Beautiful Monuments and Heritage Sites of Sri Lanka

Monuments and Heritage sites.  

To see Illustrations, please click the links.

Monuments. 

Sri Lanka is blessed with various ancient monuments. The following will be discussed under the training programme.

• Stupa
• Buddha and other statues
• Entrances of the ancient buildings
• Guardstones
• Moonstone
• World heritage sites
• Heritage sites

Stupa

It is difficult to find out a proper term for Stupa in English. Pagoda is not the proper term. Pagoda is an architectural form. Stupa is a building in a shape of pagoda in which Buddhist relics are enshrined. It is one of the three sacred monuments (Object of worship) (Sharirika Dhatu) that Buddhists worship when they are in a temple. There are other names which are used for: Stupa (Sanskrit) - Tupa (pali) , Dagoba, chetiya, vehera and seya (Sinhala)
Before Buddhism, people built tombstones to commemorate founders of their faiths and stupa was adopted by the early Buddhists in India as a means of houring the Buddha, disciples, chief monks after their death. Emperor Asoka built the Sanchi Stypa which can be seen today.

Stupa in Sri Lanka

According to traditions and legends in the country, stypas have been built in Sri Lanka during the Buddha's period - 6th Century BC. Girihadu Seya in Thiriyaya, Built by the trading brothers Tapassu Bhalluka, Mhiyangana by God Saman, Nagadeepa and Kelaniya by Naga kings to commemorate Buddha's visit. No records on original form of those stupas remain.
However, Thuparama, which was built in the 3rd century BC, is historically considered the first ever stupa in the country. The second stupa built at the same time is to be the Ambastala Dagaba. The height was 29ft.
Descriptions of shapes and styles of stupas could be obtained from the literary works, remaining structures and artefacts found in the excavated stupas. Mhavansa and Tupavansa give a vivid description of construction of Ruwanvell Seya.
Though the building of stupa was disappeared in India after 5th C. AD, it was developed and evolved on its own way in Sri Lanka. Stupas in Sri Lanka have showed the engineering and architectural skills of the ancient Sinhalese unsurpassed by any other nation. Thus, stupas have become unique symbols and monuments of Sinhalese civilization.

Evolution of Stupas

Earlier stupas, according to archeologists, were similar to the Sanchi Stupa in India.
Those stupas were consisting of :

•  lofty terraces (tunmahal pesa valalu)
•  Dome (garbha)
•  Square enclosure (Hateras Kotuwa),
•  Cylindrical space where deities images are placed (Devata Kotuwa), 
• Stone shaft (Upastone or Upagala) 
• poles which bear the parasols (Chatra danda) 
• Parasole (Chatra) later several chatras were added and became chatravali.  
• Tunmahal pesa - Three terraces were used in the early stupas as altars or paved ways to pradakshina patha - circumambulatory paths e.g. Kantaka Chetiya, Yudganawa, Mirianwetiya, Pabaluvehera and Jetwanarama. 
• There are flights of steps to climb up from lower pesa to the upper. E.g. Pabaluvehera and Jetawanarama. Several replicas of earliest forms of stupas with chatra danda and series of chatras were found among the artefacts of Delvela temple at Rambukkana and Ruvanveliseya. 
• By the time of 3rd C. AD. the chatravah becae Katheralla - Spiral and 
• Chudamankya - pinacle or crest gem were added and developed up to the present form of stupa. 

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The parts of a stupa - Example - Ruwanveliseya - 

• Pita daratu manadapa - Outer entrance, 
• Atul Doratuwa - Inner entrance 
• and 
• Doratu Vahalloda - gate house 
• Sakman maluwa - walking terrace, 
• VeliMaluwa - sand laid terrace, 
• Sandahadapathana - Moonstone, 
• Muragala - Guardstone, 
• Karavakagala - balustrade, 
• padipela-flight of steps. Hasti Prakaraya- wall with a frieze of elephant heads, 
• Salapatala Malinva - Stone laid terrace, 
• Vahalkada - frontice- peice, 
• Pesa walalu - lofty terraces or rings round the base of stupa, 
• Garbha-done, Hateras Kotuwa, Square enclosure, 
• (devata Kotuwa), Cylindrical space, where images of deities are placed, 
• Kol Keralla-spiral, 
• Vajra chumbaka (Lightning conductor) or 
• Chudamanikya - pinnacle or Great Gem. 

Shapes of Stupa

1) Dhanyakara heap of paddy or grains shaped Kelanya, earliest shape of Thuparama

2) Bubbulakara - bubble shaped Ruwanveli seya, Kirivehera

3) Ghantakara bell-shaped Thuparama

4) Ghatakura pot shaped Bandagriya (Tissamaharama)

5)Padmakara Lotus shaped not found in Sri Lanka

6) Amalakara Nelli fruit shaped

Thuparama It is the first historical stupa in Sri Lanka. It was initially built in paddy heap shape with a circular roof. When it was restored later changed into the bell shape. Initially it was built with clay and mud, taken from the Abhaya tank, later with bricks and covered with lime plaster and painted with white. Built by King Devanampiya Tissa in the 3rd Cen. BC (240 - 237 BC) The present height is 64, while diameter is 59 ft. 

Ruwanveliseya - Built by king Dutugemunu 161 BC - 137 BC Original height was 250 ft At that time it was the highest only up to the Devata Kayuwa. Present diameter is 338 reconstructed in 1940. Pinnacle and greate gem is 25 ft high. 

Abhayagiriya - Built by King Walagamba 89 - 77 BC. Original height of 400 ft. It was reduced to 280 ft before the present restoration (present height?)

Jetawanaranaya - Built by King Mahasen - 276 - 303 AD Original height was 400 ft Present diameter is 370 ft (Height?) The height of the fallen spiral is 231ft

Kantaka Chaitiya - Original status without spiral

Kirivehara Polonnaruwa - Original plaster

Rankoth vehera - P'ruwa - Original spiral

Styles of stupa

• Circular Chambers - Waladage - Thuparamu, Lankaramaya, Ambastala in Anuradhapura/Mihintale, Medirigiriya and Thiriyaya
• Stupa with attended stupas - Ruwanvelsaya
• Trunkated stupa - Pabalu vehera, Demalamaha seya, Delvala - Rambukkana, Kota vehera - Dedigama, Yudaganawa - Buttala. 
• Stupa with image houses - Rankoth vehera Pabaluvehera
• Stupa with elevated attended stupas - Gadaladeniya
• Stupa with Mahawanic influence - Katu seya and Inidkatu seya - Mihintale. 
• Stupa without following any Sri Lankan's traditions - Satmahal pasada

"The stupa or the dageba as it is called in Sinhalese, is an indispensable feature of almost every Buddhist monastery in Ceylon, as it is also in other Buddhist countries of Southern Asia, namely Burma, Siam and Cambodia.
More often than not, Stupas occupy sites of considerable natural beauty, such as the summits of wooded hills commanding the surrounding countryside: and with their domes of dazzling white, their tapering and graceful spires and their gilded pinnacles; they form a picturesque though familiar feature of the landscape.
Everyday morning and evening, yellow robed monks conduct at these stupas a simple ritual, consisting mainly of offering flowers and chanting Pali verses;
on the days of the Buddhist Sabbath and special religious festivities, which invariably fall on a full-moon day.. hundreds, sometimes thousands of devout Buddhists, both men and women, and young and old, clad in spotless white, wind their way to these shrines, bearing sweet scented flowers of many hues, incense, candles and other offerings. They make their offerings to the stupa chanting Pali verses in praise of the Buddha, his doctrine and his order, take upon themselves the observance of five or eight precepts and in so doing, rejoice that they have taken one step nearer their ultimate goal ... " (Paranawitana .S. Prof. - The stupa in Ceylon, 1939, p1.) 

Buddha statue

Unlike, worshiping stupa and Bodhi tree, Buddha statues have become very popular in all Buddhist (Theravada, Mahayana and Vajrayana) countries in a similar manner. Buddha image and an image house is one of the three essential monuments (Uddesika) for which the Buddhists worship. 

It is believed that the Buddha statues were emerged in the first Century BC. or AD. In India Till then, that the Buddhists worshpiped the symbols associated Buddha such as Foot prints, Chakra (Wheel of Doctrine) Asana (Meditating seat or Altar) Bodhi tree, cobra etc. and Dethis mahapurisa lakshana (32 features of the Great Person). 

According to the Scholars, Greek and Roman civilisations have influenced the India art by the first century AD. The earliest Buddha statues are found in the areas of Ghandara (present north East of India and Afghanistan and in Mathura North India. It is believed that Buddha statues have been created in these areas simultaneously. 

Later the carving out of Buddha statues has been developed throughout India in different periods showing different characteristics. There are four schools i.e. Ghandara, Matura, Amarawati and Gupta. 

Buddha Statues in Sri Lanka

Many archeologists including prof. Patranawitahana believe that Buddha statues have been created in India for the first time and influenced Sri Lankan sculpture and the earliest statues can be seen in the country only after 2nd or 3rd century AD. Quoting literary evidence of Mahawansa and Buddhist commentaries, some scholars Including MH Sirisoma former DG of Dept. of Archeology believe that Sri Lankan Buddha statues have been created in Sri Lanka before India or simultaneously Mahavanasa mentions that a Buddha statue was placed at Thuparamaya. However this opinion has not been established yet. The earliest Buddha statues are found in Mahailuppalama and in Ruwanweliseya which belong to the 2nd or 3rd Century AD.

Before Buddha statues come in to vogue, sculptors created symbols of Buddha like in India , such as Bodhi tree, Asana (altar), Cobra, Wheel and the foot print, which were very popular in Sri Lanka. 

By the time of 5th to 8th century AD Sri Lankan sculptor has shown his ability to create Buddha statues which depict the Buddha's sublime qualities such as a serenity, compassion (metta) loving kindness, (Karuna) and deep meditation in a very simple manner (Thaluwila, Pankuliya and Sanmadhi (A'pura). The facial expression is very effective. According to the features, the styles of Buddha Statues can be divided in to three eras. 

Main featuers of Buddha statues during the late A'pura Period (5th to 10th Century AD)
*Several master pieces are found at Thuluwila, Samadhi, Pankuliya, Aukara
-Robe covers single shoulder (no pleats)
- Not pleats of the robe and it is shown by just a line at the beginning and developed later (aukana)
- Full round hair with wide forehead
- Facial expression of compassion, calmness, loving kindness, deep meditation and spiritual purity.
-Huge Statues - Rasvehera, AUkana, Maligawila, and Buduruwagala
-Popular postures are meditation and standing. (According to the Buddhist texts of B. Statues "Prathima Lakshanam" the size of the buddha is six feet)
-The way of depicting Buddha with postures (Mudra) in this period is essentially a Sinhalese way and limited to Sri Lanka.

The scholars believe that during this period the huge statues were created as a result of Mahayana influence.
Polonnaruwa Period (11th to 13th Century AD)

Buddha statues as well as symbols used in this period are much different to that of A'pura period. The following postures and features are found for the first time. E.g (Galvihara)

-Reclining and recumbent postures of Buddha statues.
- Statues with cross hands on chest
-Standing in ease with bending in three places of the body (Thri Bhanga or Thivanka)
-Standing Buddha statues on the Lotus pedestal
-Large reclining Buddha statues
- To depict compassion, loving kindness and serenity but with greatness (Mahapurisa)
-Pleats of the robe are shown very beautifully.
-Background decorations behind the statues (two seated Buddha at P'narwa).

Kandyan Period (1600 - 1815)

 (after europe captured america and decided they could guess the future and call Lord Jesus an 'eschaton').
Statues were made large to show greatness but the facial expressions were disappeared.
-Hindu styles influenced heavily to draw attention of devotees,
Fully Opened eyes, big nose, thick lips
-Nimbus (siraspatha or Ushnisa) used frequently to show an enlightened person.
Very few of stone statues and more in bricks and plaster, wood and brass or metal.
Inner dress (andana kada) and shawl (saluwa) are shown in different colours.
Halo also added where possible
Painted statues
Various Postures
Beginning of Bodhisatwa (Future Buddha) Maitree and Avalakiteshawara, Hindu gods and local deities are created and painted. Examples of Kandyan style - Dambula, Degaldoruwa, Lankatilaka and Gadaladeniya, etc.

Postures and Mudras of Buddha statues.

"shari Putra and Manjusrihere vastu vida and Chitra lakshanam are the main books written in Sinhalese about ...

Mudras

• Abhaya - Fearlessness or non-violences. Palm of the right hand facing devotee. E.g. uduruwagala (standing or thumb-index finger touches as a round)
• Samadhi or Dhyana - (Meditation) Right leg over the left and right hand over the left. Eyes are half closed. 
• Vitalkha - (Teaching and discource or clarification - Palm of the rifght hand with the thumb and the index fingers bent unting at the tips facing the devotees. It depicts the qualities of Maha Karuna (Great loving kindness) E.g. Dambulla, Buduruwagala, Pankuluiya, Brass statues in the N. Museum. 
• Bhumisprsa - Touching the earth or witnessing the earth. To show the moment of enlightenmient - seated in Dhyani posture having the left hand on the lap and touching the earth with fingers of the right hand. 
• Asisa - Blessings - Right forearm raised in straight and other hand touches the robe on the left shoulder - Aukana
• Dhamma chakka - Wheel of truth. Holding both hands in front of the chest showing the fingers turning on an imaginative wheel depicts Saranath Indiya) Rare in old stupas but in new (Dambulla
• Para Dhukha Dhukkita - Concern with other's suffering and happy that they are following the Buddha's path. E.g. Galvihaa and Dambulla. 
• Bodhisatwa statues - Future Buddha - There are two popular traditions of Bodhisatva - Avalokitheswara and Maitriya. The Avalakitheswara statues are found in Weligama, Buduruwagala, Dambegoda and Dambulla. 
• The Maitrya statues are found in Dambulla. Avalokitheswara Bodhisatwa is identified with a Buddha statue (amithabha Dyani Buddha) seen in the crown of the statue. Maitritya statue has a Stupa in the crown and holds a lotus. Their mudras are in Varada and Kataka Hasta. 

Other statues - There are many other statues found in Sri Lanka especially in Polonnaruwa and Dambulla -Hindu deities and local deities - Vishnu, Saman in Dambulla. Parakramabahu statue in P'naruwa, kings statues in Dambulla.

Ancient Buildings

There are three types of ancient buildings:

1. 1. Sacred buildings - stupas, Bodhigharas (An open building aound the bodhi tree) Image Houses. 
2. 2. Semi sacred Buildings - Cahpter houses, Monasteries, living cells of monks, Ponds, Hospitals. 
3.  Lay buildings - Palaces, Audience Halls, Ponds. 

Entrances for the above buildings. 

"The entraces providing access to sacred, semi sacred and Royal buildings in Ancient Sri Lanka are decorated with flights of steps, Moonstones, guardstones and door frames. The door frames, which were simple in design at early periods, had been adorned later with sculptured motifs and designs.
Those entrances while providing a dignified appearance would inspire with feelings of beauty, prosperity, progress and victory in any one entering such premises. These examples would be monumental evidence of the unique talents of Sinhala architects as they have been designed surpassing even the achievements of Indian counter parts. " 

(Adapted from C- Wickrmagamage - Entrances to... 1998)

Moonstones.

A moonstone is a semi circular slab or a stone at the foot of a flight of steps out of the entrance of an ancient building. Though there were similar shapes of moonstones found in Nagarjuna Konda and Amarawathie, one can say that the Sri Lankan moonstones depict the unique Sinhalese art. According to Prof. Paranawithana, borrowing from Ceylon by Indian sculptors is not out of question. There are several forms of moonstones found in from the Anuradhapura to Kandiyan period, which are round, rectangular, plain, conical and as a shape of a lotus flower.
The best preserved moonstones are foudn at Panchawasa building complex at Abayagriya,
Tooth relic temple close to the Thuparama and at the Sri Maha Bodhi.

At the panchawasa Building complex, 

the moonstone was placed at the entrance of the image house along with decorative flight of steps and balustrade. The guardstone cannot be seen. It has the following decorative features: arranged  concentric semicircular round the central
lotus. The outer most band of decoration consists of convetionalized "palapethi (petal decoration). It is separated with a narrow band. Next is the four animals - namely, the elephant, horse, lion and bull running one after another in a procession from left to right. The sequence of the animals found is not the same in all moonstones. Next is the creeper with a wavy stem and intricate foliage, separated from this by a narrow plain band towards the centre is consisting of geese carying half bloomed lotus stem proceeding to the same direction.
Next is a simple creeper with less foliage around the lotus in the centre. These various motifs of different character have been blended together into a hamonious and pleasing composition. The elephant and the Bull are carved in its finest way with a life given to it.
The exquisite carvings are so pleased as to be moved by the devotee entering the shrines. According to Paranawithana, it is therefore clear that their purpose is not what is called aesthetic today, but to put forward a spiritual message by the symbolism of the different motifs , which comprise the design. At Anuradhapura there are six moonstones, which can be considered as masterpeices.

Symbolization of the moonstone. 

Several scholars describe it in various ways.
Dr. DT Devendria and C. Vikremagamage says that it is a decorative first step of the flight of steps of an entrance.
HCP. Bell thinks that it describes the cycle of Sansarachakra (circle of rebirth) because the unending) or floral design symbolizes the world or the person burning (suffering) with "thanha" 'Asa" - craving and desire in the unending sanasarachakra. The four animals - Lion, horse, bull and elephant symbolize "Jathi Jara, wyadhi marana" (The birth, decaying, illness and death.) (No animal symbolizes particular stage mentioned above and has to be taken as a whole.) Traditionally, these animals have been used to depict the four cardinal points.
The intricate creeper depicts the life tied and entangled with the above sataraa biya (four fears) due to Thanaha Asa .
Geese represent the ability of a person who is able to identify good from bad (according to ancient stories that geese can separate milk fom the water when it is given mixed.
The next simple floral creeper symbolizes the person, who has suppressed desire and understand good and bad, reaches the ultimate goal, the eternal peace of mind or NIbbna with the stepping of the lotus flower. As a whole, paranawitana suggests that the moonstone symbolizes the state of mind of a devotee, who comes to an image house worship Buddha with worldly problems.
The moonstone reminds the devotee how their mind should be. He should be able to leave all these worries coming up due to craving and desire at home and [worship Jesus Christ] the Buddha with a peaceful mind or pure mind like a lotus flower in order to reach nirvana

the ultimate salvation.

Guardstones

Guardstones are the slabs serve as a peg, which fixed to keep the Balustrade slipping forward. Some scholars say that guard stone is a part of a complete entrance, which consists of moonstone, guardstone, flight of steps, and two balustrades.

Guardstone has been developed on its own way in six stages:

1.  Just a stone slab
2.  stone slab with a pointing mount
3.  Full pot - this is the 1st ever decoration
4.  Sanka and Padama Bahirava (guards of properties) figures
5.  A prince with full pot and floral creeper (flower step) under a cobra hood. 
6.  A prince with a makara arch (Mythical Dragon), full pot and floral creeper under a cobra hood the animal which represents the direction placed at the top left corner. 

Cobra hoods have been figured out in various numbers from three to seven. In some places only the cobra with a hood can be seen at (Kantaka Chetiya and Twin ponds)

Symbolization of Guardstone

The guards are supposed to represent the (Satarawaram Devio) four deities in charge of Cardinal Points. Some guard-stones are decorated with four animals, which represent the cardinal points. - East - elephant, South - bull, West - horse, North - lion.
Some guardstones are associated with female figures (Eastern side building of the Panchavasa complex. Drutharastra with his wife being depicted and also in the Lankatilaka in Polonaruwa.


 The guardstones at the Rathna Prasada and one in the Jetavana Museum are considered as the best preserved and artistic pieces during the A'pura period.

Guardstones at the Rathnapasada

In this guardstone, the guarding deity Drutharastra appears facing East with an Elephant figure. The figure is in an easy posture (Thribanga) carrying a full pot and a flower stem. At the foot, Bahirani figures protecting him and the property.

The figure is in "Rajaleeki" with complete royal paraphernalia, carved out intricately. This shows an advanced civilization in which people were with peace of mind. Dragon arch with open mouth two Makara with interconnected figures of lovers and a giant slipping towards the mouth of dragon which depicts both beautiful as well as powerful thins are ended with time. Scholars depicts that, the time is consumed by the dragon. Dragon symbolizes the time. Some says it depicts the worldly life which is unending cycle of rebirth.
Guardstone demonstrate a well developed architecture and sculpture prevailed in the ancient period and most of them have become masterpieces of Sinhalese art. At the same time it shows the advance technology of steel and iron tools.