According to Sinhala Bodhi Vamsa, Maddegama Rajamaha Viharaya is one of the places that King Devanampiyatissa planted a Dethis Pala Bodhi tree, which can still be seen standing majestically atop a rocky outcrop. This place is also claimed as a hiding place for King Walagamba (89-76 BCE) during the Soli invasion.
This archaeological site is located at the upper end of the proposed Kivul Oya Reservoir. What currently appears as an elevated area has reached that state due to soil excavation. The center of this Image House, constructed with four stone pillars each, was dug by treasure hunters a few years ago.
According to folklore, Gurukanda Rajamaha Viharaya is believed to be a place where Princess Hemamala and Prince Dantha rested on their journey after bringing the Tooth Relic of the Buddha to Sri Lanka via Lanka Patauna during the reign of King Sirimeghavanna (303-331 CE).
Among the ancient monasteries found in the Mullaitivu District, Mannakandal Kanniyar Kovil Archaeological Site stands out as one of the largest and most architecturally significant. In a publication on Vanni by J. P. Lewis, seven temples are mentioned, and local folklore speaks of seven Vanniyan virgin chieftainesses (kanyā-pradhāni) who once ruled the Vanni region.
Sugandhipuram (Suthanthipuram) village is located in the Maritimepattu Divisional Secretariat of Mullaitivu. To reach Sugandhipuram (Suthanthipuram) Junction, one needs to travel 24.5 km along the Paranthan-Puthukkudiyiruppu road. The distance from Puthukkudiyiruppu to this junction is 10 km. From that junction, travel approximately 6 km towards Sugandhipuram Colony.
South of Kiribbanwewa lies a small rocky hill known as Pansalgodalla, rising about 15 meters and extending roughly a kilometer in length. The site contains remains of an ancient early Anuradhapura-period sangharama, including three drip-ledged caves and the foundations of ruined structures.
The ruins are spread across a large tract of land, though much of it has been heavily damaged by treasure hunters. At the edge of a paddy field, remnants of a structure built with stone pillars are visible. A pit, about one meter deep, has been dug at the center by treasure hunters.
At this site, one can observe the remains of a partially ruined stupa constructed with ancient bricks. The stupa is approximately 7 meters in height and has a diameter of around 15 meters. When archaeological officials first inspected the site in 2011, evidence suggested that treasure hunters had already attempted to excavate its center.
Welioya Podigalkanda, situated is between the flow of Maa Oya and the Weli Ela canal. The area is also referred to as Punchigalkanda. According to the EIA report, ruins of an ancient monastery and, about 70 meters from it, the remains of an ancient stupa mound have been recorded.
Just after crossing the bridge over the Ma Oya, the Weli Oya Maha Seya Viharaya can be seen on the right-hand side of the road. Located nearby is a moderately large rock cave with an arched opening facing northwest. The surrounding area is strewn with fragments of clay pots and bricks.
Monarawewa is a remote village located about 22 kilometers from Padaviya, in the direction of Nedunkeni, within the Mullaitivu District. The villagers, who endured three decades of hardship under LTTE terrorism, continue to live under challenging conditions even today.
Pathagala Archaeological Site consists of scattered stone pillar bases, blocks of rock and brickbats spread across the rocky terrain. The absence of stone pillars suggests that the original structures were likely supported by wooden columns and built with bricks, which have not survived over time.
Spanning 33 acres, Giribawa Pabalugala Archaeological Reserve lies along the Niraviya–Lower Maradankalle road in the Giribawa–Warawewa area. Archaeological findings suggest that this site served as a major bead production center from the 3rd century BCE to the 10th century CE.
The Sri Dethispala Bodhirukkarama Rajamaha Viharaya is located about one kilometer from Katiyawa Wewa, nestled in a serene and peaceful setting. While most of the existing structures are of more recent construction, the temple grounds are dotted with remnants of antiquity, including broken stone pillars and various other stone artifacts.
Though Wathura Rajamaha Viharaya now appears modern, its origins trace back to the reign of King Devanampiyatissa (307–267 BCE). Scattered among the newer structures are remnants of its ancient past: granite pillars and stone steps likely from an old image house and a granite pinnacle believed to date back to the Anuradhapura period.
One of the Detis Pala Bodhi is recorded to be planted at a site called Maha Jallika Kevulgama.” While the exact location of Maha Jallika remains uncertain, it is generally believed to correspond to present-day Kalpitiya. However, other interpretations suggest alternate sites such as Kalutara, Trincomalee, or Ratmalana.
Paragoda Rajamaha Viharaya is located just 1.2 kilometers from the Imaduwa Interchange on the Southern Expressway, along the Galle–Deniyaya road. The origins of this temple date back to the reign of King Devanampiyatissa, during which one of the 32 saplings (Dethispala Bodhi) from the sacred Sri Maha Bodhi in Anuradhapura was planted here.
Among temples in Sri Lanka’s Southern Province, the murals of Kathaluwa stand out for their bold infusion of colonial themes. In addition to traditional religious scenes, the walls depict horse-drawn carriages, Western-style dresses, shoes, jewelry, and lamps. Unusual for a Buddhist temple, some murals show soldiers with guns, men drinking wine, and individuals playing cards
Nooit Gedacht mansion sits on the site of a Dutch military camp established in March 1640, which served as the launching base for the siege of the Portuguese fort in Galle. The strategic selection of this location was due to its proximity to the Dutch landing site, the availability of freshwater, and the natural protection provided by Rumassala hill.
Kumarakanda Kumara Purana Viharaya’s architectural elements bear several inscriptions that trace its long history. The pandol at the main entrance is inscribed with the year 1703 Buddhist Era (BE), corresponding to 1761 CE, marking an important early phase of the temple’s existence. A wall of the image house carries the date 2328 BE (1784 CE), which is likely the year the image house was constructed.
