Sandakada Pahana

The elaborate moonstone at its base is in itself a distinctive element of ancient sculpture in the island.

These semi-circular slabs of granite or gneiss acquired increasingly complex bands of decorations over the years. They range from the near abstract tongues of fire and bands of creeper vines - to symbolic interpretations of the four perils of life. The latter consists of the elephant, a symbol of birth, the bull indicative of decay; the lion, resent in disease. and the geese, a symbol of death. Some also band of geese, which represents the dist between good, and evil. To some, the moon-stone is symbolic of transcending worldly temptations and achieving nib bane.

At the heart of many moonstones is a lotus petal. Buddhists regard the lotus as a sacred flower, a symbol of the male and female creative forces that prevails throughout Sri Lankan art, architecture, sculpture and literature. It figures in the legend attached to the birth of the Buddha, when seven lotuses sprang into bloom at his feet as he took the first seven steps of his life. The lotus bloomed again in profusion at the moment he reached the state of Enlightenment.

Kuttam Pokuna

The twin ponds are a magnificent example of landscape architecture built on a grand scale. The ponds are in fact not twins at all, pond (b) being longer by 40 feet than pond (a). The stone molding of the baths and the flights of steps leading to the water are graceful and austere, but above all natural. Apart from their beauty, the twin ponds are very functional. Water which is fed through an inlet is cleaned and purified several times over; before the cool water gushes out into the pond through a lions-head spout.

Besides this spout is a Naga stone, perhaps the best in Sri Lanka. The water eventually drains away from pond

Vessagiriya

Vessagiriya is located few hundred meters left to the current Isurumuniya on the old Anuradhapura-a-Kurunegala road. This temple complex is located in and around 3 beautiful bolder formations spread across a large area in front of the Tissa Weva. On one these is a remains of a dagaba.

Remains of 23 caves with drip ledges which the monks used can be seen on two of the rock formations. Remains of many buildings had been found from around the site, among which there were remains of an image house (pilima geya), dagoba and refectory (monk's dining room). Bricks recovered from the dagoba had Sinhalese characters belonging to the 10th and 11th centuries. Also there is a remains of a rate type of a circular building devoid of any statues or pedestals. Although the purpose of the this building is still a mystery, archaeologists have found seventy rare coins on excavating this building.

This site has been housed to 500 priests who received ordinance from the great thero Mahinda, who brought Buddhism to the country in 250 BC.

This is another site in Anuradhapura which is not visited by most of the pilgrims. Therefore this area still seems unspoilt up to now.

Rathna Prasada

This is the Uposatha house of the Abhayagiri Vihara Complex built by King Kanitta Tissa (192-194 AD). What Lova Maha Prasada was to Maha Vihara complex, Rathna Prasada is to Abhayagiri. The competition of these two sects of monks can be seen from the size and name of the buildings. Even the names seem to be competing with each other. When Maha viharians called their building the The Copper Palace, The Abhayagians called theirs the Jewel palace. The size too seems to be no second to the Loha Maha Paya. The size of this building can be guessed even today by the gigantic stone pillars that stand today. Until recently this site was called the elephant stable due to the monolithic pillars on the site.

In the 8 th century king Mahinda II rebuilt this on splendour scale with many storied and installed Buddha statue made out of gold. But all these treasures was plundered by south Indian Pandayans in the time of king Sena I (833-853 AD) but was again recovered by king

Royal Goldfish Park

Even before Buddhism was introduced to Sri Lanka in the mid 3rd century BC, parks were a definite feature of city planning. Some of these parks were Mahamegha Park established by king Mutasiva in the 3rd century BC, Nanadana Park and the Jothivana. But with the arrival of the Great Mahinda Thero in 250 BC, all these parks were donated to Sanga Community by King Devanam Piyathissa (250-210 BC).The originator of this garden is lost in the history but Ranmasu Uyana was probably established as a alternate to all the parks donated to the maha sanga.

Gal Palama (Stone bridges)

The road leading to Gal Palama is located close to the Kuttam Pokuna (Twin Ponds). The two Gal Palama’s are laid across Malwathu Oya and Yoda Ela.

The first bridge you will meet is the one across the place where the Yoda Ela was. Don’t expect a Large water way. Now what you will see is a newly built small waterway feeding the paddy fields in the area. After travelling a little further down the same road, it will end at the second and more impressive bridge.

Only the part of the bridge can be seen today. Stone slabs are laid across rows of 3 stone pillars. There have been attempt to restore this bridge in the recent past but work has been abruptly stopped. These stone bridges are thought to be belonging to the late Anuradhapura period.

Eth Pokuna

His gigantic man made pond is situated close to Lankaramaya. This is 150 meters in length 50 meters across and 10 meters in depth with the holding capacity of 75,000 cubic meters of water.

The water to this pond has been supplied from the Periyamkulama Tank through a network of underground canals, and you still can see part of the water lines made out of stone blocks.

These underground canals still work after so many hundreds years and in 1982 after a very heavy rainy season you could see water pouring though these inlets from the Periyamkulama tank.

This tank probably has been used by the monks in the Abeygiri monastery who amounted over four thousand priests.