Kuragala Buddhist Monastery at Balangoda (ඓතිහාසික කූරගල)

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View from the Pagoda - Prehistoric Kuragala
View from the Pagoda – Prehistoric Kuragala
Photo by Dr. Ashan Geeganage

Kuragala Monastery is an extensive Buddhist monastic complex situated about 18 km from Balangoda along the Kaltota Road. Spread across several rocky outcrops collectively known as Kuragala, the site contains 30–40 caves. Inscriptions date the monastery to at least the 2nd century BCE, and the government has designated it an archaeological reserve. Some caves are exceptionally large, capable of sheltering between 2,000 and 3,000 people.

Historical Identification

According to the archaeologist Ellawala Medhananda Thero, the monastery at Kuragala Monastery was known in ancient times as Thandulāyia Pabbatha. Epigraphic evidence found in the caves indicates that the site functioned as a Buddhist monastic complex for more than two millennia.

Controversies and Encroachments

During the late twentieth century, the archaeological reserve became the subject of a prolonged dispute when sections of the area were occupied by members of the local Muslim community. Critics alleged that activities carried out during this period damaged portions of the archaeological remains and obscured some early Brāhmī inscriptions found on the cave surfaces.

It was also reported that two caves had been adapted for use as mosques, while some inscriptions believed to be among the earliest in Sri Lanka were covered with layers of cement and concrete. In addition, houses were constructed near signboards identifying the site as a protected archaeological reserve, raising concerns about the preservation of the historical landscape.

Local Muslim traditions associated the area with a religious figure known as Dafter Abdul Jailany, whom some believed had resided there centuries earlier. Tensions surrounding these claims reportedly led to threats and intimidation directed at the resident Buddhist monk of the temple, forcing him to leave the area.

For many years, critics argued that the authorities failed to take decisive action to protect the archaeological reserve, partly due to political sensitivities surrounding the dispute.

Government Intervention and Archaeological Work

In 2013 the Department of Archaeology of Sri Lanka initiated measures to reclaim the archaeological site. Unauthorized structures were scheduled for removal, affected residents were to be relocated, and new archaeological research was proposed. These plans included tracing and documenting the cave inscriptions and conducting systematic excavations. However, progress reportedly slowed due to administrative and political challenges.

Recent Restoration Efforts

In February 2021 the temple administration was formally handed over to Wataddara Gnanissara Thero, widely known as Nelligala Hamuduruwo. Under his leadership the area has undergone a period of renewed development and restoration.

New religious structures have been established, including a monastery, a Sacred Relic House, and a Bodhi pavilion. A large statue of the Buddha has also been erected within the complex. In addition, a staircase rising approximately 152 meters (500 feet) has been constructed to reach the elevated rock plateau, accompanied by a prominent lion statue installed along the ascent. This monument is intended to commemorate those who supported the preservation of the Kuragala sacred area during the decades between 1971 and 2021.

Preservation Measures

Because the region contains numerous archaeological remains, all recent construction has reportedly been carried out with the approval of the Department of Archaeology. Development work has largely been confined to the existing rock plateau in order to minimize disturbance to areas where historical artifacts and inscriptions are believed to exist, ensuring that the archaeological heritage of Kuragala is preserved while the religious complex continues to function.

Ground plan of Kuragala Monastery
Ground plan of Kuragala Monastery source : කූරගල ගවේෂණය 2014 – අදියර 1

History of Kuragala Archaeological Site

Collins (1932) reported reading inscriptions on the drip ledges of caves in the Kuragala area, dating them to the 2nd century BCE and indicating that the region functioned as a Buddhist monastery from that time. One inscription reads, “The dedicated cave of … Dantha,” while another states, “Cave of Chief Sumana (?) and Lasama.” He also noted that an Indian Muslim named Ali Mustan, who had arrived several years earlier, was occupying two of these caves as a guide for Muslim pilgrims.

Gnanawimala Thero (1942), in his Sinhala work Saparagamuwe Perani Liyawili, noted that the mountain has been named Dantha Jailany. According to the Thero, Muslims believe that a holy Islamic figure once entered one of the deep summit caves and never returned, leading them to associate the cave with an underground connection to Mecca.

Later, Gnanawimala Thero (1967) in Saparagamu Darshana (Sinhala) described additional cave inscriptions. He recorded that one cave, donated by a person named Lashama (Lakshmana), was part of the complex. The cave that originally housed Dantha’s inscription was completely destroyed by dynamite, though its inscription survived, and a hut constructed from corrugated galvanized sheets now stands in its place. A second cave, located a few meters from the first, was similarly demolished and leveled to make room for a small mosque. Further up the mountain near a vertical drop, a third cave—converted into the residence of a Muslim priest—was identified. Approximately 15 feet beyond this, a fourth cave was found; its inscription had been entirely obliterated, and the space has been repurposed as a kitchen.

In 1983, a large Islamic pandol was erected at the beginning of the stone-cut steps (Deegalle, 2019).

Kuragala buddhist monastery
image source : sinhalabuddhist.com
Kuragala buddhist monastery
Concentrated acid poured on the valuable Dewanagala Stone Inscription
image source : sinhalabuddhist.com
Photos courtesy of : Dr Ashan Geeganage

References

  1. Abeywardana, H. a. P. (2002). Heritage of Sabaragamuwa: Major Natural, Cultural, and Historic Sites (1st ed.). Sabaragamuwa Development Bank in association with the Central Bank of Sri Lanka.
  2. Collins, C. H. (1932). THE ARCHAEOLOGY OF THE SABARAGAMUWA BINTENNA. The Journal of the Ceylon Branch of the Royal Asiatic Society of Great Britain & Ireland, 32(85), 158–184.
  3. Deegalle, M. (2019). Kūragala: religious and ethnic communities in a contested sacred heritage site in Sri Lanka. In Archaeology, cultural heritage protection and community engagement in South Asia (pp. 45–58). Palgrave Pivot.
  4. Gnanawimala Thero, K. (1942). සපරගමුවේ පැරණි ලියවිලි. Ginalankara Press.
  5. Gnanawimala Thero, K. (1967). සපරගමු දර්ශන. Shastrodaya Printing Press.
  6. Medhananda Thero, E. (2005). The Sinhala Buddhist heritage in the East and the North of Shri [i.e. Sri] Lanka (1st ed.). Dayawansa Jayakody & Co.
  7. Somadeva, R., Wanninayake, A., & Devage, D. (2015). කූරගල ගවේෂණය 2014 – අදියර 1. In පුරාවිද් යා පස්චාත් උපාධි ආයතනයේ මතක සටහන්. Postgraduate Institute of Archaeology.

Also See

Map of Kuragala Buddhist monastery

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Travel Directions to Kuragala archeological reserve

Route from Thanamalwila to Kuragala Archeological Reserve Route from Thanamalwila to Kuragala archeological reserve
Through : Awissawella – Ratnapura – Balangoda – Kaltota
Distance :170 km
Travel time : 3.5 hours.
Driving directions : see on google map
Through : Angunukolapalessa
Distance : 55 km
Travel time : 1.5 – 2 hours.
Driving directions : see on google map

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One thought on “Kuragala Buddhist Monastery at Balangoda (ඓතිහාසික කූරගල)

  1. what a great and helpful article about Kuragala Temple! I thoroughly enjoyed reading it and learned so much about the temple’s history and significance. Thank you for sharing such valuable information

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