Letter of Madavalagiri
Madawala Giri letter which carries the hidden history of the upland A valuable cell article that can cover many historical details of the hilly Dumbara area is located near the city of Madawala, Kandy. Preserved as a valuable artifact by the Department of Archeology, it is named as "Madawala Giri Letter" and according to the date of writing, 556 years have passed. As mentioned and identified in the article, it belongs to the sixth Parakramabahu reign (around 1459 AD). This Giri letter can be seen when you get off from Madawala town and take a side road about 500 meters on the highway from Kandy to Wattegama. Although the Dumbara area belonging to an old kingdom was in a high state of historical value, there are very few sources with corroborating information. Therefore, the giri letter named Madawala is the most valuable object to reveal the information of the Dumbara region at that time and through this giri letter, it is a great source for the study of facts about the agricultural society, economic affairs and language, literature and spellings of the upland area during that kingdom, but this giri letter is an unknown source. "Let's sit on Apana and Jyoti. In the forty-sixth year of the coming of the Lord Sri Parakramabahu Chakkavarthy, the land of the mud in the mud of the village plan of Dumbara Bada and the land of the village and the trees and leaves of the village shall be given to Achari Paramana of Siddaulla and his son Suriya as long as the sun and the moon exist. In the future, the King, Viceroy, Chief Minister, etc. cannot make any objections to this. In front of Dantotawathure Dewan and Diwanawatte Sri Lankan authorities, this inscription was written in the center of Divelpatkada Dumbara Agampadi Dasa Dena" This is the content of the Madawala cell letter and the above inscription was set up in the village of Madawala on the Katugastota Wattegama road in Kandy. This letter consists of 21 lines in round Sinhala script and is written on a set granite background. The letter has nine signs in three places and a commentary on this in the second category of the Epigraphia Thessalonica collection by H.W. Provided by Mr. Codrington. It is easy to recognize the sun, moon, crow and dog figures among the several signs there. Other marks indicated by Mr. Codrington are sets of hammer, dagger, and tongs. In one of these, the moon, the sun and the hammer and the lance are recorded. Elsewhere hammer, dagger and tongs are recorded. Hammer, dagger and tongs are the symbols of the grade of metalworking. The two signs of the moon and the sun mean that the sun and the moon are present. It is also mentioned in the article. Two dog-crow figures mean that if the property is acquired by someone else, the dog-crow will be born in the second soul. There are several personal names in the article and they are the names of Sirisangabo, Sri Parakramabahu, Jyoti, Paramhana, Suriya, Dewan and Ceylon authorities. There are several titles here and they are Appana (Apa), Sitana, Raja, Yuvaraja, Maha Minister and Agampadi. Achari refers to Shernia. Dumbara, Madawala, Siddaulla, Dantotawathure, Diwanawatta are the place names that come here and the words village plan and Divelpatkada are two words that deserve special attention. 'Dumbara' is here in Depolaka as 'Dumavara'. All the place names here are still in use today around Kandy and Dumbara is a wide area. The mudflats are still there today. Siddavulla may be Udunuvara Siddavulla. Divanawatta is located near Batugoda in Harispattu. Dantotawatura may be the name of Dantotawatura in the book. That is, this can be in the underlying tooth. According to the content of this historical document, the giving of a royal grant, those who received it, those who signed it, those who were witnesses and those who were in defense are also revealed, and Professor Mandis Rohanadeera Surin as well as H.W. Mr Codrington has also been identified. Also, the signatories 'Apana and Jyothisitana' have been well described by Professor Mandis Rohanadirayan and it can be seen from the names of Apana and Jyothia Sitana in this article that even though King Parakramabahu the sixth reigned in Kotte, the upland areas were supervised by his superiors. Also, according to the testimony of Dantotawathura Dewan and Divanawatte Ceylon authorities, the area of six paddy fields and other crops has been assigned to Siddavulla Achari Paramana and his son from the Madawala village plan. Although the king was not here, it was confirmed by the two officers mentioned above. All this happened under the supervision of the ten Dumbara Agampadis as mentioned in this article. Who is Agampadi? There are various factors related to these people, most of which H.A.P. Abhayawardena Surihu has published his 'Kadaimpot' investigation in the book. It implies that there were Agampadi soldiers in the troops belonging to the government army, and if that is the case, "Dumbara Agampadi Dasa Dena" mentioned in Madawala's article means that Dumbara had those ten soldiers. It is also appropriate to examine the special word 'Divel Pankada' mentioned in this article and according to Sri Sumangala Sinhala Dictionary it means Paraveni land given for a inheritance. According to Prof. Sirimal Ranavella Surin, Divel means Boga Grama, the villages that are assigned to government employees for their mission to earn their living. Sirimal Ranawella has mentioned in his dictionary of Sinhala inscriptions that Divelpatkada is the document about the grant of Divel. According to these facts, the duties of Siddavulla Achari Paramana and his son Suriya mentioned in the Madawala letter
Panakaduwa Copper plate grant
In February 1948, Karolis Appuhami of Suraweera, who was clearing land in a remote village called Panakaduwa, felt something unfamiliar hit his hoe. When he found out what this was, he found three plates. Appuhami took this to his home because he thought that these plates had some value. When I went to the house and snorted and removed the oxide film that was attached to the plates, I was able to see that an unknown language was written on it. But some letters can be read. By this time Appuhami had received a treasure as it was spread throughout the village, so most of the village gathered around Appuhami's house. Mr. Veda of Kopparakotua, a scholar in the village, also checked this. The villagers said that the names engraved on these plates were mantras. However, Appuhami wanted to know if there was any gold here. Therefore, he cut a small part from a corner of a plate and went to a gold factory in Akuras and after checking it, it was revealed that there is no gold here, only copper. This dashed all Appuhami's hopes. Appuhami thought that these plates had no value, wrapped the three plates in a pillow case and put them in a bag. After some time, Appuhami became seriously ill and the family also faced many problems. The people in the village said that all this happened because of pieces of plates. Therefore, Appuhami gave these three pieces of plates to monk Saranapala of Molokgamu, who was the head of the temple of Chethiyakandararama in Bengamu. After some time, the police came to Appuhami's house, so they could not imagine what was happening. They were accompanied by the Commissioner of Archaeology, Mr. Senarath Paranavithana. He came there and explained that the copper sannasa found by Appuhami is of great value, and that this is a sannasa inscribed by King Vijayabahu the Great as a gift to a soldier who had adopted him as a child. As this was found in Panakaduwa village, it was named as Panakaduwa Tamba Sannasa. The length of this sannas is 1 foot and two and a half inches. The width is 3 trenches and the thickness is one-eighth of a trench. Each line has seven lines of characters. King Moggallana and Queen Lokhita, who were ruling the land of Rohana, had four children: Kitti, Mahinda, Rakkhita, and Mitra. Prince Kitti was protected as a child by the general Buddharaja or Budalna. Prince Kitti, who later becomes king as Maha Vijayabahu, gathers forces from Ruhuna and expels the Cholas who were invaders at that time from the country. Panakaduwa offers copper armor to the above-mentioned general named Budalna. Sannasa is written in short in a way that evokes human emotions from the king's speech. Mr. Paranavithana says that he first met a king who mentioned himself in a document written under his command that he was a coppersmith in Panakaduwa. It is mentioned in Sannas about the help Budalna gave to him; "When Ruhunu Dadanayake Sittaru Bim Budalnavan was destroyed by us and his kingdom was degraded by the power of the Tamils and he was hiding in the forest, our father Maha Swami Mughalan Rajottamaya protected the entire royal family from his people and raised us in our youth and fed us with the first fruit food. Ward away from the enemies who were looking for him and fought in many places and united the Ruhunu colony again, removed it from the forest and established it in its own kingdom. This sannasa was granted to the old Budalna in AD. Must be in 1087 or so. Since then, this Sannasa is in the hands of Appuhami from a field that has passed into each other's hands after 850 years. One day some people who came to Appuhami's house were talking about the reward given to Appuhami for finding this Sannasa. When Appuhami was asked whether he would like to be given 50 acres of land or 500 rupees, Appuhami replied that he would like to receive 500 rupees. A day later D.S. Appuhami received 500 rupees from Senanayake. Despite receiving the money like this, Appuhami's family did not give up farming. Although the Panakaduwa Copper Sannasa is mentioned even in school textbooks, very few people know how this Sannasa was found. This article aims to correct that deficiency. the advantage
Galpotha
Galpotha - Polonnaruwa stone 26 ft. 10 in. long and 4 ft. 7 in. wide with a smooth polished surface and divided into three parts. There are 24 lines in one part and 72 lines in the three parts. The stone is divided into three parts on the surface, so it looks like the pages of a book, hence this inscription is called Galpotha. More than 4300 letters are found in this inscription. It is generally accepted that among the kings who reigned in Lanka, there is no other king who made stone inscriptions as much as King Nisshankamalla. It has now been found that that king established more than seventy inscriptions throughout ancient Sri Lanka. Most of the inscriptions found in the ancient ruins of Polonnaruwa belong to this king. Among his inscriptions the stone inscription occupies a unique place. It seems that no other inscription containing so much detail was commissioned by a king who reigned in Sri Lanka. Even the large block of rock needed to make this inscription was brought from another distant area (Sagiri). For that purpose, special forces have been used.
Ruins of temple of Vijayarama
Coming to Perimyankulam on the way to Galpalamat through the carved ponds of Anuradhapura, passing the school and going about a mile further on the path to the right, one meets the Vijayarama Mawatha. After proceeding on that path, c can be seen. According to a board belonging to the Archeology Department, Vijayaramaya belongs to the period between 7-10 AD. It is a monastery belonging to the Pabbatharama family. A unique architectural design typical of Pabbata temples is seen here. Analyzing the remains and carvings of the Dagaba, Bodhighara, Pohoyageya, Sabha Mandapam and the pond belonging to this monastery complex, it can be recognized that it was built according to Mahayana characteristics. Excavations have found many copper plates with verses of the 'Prajna Paramita Sutra' written on the site of the sacred building in the central courtyard. It has been revealed that the Stupa of Vijayarama Pabbatharama was built by placing religious relics according to Mahayana Buddhist ideas. Vimanas with statues of the duck goddess Tara and Avalokiteshvara Mahayanic Bodhisattvas are carved into the stone slabs attached to the walls of the Malakaya where the stupa and other sacred buildings are located. In 1891 H.C.P. Bell has done excavations here for the first time. It is said that this temple area was about 100 acres. At present this is known as Vijayarama - Pabbatharamaya, but its ancient real name is uncertain. It can be assumed that it was called Vijayarama because King Vijayabahu of Anuradhapura built this monastery complex or because he gave great patronage to the monks there. A letter from Dharma Mutugalpitiya
Kushtharajagala Avalokiteswara Idol
The Kushtharajagala stone statue located near Weligama town between Galle Matara and Weligama was created near the Agrabodhi Rajamaha temple when you come along the old Galle road starting from Weligama Kumbalgama. Without that, when you come along Weligama Aluth Road, turn left at Thanayama junction and walk about five hundred meters, you will find the statue of Kushtrajagala. The Weligama Kushtharajagala statue was created at the Agrabodhi Rajamaha temple site. Agra Bodhi Rajamaha Viharaya is a shrine built during the reign of King Devanam Piyatissa and at that time Agra Bodhi Rajamaha Vihirasthan and Kushtharajagala statue were located on the same land, but during the construction of the Muhadubada Railway during the British rule, Agra Bodhi Rajamaha Viharaya and Kushtharajagala were separated. But the Kushtharajagala statue, the Avalokitesvara statues located in Dambegoda and Dambulu Vihara have features that show a tendency towards the Pallava tradition and the sculptural features are considered to belong to the 7th or 8th century AD.
Ruins of Jaffna Archaeological Museum
Jaffna Archaeological Museum_ The Jaffna Archeology Museum is located on the site where Arumuga Navalar, a Sri Lankan Dravidian literary figure, was born into a noble caste in Nallur, Jaffna, and part of a wall belonging to his old house can be seen in the museum grounds. Located behind Navalar Hall, Jaffna Navalar Road, this museum was built in the year 1976. The tools used from the days of the ancient kings to the eras when various nations ruled the country, as well as the national heritage belonging to all nations, are safe here. Visiting the Jaffna Archaeological Museum can provide evidence needed to study the religious, political, economic pattern as well as the thoughts of the general society in Sri Lanka, especially in the Northern Province. Antiquities found in various islands of Jaffna peninsula are kept in this museum and among them are Buddha statues, pottery, bead necklaces, glass caskets etc. The minister in charge of the subject, Mr. Vidura Wickramanayake informed the archeology officials that the roof should be restored in order to bequeath this precious place to the future generations and what programs and work should be done to attract tourists.
Yudaganava
Gemunu – Saddhatissa brothers battled battlefield: Yudaghanawa Yudhganava Dagaba (Chaitya), located in the historic Yudganava Pooja site, which takes a major place among the Buddhist shrines located in Uva Province, is considered the largest Dagaba located in Uva Province. Its history goes back thousands of years. According to the facts mentioned in the ancient sources, a number of special events such as the battle of Dutugemunu-Saddhatissa have taken place in the vicinity of this place of worship. This article is written about the history of the historic Judaghana Pooja site and its current status. location On the road leading from Buttala town to Wellawaya town for about one kilometer, there is the road leading to Judganawa Pooja site on the right side of the road. After going about two kilometers from there, you can enter the historical Yudganava Rajamaha Vihara. In the old book this is mentioned as Yudhgana Viharay. There are two dagabs named Chulanganeesaya and Yudaganasaya located in the Yudagana temple grounds and sources say that this place is called Chulangani Pitiya, where the battle between Prince Dutugemunu and Prince Saddhatissa took place. Dutugemunu- Saddhatissa War After the departure of King Kawantissa, Prince Gamunu appeared as the king of Ruhuna and Prince Tissa was at Digamadulla expecting his brother to fight with him at any moment. Prince Dutugemunu sent letters to Prince Tissa asking for his queen mother and elephants, but Prince Tissa did not reply. As the letters sent on three occasions were not answered, Prince Dutugemunu prepared for battle with Prince Tissa. Accordingly, when Prince Tissa heard that Prince Dutugemunu had left, he came to the Chulangani field or the site of the present Yudaghana Vihara and encamped. Prince Dutugemunu also did not understand his brother's fighting strength and because he was reluctant to fight, he had to fight with an army that was ten times bigger than his army and as a result, Prince Dutugemunu realized that it was difficult to win the battle and retreated towards Magama. Although Prince Dutugemunu, who was organizing the army at Magamata, sent a letter to Prince Tissa stating that many lives could be destroyed in this conflict, he would stop the battle because of his teeth and would pardon him if he came to him, but Prince Tissa thought it was a joke. Because of this, these forces met face to face for the second time at Yudaghana, and Prince Tissa, seeing that the army of Prince Gemunu was victorious, fled and hid in the nearby Dematamal Vihara. Realizing that Prince Tissa, who was in the protection of the monks, would not be a challenge to him, Prince Dutugemunu left for Magama with Viharamahadevi and the bamboo elephants. Later, the two brothers were reconciled through the intervention of Lord Godatta, and King Dutugemunu instructed Prince Tissa to entrust Digamadulla area and establish agriculture there. Folklore and literary sources confirm that Chulangani Pitiya or Yudaghana Pitiya, where the battle between the brothers Dutugemunu and Saddhatissa took place, is the same archaeological site of Buttala Yudaghana. Historical information states that Saddhatissa built this warrior dagaba to erase the sin committed by fighting with his brother and to remember that battle forever.
Temple of kashyapa
The compound with archaeological monuments found close to the Kurundumale lake in Mullathivu area has been identified as the 'Kurundavashoka/Kurundivelli/Kurundumale Viharaya' mentioned in the chronicles. The history of this temple dates back to the first half of the Anuradhapura period, as confirmed by literary and archeological sources. According to genealogies, the Kurundasoka temple built by King Khallatanaga of Anuradhapura (109-103 BC) has been patronized by many kings since then. Since enough facts have been written about the history of the temple, it is not expected to give more details. Some of the main importance of Kurundasoka Vihara can be identified. The first of which is the discovery of the only kabok stone stupa found in Sri Lanka at this site. Senior Professor Malinga Amarasinghe identifies it as the only lotus-shaped stupa found in Sri Lanka. It is a unique fact. The second is to recognize this complex as one of the largest monastery complexes currently found in the Northern Province. The third is the recognition that the Sinhala translation of the Pali Vinaya Commentary i.e. 'Kurundi Commentary' compiled for the Vinaya Pitaka was prepared in this temple premises.
Temple of kurudumale
This stupa belonging to the Panchavasa complex located in the Pidurangala Rajamaha Temple complex near Sigiriya is known as 'Kashyapa Stupa'. The reason for this is the recognition that this stupa may have been built by the Mughal king at the place where the body was cremated after the death of King Sigiri Kasyapa. The existence of legends that the Pidurangala temple was built under the patronage of King Sigiri Kashyapa and was worshiped by the king and the royals has supported that recognition. An opinion about the Sigiri Apsara painting is that it depicts the king's daughters and princesses Bodhi and Utpalavanna leaving for pilgrimage to the Pidurangala temple. This stupa is built on a platform about seven feet high with steps in four directions to enter each courtyard. Several Siripathul stones have been placed around the stupa and the premises have been formally preserved by the Department of Archaeology.