Jethavanaramaya

Jetavana Dageba was named after the first Buddhist
monastery (names of the Jethavanarama and
Abhayagiriya Dagabas are sometimes reversed).
The largest dagaba in Anuradhapura
(considered by some to be the highest in the world).
It is also being renovated with help from UNESCO.

Started by King Mahasena (AD 275-292),
the paved platform on which it stands covers more
than 3 ha and it has a diameter of over 100m. In
1860 Emerson Tennet, in his book Ceylon, calculated
that it had enough bricks to build a 3m high brick
wall 25cm thick from London to Edinburgh, equal
to the distance from the southern tip of Sri Lanka to Jaffna
and back down the coast to Trincomalee.

Its massive scale was designed in a competitive spirit to rival the
orthodox Maha Vihara.

Kuttam Pokuna

The Twin Ponds. These 3rd Century monks' bathing pools are archaeologically perfect. Observe the water input system to the pokuna. The water that feeds the ponds flows first into a filtering basin made of rock, It runs through a beautiful makara mouth and a lion's head into the smaller tank. A submarine conduit feeds the larger tank. Stone Pun Kalas on the side of the stone steps joing the twin ponds. Across the Vatavandana Para, a little to the north, you turn right for the two ponds- recently restored 8th and 9th century ritual baths with steps from the university nearby. Thought called 'Twin Ponds' , one is over 10m longer than the other. You can see the under ground water supply channel at one end of the second bath

Sandakada Pahana

The elaborate moonstone at its base is in itself a distinctive element of ancient sculpture in the island. These semi-circular slabs of granite or gneiss acquired increasingly complex bands of decorations over the years. They range from the near abstract tongues of fire and bands of creeper vines - to symbolic interpretations of the four perils of life. The latter consists of the elephant, a symbol of birth, the bull indicative of decay; the lion, resent in disease. and the geese, a symbol of death. Some also band of geese, which represents the dist between good, and evil. To some, the moon-stone is symbolic of transcending worldly temptations and achieving nib bane. At the heart of many moonstones is a lotus petal. Buddhists regard the lotus as a sacred flower, a symbol of the male and female creative forces that prevails throughout Sri Lankan art, architecture, sculpture and literature. It figures in the legend attached to the birth of the Buddha, when seven lotuses sprang into bloom at his feet as he took the first seven steps of his life. The lotus bloomed again in profusion at the moment he reached the state of Enlightenment.

Samadhi Buddha Statue

The road north ( Sangaraja Mawatha) goes 1.5 km trough the site of the 11th century palace of Vijayabahu I to the superb statue of the serene Buddha with an expression depicting ' extinction of feeling and compassion'; some think the expression change as the sun's light moves across it. Roofed to protect it form the weather, it probably dates form the 3rd century AD. It is one of the more active religious sites it is adorned with lotus buds and payer flags

Mahamevuna Uyana. Anuradhapura, "Samadhi Budu Pilimaya" This limestone image of lord Buddha is dating from the 3rd Century. Seated under a Bo tree, depicts the Lord Buddha in the serene state of Samadhi, or deep meditation. It's not secret why the Great Indian statesman Jawaharlal Nehru found solace and strength in a photograph of this statue when he was imprisoned by the British in 1940s. The kindness of Lord Buddha flows through the half closed eyes, Watch as as long as you like. This is the finest Meditation Buddha statue in the whole World.

Isurumuniya

This small group of striking black rocks is one of the most attractive and peaceful places in town. It also has some outstanding sculpture. The temple carved out of solid rock, houses a large statue of the seated Buddha. You can climb up steps to the top of the rock above the temple to get a good view of the countryside. There is a cleft in the rock which is full of bats; they are fascination to watch. On the terraces outside is a small square pool; they are also some beautifully carved elephants, showing great individual character. Note the carving beside the main entrance just above the water level.

Isurumuni Lovers 6th Century Gupta style carving. The woman, seated on the man's lap, lifts a warning finger, probably as a manifestation of her coyness; but the man carries on regardless." The figures may represent Dutugemunu's son Saliya and the law caste (Sadol Kula) maiden Asokamala whom he loved. It's known that he gave up the throne for her

Abhayagiri Monastery

This was the home of mainly the Dhammaruchi sect, although it was open to many other sects including Mahayanism. There is little literary evidence as the rival monks of the Maha Vihara were the compilers of the chronicle. How ever, this 500-acre monastery was the biggest for 600 years, and Was home for 5000 monks. It was an international center of the arts, philosophy and mysticism, With branches in Java, Burma and China. Its center was this dagoba in ruin built over a sacred foot of the Buddha.

Abhayagiri Dagaba is left from the crossroads. It is 400m round and was supposedly 135m high in its original from (part of the pinnacle has disappeared); It is now about 110m high. Built in 88 BC by Vattagamini (and later restored by Parakramabahu I in the 12th century), it has two splendid sculpted dwarapalas ( guardians) at the threshold. the dagaba and its associated monastery were built in an attempt to weaken the political hold of the Hinayana Buddhist and to give shelter to monks of the Mahayana school. It was considered an important seat of Buddhist learning and the Chinese traveler/ monk Fa hien visiting in the 5th century notesd that there were 5,000 monks in residence

Thuparama

Thuparama Continuing north from the Jethawana Dagaba, turn left at the crossroads to the site's oldest dagaba to house the right collar-bone of the Buddha. Built by Devanampiyathissa, the 19m high dagaba has retained its beautiful bell shape, despite restoration work, It is surrounded by concentric circles of a graceful granite monolithic pillars of a Vatadage which was added in the 7th Century, possibly originally design to support an over-arching thatched cover. It is a center of active pilgrimage, decorated with flags and light. Immediately to its north-east was the original Dalada Maligawa where the Tooth Relic was first enshrined when it was brought to Ceylon in AD 313. Chinese traveler monk Fahian gave a vivid description of its display, but only the stone columns remain

The THUPARAMA Dagoba situated north of the Ruwanweli Seya. This is the first stupa (dagaba) built in Sri Lanka. King Devanampiyatissa erected this in the 3rd Century B.C After Buddhism was introduced by Arehath Mahinda Himi. Thuparama was in ruins in In the 7th century and restored, and a Vatadage was added. The concentric stone pillars standing right round the Stupa are the reaming of the old Vatadage

Jaya Sri Maha Bodhiya

The 'Bo' ( 'Bodhi') tree or Pipal (ficus religiosa) was planted as a cutting brought from India by by emperor Ashoka's daughter, the Princess Sangamitta, at some point after 236 BC. Guardians have kept uninterrupted watch over the tree ever since. There are other Bo trees around the Sir Maha Bodhi which stands on the highest terrace. In April a large number of pilgrims arrive to make offering during the Snana Pooja, and to bathe the tree with milk. Every 12th year the ceremony is particularly auspicious.

A board, paved path leads from the point you leave your shoes. It is shaded by a tent like structure - tasseled ropes crossing the path colored yellow, blue, red, white and orange. You can only see the top of the BO tree which is supported by an elaborate metal structure and is surrounded by brass railing which are bedecked with colorful prayer flags and smaller strips of cloth which pilgrims tie in expectation of prayers being answered

Ruwanweliseya

Ruwanweliseya

Every monastery has a dagoba. Ruvanveliseya is the dagoba of Maha Vihara. It was built by a Sinhalese hero King Dutugemunu in the 2nd century B.C. The architect ingeniously combined the Buddhist philosophy in the architectural conception. He conceived this as a bubble of milk: representing life, which will burst in no time just like the fragility of our lives. Its dome represents the vastness of the doctrine; the four facets of the box oh top represents the four noble truths. The concentric rings there after indicate the noble eightfold path that leads man to illumination. The illumination: the whole truth is light and transparent like the rock crystal at the pinnacle. The 1956's restoration curb on the dome is much to the chagrin of the purists: which looks flatter than bubbly. Ruvanweliseya is opposite the museum. It was begun to house relics; priests from all over India were recorded as being present at the enshrinement of the relics in 140 BC. A huge dagaba, It is surrounded by the remains of lots of buildings. you can see the columns often no more than 500 cm in height dotted around in the grass underneath huge rain trees where monkeys play. The dome is 80m in diameter at its base and 53m high. A small passage leads to the relic chamber. At the cardinal points are four ' chapels' which were reconstructed in 1873, when renovation started. The restoration has flattened the shape of the dome, and some of the painting is of questionable style, but it remains a remarkably striking monument. Today, you may find watching the dagaba being "white washed"- an interesting spectacle.

MADOLA FALLS ALLEWALA