traveller’s master guide - sri lanka travel guide · 4 traveller’s master guide- anuradhapura...

1

Traveller’s Master Guide- Anuradhapura Kingdom

www.srilankatravelguide.lk

Traveller’s Master Guide

Anuradhapura Kingdom

P. A. A. Kumarasinghe

2



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.

3



Contents –Text ................................. PageNo The Author ............................................... 4 Preface .............................................. 6 Anuradhapura Map of Anuradhapura ............................. 7 Historical Background of Sri Lanka (Anuradhapura Kingdom) ........................ 8 Jaya Sri Maha Bodhiya (sacred tree) ..... 11 Lova Maha Paya. (Bronze Palace) .......... 13 Chathus Salawa–MahaVihara Alms Hall 14 Ancient Hospital belonged to Mahaviharaya ........................................ 14 Ruwanweli Maha Seya (Ratnamali Maha Thupa) ....................... 16 Thuparamaya - Stupaand Monastery Complex .............................. 17 Anuradhapura Kingdom - Inner and outer Cities ..................................................... 20 The Palaces ofAnuradhapura ................ 20

Abhaya Giri Vihara Monastery Complex Twin Ponds ............................ 22 The Samadhi Buddha Statue ................. 23 JanthaGhara ........................................... 25 Abhaya Giriya Dagaba ........................... 26 AbhiSeka Mandapaya (Coronation Hall) ................................... 28 Sanni Patha Shalawaor Chief Meeting Hall ................................. 29 The Building Belonged to Monasteries 29 Dana Salawa (Alms Hall) ....................... 29 AthPokuna (Elephant Pond) .................. 30 Bodhi Garaya (The House of the Bodhitree) ............................................. 31 Dalada Mendura (Temple of the Tooth Relic) ............................................ 31 Ratna Prasadaya (Chapter house) ......... 31 The Moonstone ..................................... 32 Lankaramaya.......................................... 34 Jethavana Dageba, Monastery Complex, Museum Museum ................................................. 35 Bodhi Garaya (Tha House of the Bodhi tree) Stone Railing. ...................... 36 Uposatha Gara (The Chapter House) .... 37 Dana Salawa (Alms Hall) ........................ 37 JethaVanarama Dageba ......................... 37 Patima Ghara (The Image House) .......... 40 Mirisaweti Dageba, Monastery complex ... .................................................................. 42 Anuradhapura Museum ........................ 43

DhakkhinaThupa .................................... 44 Isurumuni Viharaya (Meghagiri Viharaya) ............................................................... 44 Ranmasu Uyana (Royal park) ................. 46 Wessagiriya (Isurumuni Vihara Complex) ............................................................... 47 Tantirimale ............................................. 50 Mihintale ................................................ 51 Ancient Hospital ..................................... 52 Kantaka Chetiya (Stupaya) ..................... 52 Ancient ................................................... 68 Caves for meditation.............................. 53 Sinha Pokuna (The Lion Pond) ............... 53 Dana Salawa (Alms Hall) ........................ 53 Sannipatha Salawa (Assembly Hall) ....................................................... 53 The two inscription of King Mihindu IV 54 Sila Cetiya, The Ambasthala Vatadage ..................................................... 54 Aradhanagala (Rock of Invitation) ......... 54 Mihidu Guhawa (Mihindu Cave) ............ 60 Mihidu Guhawa (Mihindu Cave) ............ 60 Mihindu Seya (The Stupa of Mahinda Thera) ..................................................... 60 Naga Pokuna (The Cobra Pond) ............. 60 Kaludiya Pokuna (The Black Water Pool) 61 Other places belonged to the Sacred Mihinthale .............................................. 61 Ritigala ................................................... 62 The Ancient Irrigation Civilization of Sri Lanka ............................................. 62 The beginning of the Buddha Statues in Sri Lanka, Evolutionand Characteristics ................. 65 Anuradhapura Reigning Period -Aukana Buddha ...................................... 68 Polonnaruwa Period- Features of the Buddha Statues ........................... 69 The Features of Buddha Statues in the Kandy Period ................................ 69 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 BuddhaStatue ........................... 69

4



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

5



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

6



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

11



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

12



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

13



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

14



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. To :- DD MMYYYY TIMEAM/PM

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

15



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.

16



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

17



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

22



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

23



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

24



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

26



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

27



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

44



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

45



Meghagiri Viharaya-before reconstructions

Ranmasu Uyana

51



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.

52



(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.

53



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.

62



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

63



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

64



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,

65



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

66



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

67



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

68



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

traveller’s master guide - sri lanka travel guide · 4 traveller’s master guide- anuradhapura...

Documents