Ruwanweli Maha Seya | AmazingLanka.com

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Ruwanweliseya, also known as Ruwanweli Maha Seya (රුවන්වැලිසෑය මහා ස්ථූපය), is one of the most revered Buddhist stupas in Sri Lanka. It was built by King Dutugamunu during his reign from 137 BCE to 119 BCE in Anuradhapura, the ancient capital of Sri Lanka. While it is neither the largest nor the oldest stupa erected in Anuradhapura, it is the most venerated by the Buddhists, surpassing all other great stupas. Beyond its religious importance, it stands as a national symbol, symbolizing a heroic mother and son, a valiant warrior king, and a unified Sri Lanka. The stupa enshrines the largest known collection of Buddha’s relics ever placed in a dagoba on the island, making it a revered pilgrimage site.

The original stupa stood approximately 180 feet (55 meters) tall and has undergone multiple expansions and renovations by successive kings. Today, it reaches a height of 350 feet (107 meters) with a diameter of 300 feet (92 meters).

What to See in Ruwanweliseya Maha Stupa

Stone Statue of King Dutugemunu placed at the Welimaluwa of Ruwanweli Seya stupa

Statue of King Bhatika Abhaya (20 BC-9 CE)

Stone Statue of Queen Viharamaha Devi - mother of King Dutugemunu

When visiting this grand architectural wonder from the 2nd century BCE, it is important to appreciate not only the massive stupa but also the surrounding archaeological remains, each with its own historical significance.

Entering from the main western entrance, you will first notice a modern statue of Viharamaha Devi, the mother of King Dutugemunu (161-137 BC), positioned on the left. Turning left, you will come across a recently constructed image house that houses five ancient statues, representing the five Buddhas of the current Kalpa (eon). Four of these Buddhas have already appeared, with Gautama Buddha being the most recent. The fifth statue symbolizes Maitree Bodhisattva, the next and the last Buddha of this kalpa (eon). These statues, discovered in various states of ruin, have since been restored. [See here for more details of these relics]

Adjacent to the right wall of the image house, enclosed in glass, is another finely sculpted statue of Viharamaha Devi, installed in the latter half of the 20th century. Though artistically impressive, this statue holds little archaeological significance.

Next to this enclosure stands a slab inscription from the reign of King Nissanka Malla (1187–1196 CE) of the Polonnaruwa Kingdom, which details his religious activities, including his visit to Ruwanweliseya in his fourth regnal year.

South of the stupa, in another glass-covered enclosure, is one of the oldest statues at the site, believed to depict King Bhatika Abhaya (20 BCE–9 CE). Due to centuries of exposure, the statue is heavily eroded.

In front of this statue lies a stone-carved replica of the Ruwanweliseya Stupa on a platform surrounded by elephants, sculpted from a single rock. According to legend, this model was created as a preliminary design for King Dutugemunu before the actual stupa was built. However, the widely accepted belief is that this was an offering by King Nissanka Malla during his pilgrimage to Ruwanweliseya, as mentioned in the Mahavamsa.

As you continue around the stupa, you will come across a preserved section of the original elephant wall, located just outside the Salapathala Maluwa (stone-paved upper terrace). Constructed by King Saddhatissa (137–119 BCE), this decorative wall originally surrounded the stupa, featuring 400 sculpted elephants—100 on each side.

The northern entrance provides wheelchair access. However, if you descend the steps from this entrance, you will find a display area on the Weli Maluwa (sand terrace) to the left, showcasing a collection of broken stone relics unearthed around the stupa. These include fragmented Buddha statues, guard stones, lion heads, carved stone panels, and slab inscriptions.

To the right of the northern entrance stands a significant relic from the pre-Christian era—a towering stone pillar believed to have been erected by King Devanampiyatissa (307–267 BCE). According to Mahavamsa, Mahinda Thero foretold King Devavampiyatissa that a future king named Dutugemunu would build a great stupa. The king inscribed Mahinda Thero’s prophecy on the pillar, though the inscription is now too weathered to be deciphered. The pillar was relocated to its current location by King Dutugemunu when the Ruwanweliseya was constructed on the exact site of the pillar. [See here for more details]

Returning to the Salapathala Maluwa and continuing clockwise, you will arrive back at the main entrance. To the right of the entrance steps, in a glass enclosure, stands another ancient statue, believed to represent King Dutugemunu. When it was discovered, the statue’s hands were missing, and they have since been reconstructed. [See here for more details]

Descending the main entrance steps, you will see a small gated brick enclosure, which today serves as a monastic dwelling. Within its garden lies a restored ancient pond made of brick, known as the Yathuru Pokuna (key pond) due to its key-like shape. This pond is believed to have been used by the monks of the Maha Vihara for their water needs in ancient times. [See here for more details]

Anuradhapura Sacred City and Its Ruins—Opening Hours

There are no specific times for most of the sites. You can visit the great monasteries of the pre-Christian era from morning to dusk any day of the year. However, currently functioning major stupas and other holy sites where pilgrims come to worship are open till about 9-10 PM.

Anuradhapura Ancient City Ruins—Ticket Prices / Entrance Fees

All foreign tourists are required to purchase a ticket to visit the sacred city of Anuradhapura. The Anuradhapura Cultural Heritage Ticket provides access to most of the sacred city’s heritage sites and ruins, though it does not include entry to the Sri Maha Bodhi and Isurumuniya, which require separate tickets for tourists. With this ticket, visitors can explore the Ruwanweli Seya together with the surrounding ruins, including the Lovamahapaya and the remains of both the vast Abhayagiri Monastic Complex and the Jetavanaramaya Monastic Complex. The ticket also covers other important monuments within the city, including Thuparamaya, Lankaramaya, and all other sites.

Entry to the Anuradhapura Archaeological Museum, as well as the museums at Jetavanaramaya and Abhayagiri, is not covered by the cultural heritage ticket. Each of these museums requires a separate entry ticket, which can be purchased directly at the respective entrances.

Most of the more popular sites in Anuradhapura strictly check for tickets from tourists, while the less-visited sites tend to be more relaxed due to the lack of staff. However, tourists should be cautious, as some unscrupulous tuk-tuk drivers may attempt to exploit this situation. They sometimes offer to take visitors along routes where ticket checks are less common or even try to collect the entrance fee themselves, claiming they will purchase the tickets on the visitor’s behalf. Travelers are strongly advised not to fall for such scams, as this can lead to unnecessary complications with site security or the police.

Where to Buy Tourist Tickets to Anuradhapura Sacred City

The most convenient way to purchase the tickets is online through the Central Cultural Fund ticket portal. Physical tickets could be purchased from few ticket counters located in various places in the sacred city, such as ;

At the main Anuradhapura Archaeological Museum
At the Jetawanarama Museum
At the Abhayagiri Museum

Anuradhapura Cultural Heritage Tickets	Price per Head
Foreign – Adult	USD 30.00
Foreign – Children (3-12 Years)	USD 15.00
Foreign (SAARC) – Adult and Children	USD 15.00
Locals	Free

History of Ruwanweliseya Maha Stupa

According to the Mahavamsa, during the Buddha’s third visit to Sri Lanka, he traveled to Anuradhapura, where the Meghawana Monastery would later be established. He alighted at the site where the Sacred Bo Tree would be planted and also visited the future location of the Great Stupa, Ruwanweliseya, where he meditated. As a result, this site holds the rank of 10th among the Solosmasthana, the Sixteen Sacred Buddhist Sites hallowed by the Buddha, and is also part of the Atamasthana, the eight most sacred sites in Anuradhapura.

Following warrior King Dutugemunu’s victory over Elara, the South Indian invader, and his unification of the island, the construction of Ruwanweliseya is extensively highlighted in ancient Sri Lankan texts.

After constructing Mirisawetiya Maha Stupa and the Lohamahaprasada (Lovamahapaya), a grand seven-story structure that he dedicated to the Buddhist monastic order, King Dutugemunu embarked on the construction of what was then the largest brick structure in the world. The location of the stupa had already been chosen by Mahinda Thero, and King Devanampiyatissa had marked the site by erecting a massive stone pillar. King Dutugemunu later removed this pillar to commence construction, relocating it to the northern side of the stupa, where it still stands today. This pillar measures 22 feet in height and 12 feet in circumference, serving as a historical marker of the site’s significance.

Building of Ruwanweliseya Maha Stupa in Mahavamsa

According to Mahavamsa, the great chronicle of Sri Lanka, the preparation for the foundation for the stupa is described as follows (chapter xxix verses 2-17);

When he had ordered to take away the stone pillar the lord of the land had the place for the thupa dug out to a depth of seven cubits to make it firm in every way. Round stones that he commanded his soldiers to bring hither did he cause to be broken with hammers, and then did he, having knowledge of the right and the wrong ways, command that the crushed stone, to make the ground firmer, be stamped down by great elephants whose feet were bound with leather.
The fine clay that is to be found on the spot, for ever moist, where the heavenly Ganga falls down (upon the earth (on a space) thirty yojanas around, is called because of its fineness, (butter-clay) Samaneras who had overcome the asavas, brought the clay hither from that place. The king commanded that the clay be spread over the layer of stones and that bricks then be laid over the clay, over these a rough cement and over this cinnabar, and over this a network of iron, and over this sweet-scented marumba that was brought by the samaneras from the Himalaya. Over this did the lord of the land command them to lay mountain-crystal. Over the layer of mountain-crystal he had stones spread ; everywhere throughout the work did the clay called butter-clay serve (as cement). With resin of the kapittha-tree, dissolved in sweetened water, the lord of chariots laid over the stones a sheet of copper eight inches thick, and over this, with arsenic dissolved in sesamum-oil, (he laid) a sheet of silver seven inches thick.
When the king, glad at heart, had thus had preparation made upon the spot where the Great Thupa was to be built, he arranged, on the fourteenth day of the bright half of the month Asalha, an assembly of the brotherhood of the bhikkhus, and spoke thus: “To-morrow, venerable sirs, I shall lay the foundation-stone of the Great Cetiya. Then let our whole brotherhood assemble here, to the end that a festival may be held for the Buddha, mindful of the weal of the people; and let the people in festal array, with fragrant flowers and so forth, come to-morrow to the place where the Great Thupa will be built”
Mahavamsa – The Great Chronicle of Sri Lanka

King Dutugamunu didn’t live to see the completion of this massive stupa. When the king fell ill, he sent his brother to complete the work of the stupa. On King Dutugamunu’s deathbed, he wanted to see this stupa and his brother covered the whole dome in white cloth, constructed the upper portion of the stupa in bamboo and painted it in imitation gold, and carried the king to the stupa to show the “completed” stupa.

At this site, he was happy to see Therapuththabhaya Thero, one of the 10 warriors in Dutugemunu’s army who took up robes after defeating Elara and uniting the country under one king. He spoke to him and said “In times past supported by you, one of my ten warriors, I engaged in war against those who had usurped the country; now single-handed I have begun my struggle with death. I will not be able to overcome this antagonist.“

The Thera replied in this manner: “Great King, compose yourself. Without subduing the dominion of the foe-sin-the power of the foe-death-is invincible. For, it has been declared by our Lord the Tathagata that all what is launched into the world that is transitory will most assuredly perish; therefore everything is perishable. This principle of dissolution exerts its power even over the Buddha Call to your recollection the many acts of piety and charity performed by you.“

The king received much consolation from this statement and asked his ministers to bury his body at a suitable spot within the yard of the Uposatha hall within sight of the Ruwanweli Seya. Then he spoke to his brother Saddhatissa for the last time,

“My beloved Tissa, do thou complete in the most elaborate and perfect manner all the remaining work at the great Dagaba; hold flower offerings morning and evening daily at this Shrine; keep up three times a day the sacred service with the full band of musicians at the Shrine. Whatever may have been the offerings and duties prescribed by me to be made on account of the noble Religion of the Tathagata, do thou, my child, keep up the same without any diminution.”

After the death of King Dutugemunu, King Saddhatissa completed the spire, plastered the whole structure, and pained it. He also built a wall around Salapathala Maluwa (stone-paved upper terrace) decorated with 400 elephants, 100 on each side.

Contribution of Other Kings to Ruwanweliseya Maha Stupa

Around the stupa, you will see granite statues of King Dutugamunu, Queen Vihara Mahadevi (his mother), and King Bhathika Tissa (140-164). King Bhathika Tissa once covered the stupa from the pedestal to the pinnacle with fragrant garlands. On another occasion, he painted the entire stupa with vermilion, making it look like a bouquet of flowers. In yet another instance, he covered the stupa with flowers and water from Abhaya Wewa, which had been pulled to the top by machinery and then poured over the flowers.

The last time it was repaired in recorded history was by King Parakramabahu the Great (1153-1186) over 800 years before.

Buddhist monks meditating under the Ruwanweli Seya Stupa

Granite carved flower alter at Ruwanweli Seya Maha Stupa

size distorted by the perspective of a smaller parivara stupa at Ruwanweli Seya Maha Stupa

Many rocks of the Salapathala Maluwa of Ruwanweli Seya shows various carvings and inscriptions.

Seven hooded Naga guarding the Ruwanweli Seya stupa at the entrance

Photos before restoration from www.imagesofceylon.com

before restoration – photo taken on late 1800′s or early 1900′s

References

B.W. Harischandra, 1908. The Sacred City of Anuradhapura. With Forty-six Illustrations. Colombo.
Mah|can|cama and Geiger, W., 1912. The Mahavamsa or the great chronicle of Ceylon. London: Henry Frowde, Oxford University Press. pp 191-193.
Smither, J. and Wikramagamage, C., 1993. Architectural Remains, Anurádhapura, Ceylon; comprising the dágabas and certain other ancient ruined structures. Measured, drawn and described by J.G. Smither. 2nd ed. (revised) Colombo: Academy of Sri Lankan Culture, pp.30-59

Also See

Anuradhapura – The city of the God Kings
Solosmasthana – The Sixteen Buddhist Sacred Sites Hallowed by Buddha
Atamasthana – The Eight Sacred Sites in Anuradhapura

Ancient statues around Ruwanweli Maha Seya Stupa

Map of Ruwanweliseya Stupa

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Driving Directions to Ruwanweli Maha Seya (Anuradhapura)

Colombo to Anuradhapura By Bus

Anuradhapura can be conveniently reached by bus, train, or private transport. Both air-conditioned and non-air-conditioned buses operate from the Colombo Fort Main Bus Station. In addition, luxury buses departing from various locations in Colombo travel via Anuradhapura to Vavuniya and Jaffna; these require advance online booking and generally operate overnight, arriving at their final destinations early in the morning.

Colombo to Anuradhapura By Train

Five daily trains operate from Colombo Fort Railway Station to Anuradhapura. Typically, the first train departs at 9.40 a.m. and the last at 8.30 p.m. The journey takes approximately four to five hours, depending on the number of stops made by the particular service.

Colombo to Anuradhapura By Car or Van

Anuradhapura can be accessed from Colombo via several routes, with the two primary corridors running through Puttalam and Kurunegala. The Puttalam route passes the scenic Wilpattu area. From Kurunegala, there are two main approaches: the more commonly used route via Dambulla and an alternative route via Galgamuwa. Among all options, the Kurunegala–Dambulla route (Route 2) is the most frequently used.

Route 01 from Colombo to Anuradhapura	Route 02 from Colombo to Anuradhapura
Through: Negombo – Chilaw – Puttalam Distance from Colombo: 210 km Travel time: 4.30-5.00 hours Driving Directions: see on Google Maps	Through: Negombo – Chilaw – Puttalam Distance from Colombo: 210 km Travel time: 4.30-5.00 hours Driving Directions: see on Google Maps.
Route 03 from Colombo to Anuradhapura	Route from Kandy to Anuradhapura
Through : Katunayake Expressway – Narammala – Wariyapola – Padeniya – Thambuthegama Distance from Colombo: 203 km Travel Time: 4.30-5.00 hours Driving Directions: see on Google Maps	Through: Katugastota – Matale – Dambulla Distance from Colombo: 136 km Travel Time: 3.5 hours Driving Directions: see on Google Maps