Chapter 5 - The Badulla district (ancient history and topography)

(A) Upper Uva The western portion of the Badulla district is a mountainous region with its highest peaks rising to over 7,000 feet, but, climatically, it is different from the rest of the montane zone in that it receives a mild rainfall during the south-west monsoon (May to September). Extensive stretches of the mountain slopes are patana or savannah lands whose only cover is coarse grass: but the valleys exhibit a luxuriant vegetation and are often forested. The quartz artefacts of pre-historic man are found on these patanas which are not of recent origin. There is no evidence that the upper montane zone above about 3,500 feet was populated prior to the roth century. There were, doubtless, routes over the mountains: one such, referred to in an inscription of the year 1093/94 but in existence much earlier, was the pilgrim route from Huva (Uva) to Sunianakuta (Adam's Peak).1 Epigraphical evidence of the occupation of the lower montane zone of the Badulla district in pre-Christian times is available in the inscribed caves, the dwellings of early Buddhist monks, at (i) Bogoda, about 7 miles north-west of Badulla, (ii) Matigahatanna, about 20 miles by road north of Passara, and (iii) Kande Vihara, high above Vallavaya. The movement into the hills around Bogoda and Matigahatanna was from the Mahiyangana area up the valleys of the Uma Oya and the Loggal Oya: while Kande Vihara was reached by following the Kirinda Oya.2 Historical evidence of the existence of Mutingana or Mutiyangana Vihara at Badulla is supplied by the Pali Commentaries although this well-known Vihara is not mentioned in the historical chronicles.3 Hatthibhoga-janapada was a district in Southern Malaya, probably in the lower hills of Uva: in it was Pangura Vihara. The place Atavaka mentioned in the Sigiri Graffiti is the Sinhalese equivalent of Hatthibhoga.4 Geiger identifies Lokagalla, also called Loka, as a locality in the valley of the Loggal Oya which flows from Passara to the Mahavali Ganga. In its neighbourhood was Sakhapatta or Sapatagamu which Codrington locates as modern Hapatgamuva, 8 miles north-west of Badulla, on the Uma Oya. Both Lokagalla and Sakhapatta were in I. M: 60. 64-65. 2. A.S.C.A.R., 1937, 10; 1952, 42, No. 16. 3. E.E.B. 66, 115. 4. M. 35.44? E.H. B. 115; Sig. Graff. I, App. C.

Dhanumandala district which Geiger identifies as approximately the present Viyaluva Korale in Viyaluva Division. The route taken by Parakkamabahu's troops, who were fighting their way through with the captured Tooth and Bowl Relics from Khiragama (modern Yudaganava) to Dhanumandala was:- (i) Tanagaluka, for which Codrington proposes Yakurava; (ii) Sukhagirigama, identified by Codrington as Guruhela; (iii) Katadoravada (not the same as Kantakadvaravata); (iv) Ambagalla and (v) Tandulapatta or Tanduleyya, which may be Kuruvepotakanda, near Madulsima. Bokusala was probably near Tandulapatta.5 (B) Lower Uva Lower Uva is in the low-country dry zone and is a hilly region, isolated hills as well as hill-ranges frequently rising from the level ground. The main rivers which flow through it are the Kirinda Oya, Manik Ganga, Kumbukkan Oya, Hada Oya and Gal Oya. The ancient irrigation system was not, however, elaborate or considerable, there being no great tanks and no river-diversion schemes of any great magnitude. Mahiyangana or Mahiyapokkhala was on the bank of the Ganga (Mahavali Ganga) and the place is first mentioned in association with the story of one of the Buddha's visits to Ceylon. It stood in the Mahanaga garden which was three yojanas long and one yojana wide. The garden was the customary meeting-place of the Yakkhas: here the Buddha appeared, banished the Yakkhas to Giridipa, and consecrated the spot where the Cetiya was afterwards built. After the Buddha's Nibbana, the thera Sarabhu brought the Collar-bone Relic to Mahiyangana, enshrined it around with cream-coloured stones, and built over it a Cetiya 12 cubits (18 feet) high. Uddhaculabhaya, nephew of king Devanampiya Tissa (B.C. 247-207) raised the Cetiya to a height of 30 cubits (45 feet). Dutthagamani Abhaya (B.C. 161-137), when making war with the Damilas before his accession, completed the Cetiya by raising it to a height of 80 cubits (120 feet). (The Rajavaliya has a variant version of the foregoing narrative). Dutthagamani Abhava fought the first battle of his cainpaign against Elara at Mahiyangana and defeated the local Damila commander, Chatta. Voharika Tissa (209-231) erected a parasol on the Cetiya. In the reign of Vijayakumara, three Lambakanna nobles wlio subsequently became kings, lived together at Mahiyangana. Sena II (853-887) donated a maintenance village to the Vihara, and so did Kassapa IV (898-914). In the Soraboravava inscription of Udaya IV, dated 946, the king records his visit to Miyugun-mahaveher. Vijayabahu I (1055-1110) restored the Vihara and granted it villages. In an inscription of Parakkamabahu I (1153-1186) the district is called Miyangunu-bim. Nissanka Malla (1187-1196) records in the Galpota 5. M. 70. 14-18:74.78, 79, 162-169? E.Z., I. 136.

inscription that he effected repairs to Miyangunu-mahavehera. Parakkamabahu VI (1410-1468) restored the Cetiya and re-plastered it.6 In the Sorabara inscription of Udaya IV (946), the Hopitigamu sub-division in Sorabara division is mentioned. During the hostilities between Gajabahu and Parakkarabahu in the 12 th century, Manabharana of Rohana changed sides and encamped at Sobara (Sorabara) with his army in order to attack Gajabahu in the rear.7 The cave monastery at Olagangala, about 10 miles to the south of Mahiyangana, is of very early date. The pre-Christian inscriptions there record benefactions to the Sangha by (i) Raja Siva, and (ii) prince Siva, son of prince Siva and grandson of Raja Siva: Raja Siva may be Mahasiva, tlie brother of Devanampiya Tissa, or a local ruler of this part of Rohana early in the 2 nd century B.C.8 In the course of their march froin Polonnaruva towards Bibile to subdue Rohana, the first hostile place reached by Parakkamabahu's troops was Barabbala which must have been in the vicinity of Mahiyangana. Further along the route, actions were fought at (i) Kantakavana; (ii) Ambalala; (iii) Sava, for which Codrington suggests Havanavava, 5 miles east-north-east of Pangaragammana; and (iv) Divacandantabatava, where the advance was brought to a halt by powerful resistance. This last-named place was a forested valley, 2 to 4 miles long, hemmed in on both sides by high hills, and defended by a succession of strong-points: Codrington suggests the neighbourhood of Hapola, 7 miles west-north-west of Bibile, where the topography fits the description in the Chronicle. After being reinforced, the troops broke through the fortifications and continued their advance through (v) Kimsukavatthuka; (vi) Vatarakkhatthali; (vii) Dathavaddhana; and (viii) Sahodara, which Codrington places near Bibile. 9 Codrington has discussed the route taken by Dutthagamani's army, as described in two Sinhalese Chronicles, from Mahagama (Tissamaharama) to Mahiyangana in the 2 nd century B.C. The total distance was about go miles and the march is said to have been accomplished in eight stages. The halting places, after leaving Mahagama, were, in consecutive order :-- (i) Kaluvala, in the vicinity of Kataragama or Karavila; (ii) Ehala, somewhere close to Galge on the Kataragama- (iii) Buttala track; Gikitta, in the neighbourhood of Tittaval Ara or Petiyan Ara on the same track; 6. D. 1. 52? M. I. 21-42:25.7:36.33.58:51.74:52. 14:60.59, 63:91. 29? Raj. 36; E.Z., II. 119: III. 78: IV. 208. 7. M. 70. 187? E.Z., III. 78. 8. A.S.C.A. R., 1952. 33, 41. 9. M. 74.51-78.

(iv) Guthala of Guttala, modern Buttala: this was an important place in ancient times and its limits may well have extended some miles to the south of the present village; (v) Girigama or Kirigama, identified by Paranavitana with modern Yudaganava; (vi) Niyamulla, in the vicinity Kinnarabova-Bakinigahavela- Madagama; (vii) Madagam Uyantota or Uyantota, a ford, as the name signifies, across the Gal Oya, probably near Kanulvela; (viii) Tungam Kasatapitiya, probably near Uraniya; (ix) Mahiyangana, the destination. This was a well-established route, if not in Dutthagamani's time, certainly later, and it was marked in the 12 th century by gavuta pillars, several of which have been discovered. Contrary to popular belief today, which appears to be of recent origin and receives no support from the older works, Dutthagamani's march did not include a stop at Kataragama, which, although it was a well-known place associated with a royal dynasty and the Buddhist religion from very early times, is not mentioned as a place on the route.10 In a 7 th century inscription at Nayinnevela Vihara, near Bibile, the temple is named Dalatapava Vahara. The place Bejala is mentioned in a 6 th century inscription at Tamgoda, also near Bibile. 11 Kajaragama, modern Kataragama, was the seat, in and prior to the very early part of the 2 nd century B.C., of a family of ksatriyas, who, along with another family of ksatriyas of Candanagama (also in Rohana), were accorded a place of distinction at the ceremonial planting of the Bodhi Tree at Anuradhapura by Devanampiya Tissa in B.C. 246. Saplings of the tree were afterwards planted at Kajaragama and Candanagama. The Dhatuvamsa relates that Gothabhaya, ruler of Rohana early in the 2 nd century B.C., slew 'the ten brother-kings (dasabhatikas) of Kadaragama' and, afterwards, by way of expiation, built a large number of Viharas. The cave inscriptions of the 2 nd century B.C. at Bovattagala (in Batticaloa district) and at Kottadamuhela (a few miles to west but in Hambantota district), are by the descendants in the third and fourth generations of a ruler named Gamini who had 10 sons: in the inscriptions these to sons are styled dasabatika, 'the ten brothers'. These royal personages cannot be identified with any of the kings or princes mentioned in the Pali Chronicles: and their inscriptions carry the symbol of a fish which appears to have been the 10. 'Gavuta Pillars', by H. W. Codrington, C.J.S. (G) II. 129-134. Codrington's two Papers, 'Notes on Ceylon Topography in the 12 th century' in J.R..4.S. (C.B.) XXIX and XXX, Nos. 75 and 78, are indispensable for a study of the campaigns of Vijayabahu I and Parakkamabahu I in Rohana. II. A.I.C. 99; A.S.C.A.R., 1952. 41; E.Z., V. 86.

dynastic emblem of this particular royal family. The existence of an independent royal dynasty in South-east Ceylon has been discussed by Paranavitana who came to the conclusion that the 10 brother-kings (dasabhatikas) of Kadaragama mentioned in the Dhatuvamsa are in all probability identical with the to brothers, the sons of Gamini, of the Bovattagala and Kottadamuhela inscriptions. With regard to the ksatriyas of Kajaragama he says:-' the origin of the ksatriyas of Kataragama is obscure. The only mention of them in the Chronicle is in Chapter XIX, verse 54 of the Mahavamsa. There is no statement to show that they were, in any way, related to the royal family then ruling at Anuradhapura. It appears possible that the ksatriyas of Kataragama were connected with a stream of immigration to this Island quite distinct from the main stream whose legends and traditions are the theme of the chroniclers of Anuradhapura. It may well be that the ksatriyas of Kataragama were no other than the dasabhatikas of the Dhatuvamsa and the inscriptions'. It should be added that at Henannegala in the Batticaloa district there is yet another royal epigraph of this period with the fish emblem, and it would appear that the realm of this independent dynasty of Kataragama extended over a great part of the present Batticaloa district as well as over the region now commonly called Yala.12 The partly ruined thupa at the Buddhist monastery now known as Kiri Vehera at Kataragama is called the Mangala-maha-ceya ('auspicious great cetiya ') at Kajaragama Rajamahavihara in a 5 th century royal inscription in situ: the inscription also mentions the village Jetugama, identified by Paranavitana as modern Detagamuva, about a mile from Kataragama. Some of the bricks at the thupa bear mason's-marks of the 1 st century B.C., the period of its original construction. Another inscription of the 2 nd century at this site records the enlarging of the thupa and the construction of entrance steps by a monk residing at Dakavahanaka in Kadahavapigama, which Paranavitana suggests may be present Katagamuva, 9 miles to the east. Dappula, ruler of Rohana (circa 659) is stated to have built a Vihara at Kajaragama: the work was one of restoration since the Vihara was in existence 7 centuries earlier. Kajaragama became the temporary capital of Rohana from about 1050 to 1056 during the Cola conquest : Loka, Kassapa and Vijayabahu ruled there in turn until the place was captured and plundered by the Colas. 13 With regard to the Devala at Kataragama. now one of the most celebrated places of pilgrimage in Ceylon, Dr. Paranavitana's observations are pertinent and authoritative. He says:--' The literature, both Sinhalese and Tamil, connecting Skanda with Kataragama, is of recent origin; and there are, at the place, no vestiges whatever of the prevalence of a Hindu cult in early days. Therefore, the tradition, 12. M. 19. 54, 62? M.T. 407, 21; C. J.S. (G) II. 99, 100, 114, 115, 175, 176; Sir Paul Pieris Felicitation Volume 65-67. 13. M. 45.45:57.2,67:58.6: 73.75? E.Z., III, 215, 218 : IV. 214.

(that the shrine of Skanda was built at Kataragama by Dutthagamani in fulfilment of a vow) may well be doubted... The shrine has always been, and still is, under the supervision of Sinhalese priests (Kapuralas); and, in the annual festival, I was informed by the priest, that the ceremonies connected with the Bo-tree and the Dagaba take precedence to those of the god. Some of the legends associated with Kataragamadeviyo are not known in India about Skanda; and the prevailing belief among the Sinhalese is that he is one of the four guardian deities of Ceylon and is destined to become a Buddha in the future. Therefore, we may be justified in concluding that Kataragama-deviyo was originally one of the local deities or Bodhisattvas of the Sinhalese Buddhists; and in process of tinie was identified with the Puranic deity Skanda, some centuries ago'. In a later work, Dr. Paranavitana writes that the four guardian gods of the Sinhalese Buddhists who 'according to popular belief, have taken upon themselves the task of protecting the people of Ceylon and the religion of the Buddha are Upulvan of Devundara, Sumana, who has his abode on Samanola, Vibhisana, the centre of whose cult is Kalaniya, and Skanda-Kumara of Kataragama '14 The greater part of lower Uva as well as Magam Pattu in Hambantota district fell into that division which was known as Atthasahassa-rattha or -desa, 'the province of 8,000 villages', whose capital in the 11 th and 12 th centuries was Uddhanadvara or Udundora, the present village of Galabadda at the 29 th mile on the Moneragala-Pottuvil road. Atthasahassa comprised all the region to east of the Valave Ganga. A great converging attack was delivered on Uddhanadvara, the residence of Queen Sugala. by Parakkamabahu's troops in order to capture her and the Tooth and Bowl Relics. 15 The principal district in Atthasahassa was Guttahala-mandala, also called Guthala and Guttala, present Buttala, a region in which there was always much warfare, principally civil war. Places specifically mentioned as situated within Guttahala district were :- (i) Nakulanaga-kannika or Nakulanagara, not far from Guttahala itself: it was the area extending over the hilly region to northward of Vallavaya. In this sub-division was the village Mahisadonika or Mideni, present Middeniya about 8 miles north of Vallavaya, the birthplace of the warrior Khanjadeva. On Panjalipabbata, also called Anjalipavva, near the source of the Karinda-nadi (present Kirinda Oya), there was an ancient monastery, very probably identical with the rock-temple now known as Kande Vihara, 5 miles north of Vallavaya?16 14. E.Z., III, 213, note 3; 'The Shrine of Upulvan at Devundara', A. S. Memoirs, VI, 19. 15. M. 61. 16, 24, 25:75.154. 16. M. 23.77:24.17:25.6:32. 14:58.34:61.12:74.154:75.15? E.M. 23. 26:33. 36? Ten. 135, 154? E.E.B. 69.

(ii) Javamala ford across the Manik Ganga at Buttala; 17 (iii) Culanganiyapitthi or Yudaganapitiya, the battlefield of the two princes, Abhaya and Tissa, about B.C. 170: it is popularly identified with present Yudaganava, about 2 miles northward of Buttala; 18 (iv) Kalavallimandapa. also called Kalavallika-mandapa, was the residence of the renowned thera Mahanaga in the reign of Dutthagamani Abhaya (v.s. 161-137), and it was six hours journey on foot (15 to 18 miles) from Buttala. Kalavapi in Guttahala district was very probably the same as Kalavalli tank in Rohana restored by Parakkamabahu I (1153-1186). The Pujavaliya ascribes to Kavantissa in the 2 nd century B.C. the foundation of a vihara in Rohana named Kalumuhudu. All these names may signify the same place. (Kaluvala, Dutthagamani's first halt, was different). The location was probably southward of Buttala; 19 (v) Maccutthala, to westward of Kataragama;20 (vi) Khadirangani, a stronghold to north or north-east of Kataragama and between that place and Buttala ;21 (vii) Kubulagalla, which may be the same as Kumbugama, and was possibly near Kumbukkana; 22 (viii) Panasabukka, apparently the same as Pankavelaka, the scene of two battles: it inay be modern Kosgoda, just south of Moneragala; 23 (ix) Katagama ; 24 (x) Adipada-jambu-padesa, also called Adipadapunnagakhanda, a sub-district, probably the area around Dambagalla, 5 miles north of Moneragala, 25 (xi) Uruvela-mandala, a sub-district with a township and tank of the same name, also called Etumala, and identified by Codrington as present Etimole, 8 miles south-east of Moneragala: Queen Sugala took refuge here but her troops were defeated, and although she herself escaped from the battlefield, the Tooth and Bowl Relics were captured. Parakkamabahu I restored Uruvela tank? 26 17. M. 24. 22. 18. M. 24. 19? Raj. 34. 19. M. 61. 16:79.35; M.T. 606; Puj. 16; E.H.B. 69, 120. 20, M. 58. 35. 21. M. 57.72:58. 36. 22. M. 58. 36: 75. 149, 167. 23. M. 61. 12, 17. 24. M. 61. 16. 25. M. 61. 15:75. 15. 26. M. 74.88, 125: 79.83? Puj. 34.

(xii) Maharivara, a stronghold, present Marava, 27 (xiii) Dematavala, identical with Dematahal or Gamitthavali or Gamitthapali Vihara founded by Kakavanna Tissa early in 2 nd B.C., and identified by Codrington as Okkampitiya where the temple is still called Dematavala. Inscriptions in the vicinity include a pre-Christian cave inscription and a grant by Gothabhaya (249-263);28 (xiv) Voyalaggamu, situated between Maliarivara and Uruvela. 29 Khiragama, also called Girigama and Kirigama, was a place on the route from Mahagama to Mahiyangana, and Dutthagamani's army halted there. At Khiragama, Parakkamabahu I (1153-1186) built the Ratanavali Cetiya, 180 feet high. Mahakharagama, mentioned in the Commentaries, is probably identical with Khiragama, and near it was Lonagiri or Lenagiri. Gothabhaya of Rohana built Khirasala Vihara. Paranavitana has identified Khiragama or Girigama or Kirigama with modern Yudaganava, 2 miles from Buttala, where there are the ruins of the colossal thupa built by Parakkamabahu I.30 Sappanarukokilla was the place where the Senapati Rakkha died and on the site of his cremation Parakkamabahu I built a large Alms Hall: its location was probably in the vicinity of Buttala.31 Sumanagalla-padesa, opposite Voyalaggamu, was, according to Codrington, an area in the northern part of Buttala Vadirata Korale. Kantakadvaravata has been identified by Codrington as Katupalalla, just south of Dambagalla. For Corambagama, Codrington proposes Horambava, south of Moneragala. Maragallaka or Nigrodhamaragalla or Maragiri is identified by Codrington as Maragala, the main peak of the Moneragala range. 32 Bhattasupa was eastward or southward of Okkampitiya.33 The ruins at Habassa, 6 miles south of Okkampitiya, are named Ulibikala-Naka-mahavihara in an inscription in situ of the Uvaraja Naka, son of Utara Maharaja (not mentioned in the Chronicles) and grandson of Vahaba Maharaja (Vasabha, 67-111). To it were granted (i) Ulibikala canal; (ii) Mataviya; (iii) Abaviya; and (iv) Gavidaviya (see Gavita under Cittalapabbata in Hambantota district). Another ruined site in this neighbourhood, named Ledorugala, is called Huligiriya Vihara in a 2 nd century inscription of 'two brotherkings'. 34 27. M. 74. 112. 28. M. 22. 23, 74, 140? E.M., 22. 65? Puj. 16, 29; Raj. 57; A.I.C. 18; A.S.C.A.R. 1953, 27. 29. M. 74. 122. 30. M. 74.163:79.71? Dhv. 31; E.H.B. 87, 104, 89, 112, App. IB; A.S.C.A.R. 1955. 27, 28. 31. M. 74. 135. 32. M. 55. 26:74.55, 123: 75. 15, 182? E.Z., I. 136. 33. M. 74. 142. 34. E.Z., IV. 217.

The place Diyakavana is mentioned in a roth century inscription at Maragala Estate, Moneragala. The rock-temple at Moneragala is named Mahanama-Jetatisapava-Rajamahavihara after the 4 th century king who founded it. Close to Moneragala are other cave monasteries with pre-Christian inscriptions, namely, (i) Valiyaya, near the 24 th mile; (ii) a group of 5 inscribed caves very high up on the hill above; (iii) Madugasmulla, near the 27 th mile where one inscription of the 4 th century bears the place-name, Taburavu; (iv) Galabadda, near the 28 th mile; and (v) Kimbulavela, near the 30 th mile.35 At Valaellugodakanda, off Dombagahavela at the 34 th mile on the Moneragala-Pottuvil road, there is a series of cave inscriptions which give the names of the king (Saddha Tissa, B.C. 137-119); the king's Senapati, Agidata; the Senapati's wife, Naga; and the lady's father, Senapati Pusadeva. Nandhimitta, the Senapati of Dutthagamani Abhaya, was succeeded in that office by another famous commander, Phussadeva: and in the reign of Saddha Tissa, who succeeded Dutthagamani, the Senapati was the latter's son-in-law, Aggidatta. 36 On the edge of the precipice at Mandagala, near the 41 st mile on the Moneragala-Pottuvil road, is a 4 th century inscription by the ratiya (district chieftain) resident at Galataraka. There is a small group of inscribed, pre-Christian caves at Galkotuva, near the 40 th mile on the Moneragala-Pottuvil road. At Kinivalgoda, about 5 miles east of Dambagalla, is one of the oldest epigraphs in Ceylon: it is dated in the reign of the prince Naga, that is, Mahanaga, the brother of Devanampiya Tissa and the first ruler of Rohana.37 Makkhakudrusa or Mandakavidutota, where the prince Kitti, and afterwards, Loka dwelt in the 11 th century was in the Buttala region. Dappula (circa 659) built Kavudu Vihara. There is a place named Kavudava, near Moneragala. 38 Codrington identifies the Giriinandala district with the hill country west or north-west of Buttala and probably the Koslanda area. 39 In the 5 th century inscription of great length at Hingurigala, near Sudupanavela at Valluvaya, a record was made of the names of the fields which were purchased on behalf of the monastery at the place from a military unit encamped at Vasakavahara camp at Kahabatarayatana in Mahagama district. Other place-names in the inscription are:-(i) Namada-pagaragama, where there was (ii) Narapagaragama; (iii) Sanayagama; (iv) Umanaroda-adara dam; (v) Ganayagama; (vi) Kahabagala; (vii) Gamatatata dam; 35. C.J.S. (G) II. 23; A.S.C.A. R., 1951, 64. 36. U.C.R. VIII, No. 2, 116; A.S.C.A. R., 1940-45, 149. 37. 38. M. 55.6? Puj. 29, 33; Raj. 57. U.C.R. VII, No. 4, 240; VIII, No. 2, 123. 39. M. 51. 1 III. a dam;

(viii) Katunahabiya-tata; (ix) Marata dam; (x) Baba-atara dam: (xi) Badadavara; (xii) Ula-araba; (xiii) Patanaga-ubara; (xiv) Pasaratataka; (xv) Madahababa; and (xvi) Kayuabaliya. 40 The ruins at Pilikema, 2 miles west of the 37 th mile on the Hambantota-Vallavaya road, are called Pahanabena Vihara in a 4 th century inscription in situ. Other places named are:- (i) Mahagevidhagama ; (ii) Abalavatuka dam on the Cukarida Oya which is the present Kuda Oya, a branch of the Kirinda Oya; (iii) Akalayugu; (iv) Yalagama; and (v) Akasakayota. 41 Valivasaragama was situated in a locality where many roads meet and it was to west of Dighavapi district and probably in present Nikavativa Korale 42 Hintalavanagama was 40 or 50 miles from Dighavapi and eastward of Khiragama: a strong fortification was built there. There is a hill called Kitulhela about 6 miles north-east of Dambagalla. Near Hintalavanagama were :- (i) Gallambatthikagama, which may have been across the boundary in Dighavapi district; (ii) Mulanagama ; (iii) Kuddalamandala, between Hintalavanagama and Mulanagama ; Aggabodhi II built Mahaudalu tank; and (iv) Kittirajavalukagama, between Hintalavanagama and Voyalaggamu, close to and west of the former: there is a hill named Valihela, 2 miles south of the 34 th mile on the Moneragala-Pottuvil road. Ulada was between Voyalaggamu and Kittirajavalukagama, west of the latter. Valuka was between Ulada and Voyalaggamu, and west of the former Gothabaya of Rohana built Valukatittha Vihara: there is a Vali-Ar, 3 miles east of Vallavaya. Huyalagama was west of Valuka and probably in the Vallavaya area. 43 Haritakivata was east of Kumbugama and has been identified by Codrington as Aralugasmada, a hamlet of Old Alupota. Kanhavata was east of Haritakivata and is probably modern Kinivalgoda, near Kolladeniya. Vanagama, where Queen Sugala was finally captured, was eastward of Kanhavata and closer to Udundora: it is possibly identical with Baddegama, north of Dombagahavela.44 The Vihara named Talangara or Talangaratissapabbata or Talanka or Talanga or Talangatissapabbata or Talaguru existed from the 2 nd century B.C., but the name of the king who founded it is not stated. It is the very remote, ruined site, still known as Talaguru Vihara, which lies deep in the forest in the north-east corner of the present Yala North Intermediate Zone, about 3 miles south of the Kumbukkan Oya: it is a place of pilgrimage for the people in the 40. A.I.C. 78; A.S.M. VI. 25? E.Z., V. 117-119. 41. A.I.C. 77; E.Z., IV. 126, 128. 42. M. 74. 177. 43. M. 74. 162. 75. 7, 12, 15-18? Puj. 28; Dhv. 31. 44. M. 75. 18, 174.

Moneragala-Siyambala-anduva area. There are pre-Christian inscriptions there. 45 One of the last strongholds occupied by the followers of Queen Sugala before her final defeat was Badaguna. Baddhaguna Vihara and tank are mentioned earlier in the reign of Vijayabahu I (1055-1110): the Cetiya destroyed by the Colas was restored by the Uparaja who built in the forest close to the Vihara a large tank. This is almost certainly the large, breached reservoir now known as Buduguna-vava in the south-east corner of Uva.46 Close to Talaguru Vihara and Buduguna-vava above, in deep forest, is a ruined site of pre-Christian antiquity known as Divulbana Vihara. All this area, as well as the region between the Hada Oya and the Kumbukkan Oya, remains largely unexplored. At Vattegama, about 10 miles south of the 38 th mile on the Moneragala-Pottuvil road, the inscriptions at the ancient temple there are of the 1 st to 5 th centuries : and at Mananahela, 3 miles off the road to Vattegama, are ruins with pre-Christian cave inscriptions. 47 Beyond Okkampitiva are the ruins at Maligavila and Dambegoda which once formed one monastery. There are at the site a colossal image of the Buddha in the full round, 34 feet high, and much stonework in limestone. The ruins have been tentatively identified as Ariyakari Vihara of the Chronicle. 48 At Konkatiya (3 miles south of Buttala), Komarikagala (7 miles south of Palvatta), Atilivava (ab out 4 miles west of Telulla), Simapahurakanda (near Angunukolapalassa on the Tanamalvila-Hambegamuva road), and other sites in Vallavaya Korale there are pre-Christian inscriptions.49 'The most remarkable Mahayana sculptures in Ceylon are at Buduruvagala, about 3 miles south-west of Vallavaya. A group of colossal figures has here been carved on the rock on a scale comparable to that of the Buddhas at Avukana and Sasseruva. The figures are in high relief. Some of the details are not carved in stone but merely indicated and completed in stucco. They were also originally given a coating of paint, traces of which are still visible in some places. The central figure of the group is a colossal Buddha some fifty feet in height. and is attended on either side by two Bodhisattvas, the one on the Buddha's right representing Avalokita as proved by the figure of the Dhyani Buddha Amitabha in the head-dress. The corresponding figure on the Buddha's left has no Dhyani Buddha in the head-dress: but as the triad of Buddha, Avalokita and Maitreya, occurs very often in Buddhist iconography, we may identify this 45. E.E.B. 65, 70, 120, 121? M. 32. 52? M.T. 606? Ten. 213. 46. M. 60. 80: 74. 124. 47. A.S.C.A.R., 1954, 37. 48. A.S.C.A.R., 1951, 37, 38? M. 45. 60-63. 49. C.J.S. (G) II. 24; U.C.R. VIII, No. 2, 122.

figure with Maitreya. The Bodhisattva to the right of the Buddha is attended on the left by a female figure and on the right by a male. If the identification of the central figure with Avalokita is right, the female figure may represent Tara. In Buddhist iconography, Avalokita is usually attended by Tara on one side and Hayagriva or Sudlianakumara on the other. The male figure in question cannot be Hayagriva as the horse's neck is not shown: therefore, it may represent Sudhanakumara. The Bodhisattva on the left side (of the Buddha) is attended by two male figures whose identity it is not possible to determine. There is nothing so far found to indicate the period these sculptures may be assigned to; nor has it been possible to trace the mention of this place in the Chronicles. Some of the figures, especially the Bodhisattva to the left of the Buddha, show a high degree of artistic merit and on grounds of style they may be ascribed to a period anterior to the Polonnaruva epoch. Probably, the 9 th century would not be too early a date'.50 The Velassa Division is a very hilly region and the irrigation facilities provided in it in ancient times were necessarily scanty owing to the nature of the terrain. The popular belief that Velassa means 'a hundred thousand fields' can easily be seen to be absurd on a cursory examination of the one inch map. Ancient ruins are also few and probably mark the localities in which there were settled populations in former times. Those of pre-Christian origin, as their epigraphs prove, are (i) Kahata-atu-hela, near Nilgala; (ii) Buddhama, about 16 miles north of Siyambala-anduva; (iii) Uhapita-lena, 2 miles northwest o the Vahave hot spring; and (iv) Bandiya galge, near Henebadda.51 Govindamala, now known as Govindahela or 'Westminster Abbey', was the fortress of the Adipada Bhuvanekabahu during the reign of the invader Magha (1214-1235): on the summit of this imposing and formidable rock, the prince fortified himself and kept up resistance in this part of Rohana.52 The Bintanna Division of Uva was more thickly populated and better served with tanks and other irrigation works than the Velassa Division. The area around Mahiyangana and Uraniya has already been described. At Mavaragala, near Dambana, 13 miles from Padiyatalava, there was a fairly large cave monastery of pre-Christian date: among the donors of the caves were district chieftains and village headmen. At Mapakadavava, south of Mahiyangana, there is an inscription of the 9 th or 10 th century granting immunities. 5:3 50. S. Paranavitana in C. J.S. (G) II. 50-51. 51. A.S.C.A.R., 1950. 29. 52. M. 81. 4-6; J.R.A.S. (C.B.), No. 61, 167 ff and No. 67, 279 ff. 53. A.S.C.A.R., 1955, 34.