The mountain of Sri Pada is one of the rare places that people of four major religions in the world worship. The mountain is situated in the Rathnapura district with a height of 7,360 feet (2,243 meters).
Although this is only the second-highest mountain, It rises majestically with a conical shape and offers an unobstructed view over land and sea. It is said that the mountain was the landmark of the ancient sea-faring Arabs, who came to Sri Lanka, to trade in gems, spices, ivory, etc., and they, having sighted the conical mountain miles offshore, prayed to God for having brought them safely to the island.
According to Sri Lanka’s great chronicle, Mahawamsa, Buddha visited Sri Lanka three times. The last time he traveled from Kelaniya to Sri Pada, and then to Digavaphi thus consisted in the Solosmasthana of Sri Lanka. It is said that Buddha left his footprint on the rock at the peak of the mountain at the invitation of the Deity Saman (Saman Deviyo).
Deity Saman is recorded as having met the Buddha on his first visit to the island when he visited Mahiyangana to drive away the Tribe of Yakkas. Saman became a stream-entrant (sotapanna) after listening to the Buddha. Deity Saman then requested an object of worship, and Buddha gave him a handful of hairs with which he enshrined on a dagaba at Mahiyangana.
The Theravada Buddhists of Sri Lanka later made Deity Saman the guardian of their land and their religion. With the rise of Mahayana Buddhism, Saman developed into Samantabhadra, one of the four principal bodhisattvas of Mahayana. Like his later manifestation, Samanta is usually depicted crowned and bejeweled, holding a lotus in his right hand and accompanied by a white elephant. At Weligama, an ancient port on Sri Lanka’s south coast, there is a 12-foot-high statue which some believe is the figure of Samantabhadra carved out of a huge moss-covered bolder. This statue is now called Kushtarajagala. It is thought that the Pilgrims from India and northern Sri Lanka disembarking at Weligama were greeted by this bodhisattva figure as they set out on the long trek to Sri Pada.
The summit of the mountain is a small plateau, and according to measurements made by Lieut. Malcolm (the first European to ascend the mountain in 1816),” it is 74 ft. in length and 24 ft. in breadth” the total area being 1,776 sq. ft. On the top of the Peak broad steps lead up to a walled enclosure containing the rock over which is a tower-like structure.
According to the Englishman John Davy, who visited the summit in 1817,
… It is a superficial hollow, five feet three inches and three-quarters long, and between two’ feet seven inches and two feet five inches wide. It is ornamented with a margin of brass, studded with a few gems, of little value: it is covered with a roof, which is fastened to the rock by four iron chains, and supported by four pillars; and it is surrounded by a low wall. The roof was lined with coloured cloths, and its margin being decked with flowers, and streamers, it made a very gay appearance. The cavity .certainly bears a coarse resemblance to the figure of the human foot: were it really ah impression, it is not a very flattering one, or the encomiums which are lavished on the beauty of the feet of Boodhoo are very improperly bestowed. ….
A similar print in Thailand is believed to have the imprint of the Buddha’s right foot, which is about five feet long and two feet broad. The real footprint on Adam’s Peak is believed to be set in jewels beneath the visible rock.
The soles of the Buddha’s feet are said to be flat with all the toes of equal length. On each sole, there are one hundred and eight auspicious marks (mangala lakkhana), with the wheel (chakra) as the principal mark at the center while around it are grouped figures of animals, inhabitants of various worlds, and other kinds of symbols.
Buddhists knew that this mysterious footprint had been made by the Buddha long before (as far as the 1st century BC) any other religion was introduced to the country. But in succeeding centuries other faiths, Islam, Hinduism, and Christianity were to lay claim to it. Muslims believe the footprint to be that of Adam (hence the name Adam’s Peak); Christians, that of St. Thomas, the disciple Jesus; and Hindus, that of the god Siva. The Tamil name of the rock Civan-oli-pata (the mountain path of Siva’s light) or Svargarohanam (assent to heaven).
The first historical mention of Sri Pada comes during the reign of Vijayabahu (1055-1110). Earliest historical evidence in chronicles and inscriptions It is recorded that the king having seen the difficulties undergone by the pilgrims on their way to worship the Sri Pathula (Buddha’s Foot Print) on Samanthakuta dedicated the village named ‘Gilimale’ to provide for their needs. Stone inscriptions of Vijayabahu have been found at Gilimale and Ambagamuwa confirming the statement of the chronicle. But it was King Nissanka Malla (1187-1196) who reigned from Polonnaruwa and started the pilgrimage after he ascended the mountain with his fourfold army with great faith and devotion.
At the beginning of the 16th century, the Portuguese conquered Sri Lanka’s maritime provinces and forbade Buddhists living under their jurisdiction and those coming from overseas from going to Sri Pada. By way of contrast, the king of Kandy in whose realm the mountain was situated, allowed Christians to enter his territory to make the pilgrimage. When the Dutch took over the maritime provinces in 1656 they proved to be less bigoted than the Portuguese but fear that pilgrims might act as spies for the king of Kandy led them, if not to ban, then at least to discourage visits by levying a heavy tax on pilgrims. For nearly two centuries Sinhalese Buddhists living in the low country could see the sacred mountain, and worship it from afar but not go there.
In 1581 the crown prince of Kandy murdered his father, King Mayadunne of Sitawaka, and proclaimed himself King Rajasinghe I. When he asked the Buddhist monks how he could wash away the wrong deed done by him the monks replied that he could not get away from this and he should take responsibility for his action. But the Hindu priests on the other hand were willing to perform a puja to help the king ease his guilty conscience and so he converted to Hinduism. As a result, the Buddhist priests were driven off Sri Pada and it was handed to the ‘Andis’ (a non-brahminical Siva sect) from South India and they administered it for the next 160 years. Later King Kirti Sri Rajasinha (1747-1781), restored Buddhist ownership and appointed Ven. Welivitiye Saranankara Sangharaja Maha Thera, to look after Buddhist interests of the holy mountain. He also donated the village of Kuttapitiya and a copper plate charter in support of this donation is still in existence.
Sri Pada Season
The Sri Pada season starts from the full moon of December and ends on the full moon of April. Generally, it takes about five to six hours to climb to the top. During this season many shops pop up on the way to the mountain top offering all sorts of food and refreshments. There are first aid centers manned by volunteers on the way. Most people climb by night to reach the mountain top to watch the “Ira Sevaya”, the sunrise over the sea. But this time can be quite crowded, especially during the weekend and towards the end of the season. It’s not rare were you have to spend 5-10 minutes standing on a single step until the crowd moves on. The top of the mountain is quite windy and chilly.
Trails (Routes) to Sri Pada Mountain
There are six trails leading to Sri Pada; namely, Hatton-Nallathanni, Ratnapura-Palabaddala, Kuruwita-Erathna, Deraniyagala-Udamaliboda (Ihala-Maliboda), Rajmale – Murraywatta and Dehenakanda-Mukkuwaththa.
 Hatton-Nallathanni Trail
The most popular path is the Hatton-Nallathanni path (climb starting from Nallatanniya) called the ‘Raja Mawatha’ in ancient times because many kings have used this path to reach the mountain top. This is the most common path used by the average pilgrim. There are resting places with small boutiques every few hundred steps during the season. There are several ways to get to Hatton. You can take a bus or the train from Colombo. From Hatton Once at Hatton take one of the numerous private buses to the foot of the mountain, a distance of about 33 kilometres.
Elevation Gain: 1000m (Elevation at trailhead: 1250m | Elevation at trail end: 2250 m)
Total Length: 5km
Approximate time: 5 – 7 hours
 Ratnapura-Palabaddala Trail
The oldest is the Ratnapura path (climb starting from Erathna), popularly known as the ‘difficult path’. This is a beaten track infested with leaches and very few use this path. The ‘Seetagangula’ (the icy water river) which is the parent of Kalu Ganga is found halfway through the climb. This route is definitely the path to take for an experienced trekker who wants to avoid crowds.
The most popular landmarks such as Lihini Hela, Ehela Kanuwa, Heramitipana, Indikatupana, Seetha Gangula (river) is found on Ratnapura route.
Elevation Gain: 2000m (Elevation at Trail Head: 250m | Elevation at Trail End: 2250m)
Total Length: 8.5 km
Approximate time: 8 – 12 hours
 Kuruwita-Erathna Trail
This is the 3rd most popular trail. This trail is much more difficult to tackle than the most popular Hatton-Nallathanni route. The trail conditions are similar to the Ratnapura-Palabedda trail. The path is a rough track with boulders and rocks except for a few places with steps. The trail passes the famous Warnagala Rock and the beautiful Warnagala Waterfall.
Unfortunately, most of the water from this stream is diverted to a private mini hydro station leaving only a small stream of water for the waterfall. Warnagla Falls’s full beauty is seen during the rainy season which is also the off-season for Sri Pada pilgrimages.
Elevation Gain: 1850m (Elevation at Trail Head: 400m | Elevation at Trail End: 2250m)
Total Length : 12 km
Approximate time : 8 – 12 hours
 Deraniyagala-Udamaliboda (Ihala-Maliboda) Trail
This route is much tougher than the other routes above and the least traveled. most of the trail is through the dense forest of peak wilderness sanctuary on a narrow footpath with rough underfoot conditions. This trek involves crossing several streams with the risk of flash floods. You will find no habitation on the first 8m of the strenuous. The first 8km is nowhere close to any human presence and this remoteness also adds to its difficulty.
The trail starts at Pandeniya River Crossing, Near Dikelikanda Village, Udamaliboda. This trail connects to the Kuruwita trail halfway and there is also a connection to the Ratnapura trail
Elevation Gain : 1700m (Elevation at Trail Head: 555m | Elevation at Trail End: 2250m)
Total Length : 12 km
Approximate time : 8 – 12 hours
 Rajmale – Murraywatta Trail
The starting point of the trail is the upper part of Rajamale, the highest point of the famous Murray Estate. To reach Rajamale you need to travel about 5 km from Nallathanniya. This distance can be reached by a vehicle with a high ground clearance since this is quite a rough track.
The specialty of this route is that it is the only Sri Pada route that can be traveled at the shortest distance and at the lowest height. When traveling from Nallathanniya to Rajamale, you can travel up to a height of 1610 meters above sea level by vehicle. The height of the hike is about 640 meters. Considering the distance, the trail is a small distance of about 4 kilometers
After starting the journey from Rajamale, one has to travel through a forest road. The trail is mostly through a plain and the journey is along quite an easy path. Unlike other routes, there are very limited streams to get water here, so it is extremely important to carry enough water with you.
After traveling about 2 kilometers, you will find Sandagalathenna. It is a very beautiful large stone plateau and you could get a fantastic view of the Sri Pada from this rock.
Then one has to walk along a slightly higher slope and after traveling for about a kilometer it joins the Hatton Nallathanniya road.
Elevation Gain : 640m (Elevation at Trail Head: 1610m | Elevation at Trail End: 2250m)
Total Length : 5 km
Approximate time : 2 hours
This trail was newly created in 1933 by a person called Dingiri Kankanama of Ratnapura but very rarely used. However, this is one of the shortest trails to Sri Pada with plenty of shades and water streams on the way.
The route starts at Mukkuwatta Junction (6.7325, 80.5340) by a Kovil. After traveling 3 km on this winding road you reach the trail start near a small Buddha image house (6.7446, 80.5324). After traveling a short distance down into the tea estate from the image house, you will reach the Rath Ganga River. Somarathne Ambalama, the only ambalama on this route is found just as you cross the Rath Ganga river.
Next, you will come across the Wewel Dola stream and then the Wellakkara Cave. This cave is not a suitable place to spend the night, but it is a suitable place to take shelter in light rain. Between 3-4 kilometers of the journey, after the destination of Rapath Kanda Mountain, you will reach Bena Samanala Valley. It is quite a plain area and suitable for camping.
Then comes the Bathia (Bothia) stream. There is evidence that a place known as Bathia Ambalama existed about 30 meters away from the stream. After that, Bena Samanala mountain becomes visible.
After coming through a difficult path from the Bena Samanala Kanda viewpoint, Sri Pada Peak becomes visible for the first time. After that, the Seetha Gangula stream unique to the Mukkuwatta route is found. After crossing the Seetha Gangula, you will find Indikatu Pana or Vushimale on the Mukkuwatta road. After performing the relevant rituals at this place with a small Buddha statue, one has to climb a mountain through a strenuous route.
After the total distance of approximately 7 km you will reach the point which offers the clearest view of Sri Pada on this route. The specialty of this place is that you get a chance to see Sri Pada mountain from an angle that is not seen on the other routes.
Elevation Gain : 1475 m (Elevation at Trail Head: 775m | Elevation at Trail End: 2250m)
Total Length : 15 km
Approximate time : 8 – 12 hours
- Sri Pada or Adam’s Peak, Sri Lanka ( http://sripada.org/ )
- Sri Pada – Buddhism’s Most Sacred Mountain, Sri Lanka (http://www.metta.lk/)
- Solosmasthana – The Sixteen Buddhist Sacred Sites Hollowed by Buddha
Images from the Past ( from images of Ceylon)
Map of Sri Pada (Adams Peak)
The map above also shows other places of interest within a approximately 20 km radius of the current site. Click on any of the markers and the info box to take you to information of these sites
Zoom out the map to see more surrounding locations using the mouse scroll wheel or map controls.
Travel Directions to Sri Pada (Adams Peak)
|Route from Colombo to Sri Pada (up to Erathna Foot Path)||Route from Colombo to Sri Pada (upto Erathna Foot Path)|
|Though : Kaduwela – Avissawella – Ginigathena – Nallathanniya|
distance : 140 km
Travel time : 4 hours.
Driving directions : see on google map
|distance :95 km|
Travel time : 2.5 hours
Driving directions : see on google map
Sri Pada  : On the Mountain of Mountains
“On the slopes of the range of mountains crowned by the pinnacle we call Adam’s peak there lies a tract of country which for the best of reasons is described on the Island’s maps as the peak wilderness. It affords impressions of primeval forests, dizzy precipices, rushing, brawling waters and rugged grandeur. If you would court acquaintance with such thrills, you must wander afoot”.
This is how R.L. Brohier, introduces us to his writings on Sri Pada or Adam’s Peak. No doubt he like many others before him was mesmerized with its rugged grandeur the majestic cone wrapped in clouds of mist or standing silent silhouetted in the distant sky – “an emblem of hope and cheer to desponding souls”.
There are many pilgrims treks winding its way to the holy peak. Apart from the traditional old pilgrims path from Kandy through Gampola and Ginigathhena known to the ancients as the Kadiligama High-Way there are four recognized pathways one from the central province slopes and three from the Sabaragamuwa side. If you decide to take the Ratnapura approach or the Gilimalai-para as popularly known, here are some interesting stories to remember which no doubt will enhance your pilgrim experience.
Brohier says it is only too true that every rock, every stream and cliff along these pilgrim paths throb with some story of the past. Yawning caves beneath large boulders have some secret to reveal. If one were to probe deeply, it would perhaps tell of the acts of some pious devotee who sought the sanctuary of these forests and searched for merit by eschewing the lusts of the outer world. The origin of many a place name presents a fascinating age old tale if untold the journey will ever remain a disappointment.
Brohier begins the chain of stories at the village called Gilimalai. Literally translated, it means mountain swallowed up. He says that it is not unreasonable to assume that the place takes its name from the fact that the peak of the mountain is at this point hidden from view.
The next halting place, Palabaddala, is enshrouded with a mystery story. Brohier relates that long long ago, a pilgrim who was very, very poor took a parcel of cooked leaves (minced and flavored) to satisfy his hunger on his way up to Sri Pada. Having arrived at this place he prepared to partake of his frugal meal when he found on opening his parcel that the leaves had by a miracle been turned into rice. Hence the name Pala-bat-dola meaning the mountain stream where the herbs turned into rice.
Nili-hela, the next stop on the route, is perched on a narrow ledge of rock which curves round a deep gorge. It is the place of a heart rending locale legend. It goes that once a young mother – Nili, lived here. Her small hut was a welcome refuge for travel worn pilgrims. One day, having placed some clothes to dry on a hedge which grew on the brink of the precipice, she sent her little son to fetch them. In his effort to reach them the child climbed the trees. His mother watched him from the door of the hut. Slowly, the trees leaned over with the added weight and precariously bowed towards the edge of the cliff.
The mother suddenly realizing the danger rushed forward to clasp the child to her heart, but it was too late, the tree went over with a crash. Locked in each others arms they were hurled through space, down, down into the giddy depths below, where the waving tops of great big forest trees hid them forever from view.
History is remembered Leaning over the cliff, they shout Nili Akka ! And Brohier says that from the seemingly bottomless depths there comes back a reply. The lofty crags take up the cry, it is thrown hither and thither –”Nilli Akka…’liakka… akka! merging eventually in a hum of distant fleeting sound. She will ever answer, says the traditionalist. Undoubtedly the place has a wonderfully eerie echo.
Next Diyabetma stands on a ledge, which as its name implies is a watershed. The intervening space of nearly three miles between it and the summit is so steep that the pilgrims have conferred on this section the appropriate name of akasagawwa, which means literally the sky league. Here once was erected a building for the wife of Sir Robert Brownrigg –– when she climbed the peak.
On leaving Diyabetma the path drops down the steep face of a ravine and we come to an enormous mass of rounded rocks washed by perpetual streams. Brohier observes that the pilgrim who ascends from the Ratnapura approach claims this as the true Indi katupana. Where legend asserts that the Lord Buddha when on earth sat on this rock mending his robe. Mara the wicked tempter noticing this caused a flood to rush down the mountain.
To his wonderment when the waters reached the rock they parted and ran on either side of the rock. To mark this incident the pilgrims make an offering of needle and thread at this spot.
The ascent recommences by passages so steep as to be accessible only by means of steps hewn in the smooth stone. These are said to have been cut by a king who himself made – a pilgrimage to worship at the shrine. It thus came to be called Dharmarajagala. A legend suggests that these steps may never be counted correctly. It is left to somebody sufficiently composed at this stage of the ascent to disprove the legend. The steps number over a hundred.
Heramiti-pana Brohier says takes its name from the fact that the climber usually secures a heramitiya or staff to help him up the rest of the ascend. Andiyamalatenna, as the name would imply is a shrine and the grave of a Muslim dignitary. Having reached this spot one stands on the shoulder of the cone. Nearby is Menik lena or the cave of gems.
Progress beyond it, up the pillar like crag which rounds away on every side, is not without peril. There are several series of chains and iron railings securely riveted on the rock to hold the climber up.
One looks down from this giddy footing into a chasm of unseen depth and is incited to hail with delight the terrace which forms the apex of the peak. Between Gilimalai and the summit, the ascent upwards of 7,000 feet is made in less than nine miles.
The sacred mountain of the Holy foot print or Sri Pada or Adams Peak rises 7,360 feet amongst the central hills of Sri Lanka. During the pilgrimage season which begins in December and ends in April millions of pilgrims trek their way up the holy mountain. Famous travelers from around the world through out time have walked the sacred miles.
John Still observes that it “must be one of the vastest and most widely reverenced cathedrals of the human race”. In his book the Jungle Tide he writes ; “In the middle of the hills of Ceylon now sacred to tea, there towers a mountain so famous that the literature of 2000 years in several languages would have to be searched if all references to it were to be assembled in one book….”..
The sun rise from the mountain has been acclaimed as a visual delight of unsurpasing beauty. Pilgrims wait patiently enduring bitter cold nights, chilly mists and innumerable other difficulties to glimpse and capture its phenomenon.
Sri Pada  : Visit of Alexander the Great to the sacred mount of Sri Pada – fact or fiction?
Sri Pada or Adam’s Peak as it was known to the early West was in the limelight from times before the recorded history of the island. Legends surrounding the sacred mount existed prior to the Christian era. It is axiomatic that worship of deities in high places is indulged in by mankind from times of remote antiquity. Indeed, high inaccessible places were held in awe and veneration from the time of man’s primordial religion – worship of nature. The cult persisted in the pagan world up to the Early Greek and Roman times and even later, thus Mt. Olympus in Greece was dedicated to the Greek pantheon. Even to this day, Chomolungma (Tibetan for Goddess Mother of the World), a peak in the Himalayan range and several other peaks en route to Everest and Mt. Everest itself are held sacred by the Tibetans and Nepalese. It is recorded that Norkay Tensing and his sherpa clansmen who accompanied Edmund Hillary in his successful expedition to Mt. Everest in 1953, offered a sacrifice of food to the mountain goddess Chomolungma invoking her blessings for success of the expedition. Hillary himself buried a small crucifix given him by the leader, Colonel John Hunt. Tradition is hard to die!
By the time that Macedon’s illustrious son, Alexander the Great, Greek warrier king and empire builder is believed to have visited Sri Pada (circa 324 B.C.), the peak was already held in veneration. After his subjugation of the Persian empire and the dependencies thereof, Alexander led his forces on to India beyond the Indus to the ancient city of Taxila. He was at last countered by Porus the Indian king and his cohorts of battle trained fighting elephants. These huge beasts were unfamiliar to the Greek cavalry to which they presented a forbidding and formidable obstacle. The terrified horses stampeded and started to scatter out of control in utter panic. On the representation of his generals, fearing mutiny by the army Alexander decided to come to terms with Porus.
After his skirmish with the Indian king, the restless Alexander decided to detour the South West coast of India and explore further south where he had heard of the fabulous isle of Sri Lanka known to the early Greeks as ‘Taprobane’. Here reports of the sacred mount of Sri Pada, then dedicated to the Hindu deity Saman and known as ‘Samanthakuty’, attracted his attention. The peak with its proud pinnacle commanding an enchanting prospect was too much of an attraction for the pleasure-bent Alexander to resist.
Ashraff, the 15th century Persian poet and chronicler, describes this odyssey of Alexander to Sri Pada in his work ‘Zaffer Namah Skendari’. After landing in the island and indulging himself and his retinue in orgies and revelry he explores the wonders of the island. Here Alexander is known to have sought the assistance of the philosopher Bolinas, a celebrated Greek occultist and magician, to climb the sacred peak then supposed to be zealously guarded by various deities. Among the artefacts devised to ascend the almost inaccessible peak were massive iron chains affixed to stanchions of the same metal secured to the bare rock face. The chains were secured to the stanchions with rivets of iron and bronze. Remains of these artefacts still exist. Early pilgrims to the peak sought the assistance of these chains to hoist themselves up to the summit.
The belief that Alexander visited Sri Pada existed before Ashraff. Ibn Batuta the romantic 14th century pilgrim traveler from Tangiers in Morocco who sojourned in the island visiting the sacred mount, refers to a grotto at the foot of the peak with the name ‘Iskander’ inscribed on it. This ‘Iskander’ and ‘Skendari’ of Ashraff are identical, both names refer to none other than the celebrated Alexander the Great himself. Notes Batuta in his memoirs: “The ancients have cut steps of a sort on the vertical rock face, to these steps are fixed iron stanchions with suspended chains to enable pilgrims to clamber up to the top with ease and minimum risk. The impression of the Almighty’s foot is observed upon a black and lofty rock in an open space on the summit.
Apart from scanty and much belated Arab sources, history is strangely silent for over seventeen centuries on the visit of Alexander to the island and his journey to Sri Pada. Neither the Great Dynastic Chronicle ‘Mahawamsa’ or any other historical record of significance refer to it. Alexander’s exploits were centered mainly in and around Persia and the Persian empire, the legends and folklore of the early Persians were, as a matter of course, handed over to their Arab posterity.
Commenting on the ancient artefacts on Sri Pada, the Englishman Robert Percival, who served with the British garrison in Colombo in the early nineteenth century, notes: “The iron chains on the rock face of Adam’s Peak have the appearance of being planted there at a very early date, who placed them there or for what purpose they were set up there it is difficult for anyone to know. The beliefs and superstitions of the natives present difficulties. Whatever it is, all evidence indicates that the Peak was in the limelight long before the recorded history of the island.