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69-501: In the 5th century, the "Mahavihara" was possibly the most sophisticated university in southern or eastern Asia. Many international scholars visited and learned many disciplines under highly structured instruction. Three subdivisions of Buddhism existed in Sri Lanka during much of Buddhism's early history there: Mahāvihāra, Abhayagiri vihāra , and Jetavana . Mahāvihāra was the first tradition established, whereas monks who had separated from

138-561: A centre for Mahāyāna and Vajrayāna teachings; as such, it was seen as heretical by more conservative Mahavihara monks. In the 7th century CE, Xuanzang also describes the concurrent existence of both monasteries in Sri Lanka and refers to the monks of the Mahavihara as the " Hīnayāna Sthaviras" (Pali: Thera ), and the monks of the Abhayagiri Vihara as the "Mahāyāna Sthaviras". Xuanzang further writes: The Mahāvihāravāsins reject

207-570: A man named Nandi. Consequently, three more nuns, headed by Tissara, arrived in Nanjing. Thus in the year 434, over three thousand nuns received their higher ordination for the second time in the presence of more than ten Sinhala nuns headed by Tissara at the Nanjing Temple in China. It is also recorded that there were religious contacts between Sri Lanka and Java through the Abhayagiri Vihara, at least toward

276-466: Is a major city located in the north central plain of Sri Lanka . It is the capital city of North Central Province and the capital of Anuradhapura District . The city lies 205 kilometers (127 mi) north of the current capital of Colombo in the North Central Province, on the banks of the historic Malwathu Oya . The city is now a World Heritage Site famous for its well-preserved ruins of

345-657: Is still considered a sacred spot; and is a place of pilgrimage." Various excavations have taken place at the site, beginning in 1884–86 by Stephen Montagu Burrows . Anuradhapura became the centre of administration of the North Central Province and with the building of the Northern Railway line , Anuradhapura became an important railway town with the opening of the Anuradhapura railway station in 1904. The Government of Ceylon tasked Oliver Weerasinghe to develop

414-442: Is traced to the minister named 'Anuradha' in the court of Prince Vijaya (543–505 BCE ), the first Sinhalese king of the island. According to the legends related to Vijaya, his minister named 'Anuradha' established the settlement that later became Anuradhapura. However, the finding of earlier settlements in the citadel area of the old city dating back to until 10 century BCE would doubt this claim. The name 'Anuradhapura' means

483-450: Is venerated by Theravadins. In more recent times, there has been attempts to identify Nātha with Maitreya Bodhisattva. However, traditions and basic iconography, including an image of Amitābha Buddha on his crown, identify Nātha as Avalokiteśvara. Andrew Skilton writes: ... It is clear from sculptural evidence alone that the Mahāyāna was fairly widespread throughout [Sri Lanka], although

552-574: The Wayback Machine - Census 2001 Anuradhapura has a tropical savanna climate ( Köppen As ). Anuradhapura is served by railway and highways. The Northern railway line connects Anuradhapura with Colombo , Jaffna , and Kankesanthurai . Anuradhapura railway station is the city's rail gateway, with major services, such as the Yal Devi , Uttara Devi stopping there. There are a number of bus routes passing through Anuradhapura from Colombo to

621-471: The lotus are of particular significance in agricultural societies where they symbolize the daughters of the guardian deity of rain. The elephant figure at the Eth Pokuna is also a symbol of water. The principal Buddhist guardian deities are frequently indicated by the animal vehicles of the particular gods, particularly on the guard stones. A good example is furnished by the exquisite statues on either side of

690-490: The 'city of Anuradha' (Anuradha+pura), where "pura" stand for 'city' in Sinhala , Sanskrit , Pali , and Tamil . However, before Anuradhapura was considered a city, it was called the 'Anuradhagrama,' meaning the 'village of Anuradha,' from "Anuradha" and "grama". This older name was also mentioned in the work of ancient Greek and Roman scholars such as Strabo and Claudius Ptolemy . In Ptolemy's world map from 2 century CE ,

759-547: The 12th century CE, more rulers of Sri Lanka gave support and patronage to the Abhayagiri Theravādins, and travellers such as Faxian saw the Abhayagiri Theravādins as the main Buddhist tradition in Sri Lanka. In the course of time, Abhayagiri had developed into a well‑organized religious and educational institution having well-established relations with China, Java , and Kashmir during 5th-6th century CE. According to

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828-512: The 12th century CE, when the Mahāvihāra gained the political support of King Parakkamabāhu I (1153–1186 CE), and completely abolished the Abhayagiri and Jetavana traditions. The Culavamsa narrates that (ch 78:1–27) king Parakramabahu I purified the Mahavihara first and then unified it with the Abhayagiri and Jethawana fraternities. The monks of these two traditions were then defrocked and given

897-417: The 1870s. The contemporary city, much of which was moved during the mid-20th century to preserve the site of the ancient capital, is a major road junction of northern Sri Lanka and lies along a railway line. The city is the headquarters of Sri Lanka's archeological survey, and tourism is a significant factor in its economy. According to historical records such as Mahavamsa , the origin of the name Anuradhapura

966-409: The 9th century in the reign of Sena I , almost half a century of Chola rule and the subsequent abandonment of the capital, Anuradhapura, led to the disintegration of the Abhayagiri Vihara. Despite efforts by Vijayabahu I and Parakramabahu I in the 13th century to renovate and resurrect the temple, its gradual destruction in the course of time could not be averted, particularly after the final transfer of

1035-816: The Abhayagiri Monastery... on both sides of the road; the king sets images of the Five Hundred Forms which the Buddha assumed in his previous existence.' By the time Faxian came to Sri Lanka in search of the Dhamma and visited Abhayagiri in 412 AD, it had developed into a leading Buddhist centre of Sri Lanka. By the 7th century, Abhayagiri Vihara consisted of four mula s (literally "families", fraternities or grouped institutions for religious teaching): All of these have been located and identified through archaeological excavations, research and epigraphical evidence. Before

1104-471: The Abhayagiri Theravādins, and travelers such as Faxian saw the Abhayagiri Theravādins as the main Buddhist tradition in Sri Lanka. The trend of Abhayagiri Vihara being the dominant Theravāda sect changed in the 12th century CE, when the Mahāvihāra gained the political support of King Parakkamabāhu I (1153-1186 CE), and completely abolished the Abhayagiri and Jetavana Theravāda traditions. The Theravāda monks of these two traditions were then defrocked and given

1173-419: The Abhayagiri Vihara, and that this monastery housed 5000 monks. In the 7th century CE, Xuanzang also describes the concurrent existence of both monasteries in Sri Lanka. Xuanzang wrote of two major divisions of Theravāda in Sri Lanka, referring to the Abhayagiri tradition as the "Mahāyāna Sthaviras," and the Mahāvihāra tradition as the " Hīnayāna Sthaviras." Xuanzang further writes, "The Mahāvihāravāsins reject

1242-591: The Anuradhapura Preservation Plan in 1949, aimed at establishing a new planned town east of the existing Anuradhapura town, thereby establishing the Sacred city of Anuradhapura, with the aim of preserving the ancient city. The "New Town" had many of the government offices and law courts moved into it. The Anuradhapura Preservation Board was established with this aim. Nissanka Wijeyeratne was Government Agent of Anuradhapura District from 1958 to 1962. He

1311-611: The Chinese text Biqiuni Zhuan , the biography of the bhikkhuni compiled by Shi Baochang in 526 AD, and the biography of Gunavarnam and Sanghavarnam, the Sinhala nuns gave the second Upasampada , or higher ordination, to the Chinese nuns. According to another Chinese source, in 426 AD, eight Sinhala nuns arrived in Nanjing , the capital of the Liu Song dynasty (420–77 AD), on a merchant ship owned by

1380-701: The Hindu symbols represented on these stones, the most common, apart from the Pot of Abundance and Kalpavrksa, is the figure of the Nagaraja , or anthropomorphic King Cobra. The best example of these, and one of the finest guardstones yet discovered, was found at the Ratnaprasada in Abhayagiriya , and illustrates the degree of perfection reached by the sculptors of Abhayagiri. Lotuses and punkalas are indicative of plenty. Representations of

1449-479: The Mahā Vihāra Nikāya, all the monks in the other two – and then allowed the better ones among the latter to become novices in the now 'unified' Sangha, into which they would have in due course to be reordained. 8°20′40.87381″N 80°23′47.57435″E  /  8.3446871694°N 80.3965484306°E  / 8.3446871694; 80.3965484306 Abhayagiri vih%C4%81ra Abhayagiri Vihāra

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1518-600: The Mahāvihāra tradition established Abhayagiri vihāra and Jetavana vihāra. According to A.K. Warder, the Indian Mahīśāsaka sect also established itself in Sri Lanka concurrently with Theravāda, into which it was later absorbed. Northern regions of Sri Lanka also seem to have been ceded to sects from India at certain times. According to the Mahavamsa , the Anuradhapura mahavihara was destroyed during sectarian conflicts with

1587-754: The Mahāyāna and practice the Hīnayāna, while the Abhayagirivihāravāsins study both Hīnayāna and Mahāyāna teachings and propagate the Tripiṭaka . As a major university and centre of learning, Abhayagiri was the home of various important Buddhist scholars working in Sanskrit and Pali. These include Upatissa (who wrote the Vimuttimagga ), Kavicakravarti Ananda (authored the Saddhammopåyana ), Aryadeva , Aryasura, and

1656-402: The Mahāyāna and practice the Hīnayāna, while the Abhayagirivihāravāsins study both Hīnayāna and Mahāyāna teachings and propagate the Tripiṭaka ." Some scholars have held that the rulers of Sri Lanka ensured that Theravāda remained traditional, and that this characteristic contrasts with Indian Buddhism. However, before the 12th century CE, more rulers of Sri Lanka gave support and patronage to

1725-636: The Sri Lankan Central Cultural Fund as a UNESCO project for a total of Rs519.5 million (US$ 3.9 million). It was unveiled in June 2015 with President Maithripala Sirisena and Prime Minister Ranil Wickremesinghe attending. 8°22′15.4″N 80°23′42.9″E  /  8.370944°N 80.395250°E  / 8.370944; 80.395250 Anuradhapura Anuradhapura ( Sinhala : අනුරාධපුරය , romanized:  Anurādhapuraya ; Tamil : அனுராதபுரம் , romanized:  Aṉurātapuram )

1794-581: The ancient Sinhalese civilisation . While Mahāvaṃsa places the founding of the city in 437 BCE , the site has been inhabited for much longer, making it a major human settlement on the island for almost three millennia and one of the oldest continuously occupied cities in Asia. It is the cradle of the Hydraulic Sri Lankan civilisation, Theravada Buddhism, and the longest-serving ancient capital of Sri Lanka that has survived for 1500 years. Moreover, It

1863-544: The arama built by King Pandukabhaya near the northern gate of the city, cried out: "The great Sinhala is fleeing." The king thereupon resolved, "if my wish (of regaining the kingdom) is fulfilled, I will build a vihara here." During the Beminitiya Seya or period of famine and south Indian rule which followed, Vattagamani Abhaya took refuge in the mountain region amassing troops until, after more than fourteen years of exile, he marched on Anuradhapura in 89 BC and defeated

1932-476: The buildings of the Mahavihara and re‑use their materials for the construction of new buildings at the Abhayagiri. The accession of Mahasena ushered in the golden age of Abhayagiri. After the Buddha's Tooth Relic was brought to Sri Lanka in the 4th century, Abhayagiri was selected to house it for public veneration. Faxian , a Chinese monk, recounted: Ten days from now, Buddha's tooth will be brought out and carried to

2001-473: The capital from Polonnaruwa in the Rajarata , or King's Country, to an alternative location in 1215 as a result of repeated Maga invasions. A dark era of eight hundred years engulfed Abhayagiri Vihara until its rediscovery in the 1880s awoke scientific and scholarly interest in the abandoned and vandalized ruins. Mistakenly identified at first as Jetavana Vihara, they were photographed and drawn by specialists in

2070-450: The capital to Anuradhapura, it was not reestablished as a major population centre of the island until the British colonial era in the 19th century CE . Despite its political decline, Anuradhapura remained a vital pilgrimage site for Buddhists throughout the medieval period and continues to be an important spiritual destination to this day. The revival of the current city began in earnest in

2139-464: The choice of either returning to the laity permanently, or attempting re-ordination under the Mahāvihāra tradition as "novices" ( sāmaṇera ) according to Richard Gombrich who writes: Though the chronicle says that he reunited the Sangha, this expression glosses over the fact that what he did was to abolish the Abhayagiri and Jetavana Nikāyas. He laicized many monks from the Mahā Vihāra Nikāya, all

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2208-424: The choice of either returning to the laity permanently, or attempting re-ordination under the Mahāvihāra tradition as "novices" ( sāmaṇera ). Richard Gombrich writes that many monks from the Mahāvihāra were also defrocked: Though the chronicle says that he reunited the Sangha, this expression glosses over the fact that what he did was to abolish the Abhayagiri and Jetavana Nikāyas. He laicized many monks from

2277-450: The citadel area of the old city puts the date of the human settlement as far back as the 10th century BC. According to these excavations, protohistoric Iron Age of the city spans from 900 - 600 BCE , with the appearance of iron technology, pottery, the horse, domestic cattle and paddy cultivation. In the time period 700-600 BCE, the settlement in Anuradhapura had grown over an area of at least 50 ha. Irrigable and fertile land surround

2346-460: The city with gates and quarters for traders. The city at the time covered an area of one square kilometer, making it one of the largest cities on the continent at the time. The city was largely deserted after the invasion by the Chola Tamil Hindu king Rajaraja 1 in 993 CE and his son Rajendra 1 in 1014 CE . According to Culavamsa (6th century CE -18th century CE ), Anuradhapura

2415-659: The city, strategically situated with major ports northwest and northeast of the island. The city also benefited from dense jungle surroundings, providing a natural defense from invaders. Excavation at Anuradhapura has unearthed Painted Gray Ware (PGW) pottery from the 'Basal early historic' period of Anuradhapura (600 BC-500 BCE) showing connections with North India (during vedic period ). Details of city's development in this early historic period, spanning from 500 to 250 BCE can be found in Sinhalese Chronicles. According to these records, King Pandukabhaya formally planned

2484-411: The early 5th century (between 399 and 414 CE). He first entered Sri Lanka around 406 CE and began writing about his experiences in detail. He recorded that the Mahavihara was not only intact, but housed 3000 monks. He also provides an account of a cremation at Mahavihara that he personally attended of a highly respected śramaṇa who attained the arhatship . Faxian also recorded the concurrent existence of

2553-554: The end of Brahmin and Jain influence in the country. According to the Mahavamsa, the name Abhayagiri Vihara originated from the names of King Vattagamani Abhaya and the Jain monk Giri who lived in the monastery earlier. 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

2622-474: The end of the 8th century, as described by a fragmentary inscription from the Ratubaka plateau in central Java. This inscription records the establishment of "the Abhayagiri Vihara of Sinhalese ascetics trained in the sayings of jinas [Buddhas]." Commenting on this record, J.G. de Casparis observes, 'The most important detail is the name of the foundation, the Abhayagiri Vihara. Abhayagiri Vihara appears to have been

2691-445: The entrance to Abhayagiri Stupa. The headdress of one of the statues is a conch while that of the other is a lotus. Representing Sanka and Padma, the two principal treasure houses of Kuvera, they are believed to have been erected to ward off any evil or danger that might threaten the stupa or its precinct. Even at present, they are commonly believed to be endowed with mystic powers, and courts of law in Anuradhapura accept swearing before

2760-553: The initial settlement at the site of the city can be attributed to the second global cycle of historical evolution with the generalised diffusion of iron technology in the Old World through the first millennium BCE , culminating in the emergence of many historical civilizations. The history of Anuradhapura then extends from its traditional founding in the recorded history in the fourth century BCE and its subsequent laying-out by Devanampiya Tissa (250–210 BCE ) to its abandonment by

2829-576: The kingdom, provided he managed to defeat the foreign invaders. Tiya agreed, advanced with his forces to meet the Tamils, and was vanquished by them. The Tamils, elated by their success, advanced towards Anuradhapura and defeated the King, who was forced to abandon the throne and go into hiding in the mountains. As the King, defeated in battle, was fleeing Anuradhapura , a Jain monk ("nigantha" in Pali) named Giri, who headed

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2898-471: The last Tamil king, Bhatiya. In fulfilment of the vow made on the day of his defeat, one of his first acts was to build the Abhayagiri Vihara on the site of the Giri monastery. Mahatissa Thera of Kupikkala was appointed its Chief Incumbent as a mark of gratitude for his support in the fight against the invaders. Abhayagiri thereafter became a symbol not only of religious, but also of national, resurgence, as it signaled

2967-413: The last of the Anuradhapura kings at the end of the tenth century CE , its brief reoccupation in the eleventh century and the restoration of some of its major monuments, in the late 13th century CE by Vijayabahu IV (1267–1270 CE ). Even though, historical chronicle Mahāvaṃsa (5th century CE ) place founding of the city in the 5th century BC, the archaeological data from the excavation of

3036-592: The late 19th century, while the Department of Archaeology, established about the same period, undertook excavation and conservation work of some of the edifices at the beginning of the 20th century. Veneration of Avalokiteśvara Bodhisattva has continued to the present day in Sri Lanka, where he is called Natha . Avalokiteśvara worship is a prominent practice in Mahayana, while the Maitreya Bodhisatta (Santhusitha)

3105-569: The local population remained aware of the ruins. In Robert Knox 's 1681 An Historical Relation of the Island Ceylon , he wrote: "At this City of Anurodgburro is a Watch kept, beyond which are no more people that yield obedience to the King of Kandy". In 1821, John Davy wrote that: "Anooradapoora, so long the capital of Ceylon, is now a small mean village, in the midst of a desert. A large tank, numerous stone pillars, two or three immense tumuli, (probably old dagobahs,) are its principal remains. It

3174-445: The modern account of the history of Buddhism on the island presents an unbroken and pure lineage of Theravāda. (One can only assume that similar trends were transmitted to other parts of Southeast Asia with Sri Lankan ordination lineages.) Relics of an extensive cult of Avalokiteśvara can be seen in the present-day figure of Nātha. Early reports by Europeans from the 18th century describe the Buddhist monks of Sri Lanka as being engaged in

3243-406: The monks in the other two – and then allowed the better ones among the latter to become novices in the now 'unified' Sangha, into which they would have in due course to be reordained. Parakkamabāhu also appointed a Sangharaja , or "King of the Sangha", a monk who would preside over the Sangha and its ordinations in Sri Lanka, assisted by two deputies. Periodic South Indian invasions, especially in

3312-516: The monks of the Abhayagiri vihāra during the 4th century. These Mahayana monks incited Mahasena of Anuradhapura to destroy Anuradhapura vihāra. As a result of this, a later king expelled the Mahayanins from Sri Lanka . The traditional Theravadin account provided by the Mahavamsa stands in contrast to the writings of the Chinese Buddhist monk Faxian , who journeyed to India and Sri Lanka in

3381-462: The moonstone symbolizes samsara , the endless cycle of rebirth, and the path to freedom from the samsaric process leading to nirvana . He interprets the pattern of the outermost ring as flames, and the various animals shown in the other concentric circles as successive phases of man's passage through samsara. Over the course of 15 years, the Abhayagiri Stupa was fully restored and renovated by

3450-488: 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. Under Gajabahu I , Abhayagiri grew in prestige and importance. The accession of King Mahasena in the 3rd century AD saw the suppression of the Mahavihara monks. The king prohibited the giving of alms to them and went as far as to demolish

3519-554: 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 . One of the focal points of the complex is an ancient stupa, the Abhayagiri Dagaba . Surrounding the humped dagaba, Abhayagiri Vihara was a seat of the Northern Monastery, or Uttara Vihara and

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3588-482: The old were being transferred to the new town. It was a time of some tension and of excitement. He managed this process of change with courage and remarkable political skills. While in Anuradhapura, he unveiled a memorial for H. R. Freeman , a popular British Government Agent who later was elected by the people of the district to represent them in the 1st State Council of Ceylon . Coming events cast their shadows before. A striking feature of Wijeyeratne's Anuradhapura days

3657-562: The original custodian of the Tooth relic in the island. The term "Abhayagiri Vihara" refers not only to the complex of monastic buildings, but also to a fraternity of Buddhist monks, or Sangha , which maintained its own historical records, traditions and way of life. Founded in the 2nd century BC, it had grown into an international institution by the 1st century AD, attracting scholars from distant locations and encompassing all shades of Buddhist philosophy. Its influence can be traced to other parts of

3726-451: The place was named 'Anourogrammoi.' Thus, It is believed that the expansion of this earlier smaller settlement called Anuradhagrama into a city during the reign of Sinhalese king Pandukabhaya (474–367 BCE ) in 437 BCE caused the change of the name to Anuradhapura. Significant milestones in the development of the name Anuradhapura is the best representation of the beginnings of pre-modern urbanization in Sri Lanka. The development of

3795-495: The recitation of mantras , and using mālā beads for counting, as practiced in Mahāyāna Buddhism. The architectural elements of the buildings excavated at Abhayagiri Vihara clearly reflect the social beliefs and religious practices prevalent at the time. Although Buddhism was the state religion and the principal doctrine followed by the majority of the population, the influence of other local beliefs, particularly Hinduism ,

3864-480: The royal family and nobility of Sri Lanka strongly supported Buddhism. As such, they frequently commissioned works of art and donated these items to Buddhist temples. In return, the temple and local Buddhist community supported the king's rule. Artworks featuring depictions of Avalokitesvara , the Bodhisattva of Mercy and Compassion, became increasingly popular. The area was sparsely inhabited for many centuries, but

3933-575: The statues as evidence in the settlement of minor disputes between litigants. The best example of a moonstone , a unique creation of Sri Lanka sculptors, can be seen at the foot of the steps leading to the Pancavasa commonly known as Mahasena's palace. A smaller example, just as exquisitely carved, was found nearby at the Queen's Pavilion. Varying in shape and size and made of different kinds of stones, all are exquisite artistic creations. According to Paranavitana,

4002-403: The support of his community, lived both in and outside of Sri Lanka and was therefore very powerful. At the same time, seven Tamil chiefs landed at Mahatittha with a mighty army. Valagamba, a good diplomat, realized that his forces were too weak to fight against both of these enemies and tried to rid himself of them by making them fight each other. He sent a message to Tiya that if he could have

4071-407: The tantric masters Jayabhadra, and Candramåli. In the 8th century CE, it is known that both Mahāyāna and the esoteric Vajrayāna form of Buddhism were being practiced in Sri Lanka, and two Indian monks responsible for propagating Esoteric Buddhism in China, Vajrabodhi and Amoghavajra , visited the island during this time. The trend of Abhayagiri Vihara being the dominant Buddhist sect changed in

4140-541: The world and that is believed to have originally been a branch of the sacred fig tree at Bodh Gaya (Bihar, India), under which the Buddha attained enlightenment. These vast networks of ancient temples and monasteries now cover over 100 square kilometers (40 sq mi) of area of the city today. The city was mostly destroyed and largely deserted after 993 CE , with the Chola invasion from South India. Although several attempts were made by later Sinhalese kings to return

4209-526: The world, through branches established elsewhere. Thus, the Abhayagiri Vihara developed as a great institution vis‑a‑vis the Mahavihara and the Jetavanavihara Buddhist monastic sects in the ancient Sri Lankan capital of Anuradhapura. It is recorded in the chronicle that Abhayagiri Dagaba was established by King Valagamba during the period of his second reign, from 89 to 77 B.C.E. A young Brahmin named Tiya (Tissa) declared war against him. Tiya

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4278-454: Was "utterly destroyed in every way by the Chola army. Still, the place was continuously inhabited after this event as indicated by records of visitors to the island such as Robert Knox and others. Thus, the city was the longest-serving Sinhalese capital of Sri Lanka from the 5th century BCE (437 BCE ) until the 11th century CE (1017 CE) flourishing for around 1,500 years. Anuradhapura

4347-535: Was a major intellectual centre for early Theravada Buddhism, home to revered Buddhist philosophers including Buddhaghosa . During the reign of Dhatusena (455-473) a redaction of the Theravada Buddhist canon took place while at the same time 18 new vihara (temple complexes) were built and a statue erected for Mahinda, the Indian prince-monk who introduced Buddhism to the island. During the late Anuradhapura period,

4416-460: Was a major monastery site of Theravada , Mahayana and Vajrayana Buddhism that was situated in Anuradhapura , Sri Lanka . It is one of the most extensive ruins in the world and one of the most sacred Buddhist pilgrimage cities in the nation. Historically it was a great monastic center 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 colours. To

4485-530: Was arguably the best known of all government agents of his time. His stature ensured that the voice of Anuradhapura was heard at the highest levels in Colombo. Apart from being Government Agent, he was Chairman of the Anuradhapura Preservation Board. This was the time when the city of Anuradhapura was in a period of historic transition. The new town of Anuradhapura was being built, and the residents of

4554-412: Was considerable, and is expressed in the architecture of the period. The design of entrances, for example, illustrates the practice of placing buildings under the protection of a guardian deity. The two slabs erected on either side of the foot of the flight of steps leading to a building are known as guard stones ( Muragala ). They are usually carved, although plain guard stones have also been found. Among

4623-411: Was deluded by the prophecy of another Brahmin that was destined to be king. Before the arrival of Bhikkhu Mahinda , who brought Buddhism to the island, Brahmins held the highest place in society. After the establishment of the Buddhist sangha on the island, however, they lost their supremacy and were replaced by the sangha. Some Brahmins converted to Buddhism, while others revolted. Tiya, who enjoyed

4692-468: Was his great ability to see the bigger picture and focus on the key issues, and delegate responsibilities to his staff officers. He was never one to be enmeshed in detail. He also set up the Sacred City of Anuradhapura shifted the urban city to the newly created Anuradhapura town and is responsible for the establishment of Anuradhapura Airport . Source: www.statistics.gov.lk Archived 13 July 2017 at

4761-540: Was the first capital of the Sinhala Kingdom of Rajarata , following the kingdoms of Tambapanni and Upatissa Nuwara . Anuradhapura was also the centre of Theravada Buddhism for many centuries and has been a major Buddhist pilgrimage site with ruins of many ancient Buddhist temples, including the famous Anuradhapura Maha Viharaya and the Jaya Sri Maha Bodhi , the oldest still-living, documented, planted tree in

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