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| Thuparama | |
|---|---|
| Name | Thuparama |
| Caption | Thuparama stupa, Anuradhapura |
| Location | Anuradhapura, Sri Lanka |
| Religious affiliation | Theravada Buddhism |
| Status | Active site |
| Established | 3rd–2nd century BCE (traditionally) |
| Architecture type | Stupa |
| Materials | Brick, stone |
Thuparama
Thuparama is an ancient Buddhist stupa and shrine located in the sacred city of Anuradhapura, Sri Lanka. It is traditionally associated with early Theravada Buddhist patronage and linked to royal patrons from the period of the Maurya, Sangam, and Anuradhapura interactions. The monument stands among heritage sites recognized alongside ancient complexes such as Abhayagiri, Jetavanaramaya, and Ruwanwelisaya, reflecting connections to figures like Devanampiya Tissa, King Dutugemunu, Mahinda Thera, Arahant Mahinda, and institutions such as the Sri Maha Bodhi custodianship and the Anuradhapura Kingdom.
The shrine is traditionally dated to the early Anuradhapura period and is connected with the dissemination of Buddhism by emissaries from the Maurya Empire and teachings attributed to Emperor Ashoka and Mahinda Thera. Historical chronicles like the Mahavamsa and the Dipavamsa refer to patronage networks that included rulers such as Devanampiya Tissa, Vijaya, Elara, and later monarchs of the Anuradhapura Kingdom. Throughout its history the monument interacted with neighboring polities and religious centers such as Polonnaruwa, Sigiriya, Kandy, and monastic complexes like Abhayagiri Vihara and Jetavana Vihara. The site experienced renovations and ritual recontextualizations under dynasties comparable to the Lambakanna dynasty and during periods influenced by travelers connected to Silakala Ambosamanera, King Valagamba, and regional figures who engaged with Nalanda, I-Tsing, and Faxian-era transmissions. Colonial encounters during the Portuguese Empire, Dutch East India Company, and British Empire eras affected archaeological interest, leading to nineteenth- and twentieth-century surveys by scholars influenced by institutions such as the Royal Asiatic Society and the Archaeological Survey of Ceylon.
The complex exhibits structural affinities with early South Asian reliquary architecture evident in works associated with the Maurya Empire, Sunga dynasty, and regional analogues like Amaravati, Sanchi, and Shore Temple motifs. The stupa’s core typology parallels forms found at Jetavanaramaya and Ruwanwelisaya, and its brickwork recalls techniques documented in inscriptions connected to the Kalinga and Chola traditions. Decorative elements, guard stones, and moonstones show stylistic alignment with examples from Polonnaruwa and sculptural panels comparable to those at Anuradhapura Vatadage and the Lovamahapaya. The use of dressed stone and terracotta relates to building practices known from Poh Hak, Bodh Gaya, and monastic complexes associated with Nalanda and Odantapuri, while layout principles resonate with canonical prescriptions preserved in commentaries linked to Buddhaghosa and ritual manuals transmitted through networks including Sri Lanka Amarapura Nikaya scholars.
As an early reliquary, the shrine is associated with the enshrinement of relics and with liturgical practices paralleling those at the Sri Maha Bodhi and other Sri Lankan shrines. The site figures in devotional itineraries that include Isurumuniya, Thuparamaya Vatadage-associated ceremonies, and pilgrimages undertaken by devotees from centers such as Kandy Temple of the Tooth, Dambulla Cave Temple, and the Temple of the Sacred Tooth Relic. Monastic orders like the Sangha branches present in Sri Lanka—linked historically to exchanges with Theravada Buddhism communities in Myanmar, Thailand, and Cambodia—have placed the monument within doctrinal histories connected to texts such as the Tipitaka and commentarial traditions of Buddhaghosa. Festivals aligned with the Esala Perahera calendar and ritual cycles observed at sites like Mihintale and Anuradhapura integrate the shrine into broader cultural expressions that involve royal patronage typified by rulers including Parakramabahu I and Nissanka Malla.
Conservation efforts have involved archaeological administrations comparable to the Department of Archaeology (Sri Lanka), scholarly collaborations with institutions like the British Museum, University of Peradeniya, University of Colombo, and international bodies influenced by practices promoted by the UNESCO World Heritage Centre. Twentieth-century restorations echo methodologies used at Sigiriya and Polonnaruwa and were informed by surveys from organizations akin to the Royal Asiatic Society and specialists in conservation techniques drawn from ICOMOS. Modern initiatives address structural stabilization, brick conservation, and visitor management, aligning with comparative projects at Jetavanaramaya and conservation precedents established at Ruwanwelisaya under guidance resembling protocols from the International Centre for the Study of the Preservation and Restoration of Cultural Property.
The monument is situated within the Sacred City of Anuradhapura UNESCO zone and is accessible from regional hubs such as Anuradhapura District, North Central Province, and transit routes linking to Colombo, Trincomalee, Jaffna, and Kandy. Visitors typically reach the site via connections from the Anuradhapura railway station and national roads linked to the A9 highway corridor; nearby attractions include Ruwanwelisaya, Jetavanaramaya, Isurumuniya, and the Sri Maha Bodhi complex. Management frameworks mirror those used at other heritage clusters like Polonnaruwa World Heritage Site and facilitate pilgrim amenities, guided tours by entities similar to the Central Cultural Fund (Sri Lanka), and research by universities such as Open University of Sri Lanka and University of Kelaniya.
Category:Archaeological sites in Sri Lanka Category:Buddhist stupas Category:Anuradhapura