Kaludiya Pokuna - picturebook ruins in Sri Lanka's jungle
Kalupokuna, also known as Kaludiya Pokuna, is an archaeological site and a bird sanctuary near Sigiriya. The picturebook ruins in the jungle are less frequented by foreign tourists and thereby still an undisturbed place right in the centre of Sri Lanka’s Cultural Triangle.
Location
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Kaludiya Pokuna (also known as Kalupokuna) is situated 7 km (4.5 miles) west of Kandalama Lake and 13 km (8 miles) south of Sigiriya. It’s an excavation site of an early medieval forest monastery. The allure of the archaeological site lies not only in the ancient monuments but also in their location in a rainforest. Kaludiya Pokuna closely resembles romantic notions of a lost city in the tropical jungle. Exploring the area is primarily a nature experience and highly recommended, as it is a transitional zone between dry and wet zones, as well as lowland and highland, resulting in diverse flora and fauna. Similar to Ritigala and other historical monasteries, the richness of medicinal plant species in the region likely attracted monks to settle here.
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The Kaludiya Pokuna monastery is located directly at the foothills of the northernmost extensions of the highland, which can be picturesque seen from the summit of Sigiriya towards the south. (The black arrow in the photo, taken from Sigiriya, approximately marks the location of Kaludiya Pokuna.)
Kaludiya Pokuna is part of the historical space of Sigiriya Bim, which formed the transition between the ancient artificially irrigated agricultural centers of Anuradhapura and Polonnaruwa and the highland in the south and the wet region in the west. Sigiri Bim, as it is also called, was on own small network of places of trade and places of worship.
Kaludiya Pokuna is part of the historical space of Sigiriya Bim, which formed the transition between the ancient artificially irrigated agricultural centers of Anuradhapura and Polonnaruwa and the highland in the south and the wet region in the west. Sigiri Bim, as it is also called, was on own small network of places of trade and places of worship.
Name
This Kaludiya Pokuna near Kandalama should not be confused with the identically named pond at the base of the Mihintale hills. "Kaludiya Pokuna" simply means "Blackwater Pond." The modern name was given after two dark artificial ponds in the jungle of the archaeological site. They once served as bathing ponds for monks, as is evident from the relics of stone steps.
History
The Kaludiya Pokuna monastery is dated to the time of Sena II, around the mid-9th century. The oldest of the three inscriptions at Kaludiya Pokuna dates back to the 7th century and is barely recognizable. It’s engraved on a simple guard stone at the entrance to the stupa terrace. But it’s likely that forest monks lived in these caves much earlier, though the stupa (photo) and the remains of other ritual structures that can be seen in Kaludiya Pokuna date back to the late Anuradhapura period, the time of the said inscriptions.
Kaludiya Pokuna is a typical example of a so-called Pabbata Vihara, a type of monastary architecture that emerged around the 7th or 8th century.
Kaludiya Pokuna is a typical example of a so-called Pabbata Vihara, a type of monastary architecture that emerged around the 7th or 8th century.
for more information about the Pabbata Vihara type of monasteries, please click here...
The Pabbata Viharas stand apart from the older monastery complexes in Sri Lanka, distinguished by their systematic, rectangular layouts, fortified with walls or moats. Unlike their predecessors, which evolved over time through enlargement and alterations, these viharas were meticulously planned compounds with symmetrical arrangements of the buildings. Monk accommodations were evenly spaced along the perimeter of the site. In Kaludiya Pokuna, there is almost nothing discernible today for the non-archaeologist regarding these monk dwellings. However, remnants of buildings of the center of a Pabbata Vihara, on a slightly elevated and specially walled area, are clearly visible at the beginning of the walk. They were additionally surrounded by a moat. The ceremonial structures were situated In the enclosed and elevated core area of a Pabbata Vihara, usually in the arrangement of the five points on a cube, namely stupa, image house, bodhi tree for lay worship, assembly hall, and ritual hall for the monks' communal activities. Just because of the elevated central area with the four of five main edifices, this type of monasteries is know called "Pabbata Vihara" by archaeologists, because the term translates to "hill monastery". The "hill" is the small artificial platform - which is almost unrecognizable in the case of Kaludiya Pokuna.
The arrangement of the five ceremonial buildings in Kaludiya Pokuna precisely corresponds to that of the well-preserved Pabbata Vihara of Menikdena and the poorly preserved former northern hill complex of Toluvila in Anuradhapura. In the northeast corner near the entrance of rach of these monasteries was the stupa, in the northwest corner was the bodhi tree, in the southwest corner the assembly hall, and in the southeast corner was the image house. This arrangement forms the second most common type of Pabbata Viharas.
Probably originating from centuries before the emergence of Pabbata Viharas an ancient manuscript called Manjushri-Vastuvidya-Shastra precisely describes the regulations regarding the spatial arrangement of monastery parts to be observed during monastery construction. The title of the writing means "Manjushri Settlement Knowledge Textbook." The mention of the Bodhisattva Manjushri in the title of a Sri Lankan manuscript is surprising, as he is a figure of Mahayana Buddhism, which is considered heterodox in Sri Lanka. The Sanskrit word "Vastu" with a long "a" literally means "dwelling" or "property" or "reality." It is derived from "vasa" for "place" or "dwelling." There were many textbooks on architecture in ancient India, canonizing what needs to be considered from a religious perspective when settling and building. Vastuschastra is the Indian "science" of proper living and building, analogous to Feng Shui in China. This Brahmanic literature primarily deals with temple construction. The Manjushri-Vastuvidya-Shastra is the only one of these works that chooses Buddhist monastic architecture as its subject. It is written in Sanskrit, with many Sinhalese insertions. It is written in Sinhalese letters, which are otherwise used for Pali, the sacred language of Buddhists, not in the Devanagari script of ancient Indian literature.
This Sinhalese Sanskrit manuscript deals with 12 different basic patterns of monasteries, each in 2 variants, and, above all, the question of which monastery form is suitable in which natural environment. The Pabbata Viharas closely correspond to one of these described model patterns for monasteries, namely the Hasti-arama, literally translated as "Elephant-Pleasure-Abode." Although the Theravada monasteries in forests and near villages, which were abundantly established in Sri Lanka from the 8th to the 10th century - precisely the Pabbata Viharas - may not have directly adhered to this Mahayana text, the regularity of their layouts, available in two variations, suggests that they adhere to an older tradition of precise guidelines for sacred architecture.
The arrangement of the five ceremonial buildings in Kaludiya Pokuna precisely corresponds to that of the well-preserved Pabbata Vihara of Menikdena and the poorly preserved former northern hill complex of Toluvila in Anuradhapura. In the northeast corner near the entrance of rach of these monasteries was the stupa, in the northwest corner was the bodhi tree, in the southwest corner the assembly hall, and in the southeast corner was the image house. This arrangement forms the second most common type of Pabbata Viharas.
Probably originating from centuries before the emergence of Pabbata Viharas an ancient manuscript called Manjushri-Vastuvidya-Shastra precisely describes the regulations regarding the spatial arrangement of monastery parts to be observed during monastery construction. The title of the writing means "Manjushri Settlement Knowledge Textbook." The mention of the Bodhisattva Manjushri in the title of a Sri Lankan manuscript is surprising, as he is a figure of Mahayana Buddhism, which is considered heterodox in Sri Lanka. The Sanskrit word "Vastu" with a long "a" literally means "dwelling" or "property" or "reality." It is derived from "vasa" for "place" or "dwelling." There were many textbooks on architecture in ancient India, canonizing what needs to be considered from a religious perspective when settling and building. Vastuschastra is the Indian "science" of proper living and building, analogous to Feng Shui in China. This Brahmanic literature primarily deals with temple construction. The Manjushri-Vastuvidya-Shastra is the only one of these works that chooses Buddhist monastic architecture as its subject. It is written in Sanskrit, with many Sinhalese insertions. It is written in Sinhalese letters, which are otherwise used for Pali, the sacred language of Buddhists, not in the Devanagari script of ancient Indian literature.
This Sinhalese Sanskrit manuscript deals with 12 different basic patterns of monasteries, each in 2 variants, and, above all, the question of which monastery form is suitable in which natural environment. The Pabbata Viharas closely correspond to one of these described model patterns for monasteries, namely the Hasti-arama, literally translated as "Elephant-Pleasure-Abode." Although the Theravada monasteries in forests and near villages, which were abundantly established in Sri Lanka from the 8th to the 10th century - precisely the Pabbata Viharas - may not have directly adhered to this Mahayana text, the regularity of their layouts, available in two variations, suggests that they adhere to an older tradition of precise guidelines for sacred architecture.
Ruined Buildings and Artifacts in Kaludiya Pokuna
Of the ancient structures, only the stupa is well-preserved in Kaludiya Pokuna, with a rudimentary form of a Nagaraja as a guard stone (Murugal) at the staircase (photo).
The round monoliths resemble millstones and likely served as altars for setting up oil lamps (photo), while the broader rectangular granite slabs were platforms for flower offerings. Several simply carved round blocks still lie on the stupa terrace.
Additionally, there is a relief plate with the motif of the Buddha's footprint (Siripatulgala), also in a very simple design (photo).
Several powerful granite pillars still stand upright in the forest, as if they were megalithic menhirs. However, they once carried the wooden roofof an Uposathaghara, the hall for highest ceremonies, which was placed in the exact center of the former monastery, Ironwood trees (Mesua ferrea), Sri Lanka's most famous hardwood, now grow in the midst of them (photo).
Inscriptions in Kaludiya Pokuna Archaeological Site
Near the former pillar hall (approximately 120 meters southwest of the stupa) stands an inscription tablet (photo). Its letter type, better preserved at the lower part, is identical to that of the Vessagiriya inscription of Mahinda IV, allowing for a dating to the 10th century. A king's name is decipherable as Mahasena. However, this does not refer to the famous tank-builder of the fourth century. "Maha-Sena" means "Great Sena." He also calls himself by the title "Maha-Raj" in the inscription, meaning "Great King." The name „Great Sena“ likely refers to Sena III or Sena IV, who ruled in the 10th century.
for more information about the content and meaning of the tablet inscription, please click here...
The text, like other inscriptions of this period, contains regulations for monastic life and concludes with the words: "Persons, be they monks or their employees, who violate these rules, shall not come to see the Buddha Maitreya." The king thus threatens punishment in a later life. Those who, after several millennia, will have the privilege of encountering Buddha Maitreya, are offered the simplest path to Nirvana available to ordinary mortals, namely personal guiding of a Buddha. Despite the denial of such fortune, not meeting Maitreya is, from a purely legal standpoint, a relatively mild punishment, especially compared to royal decrees against violations of religious commandments in other cultures. The same leniency can be claimed for other listed offenses. Murderers, thieves, adulterers, liars, and alcoholics are punished by prohibiting them from participating in relic worship. From a Buddhist perspective, they are doubly punished: first, by accumulating the worst karma through their misdeeds, and now they cannot redeem themselves through the good karma acquired through relic worship. However, these provisions aim to maintain purity in the monastery's worship by denying participation in rituals to those guilty of the aforementioned five offenses that are considered to be the most severe in Buddhism.
Kaludiya Pokuna is situated at the foot of a rock slope belonging to the mountain massif named Eravalagala, which is beautifully visible from Sigiriya. A massive rock stands quite isolated on the grounds of the former ceremonial center. At its back, under rock overhangs (photo), a historical inscription has been discovered, extending over several irregularly wide columns. Judging by the letter type and the use of the title "Madabi," it can be attributed to the inscriptions of the 9th century, probably commissioned by the aforementioned Sena II (846-880 AD).
for more information about the content and meaning of the royal rock inscriptions, please click here...
The text mentions, as the first word, the king's name "Sirisangabo." It is important to note that many kings had multiple names, and epigraphic royal names often differ from those given in the chronicles. In the inscription, Sirisangabo/Sena first mentions the exact date of the installation of the inscription. It took place in his eighth year of reign.
The inscription, consisting of 67 lines, is very uneven. The five columns vary in width, and the letters are of different sizes. The execution of the letters is not very careful, and they are of a more cursive style than comparable examples from the same period. For the first time the aspirated "gha" borrowed from Sanskrit appears among the used characters in Sinhalese. (Present-day Sinhalese speakers do not distinguish it in pronunciation from the regular "g." The spelling of Sinhalese words is also not always fixed on whether to use "gha" or "ga.")
The rock inscription records a donation from a private individual named Dalana (Pali Dathanaga), who provided 23 Kalanda gold coins for the monks' sustenance with rice and curd. However, if the monks were to quarrel with each other, the food was to be fed to cows and dogs. This is noteworthy. The pious donor apparently envisioned that conflicts in monastery communities were more frequent in ancient Sri Lanka. This means that one should not paint too romanticized pictures of the real-existing Buddhism of the early Middle Ages. The donor evidently regarded clerical conflicts as shameful, which is why he did not want to support such monks with his generous gift. Throwing the food to the animals can be understood as a threat with a gesture of contempt towards the monks. Nevertheless, the donor proves to be a devout Buddhist layperson by not simply discarding the food but at least using it to benefit of other beings.
The lengthy inscription mentions the medieval original name of the site: "Dakinigiri Viharaya," literally translated as "South Mountain Monastery," an apt name considering the southern location of the mountainous terrain beginning here, when seen from Anuradhapura or Sigiriya.
The inscription, consisting of 67 lines, is very uneven. The five columns vary in width, and the letters are of different sizes. The execution of the letters is not very careful, and they are of a more cursive style than comparable examples from the same period. For the first time the aspirated "gha" borrowed from Sanskrit appears among the used characters in Sinhalese. (Present-day Sinhalese speakers do not distinguish it in pronunciation from the regular "g." The spelling of Sinhalese words is also not always fixed on whether to use "gha" or "ga.")
The rock inscription records a donation from a private individual named Dalana (Pali Dathanaga), who provided 23 Kalanda gold coins for the monks' sustenance with rice and curd. However, if the monks were to quarrel with each other, the food was to be fed to cows and dogs. This is noteworthy. The pious donor apparently envisioned that conflicts in monastery communities were more frequent in ancient Sri Lanka. This means that one should not paint too romanticized pictures of the real-existing Buddhism of the early Middle Ages. The donor evidently regarded clerical conflicts as shameful, which is why he did not want to support such monks with his generous gift. Throwing the food to the animals can be understood as a threat with a gesture of contempt towards the monks. Nevertheless, the donor proves to be a devout Buddhist layperson by not simply discarding the food but at least using it to benefit of other beings.
The lengthy inscription mentions the medieval original name of the site: "Dakinigiri Viharaya," literally translated as "South Mountain Monastery," an apt name considering the southern location of the mountainous terrain beginning here, when seen from Anuradhapura or Sigiriya.
Rock Shelters of Kaludiya Pokuna
Beyond one of the two overgrown "darkwater ponds," which gave the place its current name, lies a group of natural caves directly under the first mountain slopes (photo). They were artificially expanded in parts. The caves served as accommodations and meditation places for forest monks and were integrated into the layout of the later Pabbata Vihara as cave dwellings. The incorporation of irregular natural formations into the concept of an otherwise strictly symmetrical Pabbata Vihara is a distinctive feature of Kaludiya Pokuna. There are a total of 12 caves in the granite rocks of Kaludiya Pokuna.
Kaludiya Pokuna Forest
The Girls' High School, Kandy, was given custody of the forest containing the the archeological site. Due to its location in the transitional zone between dry and wet regions, the forest is extraordinarily rich in biodiversity, including several endemic trees and shrubs.
Also noteworthy are the giant trees (photo), which have essentially taken possession of the medieval monastery, serving as embodiments of the Buddhist doctrine of the impermanence of all beings.
A shrub bearing unusually large dry fruits (photo) is hardly overlooked while walking along the circular path through the area.
Its arm-thick branches swing from tree to tree, without forming a distinct trunk of its own (photo). The Sinhalese word for this unusually robust vine translates to "Mould Tree" in English.
In particular, Kaludiya Pokuna is known as an Eldorado for butterfly enthusiasts, 64 species of butterflies inhabit the area. The forest is also known for its atypical birdlife, because species from all three ornithological zones of the island occur, viz. avifauna of the dry region to which the Cultural Triangle belongs, as well as mountain birds and wetland birds. Almost 200 bird species have been recorded in the area.
Notable residents includ the Oriental Dwarf Kingfisher, the Grey Heron, and the Blue Tailed Bee-Eater. The jungle also houses raptors such as Grey-headed Fish Eagle, Changeable Hawk Eagle, and the quite common Brahminy Kite.
A genuine mountain bird is the Ceylon Flycatcher (Muscicapa sordida) from the family closely related to thrushes. The Ceylon Flycatcher is easily recognizable; it’s a blue bird, dark at the back, with a strikingly intense blue head and chest. However, sighting the Flycatcher in the plains of Kaludiya Pokuna requires significant luck.
Among the typical wetland birds encountered in Kaludiya Pokuna is the Madagascar Bulbul (Hypsipetes leucocephalus), also known as the Black Bulbul in English, from the bulbul family. Its breast feathers are light gray, wings are dark, the eye area and crest are intensely black, while the bill and legs contrast in red.
A genuine mountain bird is the Ceylon Flycatcher (Muscicapa sordida) from the family closely related to thrushes. The Ceylon Flycatcher is easily recognizable; it’s a blue bird, dark at the back, with a strikingly intense blue head and chest. However, sighting the Flycatcher in the plains of Kaludiya Pokuna requires significant luck.
Among the typical wetland birds encountered in Kaludiya Pokuna is the Madagascar Bulbul (Hypsipetes leucocephalus), also known as the Black Bulbul in English, from the bulbul family. Its breast feathers are light gray, wings are dark, the eye area and crest are intensely black, while the bill and legs contrast in red.
