Thuparamaya of Ancient Anuradhapura

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Thuparamaya is Sri Lanka’s first stupa, built by King Devanampiya Tissa in the 3rd century BCE to enshrine the Buddha’s right collarbone. Its unique bell shape and concentric granite pillars once supported a wooden Vatadage roof. This sacred site remains a pinnacle of early Buddhist architecture and devotion.

This is the first stupa to be built in the country after the introduction of Buddhism to Sri Lanka. Built in the time of King Devanampiyatissa (307-267 BCE), this was a stupa as well as an Aramic complex (monastery). “As contemporary with Asoka ” (says Mr. Fergusson, in his History of Indian and Eastern Architecture), “it belongs to the most interesting period of Buddhist history and is older, or, at least, as old as anything now existing on the continent of India” (Smither and Wikramagamage, 1993).

Origins and Sacred Relics

Today ruins of this complex cover nearly 3½ acres. The stupa was built on the instructions of Mahinda Thero, who brought Buddha Dhamma to the island, to enshrine the right collarbone of Buddha.

According to the Mahavamsa, the Great Chronicle of Sri Lanka, this place where the stupa stands has been blessed by Buddha’s presence during his 3rd visit to Kelaniya in Sri Lanka. Thus, this site lies on the 12th position of Solosmasthana, The Sixteen Buddhist Sacred Sites hollowed by Buddha, and is also one of Atamasthana, one of the eight most sacred holy sites of Anuradhapura.

Demarcation of the Sacred Precinct

On the fourth day of his visit, Mahinda Thero visited Mahāmeghavanārāmaya and formally marked out the boundary lines for thirty-two malakas (monastic buildings) as well as for the Thuparamaya.

The Relic and the Miracle at the Stupa Site

After the completion of the first season of Vas (the annual rains retreat), construction of the stupa commenced. The Mahavamsa records that the right collarbone relic of the Buddha was presented by Sakra, king of the gods, from the Silumini Seya.

The sacred relic was borne on the back of an elephant to the selected site of the stupa. However, the elephant refused to allow the relic to be lowered there. When King Devanampiyatissa (307-267 BCE), sought an explanation from Mahinda Thero, he was informed that the elephant would not permit the relic to be brought down at that level but would consent if it were placed at a height equal to its back.

Acting promptly, the king ordered dry clay to be brought from Abhaya Wewa (present-day Basawakkulama Wewa). A mound was constructed to match the height of the elephant’s back. Once this was done, the elephant allowed the relic to be removed and deposited upon the mound.

The king then began building the stupa immediately, raising it to knee height and ceremonially inviting the relic to enter the relic chamber. According to the chronicle, the relic ascended into the sky, performed a series of miraculous manifestations, and then descended gracefully into the relic chamber.

A sapling of the Sri Maha Bodhi was also planted at the site. The stupa was subsequently completed in the form of a Dhānyākāra, resembling a heap of paddy, symbolizing abundance and auspiciousness.

Historical Additions and Restorations

According to the Mahavamsa, a stone mantel surrounding the stupa was repaired by King Lanjatissa (119–109 BCE).

A distinctive architectural feature known as the Vatadāge—also referred to as Stūpaghara or Stupa House—was later added by King Vasabha (65–109 CE). This structure entirely enclosed the stupa, forming a protective shrine. Its roof was supported by concentric circles of elaborately decorated stone pillars, demonstrating an advanced stage of architectural refinement.

King Gotabhaya (253–266 CE) undertook restoration of this Vatadāge. His son, Jetthatissa I (266–276 CE), is said to have transferred large Buddha statues from Thuparama to Pacīnatissa Pabbatha Vihāraya. Subsequently, his younger brother, King Mahasena (276–303 CE), relocated the image to Abhayagiri Vihāraya (Geiger, 1912).

Further repairs and embellishments to the stupa were carried out by King Upatissa I (368–410 CE), King Dhatusena (459–477 CE), and King Aggabodhi II (608–618 CE).

However, during the reign of King Dathopatissa I (643–650 CE), the relic chamber of the stupa was forcibly opened in order to obtain funds for his soldiers. This act was later rectified by King Kassapa II (650-659 CE), who comprehensively restored the monument. His son, King Manavamma (684–718 CE), undertook restoration of the stupa’s roof.

King Mahinda I (777–797 CE) enclosed the stupa in a casing of gold and silver. Later, King Dappula III (815–831 CE) covered the Vatadāge (Thūpaghara) with golden bricks and installed doors fashioned from gold.

The Pandyans subsequently plundered the gold casings, jewels, and treasures contained within the stupa. Restoration followed under King Sena II (853–887 CE), who reinstated the gold-plated casing, and King Udaya II (887–898 CE), who restored the gold plating.

King Mahinda IV (956–972 CE) further adorned the stupa with strips of gold and silver and installed a golden door in the Thūpaghara. At the close of the tenth century, the Cholas plundered the entire vihāra complex.

Architectural Features

At present, four concentric circles of stone pillars surround the stupa, each diminishing in height toward the center. These once supported a vast dome-shaped roof that enclosed the monument. Originally, 176 pillars formed the structure, but by 1896 only 31 complete pillars with capitals remained standing.

The current stupa, renovated in 1862, no longer reflects its original design. The restoration significantly altered its ancient features, replacing the traditional Dhanyakara (paddy-heap) form with the Ghantakara (bell-shaped) style seen today.

The stupa measures 40 feet 6 inches in diameter at the base of its bell, rising to the springing point of its hemispherical dome at 11 feet 6 inches above the basement. The total height of the present structure reaches 63 feet. The lower portion of the bell is adorned with several bold molding belts extending up to 9 feet in height. Its circular basement, standing 11.4 feet tall, spans an impressive 164 feet 6 inches in diameter (Fergusson, Burgess, and Spiers, 1910).

Plan of Thuparamaya Ruins of Anuradhapura
source: Architectural Remains, Anurádhapura, Ceylon; comprising the dágabas and certain other ancient ruined structures. Measured, drawn, and described by J.G. Smither published in 1894

An ungilt bronze solid cast Maithree Bodhisattva from the 9-10 centuries discovered at the Vatadage in Thuparamaya

Ruins Surrounding Thuparamaya Stupa

A square boundary wall with a grand entrance on the southeast side encloses the main complex. Behind the stupa, within this enclosure, stands another structure that Smither (1894) once described as a ruined dagoba and possibly the tomb of Mahinda Thero. Later research, however, has identified it as the Bodhigara (Bo Tree House). Entering through the main gate, a small stupa appears to the right. Smither believed this shrine enshrined the remains of Sanghamitta Theri, but it is now recognized as the Padalanchana Stupa, built by King Lagnatissa (119–109 BE) on the very spot where all four Buddhas of this aeon—Kakusanndha, Konagamana, Kassapa, and Gautama—are said to have left their footprints.

On the left side of the stupa stands a magnificent image house that has fascinated explorers since its discovery, once an integral part of the Thuparama monastery complex.. Built by King Devanampiyatissa in the 3rd century BCE, this structure stands as one of the most remarkable elements of the Thuparama complex. Until recently this was known as the Dalada-Ge (House of the Tooth Relic) and Archaeological Commissioner, E. R. Ayrton, suggested that the design was of the vajra (Thunderbolt). He called it the Trident House (Devendra, 1952). However, it has now been identified as the Image House of the Thuparama Monastery.

Further to the far left, just outside the square enclosure, lies the chapter house of Thuparamaya. This was a vast structure, and even today, many of its massive granite pillars remain firmly standing. Though the pillars lack carved capitals, the entrance is adorned with two splendid guardstones.

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

References

Mah|can|cama and Geiger, W., 1912. The Mahavamsa or the great chronicle of Ceylon. London: Henry Frowde, Oxford University Press.
Seneviratna, A., 1994. Ancient Anuradhapura. 1st ed. Colombo: Archaeological Survey Department, Sri Lanka.
Harischandra, B.W., 1908. The Sacred City of Anuradhapura. With Forty-six Illustrations. 1st ed. Colombo: Brahmachari Walisingha Harischandra.
Devendra, D.T., 1952. Guide to Anuradhapura. 2nd ed. Colombo: [Govt. Press], p.23.
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.1-18.
Fergusson, J., Burgess, J. and Spiers, P., 1910. History of Indian and Eastern Architecture Vol 1. 2nd ed. London: John Murray, pp.224-235.

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

Photos before restoration from www.imagesofceylon.com

photo taken on late 1800′s or early 1900′s

Map of Thuparamaya

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Driving Directions to Anuradhapura (Thuparamaya )

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