The Royal Palace of the Kingdom of Seethawaka
King Mayadunne of Seethawaka and King Rajasinghe I of Seethawaka used this location as the centre of their administration and resided here during their reigns. The Seethawaka River flows along one side of the site, with the Barandi Temple situated on the southern bank and the Birandi Temple on the opposite bank. Nearby stood the royal palace of Seethawaka.
The remains of the palace buildings, particularly their finely crafted stone structures, were later used by the Portuguese and the Dutch in constructing their fortifications. However, before those forts existed, this site was occupied by a magnificent royal palace renowned for its remarkable architectural beauty.
For more than eighty years, Kings Mayadunne and Rajasinghe maintained this location as both their administrative centre and secure stronghold. The palace was built on elevated ground at the highest point in the surrounding area. Reaching it required crossing a river that flowed through a dense forest.
Directly opposite the palace stood Balumgala, a lookout rock from which the surrounding region, including Colombo, could be seen. This vantage point was used to monitor approaching enemy forces. Messengers stationed there communicated with the palace by raising coloured flags—a red flag to signal enemy troops and a white flag to indicate friendly forces.
The site was later captured by the Portuguese and became one of their administrative centres. Subsequently, following the Dutch invasion of Sri Lanka, the Dutch defeated the Portuguese and seized the fort. They then constructed a large fortification using laterite stone, measuring approximately one hundred feet in length, eighteen feet in width and eight feet in height.
The fort was surrounded by four bastions or watchtowers, each equipped with two cannons. These bastions were named Galle, Colombo, Rytlog and Lucia. Some of these names were derived from cities in Portugal, while others referred to major Portuguese administrative centres in Sri Lanka. Accordingly, the fort’s sections were designed in relation to these directions and strategic locations.
The fort was guarded around the clock and stored supplies such as salt, gunpowder, meat, wine, grapes, food provisions, medicines and areca nuts. In the early period, these supplies were transported via canoes and barges along the Kelani River.
King Rajasinghe of Seethawaka also selected this location as a strategic base for directing his military campaigns. Even today, when later roads and alterations are disregarded, the dense forest landscape clearly suggests that Kings Mayadunne and Rajasinghe used this territory as an important strategic stronghold in achieving their military victories.
Therefore, it is hoped that future archaeological excavations will uncover and preserve the heritage of this site so that it may be passed on as a valuable legacy to future generations.
The Tomb of King Rajasinghe
While returning from his campaign to invade the Kandyan Kingdom, King Rajasinghe of Seethawaka was defeated by King Vimaladharmasuriya at the Battle of Balana. Following this defeat, he was compelled to retreat towards his own kingdom.
After the Battle of Balana, the defeated Seethawaka army withdrew and eventually reached Pethangoda, the royal garden of King Rajasinghe. According to historical tradition, this garden contained a rare species of thorny bamboo that was not found elsewhere in Sri Lanka and was cultivated only at this location. It is said that this bamboo variety had been brought from South India for the royal garden.
Although the garden had been beautifully landscaped, a thorn from one of these bamboo plants is believed to have pierced the king’s foot. Numerous theories exist regarding the events that followed.
According to local tradition, a man known as Dodampe Ganithaya was a trusted companion and loyal supporter of the king. However, another belief suggests that he unintentionally or deliberately caused harm to the king during this incident. It is said that a medicinal preparation made from horse dung, cow dung and a substance known as vagapul was applied to the wounded foot and tied in place while incantations were recited. Some traditions claim that this remedy contained poison and that the poison ultimately led to the king’s death.
Another interpretation suggests that after the thorn pierced his foot, the wound became infected and developed into tetanus. According to this view, the king died after suffering severe convulsions caused by the disease.
Following his death, legend states that the king’s body was transported without being touched by hand and carried along a specially cut canal. Even today, traces of an artificial canal can be seen near the site known as the Tomb of Rajasinghe, situated in the vicinity of the Kelani River valley.
Historical tradition further states that the king’s body was brought to this location and buried together with the bier on which it was carried. The stone structure at this site remains the subject of ongoing study and investigation. Through archaeological excavations, the Department of Archaeology is attempting to determine whether this monument is indeed the true burial place of King Rajasinghe of Seethawaka.
Nevertheless, according to local tradition and popular belief, this site has long been regarded as the place where King Rajasinghe of Seethawaka was laid to rest. This is that historic location.
Medagoda Sri Sathpaththini Devalaya
There are two principal traditions regarding the origin of the Medagoda Sri Sathpaththini Devalaya.
According to the first tradition, the temple was built by King Rajasinghe of Seethawaka after the sudden death of his beloved consort, Dodampe Mal Ethana Kumarihamy. Unable to bear his grief, the king is said to have constructed this shrine in her memory and in honour of her chastity and virtue. For this reason, some regard the Medagoda Sri Sathpaththini Devalaya as a monument of love and devotion, comparable to the Taj Mahal, which was built by Emperor Shah Jahan in memory of his beloved wife, Mumtaz Mahal.
The second tradition states that King Rajasinghe preferred river routes over land routes for travel and transportation. On one occasion, while travelling by boat along the Kelani River towards Ruwanwella, the locking mechanism of his royal vessel is believed to have become inoperative. Despite numerous attempts, it could not be restored. During this time, one of the king’s attendants noticed a ruined shrine at this location.
The king was informed that the shrine possessed divine blessings and that vows made there would be fulfilled. Consequently, he visited the site and vowed to restore and beautify the shrine if he was granted safe passage from the place. According to this tradition, immediately after making this vow, the mechanism of the vessel began functioning again and the royal party was able to continue its journey.
Today, the Medagoda Sri Sathpaththini Devalaya remains an impressive architectural monument, consisting of an elegant long hall, intricately carved wooden pillars, palace-like structures, a hevisi mandapaya (drummers’ pavilion), and a circumambulatory pathway. Since ancient times, villages have offered ritual donations and conducted processions in honour of the Goddess Pattini, and these traditions continue to be observed to this day.
Significantly, although many historical writings portray King Rajasinghe of Seethawaka as a ruthless ruler, the Medagoda Sri Sathpaththini Devalaya provides an important perspective that challenges this interpretation. Before prayers are offered within the shrine, it is customary to chant verses dedicated to Ganegoda Deviyan and to invoke blessings in his honour.
According to local belief, Ganegoda Deviyan is identified with King Rajasinghe of Seethawaka himself. Therefore, some scholars and local traditions argue that it is difficult to conclusively describe him as a tyrant, an opponent of religion, a patricide, or a destroyer of temples and monasteries.
According to these traditions, King Rajasinghe is remembered as an exceptional ruler and an extraordinary warrior. He occupies a distinguished place among the greatest military leaders in Sri Lankan history. Legends state that he possessed the remarkable ability to fight with two swords while mounted on horseback and could leap from one moving horse onto another while continuing to fight.
Furthermore, he is said to have led his armies like the tip of an arrow, personally advancing at the forefront of battle and engaging the enemy first. His soldiers are believed to have formed behind him in a formation resembling the shape of an arrow. For these reasons, he is remembered in local tradition as one of the most outstanding warrior-kings in Sri Lankan history.
The Thibiripola Sacred Footprint Rock
There are several traditions and interpretations concerning the origin of the Thibiripola Sacred Footprint Rock. One of the most widely known legends is associated with King Rajasinghe of Seethawaka.
According to this tradition, during the period of the Portuguese invasions, King Rajasinghe was staying away from his royal palace and had taken refuge at a place known as the Thibiripola Royal Cave. At that time, his queen was expecting a child and was nearing childbirth.
As the time of delivery approached, the queen developed a strong desire, or pregnancy craving, to worship the Sacred Footprint at Sri Pada (Adam’s Peak). However, due to the prevailing dangers and the threat of enemy attacks, it was impossible for her to travel and pay homage at the sacred site.
Consequently, the king instructed his attendants to carve a replica of the Sacred Footprint of Sri Pada onto a rock at a beautiful location near the Kelani River. According to local tradition, the queen was then brought to this place and given the opportunity to venerate the sacred footprint.
The Sacred Footprint Rock referred to in this legend can still be seen at the site today. Nearby stands the Royal Cave, which is commonly known as the Thibiripola Royal Cave.
In ancient Sri Lankan society, many houses contained a dark chamber known as a thimbirigeya, which was specifically used for childbirth. Consequently, the name ‘Thibiripola’ and the associated legend carry a distinctive historical and cultural significance connected with the era of King Rajasinghe of Seethawaka and have been preserved in local tradition to the present day.