of the Island.The Dipavansa mentions that Valagambahu had constructed a cetiya called Silamupa prior to his building of the Abayagiri cetiya. I67 Paranavithana, examining this account and other source materials, concludes that the king made the Abayagiri covaring Silatupa, he had built earlier. He believes that according to tradition there existed a practice of erecting cetiyas covering the footprints of the Buddhs, mat the Silacetiya was one of them. Even Fa-Htent mentions that the cetiya was built over a foot impression of the Buddha according to legend 168 This throws some light on the opinion expressed by Paranavithana. The chronicles as well as other sources make many references to the Abayagin vihara but has very with to say about the Dagaba itsetf. Therfore it is difficult to find out what was enshrined in this Dagaba as the chromicles are sileint over this matter. The Abayagiri vihara is mentioned in different sources under sever names as Uttara, Abhayanthara, Abayatura, Abagiri, Abayagiri Mahavihara, Apahayagara, Abayagiri and Bagirivehera.The Chronicles do not mention the enshrinement of relies in this cetiya. We do not know whether it was because of the fact that no relics were enshrined there or this omission was due to of the hostile attitude of the Mahavihara, whose Bhikkus recorded the chronicles. Even today though very large, when compared with the other cetiyad at Anuradhapura the Abayagiri does not recuise any of Buddhists as the Ruvanweli of the Thuparrana receives It may be that this cetiya does not contain relics.King Gajabahu I (114-136) built four Adimukha for the fourgateways of the cetiya.169 Parker is of the opinion that this refers to the work above the dome, as the bricks in the lower part of the cetiya do not belong to this period.170 Though Fa- ttien mentions that the cetiya was 400ft high the Mahawansa says that king Parrakramabahu I had restored the cetiya to a height of 240 ft.171 king Kanietthatissa (167-86) added to the cetiya four Wahalkadas which is an interesting frature of stupas in Sri anka. The umbrella of the cetiya apperring to have been made by king Gajabahu I wasrenovated by king Voharikathissa (209-23 l)171 and later by several other kings. This cetiya was also subjected to destruction by the chola invaders. The Mahavansa describes the pathetic fate of the three great cetryas of Anuradhapura."These were (all) grown with great threes. Bears and panthers dwelt there and the ground of the jungle scarce offered a foothold by reason of the heaps of bricks and earth"171It appears mat the Abayagirei cetiya was renovated on two occasions. After the eularrgemeuts it was 140 cubits (210)ft high. The present diameter at base in 355 ft and the height even in its ruined state (of the cetiya) is 245 ft. 172The chronicles mention several buildings attached to the Abayagiri Viharraya. To honour his queen Somadevi who alighted from the chariot while he was on fight king Vattagamini built (mani) Somarama Viharraya, to which a cetiya, a thupagraha, and pirivena were added later.173 As the Lolaprasada was built for me Mahaviharra king Kanitthatissa built the Ratnaprasada, the Uposatha house of the Abayagiri Vihara as he was pleased with Thero Mahanaga of this chapter from the Bhutarama,174 Many stores were added to this prasada later. The Pandyan invaders during the time of king Sena I (833-53) had plundred the prasada , from which they took away a golden image of the Buddha and jewels fixed to stone image in the place of eyes. King sena n replaced these items taken away by the invaders king Mahasena constructed an image house at Abhayagiri to enshrine a large stone status of Buddha, which had been originally set up in the Thuparama and this was later transferred to Pacinatissapabbata vihara King Dhatusena fixed this stone statue with two gems as eyes which as mentioned earlier had been taken away by the Pandy an invaders. This image house was again damaged by the chola invaders and was again renovated by king Parakramabahu I.174 The Bo- tree shrine at Abayagiri was built by king Mahasena. King Sirimeghavamna (301-328) built a stone terrace and a sorrounding wall. 175 Fa- llien says that the Bo- tree at Abayagiri was an offshoot of the Bo-tree from Madhyadesa of India brought here in a similar manner as the Sri Mahabodhi had been brought to Sri Lanka.176 The Kapara pirivena was built by king Datopatissa 11 (659-67) and the Uttararama pktvena by king Mahavamma. Several other pirivenas were added to the vihara later.177Among the monastic complexes in Amuradhapura the Abayagiri appears to be the largest as the ruins were spread over an area of more than 300 acres. Further more, the ruins prove mat the complex had been systematically planned out.178 At the time of Fa-Hien theros arrival the Abyagiri monastery outnumbered the Bhikkhus residing m the Mahavihara. There were 5000 Bhikkus at Abayagiri while only 2000 were at the Mahavihara.179 "Among the great stupas at Anuradhapura, only the Abayagiri has enough of it superstructure still preserved to convey an idea as to its nature during the later part of the Amuradhapura period" 180 From its inception the Abhayagiri (viharra) was a rival to the Mahavihara fraternity. The Mahavihara as it appears did not approve of the donation of a vihara to a Bhikkhu as a personal gift Mahatissa thero to whom king Vattagamani had donated the temple was expelled from the Sanghahood by the Mahavihara for his frequent intercourse with the families of laymen (kulasamsattha ) Such a behavior was conitrary to the principles of Samghaggood.181 Perhaps the close and influential contacts of this Thero with the king may have caused some kind of disadvantage to the Mahavihara monastery and this might have caused the Bhikkus of the mahavihara to take action against the thero Beging the main monastery of Amuradhapura, the Mahavihara had enjoyed a privileged position up to that time. The expulsion of the Thero annoyed one of his pupils by the name of Bahalamasutissa and he objected to the punishment He was also punished by the Mahavihara. But he went and lived at the Abayagiri severing all connections with the Mahavihara, This led to the establishment of a new fraternity hostile to the Mahavihara. Thus on independent Buddhist monastery at Anuradhapura. got its footing Until then all the sangha in Sri Lanka were united under the leadership of the Mahavihara establishment.The Abayagiri vihara became a cradle of a doctrin which was contrwy to the orthediox religion of the Mahavihara school. First Bahalamassutissa (Mahadaliyatissa) accepted the teachings of the Dharmaruci Nikaya, belonged to the Vajjiputta Nilaya of India.
Ruvanweliseya


This dagaba is considered by Buddhist as the greatest stupa (maha cetiya)as it was the largest at the time of its construction. It became the main dagaba of the Mahavihara,Out of the eight sacred places in Anuradhapura this dagaba has been venerated mostly by Buddhist for a long time and from a religious point of view it is only second to the Sri Mahabodi in holiness. The site on which the cetiya stood was santified by Gautama the Buddha and later venerated by Mahinda thero by offering flowers. With the construction of the Ruwanweliseya the Thuparama lost its position of importance within the Mahavihara complex Until then it was the main dagaba of the Mahavihara. With me loss of its prime position in the Mahavihara the Thuparama may have gradually developed with a separate Bhikku establishment (ie.monastery) affiliated to the Mahavihara Ruwanweli-dagaba was supposed to be "Asadisi-Mahathupa"(the great cetiya without a parallel) because the quantity of relics enshrined in it was greater than what was found in any other stupa.91 According to tradition at the end of this Kalpa all the relis of Gautama.the Buddha enshrined in Sri Lanka will gather themselves at Ruwanweliseya before me Datuparinibbana (the extinction of the relies) ^From the Ruwanweliseya they would go to Nagadipa and finally to the Mahabodhi pallanka(seat of the Great Bo-tree)where all the other relics of Buddha in this universe will come together and destroy themselves by fire93. Because of this unique association with the Buddha this became the most sacred dagaba in the island.There is evidence of kings who offered the whole kingdom of SriLanka, to the sasana particularly to die important religious places like the sri mahabodi.(by king Devanam
piyatissa)94 Thuparama(by king Aggabodhi 11 )95 Mahavihara(by king Moggallana I)96 and the Ruwanweliseya(by king Dutugamunu)97 Buddhism became the state religion and therefore the Atamasthana at Anuradhapura became withential even in political affairs it is evident that the coronation ceremony which was originally a secular affair of the state ,too, had later turned into a religions ceremony. Vessels used in the coronation ceremony were made out of clay taken from some of the important places of the Atamasthana. The spots from where clay had been taken for this purpose were from under the northan flight of steps of the Ruwanweliseya,Mahabodhi Lohaprasada or the Pagompamalaka (i.e. from under the northen door of Catussala or from under the entrance of the hall named Samujjava, where monks used to drape their robes " finally in the 9th century the coronation took place in a temple, for instance king Sena 11(851-55) had his coronation at the Ruwanweliseya99 The Ruwanweliseya had been given different names which is image for such a moment in SriLanka.The names Suwamamali,Heniamali,Rathnamali,Ruwanweli Mahathupa,Mahacetiya as well as Asadisi-Mahacetiya were used at different times. The place where this cetiya stood was consider sanctified as the Buddha had stood mere for a moment on his visit to this Island King Dutugamunu after completing the construction of the Lohaprasadaya began the construction of the Mahacetiya. According to tradition the site where this stood was marked by king Devanampiyatissa under the instructions of Arahath Mahinda by erecting a pillar with a prognosticatory inscription This stone piller with the inscription was re-installed to the north of the dagaba when king Dutugamunu started work on the stupa. A stone pillar 22 ft in height and 12 ft in girth standing on the Maluwa now is believed to be the pillar containing the inscription100The Mahavamsa as well as the Thupavamsa give detailed descriptions of the construction of the cetiya. The material for the construction of the cetiya was received by the king in a miraculous manner. The king had ordered that no one should work on the construction of the cetiya without remuneration. Having collected the material the king started work first by digging the earth about 100 cubits deep for the foundation To compact the foundation of stone, the king employed elephant, whose legs were covered with leather. Plates of brass and silver covered the foundation. Thus great care had been taken in laying the foundation of the stupa. As the foundation of the Mahathupa was not subject to any archaeological investigations we cannot prove the aumantity of the Mahavamsa narration.But the existance of the 26 feet deep foundation at Jathavanarama as found by Bell hints that the above mentioned Mahavamsa naration cannot be set aside even through if appear to be an exaggeration to some extent101 For the inauguration ceremony Bhikkus from all corners of the Island as well as from India had been invited to participate.The Bhikkus who came from India, according to the Mahavamsa and Thupavamsa were led by the chief monks of the lands or states in India.They were as follows; Indagutta from Rajagaha, Dhammasena from Isipathana Monastery in Benaras, Piyadassi from Jetawana Monastery in sravasthi, Maha(buddharakkitha) from mahavana monastery in Vesali, Mahadammarakkitha from Ghositarama in Kosambi, Mahasangharakkita (Dammarakkitha from (maha) Dhakkinagiri Monastery in ujjeni, Mittinna from the Asokarama in Patalipatra An(Uttinna) from the kingdom of Kashmir(Ghandhara),Mahadeva from the Kingdom of Pallavabhoga.Mahadammarakkhita from Alasanda in the Yonaka Kingdom, Uttara from Vinjha forest mountains Cittagutta from Bodhimandala vihara Candagutta from vanarasi, and Sariyaguttu from great Kelasa vihara102The relics enshined in the cetiya were brought here from India According to tradition the corporal relics which remained after the cremation of the body of the Buddha at Kusinara were divided among the eight kings who were present at the cremation. The recipiants took the relis with mem and erect stupas enshrining them, king Ajasath of Rajagaha had miraculously collected the relies of the Buddha enshrined in stupas built by seven of the 250 kings. He had caused them to be enshrined in a cetiya to prevent their destruction and preserve them for future distribution all over the world.
Jetavanaramaya


As mentioned in me Mahavamsa, king Mahasena (276-305) built me Jetavanarama cetiya and the monastery within the boundaries of the Mahavfliara. It was built in the Joth park which was earlier known as the Nanadana park.213 This vihara was offered to the "hypocrite, the plotter and the lawless" Kohantissa mero who dwelt in the Dhakkinarama vihara. The account of the establishment of the Jetavana vihara clearly proves that even though the king had been hostile towards the Mahavihara, He was still a favourite of the Abayagiri fraternity to which the Dakkinarama vihara belonged. Furthermore the king had built this vihara within the Mahavihara premises without heeding the objections made by the Bhikkhus of the Mahavihara. The vihara was then given to the said Kohantissa thero. As this monk was accussed of an offence of the gravest kind (parajika offence), it was investigated by a minster and on being proved that , me thero was guilty, he eas, disrobed and expelled from the order.217 Afterwards the Dakkinagiri Bhikkhus occupied^ the Jetawana viharaya. Bhikkhus of the Dakkhina vihara were also known as Sagalika. Nikaya because of the prominence beld by the Bhikkhu of that name who lived in the, viharaya. The Jetavanarama was also called by the names of Denanaka and Denavehera . Founders of the Jetavana vihara were those who broke away from the Abayagiri, monastery as mentioned earlier.The construction of the Jetavana cetiya, commenced by king Mahasena was completed by his son Maghavanna.1 This was the largest cetiya at Anuradhapura which, was originally 400 feet high. At present the height of the cetiya is 231 ft a is part of the spiral has fallen down. During the excavations it was found that the cetiya was constructedon a solid foundation made of bricks to thickness of 26 feet217 Just as in the other two large stupas in Anuradhapura an elephant wall had existed around this cetiya too. King Mithrasena built a gateway to this elephant wall.218 Like the other two great cetiyas in Anuradhapura, this cetiya was also subjected to renovations as well as enlargements. This too was destroyed by the cholas invaders and kingi Parkaramabahu 1 had renovated it to a height of 140 cubits (210 ft)219As mentioned earlier the Jetavana vihara came under the Bhikkhus of the Sagalika sect which had close connections with the Abayagiri viharaya. The ruins situated around this dagaba show us that it had developed as a separate monastery complex. At the end of the Anuradhapura period the Jetavana was one of Bhikkhu fraternities of the island while the other two were Mahavihara and the Abayagiri .these three fraternities were united , during the time of king Parakramabahu 1 king Sena 1 (833-53) had the pasada of, Mahapirivna of Rama Mahapirivena built This was destroyed by fire. A new pasada was , added to this pirivena by king Aggabodhi vi (733-772) 220 This pirivena apperars to have been constructed by king Mahasena, the founder of the vihara. The Manimekhala ( Mani ; prasada / minipa ,Minimeula pasada) was built by king sena 1 where he had a gold image of Buddha placed. The chola invaders during the time of king Udaya IV (946-54) ., destroyed this and the king himself started the repairs but were only completed by king Mahaendra IV (956-72) 221 There were several pirivenas, a Bo- tree temple and other viharas and an Uposatha house attached to this cetiya 222 The plan of this vihara complex resembles that of the Minisavtiya monastery complest223A Sri Lankan merchant by name of J?uma brought a book named Dhammadhatu from Benaras during tha time of king Silakala (524-37) . The king kept this book in a house near the palace. Every year he let this be taken to the Jetavanarama and caused a ', festival to be held ,224 It appears that the Bhikkhus of the Mahavihara and the laymen closely connected it had disassociated themselves from these festival and at first the Bhikkhus at the Jetavanarama too had been reluctant to associate themselves with these activities . But they were later persuaded by the Bhikkhus of the Abayagiri to participate . in these festivals. They were reluctant because of the fact that once those who had accepted the Vaitulyavada were punished.223 This fact clearly shows that the Dhammadhatu was a book closely connected with Mahayanism. Silakala was an ex,. Buddhist monk at Buddhagaya, who brought keshadatu or Hair Relic of the Buddha during the time of king Moggallana (496-513) King Moggallana I keeping this relic in a casket, of crystal housed it in a separate building and caused a great festival 226The above mentioned incident connected with the Dhammadathu indicated that by that time the Bhikkhus of the Abayagiri vihara had come into close contact with those of the Jetavanarama. As we saw earlier, the Jetvanarama was established by a group of Bhikkhus of the Abayagiri fraternity who did not approve of the Vituhyavada accepted by the Abayagiri . So in the beginning the Bhikkhus of the Jetavana were not closely associated to either of the other two nikayas, the Mahvihara and the Abayagiri.However during the reigin of Aggabodhi 1 (571-604) when the Vaitnuyavadin had been defeated in a public debate by an Indian monk ,Jothpala, the Bhikkhus of the Jetavanarama monastery, accepted the leadership of the Mahavihara. But the monastery appers to hav ebeen a separate monastery from the time of king Mahasena till the unification of three Nikayas by Parakaramabahu 1 They also have had commentarial tradition of their own until that unification227Among the ruins within the enclosed boundary wall of the Jetavna monastery we find " One of the most impressve inage houses found at Anuradhapura"228 within the enclosure there are rums of 15 groups of buildings in addition to the alms hall and a number of image houses.229 When compared with the other two monasteries at Anuradhapura , the Jetawana monastery enjoyed the patronage of kings but on a lesser note than those monasteries and this may be why the number of monasteries affiliated to it too were not many.229Thes cetiya like the Abagiri, was covered with shrub Jungle even in the early years of this century. In 1909 a Buddhist monk Kumbuke Dhammarama of Sailabimbaramaya temple of Gammanpita had the clearing of the cetiya and its court stasted with the approval of the Atamasthana committe.230 Meanwhile constructuon work for a temple was commenced by the W.E. Bastian and company of Colombo.231The Atamasthana committee when it approved the clearing of the cetiya never expected the said Bhikkhu would reside at the place. The committee believed that tall what the Bhikkhu wanted was to involve himself in this clearing work as a means of getting merit When the committee understood that the Bhikkhu was going to settle down at the place it cancelled the permit given to the said monk.232 Aterwards, Palannaruwe Sobita thero got the permission to contimue the work or clearance. This thero too started collecting contributions against the wishes of the Atamasthana commettee .Therefore, the committee had to order this thero too, to leave the place. When the thero refused to leave, the Atamasthana committee had to go to courts to remove him.233 Meanwhile the Archiological commissoner Bell started the restoration of the Hathreskotuwa of the Jetavana dagaba.234With the cession of me Kandyan provices, to which Anuradhapura belonged, it became the responsibility of the British government to safeguard Buddhism with its institutional arrangements. But Buddhism as well as Buddhist institutions did not receive the same patronage it had received earlier under the Sinhalese kings .The Anuradhpura area had been neglected since the decline of the Polannaruwa kingdom. Sporadic renovations by some pious kings could not prevent the Buddhist monuments in Anuradhapura from falling into diecay. The deterioration continued to the end of the 19th century. Until the creation of the North Central province in 1873, the British government did not even take British any significant step to preserve the ruins at Anuradhapura or else where in the province. The Ruins at Anuradhapura other than for a few exceptions were religeous monuments. By that time the Assistant government. Agent at Anuradhapura made, arrangements for " the conservation of objects of archeological interest " by keeping some ruins clear of the jungle.235 Regrular and systematic archelogical surveys at Anuradhapura were started in 1890 with the appointment of H.C.P. Bell as the Commissioner of Archeology. Earlier the government had made a few attempts to survey, excavate and restore some Buddhist monuments. For instance, when in 1882 a portion of the Abayagiri cetiya collapsed, the Public works .


Lankaramaya


The chronicles of Sri Lanka do not mention any cetiya by the name of Lankarama. As such the name Lankarama appears to have come into use perhaps during me Kandyan times or later. This silence poses a question as to the identification of this cetiya. Henry Paker comes to the following conclusion , after investigating a reference made in me Mahavamsa. which mentiana that the fleeing king Valagambahu on his way to Malayarata had gone to Silasobbhakandaka after passing Tittharama. After regaining the throne of the country, king Valagambhu had built Silasobbhakandaka cetiya "to the north of the mahathupa upon a lofty spot" , after the construction of the Abaygiri cetiya.208 Parker says that the only dagaba of any importance situated north-west of the Ruwanwelisaya was the dagaba presently termed as Lankarama and it could be the Silasobbhakandaka cetiya recorded in the Mahavansa.209 He also believes that this cetiya belonged to the monastery called Manisoma vihara or somarama.210 The Mahavamsa mentions that king Kanitthatissa built a Thupagraha in the Manisoma monastery.211 As the stone pillars around present Lankarama indicate the existence of a Vatadage, this strengthens the idea that Silasobbakandaka cetiya belonged to Manisoma. Monastery complex. Harischandra mentions that it is believed the ce
tiya was built by the queen of Mahsena.212Lankarama belonged neither to the Atamasthana as accepted by tradition nor to me popularly accepted Atamasthana even during the Kandyan times. Till about 1872 no record mentions the Lankarama as one belonging to the Atamasthana. Only after 1872 after the acceptance of the recommendations made by the Temple Lands Commissioners Lankarama is considered as a component of the Atamasthana. Till then with the other seven places sela cetiya was considred belonging to the Atamasthana. Lankarama, thus substitutes the hitherto accepted sela cetiya.Pillars 34 in number now standing around the Lankarama dagaba where possibly a vatadage had earlier stood. It is clear that this cetiya was smaller than the Thuparama Dagaba. In most cases the Lankarama cetiya also adopts the plan and Architecture of the Thuparama. Smither who studied the dagaba, taking into consideration the ruins found there believes that the diameter of the cetiya was about 38 ft. According to his opinion mis cetiya was made completly out of bricks. In order to climb to the Welimaluwa there are two flights of stone steps at the Thuparama, while the Lankarama has such flights of stone steps. The heads of the stone pillars are very much similar to those of the Thuparama pillars, but here in the Lankarama there had been only three rows of pillars, not four as in the case of the Thuparama. Smither believes that during its original stage mere might have been 30 pillars, each 16 ft 8 inches high in the row closest to etiya, the middle row with 20, each. 16ft 11 inches high, while the outermost row might have had 40 pillars, each 12 ft 5 inches high.213The remains situated around this dagaba indicate the existence of separate monastery complex under the leadership of this cetiya as then existed. It is believed that with the emergence of the Abayagiri ,the Lankarama monastery might have come under the influence of the Abayagiri because of its close proximity to the latter. Eiven today, one can find remains of rectangular buildings supposed to have been the dvellings of Bhikkhus belonging to monastery of the Lankarama.