rajagala and Samangala

Rajagala and Samangala

Most of the information recorded about King Mahanaga who is considered to
be the founder of Rohana Kingdom, is found in Ampara. The Wottaya Kallu stone
inscription of Ampara district mentions King Mahanaga as Viceroy Naga, Malayadikanda
cave inscription as Viceroy and Samangala stone inscription as Gamini Naga. Similarly,
Samangala and Malayadi Kanda stone scription mention about Mahanaga’s dynasty,
namely Gotabhaya, Kawantissa and Saddhatissa. In addition, Karandawela Vihara
inscription which was written after Kawantissa regime mentions Kawantissa as King
Kawantissa and archeologists are of the opinion that the symbol of that inscription was
used by King Kawantissa as his signature. Accordingly since all these places of source
are located within Ampara, what is revealed is that Ampara was used as a centre of
government by the chief rules of Ruhunuudynasty since King Mahanaga.
Mahawansha mentions that King Saddhatissa ruled the area now known as Ampara for a
long time and took great efforts to develop agriculture. Inscriptions in proof of this have
been found in Digamadulla. Among them Samangala cave inscription is the foremost.
According to it, it is clear that the cave has been offered by King Saddhatissa. It mentions
“GAMINI NAGA PUTHA AYA ABHAYA PUTHA AYA TISAHA PUTHA THISA
AYATHE KARITHE .”
So far the history is Ampara is analyzed , Rajagala area is found to be a source of many
valuable historic information. The sentence “YE IMADIYA PATAMAYA IDIYA
AGANNA ITIKA THERA MAHINDA THERA THUBE” is inscribed on a stone slab
which is found near the ruins of a chaitya in this area in Rajagala. Accordingly, this
chaitya is introduced as the dagaba of Ittiya and Mahinda Theras who visited the island
for its wellbeing. This proves the historical record of the Mihindu Thera’s visit to Sri
Lanka, accompanied by Ittiya thera as mentioned in Mahawansa. It also gives evidence to
prove the fact that after the passing away of Arhat Mihindu, dagabas with His relics
embedded, were built all over the country. In addition to this, another stone inscription
discovered from Rajagala, mentions about a lady called Rajitha who is introduced as one
of King Dutugemunu’s queens. This inscription is also of much historical importance.
Similarly, yet another stone inscription has been
discovered from Rajagala which gives information about a marriage connection between
the two families of Nandimithra, giant and King Dutugemunu. When this inscription and
the inscription of Mumunugala are juxtaposed, it provides evidence to prove that the
daughter of King Dutugemunu and the son of Nandimithra were married.

Similarly, according to Dathuwansa King Kawantissa built Seruwila Chaitya and
embedded the Buddha’s relic was found at Kukkutagiri Vihara in Hatthota colony.
Ellawala Medhananda thera brings fourth his opinion that Hatthota colony is
Manthottama in Ampara and Kukkuta Vihara is Kukuluwa Vihara which is presently
situated there. Historical sources say that during the period King Dutugemunu was
getting ready to wage war against King Elara, Velusumana, the giant on his journey from
Magama to Anuradhapura visited Ambarapitisi Piyanganaya and took his midday meal.
Ambarapitisi Piyanganaya mentioned there, may most probably be present Ampara. Facts
are found from Ampara itself that say that after King Saddhatissa, his son King Lajjatissa
also ruled this area. King Lajjatissa’s name is mentioned in the cave inscription set up at
Nuwaragala, Maha Oya in Ampara district, in Ginikurumbara Vihara pillar inscription
and in the stone inscriptions discovered from Rajagala.

War In Digamadulla

* The commanders of Ruhuna surrendered. But Queen Sugala survived and managed to escape. One commander
who was defeated in a previous fight, was kept as a prisoner by King Parakramabahu. He was a brave son of Ruhuna.
His name was 'Sukharabhathu.' At the first chance, he escaped from King Parakramabahu's prison. He fled to
Hapangamuwa, which was in the northwest Badulla region. He was a shrewd and clever warrior and he met with Queen
Sugala. She made him the commander of her army.

* The commander of King Parakramabahu's army was 'Rakkha.' He had three adikari officers under him and several
commanding officers too.
Meanwhile, under Commander Sukharabhathu's leadership, Queen Sugala's army was learning new tactics and became
more offensive. They attacked several of King Parakramabahu's battalions, but the Royal army still continued to march forward.

* Queen Sugala's army made camp at a place called Hatthasupa, west of Monaragala, and waited.
They made a strong attack against the King's army. The King's army retreated. Queen Sugala's army made the King's
army retreat as far back as Okkampitiya.
At this time, Commander Rakkha fell ill. Although medical treatment was given, it was of no use and he died.

* Commander Rakkha had been an exceptionally skilled soldier. At first he was King Gajabahu's main commander.
But at the very beginning he joined King Parakramabahu's fight to unite the country. He was greatly praised by King
 Parakramabahu because of his many skills. He was appointed to the highest rank in the Royal army. Therefore his
funeral was held with the highest state honours.

* The King erected a 'Danashalawa' in honour of Commander Rakkha, at the place where his last rites were carried out.
Meanwhile, the armies of Ruhuna gathered at Butthala. Parakramabahu's armies gathered at Tissamaharama.
The king sent his officers a message. It stated thus;
"Commanders, take this opportunity and fight accordingly."

* "Meanwhile, do not take the Sacred Tooth Relic with you as you travel from village to village. I do not like this.
Therefore, send the Tooth Relic back to me."
The commanders agreed with the king and prepared to send the Tooth Relic back to Polonnaruwa. They planned to
send the Tooth Relic, through the Commanding Officer of the Viyaluwa Korale. Therefore, guarded by a strong army,
they sent the Tooth Relic to Viyaluwa.

* The commanders of Ruhuna learnt of this plan. They laid an ambush and attacked. The King's army managed to
beat back the attackers, but the army of Ruhuna did not give up. They divided into three flanks. One flank came from
behind and the other two came from the sides and attacked. Because of this, great battles erupted in several places.

* Amidst great hardship and suffering, the Royal army protected the Sacred Tooth Relic.
They reached a place called Kuruwepotha at Madulseema. There, the Tooth Relic was handed over to the
Commanding Officer of Viyaluwa. From there, the Tooth Relic was brought to Polonnaruwa without any further incidents.

Queen Sugala in Digamadulla

*  The inscription was an added point to make Parakramabahu, the ruler of Polonnaruwa.
No one could oppose it. Now Parakramabahu was the leader of a large area including the South and Rajarata as well.
Yet, his cousin Manabharana, was ruling Ruhuna. Manabharana was spending his days in grief, after what happened to
King Gajabahu.

* He was so upset, that he fell ill and before long, he succumbed to his illness. His ministers did not favour Parakramabahu.
They somehow wanted to prevent Parakramabahu being the ruler of Ruhuna. So they made Queen Sugala, the mother
 of Manabharana, the ruler of Ruhuna.

* These ministers put up a strong force against Parakramabahu. Queen Sugala too, however, had a claim to the throne
of the entire country. Her mother was a daughter of King Vijayabahu and was Yasodhara by name. Yasodhara's mother
was Queen Leelawathie. Queen Sugala's father was Prince Nandaniya Weerawamha of Merukkanda.
Sugala was married to the Yuvaraja Sirivalla.

* This Yuvaraja was a son of Princess Mitta, who was a daughter of King Vijayabahu, All this shows, that by heredity,
Sugala had a good claim to the throne. The people of Ruhuna were fond of her. They were prepared to accept her leadership.
 Ruhuna was a province that was prosperous at this time. News of this campaign of the people of Ruhuna,
who were rallying round Queen Sugala as their leader, reached Parakramabahu.

* He was greatly angered and thought it should be nipped in the bud. He summoned one of his clever commanders,
 Raksha by name. He was asked to march to Ruhuna, with an army. He was ordered to quell this force in Ruhuna.
He selected a few powerful commanders and with troops under them, marched from Polonnaruwa. On his way, he
threatened all the villages.

* These powerful forces went as far as Barabbala and set up camp there. The people of Ruhuna, opposed their
arrival saying they could not allow any one to enter their territory by force. They blocked the roads with huge stones
and trunks of trees. Trenches were cut to obstruct anybody passing that way. But Commander Raksha was not scared
of any of these threats. He was not one bit shaken by the opposition put up by the people.

* He too adopted war strategies and was able to overcome all obstacles and march forwards.
Before he could proceed far, the troops of Ruhuna came to fight. Commander Raksha faced them bravely.
The army of Polonnaruwa displayed their skill. As a result, the forces of Ruhuna were defeated. They fled.
Raksha commanded his army to march forwards.

* These armies stopped at Katuwana and camped there. Gradually this camp was developed to be a fortress.
This action was viewed with hostility by the forces of Ruhuna. They went on attacking and continued fighting.
 A great loss was caused to men and property.

Ancient Digamadulla hindsight

The area now known as Ampara but was known as Deegavapiya in the far past was
clearly an important main place in keeping with the information given in Mahawansa as
regards the incident with caused colonization in the district. According to Vanshakatha,
the Deegavapi colony has been established by Prince Deegayu, a brother of Bhadda
Kachchayana, the Chief Queen of king Panduwasdev. Similarly, Prince Deegagamini who
secretly married Unmada Chitra, daughter of King Panduwasdev and become father to
the renowned Prince Pandukabhaya, is an inhabitant of Deegavapi colony. Some are of
the opinion that Deegagamini is one who descends from the traditional inhabitants of this
country. According to that opinion Digamadulla claims the inheritance of traditional
Sinhalese dynasties.

Ancient Buddhangala in Ampara with photos

Ancient Buddhangala in Ampara

The history of Buddhangala runs to period akin to the Digamadulla Kingdom, which was in the northern part of Rohana. The Aryans of the Shakya Family in the Eastern parts of India were the people who colonized Digamadulla. It was Prince Dighayu, a brother of Bhaddakachchana who started the colony of Digamadulla. It was his son Dighagamini, who married Chitra, the sister of the brothers who were the heirs of Rajarata. The two provinces of the country became united after Dighagamini brought Chitra to Digamadulla. We must not forget that Lord Buddha visited “ Digha nakha” (Dighavapi chetiya) in one of his visits to Shri lanka.

These incidents took place before the introduction of Buddhism to the country. The next mention about Digamadulla is when saddhatissa, the brother of Dutthagamani was sent there for the cultivation of the area. Though chronicles say it this way, the inscription of Digamadulla, reveals that its history goes back to Mahanaga and his sons, Yatalatissa and Gotabaya. Though according to chronicles, Gotabhaya was the son of Yatalatissa, inscriptions reveal that both of them were brothers being the sons of uparaja Mahanaga.

When Gotabhaya was ruling at Magama, Kavantissa was administering Digamadulla. As Dutthagamani rose against his father, Kavantissa who was at Magama, the former had to flee to Kotmale allowing Saddhatissa to control Digamadulla. It was he who was more established at the place.

In an inscription I found at Madenakanda in Ampara, Digamadulla was known as “Pochina-rajaya” (The Eastern Kingdom) in the pre Common Eras. Saddhatissa's mother is knoun there as “Abi Savera, the mother of Pachina bumi raja”. My finding corroborates with Paranavitana's idea avout her. The Eastern Province today belonged to the “Eastern kingdom” of the Pre Common Centuries and it was the area stretched from Mahaveli to Kumbukkan Oya, that was a pure Sinhala kingdom. The Eastern kingdom came into prominence in the time of Saddhatissa.

An inscription belonging to the Pre Common Centuries bears the name “Degavapi porana”. This was found close to Dighavapi. Porana means “town”. This inscription further says of a merchant. We can conclude that the Dighavapi area was a flourishing trade centre during the Pre Common times. Saddhatissa who came here, not only sowed paddy in the area, but also the Sinhala Buddhist culture. It can be seen well from inscriptions and other Buddhist ruins in places like Samanagala, Rajagala and Ilukpitiya. Many commentaries of the early centuries relate glorious stories about the religious and cultural development, during the period of Saddhatissa. The periods of Saddhatissa and after words his sons, were more prosperous than the period before him. Therefore we can, with much veneration and respect from all classes of people.

In studying the history of Buddhangala the following sources come to our help:

• Caves with drip ledges
• Other stone architecture and sculpture
• Bricks with and without inscriptions
• Coins and other treasures
• Clay vessels-and
• Inscriptions.

“Buddhangala” cannot be an ancient name. How the place came to be known in that name is difficult to assert. The rock at a distance resembles a Buddha statue in sleeping posture. The Tamils and Muslims name it as “Buddhan-Kalei”. Present devotees may have used the same term in devotion.

Though a name cannot be found, we are sure of its existence from Pre Common times. The inscriptions on the cave brow represent that of the earliest style. The two words “Karajikagala vahike” are transliterated by some as Karandahela Vihara, but “Karajikagala” is not a word that belongs to any other language. It is a pure sinhala word. Further speaking “Gala” and “Hela” are two different words. Also the word “Vahike” cannot be taken as “Vahirake” thinking that the scribe dropped a letter thinking that the scribe dropped a letter while inscribing. There fore I am of opinion that “vahike” is “Villager”. It is there fore not so doubtful to take Karajikahala as the former name of this place.”Digatiha” in the document is Dighiti in Pali.

The donor in the second inscription is Sujata. He is the son of Uttiya. Both were “Chief” (Parumaka) Uttiya is an Accountant (Ayaka). He is the accountant of Chitradevi. It is not certain whether ”Devi” is an epithet. If it is so this the first time I saw the word with the name following the word Chitra; thus giving her a title to be a queen. The fact that a “Parumaka” becoming an officer under a “Devi” also proves that “Chitra” to be a lady of the royalty.

The third inscription tells of a son named Digamita, his father being a member of a village council (Gamika) It is unfortunate that the inscription is not in proper order. Gut the names, the three inscriptions give:-Chitadevi, Digati and Digamita, are of immense value, as they take us back to the period of the early founders of Digamadulla-Dighayu, Dighagamani and Chitra. It is up to future scholars to prove that Buddhangala is a place found by these early rulers of a Shakya family.

The Bricks used for some buildings suggest that some of the belong to the pre Common era. It is certain that the monastery was in very advanced condition during the 6 th and 7 th centuries.The letters we findd in various sizes of bricks fall into the above said periods. The circular shaped bricks cannot be of the stupa. They can b3long to a building of small size.

The small presemtations belong to one particular period. The two plain moonstones suggest it. Similar moonstones are found at Situlpavva, Monaragala and Rajahala. The moonstone with the lotus flower design, said earlier, can belong to the 6 th century. The guard stones and the balustrades can be of the same age.

The clay works, coins and other exhibits need further examination. The golden casket found here deserve much attention. If is up to learned and experienced scholars to compare this with the casket found at the Kotavehera at Dalivala.

The Buddhangala relic casket, with a pinnacle and square portion (Devata Kotu) can also be compared with such a one found at Mihintale. The sculptural work in this resembles that of the 5 th Century. But the Brahmi letters inscribed in the golden bo-leaves belong to early centuries. Both Prof. Paranavitana and Dr. Saddhamangala Karunaratna have given their ideas about these. The practice of inscribing letters in relic caskets was in vogue in Indian too. The sanchi and Sonari caskets bear inscriptions as “Sapuripasa”, “Kasapa Gotasa” “Sapurisa”, Samajjamasa” etc.

How the relics of the two principal disciples came here is not recorded any where. Even the right Tooth Relic of the Buddha and the relics of Ven. Mahakasspa have no evidence of coming here. We can presume that they were for some time owned by responsible personalities and had them in their private custody and later given to be enshrined. A stupa in which the relics of Ven. Mahinda and Ven. Itthiya were enshrined is found in Rajagala close to this place. An inscription also proves this fact. It is no doubt that people of Dighamadulla had a high respect to these great missionaries, and also it can be ascertained that they visited this area during their life times. At a time of one of their visits they may have presented Lord Buddha,s relics to the shrine at Buddhangala. The relics at Krajikagala (or recent Buddhangalacan be these. There is information in chronicles to prove this fact.

The founder of the Vatadage (The circular relic house) is unknown up to date. But a philosophical idea that he had, when he started constructions can be forwarded here. The central lotus flower in the casket to be of a height more than the two by the sides reveals that the Buddha always headed the priesthood. The stupa, the terrace and the rock that bore it represent the Maha Meru mountain.

The status of the four guardian gods were found among the rubble at the door steps of the Vatadage. The plaque with the elephant carving was on the Eastern side door step. It proves the architectural customs of the past. We can believe the other symbols were correctly on the other sides. Therefore it proves the idea of guardian gods.

Four statuettes of the four animals we see in Anuradhapura moon stones, were found by Mr. H. C. P. Bell at the Vijayarama. They were buried at the four entrances of the sides they claim to own by tradition. Thus-elephant = east, horse = north, lion = south, bull = west. The foru grardian gods also protect these sides. In describing the universe, Buddhist tradition says that the four directions with animals.

To descrive thes philosophy, The “Triple Gem” (Buddha, Dhamma and Sangha) shines on the “Maha Meru” Mountain. Any evil force that comes towards is stopped by the Guardian Gods protecting the four directions. The un-ending blessings of the Triple Gem floats over the four directions. It is the call of the world.

Devotees always had ideas of this nature. Shri Ramachandra Kavya Bharati who came to Kotte from Gauda, saluted the Stupa with a votive phrase of this nature. The inscription at Tiriyaya gives a picturesque presentation of how the venerable place should be respected.

Buddhangala is said to be situated in the “Malavatthu” area mentioned in chronicles belonging to the Polonnaruwa period. Mr. Codrington is of opinion that Malavatthu was to the west of present Dadayamtalava. The Mahavansa states that Parakuramabahu Great had his wars in the area of Malavatthu. An inscription at Rajagala mentions a place called “Malatte”. A small area close to Buddhangala is known today as Malvatta. These await more research.

It is sad to say that non Buddhist elements ravage this sacred area, in the name of agriculture. Terrorism too is affected in recent years. Some recent buildings used by pilgrims are in dilapidated conditions. Valuable tress are cut down. The many acres that were allotted to the game sanctuary are encroached by non Sinhala people with the help of political leaders.

Not only the Sinhala people or the Buddhists, but lovers of Archaeology and culture should thank the present incumbent high priest for the self – less courage he has taken to open to the world a wonderful culture that was once flourishing in the east of the country.

ancient Deegavapi-Ampara District

Deegawapi Dagoba

This is one of the country’s holiest centres of Buddhist pilgrimage,
being a site where the Buddha is said to have meditated.
Deegawapi Dagoba was built by Prince Saddhatissa,
younger son of King Kavantissa of Ruhuna (3rd BC).
This ancient site has suffered much destruction.
Excavations have reveiled many ancient ruins.
This is a place where the Lord Buddha sat on his last visit to Sri Lanka ,
attracts thousands of pilgrims even today.

                                           ancient Deegavapi (1)   

ancient Deegavapi (2)

ancient Deegavapi (3)

ancient Deegavapi (4)

                                                                    

ancient Deegavapi (5)

ancient Deegavapi (6)