Gautama Buddha was born in Hela Bima

Damsaba Mandapa1 used by Gautama Buddha for sermons can be identified very clearly as ruins even
to this day. Apart from this, foundations of many more buildings which cannot be easily classified and
identified are also still found here. Some can be identified as chambers built for 500 Arahants lived in
Devramvehera that day.
One can think about the peculiarity behind this only by considering the rationale behind the incident of
giving the name Devramvehera to this Vehera built with lot of wealth by the Count Sudaththa. Someone
who observes the real nature of this marvelous & wonderful collection of buildings made almost three
hundred years before Ashoka’s period, would realize that they are master pieces which may vanquish
even the seven wonders in the world.
It is because of the effect of Darmatha that all these still exist and can be seen with our own eyes. If
these areas had not been covered by the thick jungle in the periods of Portugal, Dutch and British2 we
would have lost all these precious ruins found in these areas.

Ritigala
The ruins to be seen even to this date of the Devram Vihara (Jethavana Vihara) in the city of Sawath which was
built by the Count Sudaththa (The Count Anepidu. Gandakili3, the halls for alms-givings and Damsabha Mandapa
and all other things of Devram Vihara where Gautama Buddha and also Ananda Thero lived for 20 years.

Apart from Devram Vehera, one can still observe the ruins of Poorawarama, Vihara of Meheni
Yashodara and some other Aaranya Senasanas situated near the Ritigala mountain area. Archaeologists
may not know that in the upper region of Jethavanarama, on the mountain top covering 5000 acres of
forest area called Ritigala Mountain, there are extremely large inscriptions written in Maagadhi Prakrit
language made in Buddha’s time. There are more than ten thousand letters in them, not less than that.
It is certain that no one has made an attempt to read them. It can also be seen that someone had tried
to destroy them. During the colonial times, someone who saw these inscriptions may have tried to break

1 Dam (the Dhamma) + saba (audience) +mandapa (flat form or a seat positioned at a higher level). The place where Buddha
had Dhamma discussions.
2 Portugal ( 1505-1658), Dutch (1658 -1798), British (1815-1948).
3 The personal chamber of the Buddha (also known as Gandhakutiya).

51

and take them away. But, because of great size and the effect of the Darmatha it had not been easy to
remove them from that place and they are still there.

It is the duty & the responsibility of the government and the ruling authorities to read & understand
what is written there and to get revealed the real history of Janbudveepa in Hela Diva in the past.
Ritigala is the most amazing place in Janbudveepa in Hela Diva in the ancient times. That beauty is still
there. It can be declared with confidence now that this great donor Sudaththa, who was honored as the
Count Anepidu, lived in the kingdom of Kosol in Janbudveepa in this Hela Diva, like you and I live
presently, but not in India.

Ashoka the Great, after hearing about the news of this amazing Devram Vehera built by the Count
Anepidu, had taken some attempts to build a Devram Vehera in his kingdom too. The dimensions & the
plan of the Gandakili of Buddha & all the other surrounding buildings found in the first Devramvehera in
Ritigala are identical to the foundations of the model Devramvehera in India. The main mismatching
which is unbelievable, is that seasoned solid rocks had been used for the foundations of Devramvehera
built in Buddha’s time in Ritigala. They are granites, in the modern context. Devramvehera of the great
King Ashoka had been made with bricks. Devramvehera built by Ashoka the Great after nearly 300 years
of Buddha’s time had been made with bricks following the Greek influences. It can be noticed that the
walls of Devramvehera in Ritigala had been made with sandal wood. In India, bricks had been used for
the walls. The pilgrims going to Dambadiva in India can go to Ritigala as well, compare these two
constructions and can clearly identify the differences of the first Janbudveepa and the Janbudveepa
model built later in India. This real truth should come out one day. Greek or Hindu influence can be seen
in all the building constructions and eight four thousand stupas & monasteries built in India in Ashoka’s
reign. There isn’t a major difference between the Hindu temples in India and the stupas and
monasteries built by Ashoka the Great. But all the constructions found in Buddha’s period, in
Janbudveepa, in Deva Hela, an architectural methodology which is unique only to us had been used.
These methodologies cannot be seen in any other country. The characteristics of the constructions in
Ashoka’s period in India and in Auradapura period in Lanka are the same. In Janbudveepa in Buddha’s
period, in Deva Hela, bricks had not been used for any single building. If any place is found with
constructions with bricks, then that is certainly a construction coming under either Anuradapura or
Polonnaruwa era. After the era of Buddha, this stone technology was disappeared from Hela Diva as
well.

7 The languages used in Hela Diva in Buddha’s period.

All the rulers in Hela Diva (Deva Hela) mainly used two languages.

1. Magadhi Prakruth language
2. Hela Basa (Hela Language)

As a whole, the language of the ordinary citizens in the entire Hela Diva was Hela Basa. Hela Basa had
been used as a spoken language and also as a written language. Hela Basa was used everywhere by
ordinary citizens, in the day today life and also in their trading activities.

Prakruth Magadhi language was a language of the great scholars. Magadhi language was used for
technology, science & craftsmanship and administration of the country. Magadhi language was used
commonly in the county of Magadha of which the city of Rajagaha was the capital city. The scholars,
rulers of the country, clergy, Brahmans and some Counts learnt and used the Magadhi language.
Everyone who used Maghadi language knew Hela Basa as well. The gap between Magadhi language and
Hela language was not that much great. Maghadi language was used to learn any particular skill &

52

knowledge or any science. It can be seen that the mass in the general public did not use the profound
Maghadi language.

Buddha used Maghadi language to teach Dhamma in all the sixteen states in Janbudveepa Hela Diva.
The Dhamma preached in Maghadi language was easily understood by the common people who used
Hela Basa as well. In the ancient times there lived scholars in Hela Diva who knew Hela Basa as well and
they present Artha, Dharma, Nirukthi 1and Patibhana for the intellectual Buddha Dhamma which was
taught in Maghadi language. Because of this, Buddha Dhamma preached in Magadhi language by
Gautama Buddha was analyzed during that period itself and Hela Commentaries were written for them.
Hela Basa was a written language, but not the Maghadi language. Because of this, within the same
period of time, Commentary writing (Attha katha)2 in Hela Basa was done for the Buddha Dhamma
preached by Gautama Buddha. In order to analyze and present explanations for the teachings of Buddha,
in the ancient times in Hela Bima, five Artha kathas written in Hela Basa had been used and they are
Hela Atuwa, Kurundi Atuwa, Budukali Atuwa, Seehala Attha Katha and Mahaatta Katha. All these Attha
Kathas were written on Buddha Dhamma preached by Gautama Buddha in Maghadi language. These
original Hela Atuwa could be seen even in the Anuradhapura period. The alphabet used for Magadhi
language and Hela Language was the same. There were no two different alphabets. Both these
languages used a methodology of Prakrit letters. But by this time, what used in India were the Brahmi
letters and the Sanskrit language. The ordinary citizens in India never used Maghadi language or Hela
Basa. Because of this, one can notice that there are certain differences between the letters used in
Lanka in the very old age in Helabima, which is the Buddha’s period even before Anuradhapura period,
and the letters used in Anurahapura after Ashoka’s period. The consequence of this were that the
inscriptions reader of the Anuradhapura period experienced difficulties in reading inscriptions written in
Buddha’s period in Hela Diva. But the pattern of the letters in Anuradapura period and Ashoka period
was very similar. This is because of the influence from India. In the ancient Hela Diva, rulers and some
scholars from Yakkha Hela where Yakkha & Naaga tribes lived knew both languages, Maghadi and Hela
Basa. Rulers of Yakkha tribe such as Saathaagira and Hemawatha could understand the Dhamma
preached by Gautama Buddha in Maghadi language. Even King Samana could understand Dhamma. And
also the great King Wessawana introduced the enactment of Aataanaataa to Gautama Buddha in
Magadhi language. Gautama Buddha preached the same to his disciples again in Magadhi language.

In the ancient times Arahant Mahinda Thero came to Hela Diva (Lanka), went to the capital city of
Rajagaha (Ampara) in the kingdom of Magada, learnt both Magadhi language & Hela Basa for few years,
took the Budu Kali Commentaries written in Hela Basa to Anuradhapura and preached Buddha Dhamma
to King Dewana Paathis in both Magadhi language & Hela Basa. This means that most of the people
lived in the kingdom of Anuradhapura too knew Hela Basa and Magadhi language very well. Gradually,
Helabasa became the language of the common man and Magadhi language became the language of the
intellectuals.

This Magadhi language used by the intellectuals in all the sixteen states in Hela Diva and also in Yakkha
Hela & Naaga Hela had never ever been a language to be used by any region or any kingdom in India. All
the languages prevailed in India that day were based on Sanskrit, but not Prakrit.

After preaching Dhamma by Gautama Buddha in Hela Diva, Dhamma spread out gradually to South
India and the regions like east Kerala. When Buddha Dhamma was spread out in this manner, Maghadi
language was used in the kingdoms in South and East India. As a result of this, books written in Hela Diva

1 Buddha enjoys four types of understanding: understanding of doctrine (Dharma), understanding of meaning (Artha),
understanding of grammar (Nirukti) and understanding of eloquence (Pratibhaana).
2 Atta Katha or Attha Katha or Artha Katha – the commentaries were written with the aim of explaining something in a simple
manner, to make easy the reader to understand certain difficult words.

53

in Magadhi and Hela languages were translated in to Indian languages. Indian universities too started
teaching Maghadi language and that is only after the spreading of Buddha Dhamma. Pela1 is not a
language. Pela Dhamma is nothing but the texts or passages of Buddha Dhamma in Magadhi language
which are in the form of lines or arranged into lines. Buddha Dhamma was presented in this manner, in
the form of lines, as it helps in easy reading by heart and registers in mind thoroughly. After 7 centuries,
in the latter part of Anuradhapura period, Pela Dhamma was transformed in to a language called Pali
and later modified it as a language with grammar. Pali language which is used and learnt at present is a
created, modified language and not the same Magadhi language used by Buddha to preach Dhamma.
There are many differences between these two. Artha, Dharma and Nirukthi can be presented for the
Magadhi terms which were used by the Buddha. Pali language has only customary meanings.

8 Inscription technology and the culture of irrigation in the ancient Hela Diva.

Inscriptions,epigraphies,methodologies of sculpturing & writing of Kataram2 and methodology of
seasoning & using rocks found 300 years before the Anuradhapura era in Hela Diva, in Gautama
Buddha’s period, cannot be seen in any time any country in the world. The inscriptions done across Hela
Diva before the Anuradhapura period are discovered not in thousands, but in ten thousands and more.
Inscriptions, Kataram & other related things covered by the thick jungle and what need to be discovered
more are greater than what is discovered up to now.

Not a single inscription was found from any part in India until such time that King Ashoka installed 32
inscriptions. (other than what was discovered from Mohenjo Daro periods). It is very clear that all these
32 inscriptions by King Ashoka were done either by the masons from Lankan or on their instructions. It is
proved today that most of the things done with rocks in places like Sanchi, Wellora and Ajantha were
done in 4th, 5th, or 7th century. One single thing written on a rock cannot be found in Buddha’s period in
India. But in Lanka they were in great numbers. In this period, other than Ashoka inscriptions, Kataram
and letters engraved in caves cannot be found in India. But in Lanka, there are uncountable evidences in
all most all the villages where Kataram had been made in caves & caverns and offered them for the use
of Buddha and Maha Sanga. Discovering more than 30 inscriptions today with the name “Gothama
Samana” alone proves that more than 30 caves, engraved the letterings Gothamoshamana, had been
offered to Gautama Buddha himself. All these inscriptions had been done in Buddha’s time, prior to
Anuradhapura period. If someone considers only the large no of inscriptions found everywhere from
Mulathiv to Thissamaharama in Deva Hela and compares the facts such as the status of Hela Diva in the
past, other relevant sources, information in Tripitaka, it is not difficult to take a clear picture of the
existence of the kingdom of Buddha in the ancient Hela Diva. If someone hesitates to understand this
truth, based on the teachings of Buddha, he can be considered as a michaa drushtika3.

Every regional ruler reigned in Deva Hela arranged the caves found in their regions with Kataram, their
names were engraved to those caves and offered to Buddha and Maha Sanga. It should be very clearly
mentioned here that more than in Anuradhapura period, many caves with Kataram are found in
numbers from Ruhuna & eastern regions and all of them date back to Buddha’s period. Based on this, it
is proved that Gautama Buddha lived and preached Dhamma in the areas in Deva Hela in this Hela Diva.
Anyone who thinks that Buddha Dhamma was preached in India does not have the ability to present any
information of this nature which is so firm and rich. It is your duty to understand this truth and for that it
is necessary to read this information carefully, read other relevant texts, visit and exam the said places.

1 The line.
2 Methodology of carving the drip ledges of the rock as a mean to block the waters flowing on the rock surface and drippin
inside the cave. A roof is made under the Kataram, so the waters will flow on to the roof and would not go inside the cave.
3 One who fallows false ideas.

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It is your duty to go and see these places which are fallen upon due to the blessings of the nations. The
definitive heritage that you get as someone born in Janbudveepa in Hela Diva is nothing but Buddha
Dhamma. The most supermandane Buddha Dhamma is found only here in this land of virtue, in the past
as well as now. Hence, heritage of Hela Diva is the most sacred Buddha Dhamma which will certainly be
the aid to achieve Nirvana.

The culture of irrigation

The culture of irrigation in the Buddha’s period in Hela Diva and how did that people lived whiles
maintaining a very close relationship with the tanks had been broadly explained in many Suttas in
Tripitaka. The ancient people who lived in Hela Diva managed waters and cultivated paddy fields with
the help of the plough. In many places in Tripitaka, Buddha had taken the tanks for examples.

But by this time tanks or a culture related to irrigation were not found in India. In Buddha’s ear in Hela
Diva, prior to Anuradapura and Polonnaruva periods, there had been a culture of irrigation and it could
be observed in all big and small villages in the east & Ruhuna. In Anuradhapura and Polonnaruwa
periods the irrigation system which was developed is something peculiar to us, but not a culture of
irrigation brought to us from a foreign land. Even in the Buddha’s period, it was very developed here in
Hela Diva. The most ancient Sorowwa 1 discovered by the engineers who built Maduruoya Tank is a
classic example for this. This Sorowwa was built in the city of Kimbulwath in the reign of King Suddodana.
It is proved that the old Maduruoya Tank had been built more than 500 years before Anuradhapura
period.

9 The meaningful conclusion.

In the period that Buddha lived, 2600 years prior to this date, based on administrative authorities, this
Heladeepa had been divided preciously in to two.

1. Yaksha Heladeepa where tribes like Yaksha, Naga, Kumbhaanda and Gaandarva lived, of which
capital city was Alakamandava (Lankapura).

2. Janbudveepa, which was popular as Deva Hela where Aryan clan lived, in which sixteen states
were located.

It was in this Hela Diva that Sidduhath Gautama Bosath was born, Gautama Bosath attended in to
supermandane Enlightenment, preached Dhamma from his very first sermon for forty five years to this
world and finally attended in to parinirvana. In the past all these things happened in this Hela Diva
where you and I live and die.

The Tripitaka preciously says that four Buddhas in this Kalpa2 were born in this Janbudveepa itself. In the
time of Gautama Buddha Janbudveepa was called “Hela Diva”, in the period of Kakusanda Buddha it was
called “Ojadeepa”. In the time of Kashyapa Buddha it was “Mandadeepa”. This Janbudveepa was the
birth place for all the Buddhas from the time of Deepankara Buddha. There isn’t any other island in this
world other than this island, Hela Diva, what we call Sri Lanka now, where any man who aspires to
attend to the sacred position called Enlightenment can be achieved. It is because that the active
universal energies in this world are centralized in the Madya Mandala and it is situated in the center in
Sri Lanka. All the Buddhas who attend in to The Enlightenment can definitely get this energy only from

1 The sluice (Or Horowwa in Sinhala) is a master piece in the field of irrigation engineering in the ancient Lanka.
2 A world-period. An inconceivably long space of time. An eon.

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the Madya Mandala situated in the very center in Janbudveepa in Sri Lanka. (See the map of Lanka). It’s
a constant that along with the disclose of this true Dhamma, ones who are born today in this Hela Diva
and also a particular group of lucky people who will be born for seven hundred years in the future, with
the effect of Buddha Shakthi 1,will be able to get the eternal relief from the suffering in Samsara, will get
the chance to realize Nirvana. You also should think that you too are a lucky person, “The most supreme
Buddha Dhamma” should be heard, it is necessary to step on to the path of Dhamma, should conform to
Buddha Shakthi and attend in to Nirvana. (To get further enhanced your knowledge you can read the
second version of this book).

Back Cover
The shrub of Kusathana - Gautama Buddha seated near the sacred Jaya Sri Maha Bodhi on a seat made by
spreading eight handful of Kusathana on it. Kusathana used to arrange this seat is still available very close to the
Hiriwadunna Bo tree. They are not planted, grown there by someone else.
1 Energy or power of Buddha or spiritual power of the virtues of Buddha.

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Back Cover

57

Index

Aalakamandawa, 28, 34 Bhava, 9
Aalaw yaka, 28 Bhikkhu, 29
Aalawako, 29 Bhikkhuni, 29
Aataanaataa enactment, 24 Bhikku Mahanama, 9, 11, 34, 35, 37
Aban ganga, 42 Bhikkus, 10, 14, 15, 16, 22, 23
Abayagiri Vihara, 10 Bibila, 29, 47
Abhaya, 17 Bihar, 38
Ajaasaththa, 29 Bimbisaara, 29
Ajapal Nuga tree, 42, 43 bodhisatta, 41
Ajayntha, 54 Bodhisatta
Akkarapaththuwa, 29
Alaw, 28 Bosath, 7
Alawwa, 28 bosath, 41
Ampara, 11, 21, 27, 29, 30, 35, 53 Bosath Siduhath, 40
Anagami, 13 Brahmi, 53
Anagarika Darmapala, 38 Brahmins, 18
Ananda, 12, 50, 51 British, 51
Anepidu, 22, 50, 51, 52 Buddagaya, 6, 38, 41
Anga, 50 Buddangala, 21
anuppado, 8 Buddha Gnaana, 8
Anuradhapura, 9, 10, 11, 14, 17, 18, 19, 22, 24, 28, 29, 35, Buddha Rashmi, 43
Buddhagosha, 11
42, 44, 47, 50, 53, 54, 55 Buddhangala, 29
Apara Goyanaya, 10 Buddhanussathi, 8
Arahant Mahinda, 11, 17, 29, 53 Buddhisam, 16, 18, 19
Arahantship, 30, 44 Buddhuras, 43
Arama, 16 Budugala, 21, 46, 47, 48, 49
Aranya Senasanas, 10, 26 Budugala Raja Maha Vihara, 48
Ariya Paryeshana Sutta, 44 Budukali Atuwa, 11, 53
Artha, 8, 35, 53, 54 Buththla, 48
Artha kathas, 53 Chadashoka, 15
Asathu, 22, 38, 40, 41 chaithya, 16
Ashoka, 6, 15, 16, 17, 18, 19, 20, 21, 22, 35, 36, 38, 40, 43, Chandano, 29
Chathuraarya Sachcha, 13
46, 51, 52, 53, 54 Chiththa Pabbatha, 37
Ashokaawadaanaya, 36 Chiththaseno, 29
Athiliwewa, 48 Choolodara, 28, 35
Atho, 29 Colombo, 27, 44
Attha Kathas, 53 Commentaries
Atuwa, 11, 53
Baddakachchaayana, 50 Pela,Pali, 9, 11, 29, 34, 37, 47, 53
Badra Kalpa Dadhimuko, 29
dagaba, 16
kalpa, 7 dagabas, 16, 19, 22
Bakkiella, 29 Dambadiva, 9, 52
Balangoda, 21, 46, 48 Dammanudhamma patipada, 44
Bambaragala, 36, 38 Damsabha Mandapa, 51
Bambaragala Rajamaha Vihara in Vavagama, 38 Dantha Dhathu Mandira, 46
Batticaloa, 27, 44 Darmatha, 3, 4, 9, 19, 39, 41, 43, 44, 45, 50, 51, 52
Beluva, 47 dathu mandira, 48
Bermuda Triangle, 8 Deegho, 29
Betel, 28 deepa, 7, 24
Bhaaradwaja, 29 Deepankara Buddha, 7, 55
Bharath Desha, 9

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Dehiaththakandiya, 44 Gopaalo, 29
Dekundara Goshitharamaya, 50
Gothama Samana, 54
inscription, 37 Gothamoshamana, 54
Deva, 6, 10, 11, 17, 18, 19, 24, 26, 27, 29, 34, 35, 36, 48, 52, Gullo, 29
Hambegamuwa, 48, 49
54, 55 Hangurakgoda, 44
Devram Vehera, 52 Hela, 4, 6, 7, 9, 10, 11, 13, 15, 16, 17, 18, 19, 20, 21, 22, 23,
Devram Vihara, 13, 16
Dewana Paa Thissa, 29 24, 26, 27, 28, 29, 30, 34, 35, 36, 37, 38, 39, 40, 41, 42,
Dewana Paathis, 53 44, 45, 46, 47, 48, 50, 52, 53, 54, 55
Dewasuthoo, 29 Hela Basa, 52, 53
Dewram Vehera, 6, 19, 50, 51, 52 Hela Bima, 53
Dewramvehera, 50, 51, 52 Hela Diva
Dhamma Deepa, 8 Heladiva, 11, 15, 16, 17, 18, 19, 21, 22, 27, 29, 30, 34,
Dhammapadha, 11
Dharma Niyama 35, 41, 45, 46, 50, 52, 53, 54, 55, 56
Hemawatha, 34, 45, 53
Dhamma Niyama, 3 Hemawatho, 29
Dharmashoka, 15 Himi, 41
Dharmatha, 8, 13, 14, 42 Hirineththi, 29
Dhatharatta, 27 Hirivadunna, 20, 30, 50
Dhatharattha, 24 Hiriwadunna, 21, 39, 40, 41, 42, 43, 44, 56
Dhathu, 45, 46 Hiriwadunna Aaranya Senaasana, 43
Dhukka, 18 Hiriwadunna wewa, 42
Dimbulagala, 20, 37 Horowwa, 55
Diyavinna, 48 Hung San, 36
Diyawiththa, 49 Hurulu Oya, 42, 50
Doctrine of the Conditional Genesis, 13 Hurulu wewa, 42
dosa, 3 Hurulu Wewa, 50
Drona, 46, 48, 49 Ihaththawa, 42
Dutch, 51 impermanence of life, 18
Dvathaa Dhamma, 13 Indasala cave, 37
Ella Janapada, 37 India, 7, 9, 10, 11, 15, 16, 17, 18, 19, 20, 21, 22, 29, 34, 35,
Enlightenment, 3, 6, 7, 8, 10, 12, 16, 19, 20, 21, 30, 34, 35,
36, 38, 41, 43, 44, 46, 48, 52, 53, 54, 55
36, 38, 39, 40, 41, 42, 43, 44, 46, 48, 55 Indra, 29
Esala Poya, 21 INSCRIPTION OF CEYLON, 37
Ficus religiosa, 7, 20 Isinbassa Gala, 44
Five Precepts, 16 Isinbassagala, 20, 46
Gaandharwa, 24 Isipathana, 6, 20, 44, 45, 46
gab perahera, 20, 37, 38 Issin Bassa Gala Raja Maha Vihara, 45
Galenbinduwew, 50 Issinbassagala, 45
Galle, 27, 28 Jaathaka Potha, 11
Gandakili, 51 Jaffna, 28, 35, 45
Gandhabbanalo, 29 Jainism, 18
Gandhakutiya, 51 Jatila brothers, 43
Gautama Buddha, 2, 3, 7, 11, 12, 15, 16, 18, 19, 20, 22, 23, Jetha, 16, 50
Jethavanarama Vihara, 16
24, 25, 28, 29, 30, 34, 35, 36, 37, 41, 42, 44, 45, 46, 47, Jethvana, 50
48, 49, 50, 53, 54, 55, 56 Kaama, 29
Gautama Shramana, 37 Kaasiya, 46
Gayaa Kasspa, 43 Kaduruwela, 44
Ghandharva, 17 Kahatagasdigiliya, 50
Gijjakoota Parvatha, 29 Kalinga, 15
Girihadu Saya, 45 Kalpitiya, 28
Girithale, 50
Gonaagalla, 29

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Kalthota, 46, 48 Madya Mandala, 3, 7, 35, 38, 39, 41, 55
Kaluthara, 27 Maha Atta Katha, 11
Kandy, 28 Maha Muni, 42
Kanthale, 37, 44, 50 Mahaatta Katha, 53
Kapilawasthu, 20, 37, 38 Mahagal Kadawala wewa, 42
Karathiyo, 29 Mahakanadarawa, 42
Kaseerata, 20 Mahamaya, 37
Kasi, 50 Mahaoya, 29
Kassapa Gama, 42 Mahasena, 17
Kataram, 21, 54 Mahavamsa, 9, 10, 11, 16, 29, 34, 35, 37, 42, 47
Kataram Pura, 21 Mahavihara, 10
Kaveri, 15 Mahaweli, 37
Kawanthissa, 17 Mahiyanganaya, 29, 35
Kawdulla, 50 Mahodara, 35
Kebiliththa, 47 Maligavila, 21, 47
Kegalle, 10 Malla, 46, 47, 48
Kelaniya, 28, 34, 35 Malla Rata, 48
Kesa Daathu, 45 Mandiyo, 29
Kimbulwathpura, 17 Maniakkhitha, 28, 35
Kinnugandu, 29 Manimaanicharo, 29
Kithsirimewan, 47 Mannar, 28
Kokilai lagoon, 42 Marga Pala
Koliya, 37
Korawakgala, 37 Maga Pala, 13, 43
Kotaa Davu Hela, 37 Mathale, 28
Kottiyaram Nuwara, 21 Mavial Aaru, 37
Kudumbigala, 21 Meegahakiwla, 29
Kula Puthras, 12, 13, 38, 48 Mehini, 42
Kumbanda, 17 Mesua Nagassarium, 50
Kumbhanda, 24, 27 michaa drushtika, 54
Kumbukan Oya, 47 Migadaya, 6, 44, 45, 46
Kundsale, 20 Minneriya, 50
Kurugala, 21 Minneriya Wewa, 50
Kurundi Atuwa, 11, 53 moha, 3, 9
Kurunegala, 28 Mohenjo Daro, 54
Kusa grass, 41 Moragahakanda tank, 50
Kusathana, 41, 56 Muchalinda, 21, 28, 39, 41, 43
Kusinara, 6, 21, 46, 47, 48, 49 Muchalindo, 29
Kuveni, 10, 28, 34 Muhudu Maha Viharaya, 21
Kuwera, 24, 34 Na Tree, 50
Lalitha Visthara, 36 Naaga
Lankaapura, 28, 29
Lankapura, 10, 11, 17, 30, 34, 35, 42, 47, 50, 55 naga, 17, 23, 24, 28, 34, 35, 41, 43, 53
Lokopakaraya, 10 Nadee Kaashpa, 42
LTTE, 37 Nadee Kassapa, 43
Lumbini, 6, 20, 36, 38 Nagadeepa, 34, 35
Maaminiyaawa, 42 Nainamadama, 28
Maathali, 29 Nainathiew, 28
Madavachchiya, 20, 45, 46 National Tree, 50
Madawachchiya, 44 Negambo, 28
Maddagama, 29, 47 Nepal, 20, 36, 38
Madhirigiriya, 44 Neranjana, 40, 42, 43, 50
Maduru Oya, 37 Nigandu, 29
Nikayas, 10
Nilagala, 21

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Nilgala, 29, 47 city, 11, 13, 16, 17, 19, 21, 23, 24, 27, 28, 29, 30, 34, 37,
Nirukthi, 8, 35, 53, 54 47, 52, 53
Nirvana, 3, 4, 13, 14, 16, 17, 18, 19, 20, 22, 38, 55, 56
Nuwaragala, 29 Rajagala, 11, 21, 29, 30, 47
Opamanno, 29 Rajawaka Mahwalathanna, 46
Paarileyya, 35 Rathnapura, 27, 48
Paawaa, 47, 48 rishis, 20
Padawiya wewa, 42 Ritigala, 21, 22, 50, 51, 52
Padhiyathalaawa, 29 river Walawe, 48
Pajaapathi, 29 Rohini, 37
Pajjunno, 29 Rumindai, 36
Pali Ruwan Geya, 43
Saathaagira, 45, 53
Pali language, 9, 10, 11, 16, 17, 23, 34, 35, 37, 54 Saathhagira, 34
Pallugas Wewa, 50 Sabaragamuwa, 10
Panaado, 29 Sakadagami, 13
pancha seela, 16, 26 Sakman Malu, 50
Panchaalachancho, 29 Sakman Maluwa, 41
panchaavasa, 46 Sakmana, 41
Panduwas, 50 Sakyan clan, 34
Parakra Samudra, 42 Sal, 36, 37, 38
Parakramabahu, 11, 42 Salwaththa, 37
Paranavithana, 37 Samana, 34, 35, 53
parinirvana Samanala, 34, 35
Samanala Adaviya, 34
parinibbana, 7, 15, 16, 35, 36, 46, 48, 49, 55 samapaththi, 44
paswaga mahanu, 46 Samathis Paramithas, 8
pathra, 42 Samma Ditthi, 12
Patibhaaga, 8 Sammaa Sambuddha, 9
Patichchasamuppaada Dhamma, 13 Samsara, 8, 56
Pela Dhamma, 11, 54 Sanbava, 9
Pirith Sanchi, 41, 54
Sanchi Thorana, 41
paritta, 23, 29 Sanchi Vihara, 41
Polonnaruwa, 10, 11, 37, 44, 50, 52, 55 Sanga, 10, 22, 54
Poonarin, 28 Sangayana, 16
Poonawa road, 44 Sanghamiththaa, 17
Poorawarama, 51 Sankapaala, 46
Poorva Videha, 10 Sankathas, 8
Poorwaramaya, 50 Sanskrit, 11, 17, 36, 53
Portugal, 51 Santhaana Kanda, 45
Poson Poya, 29 Santhana, 45
Poya Day, 17, 20, 44 Sath Sathiya, 21
Prakrit, 7, 9, 51, 53 Sathaagiro, 29
Prince Dantha, 47 Seehala Attha Katha, 53
princess Hemamala, 47, 48 Seehalatta Katha, 11
punabbavothi, 8 seers, 20
Punnako, 29 Seewako, 29
Purohithas, 16, 36 Serissako, 29
Putthlam, 28 Seruvila, 37
queen Maayaa, 20 Seruwawila, 21
Raajaajanosabho, 29 Settho, 29
raga, 3, 9 seya, 16
Raja Mawatha, 38 Shilaadithya, 36
Rajagaha
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Shiva, 18 Tissa, 29, 42
Shorea robusta, 36 Trincomalee, 44, 45
Siduhat, 7 Tripitaka, 9, 11, 23, 27, 28, 29, 35, 36, 45, 54, 55
Sinharaaja, 27 Udangaawa, 42, 43
Siri vada unna, 41 Uggal Kalthota, 46
Sithula Pawwa Vihara, 37 Uhana, 29
Sithulpawwa, 17, 21, 37 Upasaka, 29
solos maha janapada, 16 Upasika, 29
solos maha janapadas, 22, 34 Uruwel Kaashapa, 42
Soma, 29 Uruwel Kassapa, 43
Somawathi, 37, 44 Uthuru Kuru Deepa, 10, 11
Sorowwa, 55 Uthuruku Divaina, 28
Sotapanna, 13 Vajrasana, 39, 41
Sri Lankan Civil War, 37 Valagamba, 11
Sri Maha Bodhi, 20, 30, 39, 41, 42, 43, 44, 45, 50, 56 Vana, 50
Sripada peak, 34 Varanaasi, 45
stanzas, 37 Vavagama, 38
Stupas, 10 Vedha, 18
Suddodana, 37, 50, 55 Veluvanaaraamaya, 29
Sudhaththa, 22 Veluwana Vihara, 13, 16
Sudu ganga, 42 Victoria Dam, 38
Sujatha, 40, 42, 43 Viharas, 16
Sukkha, 18 Vijaya, 9, 10, 17, 28, 34
Sumano, 29 Vilachchiya, 24, 28, 34
Sumukho, 29 Viroolha, 24, 27
Suppagodho, 29 Viroopakkha, 24, 28
Sutta, 6, 9, 12, 23, 24, 26, 27, 29, 30, 34, 35, 36, 43, 44, 45, Vishala, 47, 48
Vishvakarma, 23
47 Vivarana Ganeema, 8
teekaa, 10 Waahalkada wewa, 42
Thaalgu Waligepola, 49
Walpola Rahula, 14
river, 38 Wansa Katha, 9
Thalwaththa, 37 Waruna, 29
Thanamalvila, 49 Welioya, 46
Thapassu Bhalluka, 45 Wellora, 54
The Four Noble Truths, 14 Wesamuni, 24, 25, 26, 27, 28, 30, 34, 50
Theertha, 36 Wessamiththo, 29
Theldeniya, 20, 36, 37, 38 Wessawana, 24, 28, 29, 53
Therini, 42 white Bo tree, 40
Thipariwatta, 13 Yaan Oya, 42
Thiriyaaya, 21 Yakka, 17, 26
Thiriyaya, 45 Yakkha, 10, 11, 17, 18, 23, 24, 25, 26, 27, 28, 29, 34, 35, 45,
Thissamahaarama, 17
Thissamaharama, 10, 54 50, 53
Thissamaharamaya, 21 Yasa Kula Puthra, 43
Thoppigala, 27 Yashodara, 51
Thun Helaya, 24 yuga mehewara, 20
thupa, 16 Yugandharo, 29
tippani, 10

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