Nine Arch Bridge

In 1893 and in 1894, the construction of the railways to Haputale and Bandarawela came to a point where it was necessary to build a bridge with a bend. It is the location of the 100 feet high and 400 feet long Gotuvala Nine Arches Viaduct which was built in 1919. This is quite famous among Sri Lankans as it is a creation of a bass known as 'Appuhami' who lived in Demodara area.

The work on the railway from Bandarawela to Badulla started long after the initial construction of the Colombo-Badulla railway line, i.e. the departmental level construction work started in 1913. Accordingly, five years later, on the first day of July 1918, the road was opened for traffic up to Ella. The 39th basement of this railway, which was built through a very famous and suitable environment for vegetable cultivation, was excavated at the 161st mile. The distance of this plot is 660 feet. Similarly, on March 21, 1921, the road from Ella to Demodara was also opened for traffic. One important place mentioned in this special note that we are placing is also located in this section. That is, there is the "Arukku Navaye" or "Aas Navaye" bridge, which is called Demodara Bridge. By this time, due to the First World War, importing iron from England to Sri Lanka had become an extremely difficult task. Due to this, the construction of bridges was a very problematic task in the construction of roads in this country and other alternative methods had to be found for it. During this period, it was problematic for the whites to build railway bridges without iron, but it was not a big problem for some of our Sinhalese artisans. It is not for any other reason but because our ancient Sinhalese bass known as "Galveda" has died out. When speaking like that, we hear the name of a noble person who lived in Welimada at that time. His name is P. K. Unbelievable There is also a legend that the work of this nine-arched bridge was completed by Appuhami Basunnehe. However, one hears about an extraordinary task done by Galveda Dutt Appuhami Unnehe.

In other words, the whites who removed the embankment around a mountain that looked like an embankment between the railway tracks saw a huge rock. Appuhami Bass was asked about this by the white engineers who were thinking that it would take a long time to demolish it little by little according to their technology available at that time and he was walking nearby watching the construction of the road and he said that it can be removed in a few days. Taking responsibility for it, he carefully removed the mounds of earth under the stone and dug three basements under the stone from a distance of a few meters from the stone so that they meet at one point on three sides (in the middle of the stone).

       

An Appuhami Bass shot string filled with gunpowder was pulled out in the middle of it, closing all the three tunnels and then setting fire to the shot string, the stone broke and the roadblock was removed. When asked by the white man what is this countermeasure, he replied that the value of Buddhism is the power of our religion. The white man, who was deceived or impressed by it, has since promised to give two salt serums to a nearby temple every week. Because of this, our Sinhalese also have the honor of constructing this wonderful bridge built in Gotuwala, a beautiful village square near Allademodara. This bridge is built with 09 arches, connecting two small hills located on both sides of the flowing river at 169 miles Damvel 40 station, without using concrete or iron rods and holding together the stones cut in a certain pattern. The height of the pillars of the bridge is 97 feet. Pillars and arches are built using blocks of black stone measuring 2 feet, 8 inches, 3 inches and 1 foot, 8 inches, 3 inches. The width of one arch is 24 feet 6 inches. This beautiful, interesting and wonderful design is even more important because of the location of the 132-yard-long basement called number 40 near the bridge. And even if this bridge was built, the white engineers were a bit afraid to run a train through it.

Because of this, our Appuhami Baz, who challenged it, said that he should drive the train without any fear and that he will sit under the bridge until the train arrives.

Richmond Carsal

             Richmond Castle, which can be called the Taj Mahal of Sri Lanka, is located about 3 km inland from the center of South Kalutara city. Turn left from Kalutara Clock Tower, go to Palathota Junction, pass the Bhikshu Vivekarama which you meet while going along the Palathota-Kethena road, you can see a big name board with "Richmond Castle". From here, you have to walk about 500 meters again. It is in the middle of a fallen road in the middle of a coconut grove. Although many years have passed, the magnificence of Richmond Castle, which is built on top of a small hill on the border of the Kalu Ganga, has not diminished even today.

It was in the year 1910 that Richmond Castle was created. At that time, under the guidance of the Maha Mudali Don Arthur de Silva Wijesinghe Siriwardena Pandikara Mudali, who was in charge of the Kalutara Disa. He has developed a desire to build a mansion like this because he saw a grand mansion of a Maharaja when he went on a trip to India. Also, he wanted to surprise the family of the girl he was hoping to marry.

Many raw materials were brought from abroad to build this mansion. Only lime, sand and granite were used in Sri Lanka. On the other hand, this house was made of tiles, bricks, marble imported from Scotland, circular slabs and ceiling plates imported from England, and teak wood imported from Rangoon, Burma. Unique architectural features such as the windows made so that the natural coolness flows into the house, the lion's mouth with water flowing in the middle yard, etc. can be seen in this house.

Unfortunately, the love story of Arthur Mudali and his wife Claris Modi Matilda Suriyabandara did not end with happy tears. They were very sad because of the loss of their children. They couldn't get rid of the coin even from the pictures of the little children painted in the garden of Richmond Castle. It was during this time that Suriyabandara started an affair with one of his employees. Because of that, Mudali and she were estranged. Richmond Castle, which has an interesting history like that, is a must visit place on a trip to Madura and Kalutara.

                                   Another Image of Richmond Castle

                                               

                                                  

                                             

                                             

                                       

                                        

                                                                   

                                       

                                             

Interducing

Travel with Agashthi 

                                                 Video editing - Asanka


From the southern city of beautiful Sri Lanka to Jaffna. Our team's main goal is to bring you the best views and images from the exploratory trips from Colombo to Ampara.

Kadurugoda Vihara

 Apart from the Nagadeepa, the other main sacred places that Buddhists visiting the North can see and worship are the Kadurgoda Purana Vihara and Dambakolapatuna. Jaffna travels to Dambucolapatuna by way of Kankasanthura and on the way you can also visit Kadurgoda Viharasthan.

Km from Jaffna on the Kankasanture road. After walking for about ten minutes, you will find the Chunnakam junction. Chunnakam junction with many shops shows a crowded place. At Chunnakam Junction, turn left and proceed to Kadurgoda Pudabhim. There is a signboard in Sinhala at Chunnakam Junction as "Road to Kandarodei Archaeological Site".

Kadurgoda is known as "Kandarodei" to the people of that area. It is said that the ancient "Hunugama" is named as Chunnakam.

Turn left at Chunnakam junction, Km. After about two minutes, you will see Kandarodei Viharaya or Kaduruguda Viharaya. At Kataragama, the devotees feel as if they have stepped into an oasis.

The history of the ancient temple of Kadurgoda dates back to the early Anuradhapura period. The Mahavamsa mentions that King Devanampiyatissa (250 - 210 BC) planted stones from Dambakolapatuna. Kadurgoda temple is also mentioned in that reference.

Eventually .......

The unknown ancient temple of Kadurgoda was re-gifted to the nation in 1917. Jaffna District Judge Dr. Paul E. Piris Suri discovered this sacred site. Kaduruguda temple was excavated for thirty two years (1917 - 1919). There, this legacy of Bodu resurfaced.

A temple like Kadurugoda Purana Viharaya is not seen in any other part of Sri Lanka. Therefore, this is also of special importance as a rare sacred place.

The Kadurgoda temple is unique in that there are many small pagodas. About 22 such dagabs have been protected so far. Only the foundations of a few others have emerged because they have been destroyed. It has also been found that there are many other stupas that can be excavated and unearthed in that area.

The relics of the Buddha are not treasured in the vaults of the Kadurgoda temple. The relic of Maha Rahat. That great arahant lived on the "Puwangu island" or Punkuduthiv island in the northern peninsula. It was said that this Arhat who lived there had buried his relics after he had passed away.

This dagab in the Kadurgoda temple should be about ten to twelve feet in diameter. And should be of similar height. But there is still a small dagab here.

The use of limestone as bricks for the construction of Dagab is also not seen in other areas. Limestone may have been used in this way because limestone was abundant. The bricks attached to the surface of the slab are about 4 to 6 inches. All of them have small pits arranged in them. It is believed that the lime bricks were made in such a way to protect them for a long time.

Among the features of a Buddhist temple in Kadurgoda Viharasthan, a fairly large pagoda with a roundhouse has also been built. But only their base can be seen today due to their destruction. Only its spire remains. Another thing is that it is made of limestone

A feature that is absent in Dagaba. 

There are also the ruins of a Rajavasalaka in the Kadurgoda Viharasthan. There are evidences that the small palace was built there. Also, there is a stone where the pits were dug. It is also possible to imagine that there was a royal palace with the king and the queen.

Dr. Pol E. During the excavations conducted by Peiris Surin, Buddha statues, pieces of painted tiles, coins belonging to Anurapura and Polonnaru periods were also found in this sacred site.

Nishankamalla, the first Parakumba to rule Sri Lanka. It is believed that kings like Lilavati, Bhuvanekabahu etc. also patronized this temple. Also, this temple is also mentioned in the Anthani Kardu letter made by the fourth king Kasyapa (898 - 914 AD). According to such historical information, it is confirmed that the Kadurgoda temple was popular for many centuries.

This temple was destroyed when King Sangili II was the ruler of Jaffna. Sangili (1617 - 1619) fought with the Portuguese. Sangili was defeated there. Since then, no one paid attention to the Kadurgoda temple until three centuries had passed. Kadurgoda was introduced by the Portuguese as "Kandarakudidei".

In 1948, the land of Kaduruguda Viharaya, which was a Buddhist archaeological heritage, was taken for money by the government. The government had to buy this sacred land as it had become a private heritage. Although it was bought as a land of about 7 acres, due to the war situation, only about 3 acres has been left for it.

With the last war period, this sacred ground became a hotspot for LTTE terrorists. After the liberation of Jaffna by the Sri Lankan army, the heritage of this holy place was saved by the heroic army. The nation is indebted to them for making that holy place which had been turned into a toilet into what it is today. Due to repeated attacks by tigers on this sacred ground, the lives of two war heroes were sacrificed in this sacred ground.

The Bodhi tree in the Kadurgoda temple was also planted by the army itself. That bodhi tree grows again with blue leaves like the Buddhist heritage of Jaffna. Both the Buddhist temple and the abode house of the Kadurgoda Viharasthan have been recently built using tin. At present, Venerable Batagattara Punyananda Thero is working there.

The army, which bequeathed it to the nation while protecting the Kadurugoda temple, is carrying out its development work. Located in a non-Buddhist environment, it is protected from life. Kadurugoda sacred ground should be built and developed with proper planning. The government has a huge responsibility for that.

 -  Sunday Island -

Maduru Oya National Park

The area between Mahaweli Ganga and Maduru Oya is a geophysical field that historically has a lot of uniqueness in the eastern lowland region. The current Maduru Oya is located about 17 miles south of the 44th mile post on the Polonnaruwa Batticaloa main road in Polonnaruwa District. It seems that the history of this province has dried up in the sands of time and the memory of Maduru Oya of the past has disappeared forever. 

However, when Arunalu fell in this area in the Mahaweli development campaign, the people's memories of Maduru Oya started to be renewed again. But the history of this province AD. B.C. Archaeologists and historians have published evidence that Avicinna remained untouched for a period of nearly 1700 years from the 3rd century to the 12th century.

 King Mahasen in AD. Scholars Somapala Jayawardena and Prof. Abaya Aryasinghe point out that the current provincial name Maduru Oya has been changed from the name of Mahadaragallaka lake mentioned in Karavuye Yayi Mahavamsa between 276-303. This lake has been introduced as Mahadarugalu in Rajaratnakara written in the Kandy era. And in an inscription found in Abhayagiri temple, the actual name is mentioned as Mahadaragala. It is said that this is the same Mahadaragiri which King Jettatissa offered to Abhayagiri Vihara. 

How did Professor Paranavithana and C.W. Nicholas suggests that the lake of Mahadaragallaka made king by Mahasen may be the lake of Mahagalkadala to the north of Anuradhapura, but according to the linguistic etymology, it is difficult to accept that idea according to the two scholars above.

 The Sangharama was also located on the Maha Kanda here. From there, places with ancient paintings are found in a mountain range stretching for about two miles. Also, on the slope of the next mountain range from here, there is a historical lake formed by a large earthen embankment and the residents call it as Paskanda Ulpatha. The western part of the Kandegama mountain, the actual region, is known by the Vedi people as Ulabale Gala and Henehela. 

Professor Senarath Paranavithanan published 11 Brahmi inscriptions found around Maduru Oya. These are B.C. From the 3rd century AD. B.C. Belongs to the period between the 1st century. 10 of these are in Kandegama mountain, the other one is in Konategodal. The facts revealed by these inscriptions prove that Buddhism was well rooted in the region around Maduru Oya.

 Governance of the province

 Among the above-mentioned inscriptions, one of the inscriptions with a star sign mentions ``Ayatiz Z and his descendants. Accordingly, Professor Vavage points out that from the reign of Devanampiyatissa until the establishment of Elara's rule in these areas, or perhaps the unification of Sri Lanka with the acquisition of the Anurapura throne by King Duttagamini Abhaya, this area was ruled by a ruling class outside of the Anuradhapura Magama and Kelaniya royal dynasties. That must have done.

 The inhabitants of villages like Alawakumbura next to Maduru Oya used this name for the first time in 1900. Mandura Aru means Maduru Oya. Maduru Oya will start at a height of about 900 feet from the sea level towards the east of Uva Hills. According to Nicholas's etymology, Dr. Somapala Jayawardena points out that the historical area where this stream flows was introduced as Ambawanaratta. Ambana Ganga, a major water source of Mahaweli River, starts from Ambana. The Maduru Oya Sea, which stretches for about 80 miles from this region towards the north-east, is kissed by Vandalus Lagoon near Kalkuda on the east coast.

 Regional historical monument

 The scale fed by the water of Maduru Oya was fixed, and the remnants of a small reservoir in Walbi were identified in the year 1900. There were no legends that could give an understanding of the history of this lake or the time it was built. The actual Vekandiya located in the Pallegam domain of Binthanna Pattu in Ampara district is known today as Vattegama Kandy. The ruined lake is called Vattegamwela. This ancient Wakandia, also known as Watawala Kandia, is located 14 miles south of the Maduru Oya Reservoir. When you travel a little from here through Maduru Oya, you will find the Weera Pokuna ancient temple site located in Binthanna Korale Beligala domain of Badulla district. Kandegama Kandiya or Paskanda Spring is the area with the current Maduru Oya Reservoir. H. C. P. Bell introduced a large forest called Kandegama Kanda

 In the 19th century, the name introduced to Maduru Oya is Madara Oya. RL Brohier has mentioned that the Dravidian dialect here is Mandura Aru. The name Maduru Oya was first documented in 1951 by C.W. By Nicholas.

 inter-river

 The region between Maduru Oya and Mahaweli River is an ecological system selected by ancient great irrigation technologists to create an inter-irrigated industrial zone. As revealed by an inscription from Molahitiyawelegala located in the eastern plains, the actual area was AD. B.C. In the 1st century it will be known as "Ataraga". The temple built here by King Kutakannatissa (44-22 BC) is called Piripavata and the canal named Kutakanna in this area is also the work of the same king. C. W. Nicholas and Professor Paranavithana. It is pointed out that the Pelagama temple mentioned in the Mahavamsa is the Pelagama temple that was built in the middle of the river. Also, according to a Kotaveheragala cell inscription, King Mahadraka Mahanaga (9 - 21 AD) "built a temple called TisZ here and a canal called 'Wanaka'" A village called 'Aligamaka'' has also been offered. The Maha Pabbantha Canal, which was built during the reign of King Mahasen (276 - 303 AD), which is mentioned in the Mahavansa, is also in this region. Also, according to the Mahavansa, one of the temples here is called "Antara Ganga". King Jetta Tissa the third has offered Chullamanikagama to this temple. It can be believed that the said temple is located between the Mahaweli River and the Maduru Oya. The place with elephant) is also an ancient Sangharama.Vimalakirthi Nahimi of Meduyangoda identifies the Chitankaraka Vihara mentioned in a later inscription of Kali as the Chitankaraka Vihara near Kandakadu in Tamankaduwa province. Echimeo interprets the same as "Sittagama" seen in the Mahavamsa.

 Thus, the kings Vasabha, Udaya the first, Agbodhi the first, Sena the second also built temples and tanks in the Antara Ganga region. From this point of view, it can be said that the Ataraganga area is a very densely populated province that is populated by Buddhist battlegrounds that are rich in wealth. The monuments at Molahitiyavelgala, Kotaweheragala, Mutugala, Lunuvaraniagala and Dimbulagala also testify to this.

 The famous Somavathi dagaba temple and Dimbulagala are two other important historical places belonging to this inter-river area. Hence Somavathiya is located in the far north of the respective region. Also, the historical archaeological site known as Kombanachchiya is also located in this region.

 Dimbulagala AD. B.C. According to the historical source, it can be pointed out that Pandukabhaya was the four-year residence of the prince in the 4th century. It is known from the Brahmi cave inscriptions how monks' residences came into being after the conversion of Lakdi to Buddhism. Then King Mahanama (406-428 AD) built new buildings in the Udumbaragiri temple. An inscription of Sundara Maha Devi, the queen of King Vikramabahu (111-1132 AD) states that 500 monks worked in this temple at that time. During the reigns of Maha Parakramabahu (1153-1186 AD) and the second Parakramabahu (1236-1271 AD), the Upa Sampada Karma of the said Sangharama was held. Present-day Dimbulagala is known as Dhumarakkha or Dhumarakkha Pabbata, and in literary literature as Udumbaragiri. Dimbulagala is the name in the inscriptions

Also known as Also in Pali literature the names Udumbara Pabbata and Udumbaragiri are used.

 Professor Abhaya Ariyasinghe has explained that Kudagala, which is not far from Dimbulagala, is the Chulagisriya that comes from Seehalavatthuppakarana. It is also pointed out that it belonged to the Antara Ganga area.

 The restoration of the Mahadaragallaka tank is important among the reforms that the kings Vijayabahu I and Maha Parakramabahu made in the Antara Ganga area. Professor Abhaya Ariyasinghe points out that just as Mesopotamia was established for the development of Sumerian culture, the Anta Ganga region also contributed to the advancement of Sinhalese civilization.

 Maduru Oya Reservoir

 Maduru Oya Reservoir's sluice is a masterpiece of irrigation technology built of bricks and granite. This 30 feet wide structure has been designed in an amazing way along its length of 214 feet. On the south wall of the sluice, there is a terracotta clay sculpture of an anthropomorphic figure. The panel on which it is designed is bounded by two corbels. The scales of the bricks used in this design made by King Mahasen (AD 276-303) are completely similar to the bricks of Eraju's own creation, Xethawana Dagabe.

 Designing the reservoir so that the same historic sluice can be used for the current Maduru Oya Reservoir sluice is a great example of the skill of today's irrigation engineers and it is a matter of praise to use the historical ecosystem for the operation of the current reservoir in a way that does not cause any harm to the interconnectedness of the environment. For this reason, it was decided to connect the previously planned new embankment about 150 meters in front of the stream. It has also been found that there were two external drains for the old lake in Maduru Oye. Here, the glory of King Mahasen's irrigation engineering technology is revealed even though bulldozers with enormous weight moved over the old sluice along the Wakandi without causing any damage to the old sluice or its equipment.

 Poojavaliya and Rajaratnakara say that King Mahasen used the hands of demons and humans for his irrigation projects. It is mentioned in Raja Waliya that the service of Yaku=na was arranged at night and was served by humans during the day. Doesn't this mean that there were able-bodied people who could work like "devils" among the Sinhalese people?

 Inter-River Zone and State Security

 King Elara, who conquered Anuradhapura in the 2nd century BC, according to historical sources including the Mahavansaya, under the leadership of two Tamil lords, 32 Tamil camps were maintained in a large area from Mahiyangana to Anuradhapura. Persuasive. This shows that King Elara was engaged in the task of expanding his power in the areas owned by the Sinhalese rulers across the Mahaweli River. As a result, power was extended from Vijitapura to Mahiyangana area and military camps were established to stop the fleets with generals. It seems that the political disputes in Rohana at this time led to Elara's success. Professor Sumanasiri Vavage points out that a large number of Tamil villages were newly established by Elara in that area and military camps were established to protect them. Vansatthappakasiniya explains that the villages were named after the names of the generals.

 "If a Tamil soldier with certain names was taken from a certain village, each village was named after that soldier's name."

 According to the aforesaid information, it is confirmed that a large Tamil population was settled in the settlements based on villages spread over a large area along the Mahaweli River from Mahiyangana to Kumbugama near Vijitapura.

 By this time, the Mahiyangana area had been brought under the control of Elara under a Tamil general named "Chhatra".

 The Sahassavathuppakarana states that the king Duttagamini Abhaya attacked the enemies who were hiding in the mountains of the upper reaches of the river beyond the Mahaweli river and established the power in those areas. Thus, under Elara's rule, the area beyond the Mahiyangana area, i.e., the upper reaches of the Mahaweli River, was subject to Dravidian rule, and it is also clear that the expansion of Elara's kingdom spread over those areas.

 Organization of the wars of Kavantissa and Dutugemunu and the Inter-Ganga region

 There is a lot of historical evidence that the Antara Ganga region, including the current Maduru Oya, was dependent on the war organization movement of King Kavantissa. It is mentioned in the Mahavansa that all the ferries along the Mahaweli River up to Kasa Port were protected. Prince Dighabhaya, who was the son of another queen, protected Kasathota (Kachchakatittha. Maha'ganthota). According to Saddharmalankara, it is stated that the weapons manufacturing factories of King Kavantissa were large-scale and more than 500 industrialists worked in one factory.

 An important point to be mentioned here is that the Antaraganga region, which is the south bank of the Mahaweli river, belonged to the ancient Rohana kingdom. Kasathota or Kachchakatitthaya is a major port in the area where King Dutugemunu's army was deployed to capture Rajarata. This is known as the place where they crossed the Mahaweli river. This ferry was located in a place between Dimbulagala and Vijitha Puryat, not far from Polonnaruwa. Up to this place, from Mahiyangana to the north, in the region between Mahaweli Ganga Bada and Maduru Oyat, Ambatittha, Khemarama,

 The historical places of Dola Pabbata, Kotanagara Nali Sebbha and Dhumarakkhapabbata are the area where King Dutugemunu's war campaign spread fiercely. The region with the current Maduru Oya has naturally been absorbed into it. Professor Paranavithana points out that King Dutugemunu's war strategy was to destroy all the enemy forts in the Ruhunu country up to the crossing of the Mahaweli River. King Duttagamini destroyed nearly 20 Tamil forts from Dema Mahiyangana to Jambugama on the Mahaweli River in the first phase of the great war campaign to drive out King Rajarata Elara and free Sri Lanka from the foreign invaders.

 King Vijayabahu's War Campaign and Inter-River Area

 BC In the 2nd century, the two kings Kavantissa and Dutugemunu led their armies to Anuradhapura via Polonnaruwa to defeat the forces of King Elara. In the 12th century, King Maha Vijayabahu also used the same route to lead his forces from Rohana to occupy Polonnaruwa. There, the inter-river area which is the subject of our discussion, the road traveled from Mahiyangana to Polonnaruwa was lying on top. It included the major forts and ports of Nali Kheravatthu, Maharukkha, Kottagama, Malagama, Yakkhasukara, Dhumarakkhapabbata and Kachchakatittha. King Dutugemunu's forces as well as Vijayabahu's forces had used Kachchakatittha as the main ferry crossing point to cross the Mahaweli River. It is worth believing according to the campaigns launched here by Sinhalese generals like Rakkha that they were anxious to fight against the Dravidian forces in this region in the campaign to unify the country in the 12th century.

 Thus B.C. From the 2nd century AD. It can be pointed out that during a period of about 1400 years up to the 12th century, the inter-river region of Maduru Oya was of crucial importance in terms of economy, people's life, Buddhism and art as well as state security in Sri Lankan civilization. It can be confirmed that this region from Arabaya Mahiangana to the north to Kachkatitthaya was a decisive factor in the political war activities between the Rajarata and the Rohana state.

 Excerpted from Danamina newspaper