Grade 7

Kelani Stupa

The Dageba or the Stupa at Kelani Viharaya is called by the names ' Kalyani Chaithyaya' and 'Kelani Seya'. Embedded inside the Stupa is the gem studded chair or the carpet that Lord Buddha made the sermons sitting on , to Chulodara and Mahodara Naga Kings and the followers during the Third visit of the Lord Buddha. The shape of this 90 feet high Stupa is called 'Dhanyakara' or 'the shape of a rice grain heap'. This Dageba had been renovated several times by kings Uttiya,Yatalatissa and the Parakramabahu IX. This has been built at the place where the Lord Budda and the Arahath Bikkus had stayed.

Jetawanaramaya

Anuradhapura is one of the ancient capitals of Sri Lanka, famous for its well-preserved ruins of ancient Lankan civilization. From the 4th century BC, it was the capital of Sri Lanka until the beginning of the 11th century AD. During this period it remained one of the most stable and durable centers of political power and urban life in South Asia. The ancient city, considered sacred to the Buddhist world, is today surrounded by monasteries covering an area of over sixteen square miles (40 km²). Anuradhapura is also significant in Hindu legend as the fabled capital of the Asura King Ravana in the Ramayana.

During the reign of king Gothabhaya (253-266 AC) a disagreement took place between the monks of Maha Vihara Monastery and the Abhayagiri Monastey regarding a certain doctrine. The king Gothabhaya took the side of the Maha Vihara and took severe measures against the monks of the Abhayagiri Monastey. During this time the monks of this monastery had to seek sanctuary in India. One of the disciples of the banished monks called Sangamitta thero decided to avenge the bikkus of Mahavihara. He came back to Sri Lanka and gained the favour of king Gothabhaya (253-266 AC) and was entrusted to teach his two sons prince Mahasena and Prince Jetthatissa. After their father’s death, the elder son prince Jetthatissa who was a supporter of the Mahavihara monks became the king and reigned for 10 years (266-276 AC). In 276 Mahasena (276-303) succeeded to the throne and the monk "Sangamitta" immediately came back to the island. He persuaded the king that the Mahaviharians laxed discipline and the monks of Abhayagiri Stupa preached the true doctrine of the Buddha. He also persuaded the king to order prohibition of giving arms to the Mahaviharians and they were forced to retreat to the hills and Rohana. Then Sangamittha thero persuaded the king to razor the Maha Vihara buildings and use the materials to build up a new rival institute within the boundaries of Maha Vihara itself. This became to known as the Jethawana. However this act brought a great and disastrous civil war and the monk Sangamitta was killed by the queen of the king. Later the king bowing down to public pressure restored the Maha Vihara buildings and ruled for 27 years Jethawana Stupa is the largest stupa in the Sri Lanka. It was originally 400 feet (122 meters) in height and was the third tallest building in the world at that time. Even today as a brick monument, Jethawanaramaya still remains the tallest of its kind in the world. Jethawanaramaya was built by King Mahasena (276-303) was completed by his son Sirimeghavanna. It is believed that this monument was built upon the enclosure where Mahinda Maha Thero was cremated. Recent excavation in the stupa has unearthed a one meter thick brick wall adjacent to a layer of ash and charcoal. This is believed to be the chamber where the remains of the great thero rest. As all other buildings in Anuradhapura this too was subjected to destruction by North Indian Invaders. Then when the Anuradhapura was finally abandoned as the capital in the 11th century this stupa with others were covered by the jungle. King Parakramabahu (12th century) in the Pollonaruwa era again tried to renovate this stupa and it was rebuilt to the current height, a reduction from the original height. Today it stands at 232 feet (71 meters) . Today this stupa is going through a painful and slow conservation to bring it to its ancient glory. Even today you can see massive trees which have come up on the stupa itself on the sides where reconstruction has not started. This image house is the largest of its kind found in Anuradhapura or Pollonnaruwa Era. The Entrance to this building is monolithic door which the pillars raise to 27 feet (8.3 metres) . There is proof that a massive Buddha statue once filled this image house. The statue is thought to be 37 feet (11.3 metres) high carved in limestone. Based on the calculations the whole building would have been 50 feet (15.25 metres) high. This is thought to be built by king Sena 1 (831-833) and has been destroyed by North Indian Colas in the 10th Century. It was rebuilt by later kings during the last stages of the kingdom

Abhayagiriya

        The Abhayagiri Dagaba is situated in Anuradhapura.  It is one of the most extensive ruins in the world and one of the most sacred Buddhist pilgrimage  cities. Historically it was a great monastic centre as well as a royal capital, with magnificent monasteries rising to many stories, roofed with gilt bronze or tiles of burnt clay glazed in brilliant colors. To the north of the city, encircled by great walls and containing elaborate bathing ponds, carved balustrades and moonstones, stood “Abhayagiri”, one of seventeen such religious units in Anuradhapura and the largest of its five major viharas. Surrounding the humped dagaba, Abhayagiri Vihara was a seat of the Northern Monastery, or Uttara Vihara.

The term “Abhayagiri Vihara” means not only a complex of monastic buildings, but also a fraternity of Buddhist monks, or Sangha, which maintains its own historical records, traditions and way of life. Founded in the second century B.C., it had grown into an international institution by the first century of this era, attracting scholars from all over the world and encompassing all shades of Buddhist philosophy. Its influence can be traced to other parts of the world, through branches established elsewhere. Thus, the Abhayagiri Vihara developed as a great institution vis‑a‑vis the Mahavihara and the jetavana Buddhist monastic sects in the ancient Sri Lankan capital of Anuradhapura.

It is recorded in the chronicles that Abhayagiri was established by King Vattagamini Abhaya(Valagamba), during the period of his second reign, from 89 to 77 B.C.. A young Brahmin named Tiya (Tissa) declared war against him. Tiya was deluded by the prophecy of another Brahmin that was destined to be king. Before the arrival of Mahinda Thera who brought Buddhism to the island, Brahmins held the highest place in society. After the establishment of the Bhikkhu  order on the island, however, they lost their supremacy, and were replaced by the Buddhist Sangha. Some Brahmins converted to Buddhism, while others revolted. Tiya, who enjoyed the support of his community, lived both in and outside of Sri Lanka, and was therefore very powerful.

According to the chronicles, the name Abhayagiri Vihara originated from the names of King Vattagamani Abhaya and of the Giri priests who lived in the Jain monastery. However, since most ancient monasteries were built around a hillock, or giri in Sinhala, (for example the Vessagiri, Meghagiri or Chetiyagiri monasteries) it is possible that the name Abhayagiri symbolizes the monastery created by Vattagamani Abhaya after his recapture of the kingdom surrounding the hillock known as Digapasana, now inside the Abhayagiri complex.

 

Ruwanweli Mha Seya

Thuparamaya

Thuparama, the oldest stupa in Sri Lanka, is believed to enshrine the collarbone Relic of the Buddha sent from India by Emperor Asoka after Anuradhapura converted to Buddhism.

The Thuparama stupa, built by King Devanampiyatissa, enshrines the sacred collar bone of the Buddha. This relic, a gift from India,stands testimony to the cordial relations enjoyed by the then Sri Lanka ruler. The columns around the stupa were a part of the colonnade that supported a roof which covered the sacred edifice. Aesthetically, the interior of such structure must have been the stunning expression of wood engineering and of the most skilful craftsmanship. The edifice’s conical design, unique in the architectural history of the world, continue to be discussed and debated by scholars and scientists.

The discovery of medical texts and surgical instruments dating back to the Anuradhapura period confirms the Quality of life during that era. The tradition of using stone troughs as medicinal baths to cure the sick was in vogue during the Anuradhapura and subsequent Polonnaruwa periods. The patient, whether paralytic or in a coma after a snake bite, was immersed in a bath enriched with the appropriate medicinal potions t that would gradually be absorbed into the body. Interestingly, the shape of the vessel was moulded to economize on the expensive fluid.