Peellekema Archaeological Site in Wellawaya

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Peellekema Archaeological Site in Wellawaya

Hidden in the quiet, forested landscapes of Sri Lanka’s Uva Province lies Peellekema—also called Peelikema—an archaeological site situated in the Kudaoya Grama Niladhari Division of the Wellawaya Divisional Secretariat in the Monaragala District.

Located three miles from Kudaoya, Peelekema sits beside a modest stream known as Peelikema Ara, which eventually joins Kuda Oya. The site can be accessed by traveling 2 kilometers along the Army Camp Road from the Kudaoya junction on the Wellawaya–Thanamalvila road and then taking a right turn onto a smaller by-road for another kilometer. At the base of a rocky outcrop lies a small reservoir, fed by a gentle stream cascading from the top of the rock—an elegant natural feature that inspired the site’s present-day name. However, Peelekema is unlikely to be the original name of this ancient location.

Today, this tranquil forest setting is home to the Peellekema Aranya Senasanaya, a forest hermitage where monks reside and engage in meditation, continuing the spiritual legacy of the site.

Ancient Origins

Archaeological findings suggest that Peelekema was once a flourishing Buddhist monastic complex, with origins going back to the 3rd century BCE. This early dating is based on several drip-ledged cave shelters still visible at the site. Stone inscriptions indicate that the monastery had received royal patronage by the 4th century CE. Scholars have identified the ancient name of the monastery as Pahana Bena Vehera (Dissanayake, 2023, pp. 24–25).

The remains scattered across the area support this long history. At the top of the rock are fragments of brick structures, probably dating to the post-Anuradhapura period, and a single stone pillar—likely part of a religious building. Two earthen mounds in the vicinity have yielded ancient bricks of varying sizes, and several stone pillars, possibly from stairways or raised platforms, are also found throughout the site. In addition, several large rock caves bearing signs of past use hint at the presence of forest-dwelling monks and meditative practices.

The Inscriptions of Peelekema

At the summit of the Peelekema rock is a small rock pool measuring approximately 24 feet in length and nine and a half feet in width. While modest in appearance, it is the pond at the base of the rock that holds greater archaeological importance. Near this pond, three significant inscriptions have been carved onto two rock surfaces—each shedding light on the social and religious life of the 4th century CE .

The most well-preserved of these inscriptions, located on the wall near the rock pool, is still remarkably legible. It spans seven feet in length and one foot three inches in height, consisting of four lines of carefully incised characters. The letters, carved with great skill, are about one and a half inches tall and two inches wide, making them visually striking even today. While some portions of the text have worn away over time, much of the inscription remains intact and decipherable (Sumanasekara Banda, 1986, pp. 4–6).

Each line varies slightly in length—the first and second lines measure six feet five inches, the third extends to seven feet, and the fourth is just over three feet.

These three inscriptions discovered at Peelekema provide valuable insights into the economic, social, and spiritual life of the 4th century. References within the texts suggest the management of river water, possibly for fishing, as implied by the term Matera karanaka. Most notably, one of the inscriptions may represent the earliest known reference to a donation made in memory of a deceased individual.

Together, these inscriptions reveal that Pahanabena Viharaya—as the site was once known—was a thriving monastic community during this period. The presence of water management systems, donor records, and religious structures all point to a well-organized and socially embedded monastic institution.

Translation of Inscription 1

Success: The chief officer of eight thousand padhavanaka of the village of Udaridamahagavida; the chief of the ford Varaka; The elder Mahaka and the remaining soldiers took the Abalavatuka dam in the Cukarida River for the purpose of fishing. They included the field Ala-ara ‘within the inner boundary of Pahanabena monastery. They gave the water tax of one karisa and one amuna (to provide) the four requisites for the great assembly of monks at the monastery at Pahanabena. (Dias, 1991, p. 29)

Translation of Inscription 2

Success: Lonaka Guta(ya)la, son of the farmer Naka, a resident of Akalayugupailiya gave thirty Kahapanas for the purpose of Ariyavasa in the monastery of Pahanabena because his younger brother Devaya, the smith went to the gods (died). The merit was dedicated to Devaya, the smith. (Dias, 1991, p. 29)

Translation of Inscription 3

Siva Upali, son of Kamataya, a resident of Akasakayota, and his wife Kasaje Abaji; these two persons with one mind gave twenty five kahapanas for the purpose of Ariyavasa at the monastery of Pahanabena.(Dias, 1991, p. 29)

References

Department of Archaeology. (2015). කාර්ය සාධන වාර්තාව 2015: 2015 වර්ෂය තුළදී පුරාවිද්‍යා දෙපාර්තුමේන්තුවේ ප්‍රධාන අංශ හා පළාත් කාර්යාලවල කාර්යය සාධනය ඇතුලත් සංශිප්ත වාර්තාවකි. Department of Archaeology, Sri Lanka.
Dias, M. (1991). Epigraphical Notes Nos 1-18. Department of Archaeology.
Dissanayake, S. B. (2021). 2015 වර්ෂය සඳහා පුරාවිද්‍යා අද්‍යක්‍ෂ ජනරාල්ගේ පාලන වාර්තාව. Department of Archaeology, Sri Lanka.
Sumanasekara Banda, S. J. (1986). ඌවේ දායාද (1st ed.). Sarvodaya Vishwa Lekha.

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