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<h2 class="h1">Category</h2>
<select id="choose">
<option class="a" value="all">all</option>
<option class="t" value="temple">Temple</option>
<option class="s" value="sellipi">Sellipi</option>
<option class="st" value="statue">Statue</option>
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<div class="main">
<div class="photoNtopicNps1 sellipi ">
<div class="topics1">
<h1 class="ts1 changecolor" id="lom">Letter of Madavalagiri</h1>
</div>
<div class="photo-containers1 s1 ani">
<img class="photos1 ani1" src="assets/media/post/sellipi/1.jpg">
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<p class="text-description hiddens1 s1p1">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
</p>
</div>
</div>
<div class="photoNtopicNps2 sellipi">
<div class="topics2">
<h1 class="ts2 changecolor" id="pcpg">Panakaduwa Copper plate grant</h1>
</div>
<div class="photo-containers2 s2 ani">
<img class="photos2 ani1" src="assets/media/post/sellipi/2.jpg">
</div>
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<p class="text-description hiddens2 s2p2">
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
</p>
</div>
</div>
<div class="photoNtopicNps3 sellipi">
<div class="topics3">
<h1 class="ts3" id="galpotha changecolor">Galpotha </h1>
</div>
<div class="photo-containers3 s3 ani">
<img class="photos3 ani1" src="assets/media/post/sellipi/3.jpg">
</div>
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<p class="text-description hiddens3 s3p3">
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.
</p>
</div>
</div>
<div class="photoNtopicNpst1 statue">
<div class="topicst1">
<h1 class="tst1 changecolor" id="rotov">Ruins of temple of Vijayarama</h1>
</div>
<div class="photo-containerst1 ani">
<img class="photost1 ani1" src="assets/media/post/statue/1.jpg">
</div>
<div class="text-containerst1 st1">
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<p class="text-description hiddenst1 st1p1">
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
</p>
</div>
</div>
<div class="photoNtopicNpst2 statue">
<div class="topicst2">
<h1 class="tst2 changecolor" id="kai">Kushtharajagala Avalokiteswara Idol</h1>
</div>
<div class="photo-containerst2 ani">
<img class="photost2 ani1" src="assets/media/post/statue/2.jpg">
</div>
<div class="text-containerst2 st2">
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<p class="text-description hiddenst2 st2p2">
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.
</p>
</div>
</div>
<div class="photoNtopicNpst3 statue">
<div class="topicst3">
<h1 class="tst3 changecolor" id="rojam">Ruins of Jaffna Archaeological Museum</h1>
</div>
<div class="photo-containerst3 ani">
<img class="photost3 ani1" src="assets/media/post/statue/3.jpg">
</div>
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<p class="text-description hiddenst3 st3p3">
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.
</p>
</div>
</div>
<div class="photoNtopicNpt1 temple">
<div class="topict1">
<h1 class="tt1 changecolor" id="yudaganava">Yudaganava</h1>
</div>
<div class="photo-containert1 ani">
<img class="photot1 ani1" src="assets/media/post/temple/1.jpg">
</div>
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<p class="text-description hiddent1 t1p1">
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.
</p>
</div>
</div>
<div class="photoNtopicNpt2 temple">
<div class="topict2">
<h1 class="tt2 changecolor" id="tokash">Temple of kashyapa</h1>
</div>
<div class="photo-containert2 ani">
<img class="photot1 ani1" src="assets/media/post/temple/2.jpg">
</div>
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<p class="text-description hiddent2 t2p2">
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.
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<h1 class="tt3 changecolor" id="tokurd">Temple of kurudumale</h1>
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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.
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