Nestled within the tranquil embrace of Udugaha Pattuwe Vilawala village Officer’s Domain, the Pamankada Sri Maha Vihara of Salpiti Korala, Colombo District, Western Province, is a venerable sanctuary with Its roots stretching back to the illustrious era of the Kingdom of Kotte, making it a living testament to the rich tapestry of Sri Lanka's historical and spiritual heritage.

The era preceding the Western invasions of the Portuguese, Dutch, and the British was without a doubt a gilded age of prosperity in the Sri Lankan history. The reign of the Kingdom of Kotte at the time, bore witness to a flourishing tapestry of faith, societal camaraderie, and education. The unity under one banner, a reality which we were lucky to bear witness to in year 2009, is reminiscent of a time of undivided sovereignty last witnessed during the reign of Great King Parakumba VI of the Kotte Kingdom. This era was nothing short of a resplendent chapter in Sri Lanka's storied past, where prosperity and unity thrived in harmony. Historical accounts recount that Kotte and its surroundings thrived with a vibrant population and luxurious abundance. An intriguing legend tells of a covert underground passage which extended its reach from the Royal palace of Kotte to the vicinity of 'Balapokuna' near 'Pamankada'. Remarkably, a fragment of this tunnel had been discovered within the college grounds of Ananda Shastralay, in Kotte. It is believed that the battle troops would traverse this subterranean route from the Royal palace to 'Balapokuna' before continuing on their journey along footpaths across ‘Pamankada’. Thus, the name 'Pamankada' is thought to derive from 'mankada', signifying a footpath where soldiers once tread. Similarly, the spot where the golden pinnacle which once crowned the king's palace could be observed from, now bears the name ‘Kirulapana’. It is thought to be derived from a word play of ‘kirula’ which means the ‘crown’ and ‘pene’ which means ‘see, a testament to the sight of this majestic pinnacle. This enduring legacy of legend and history is sure to continue through trials of time.

In the past, the selection of sites for Temple grounds was an artful endeavor. They were carefully nestled in areas of natural splendor, often graced by the presence of gentle hills or lofty peaks. Pamankada and Kalubowila, now bustling suburbs near Colombo, have evolved into highly modernized urban centers. However, a mere four to five decades ago, they were quaint rural villages adorned with picturesque paddy fields and lush foliage. Recalling the days of the Kotte Kingdom, historical whispers paint a vivid portrait of the idyllic rural setting that once enveloped these lands. It is told that a modest Buddha temple stood on the very ground where Pamankada Sri Maha Vihara now stands. This is corroborated by the presence of two ancient Na Bodhi trees within the temple grounds, their weathered countenance bearing silent witness to centuries gone by.  

The era following the reign of King Parakramabahu VI witnessed a turbulent period of instability for the state. Public discontent, fierce power struggles for governance, Portuguese encroachment in the coastal regions leading to upheavals, and a fractured sense of unity among the Sinhalese all contributed to this precarious state of affairs. The Sinhalese kingdom shifted to the protective highlands after the tragic fall of this once great Kingdom, as the rugged natural terrain of steep gorges and dense forests provided a formidable barrier against European invaders at the time. The Portuguese, initially drawn to our island nation for trade, cunningly constructed a fort within Colombo (Present day Colombo Fort), using it as a launching point to assail the Kotte kingdom which was already in a heap of internal turmoil. This marked the beginning of a decline in both the prosperity of the Sinhalese people and the centralized power once held within the Kotte Kingdom. Hoping to evade the Portuguese aggression, assistance of the Dutch, who initially arrived in Ceylon as a trading consortium, was sought out, but unfortunately for the Sinhalese the situation became even more perilous. This gave rise to the Sinhalese proverb, 'Like exchanging ginger for chili', symbolizing the unfortunate turn of events. The primary objectives of theirs were to gain economic benefits through cultivation of crops like cinnamon and coffee which have a high demand in the European markets, to exploit Sri Lanka's abundant resources, and to propagate Catholicism in the country. Cinnamon cultivation gained traction and flourished especially in the humid southern province of the island, gradually drawing people to those regions and leaving Kotte and its environs sparsely populated. The tide of history had shifted, leaving behind echoes of a bygone era.

The British, upon their arrival in Ceylon, exhibited a demeanor less severe compared to their Portuguese and Dutch predecessors. Even some Sinhalese leaders were initially impressed by the conciliatory approach they observed. Meanwhile, a remarkable religious renaissance was set in motion by the venerable Welivita Asarana Sarana Saranankara Sangharaja Thera through the establishment of the ‘Silvath association’. With the support of the state, the reinstatement of the defunct higher ordination traditions in the country occurred by bringing forth the higher ordination traditions from Siam (Modern day Thailand). This brought forth a profound religious awakening in both clergy and laity. This fervor spurred the courageous and valiant monks from the southern province to journey to ancient Vehera Viharas in Kotte, Kelaniya, and beyond where they reclaimed areas overrun by thorny thickets and labored tirelessly to restore their lost splendor. Among these dedicated monks was Venerable Pilane Sri Buddharakkhita Thero, who at the time resided at The Pilane Rajamaha Vihara. Upon learning of the dilapidated state of Kotte Rajamaha Vihar while on a visit to pay homage to the Kelaniya Rajamaha Vihara, he together with his supporters decided to clean and repair the place out and settle there. Impressed by the venerable Pilane Sri Buddharakkhita thera's transformative efforts, the English governor of the time bestowed upon him the esteemed title of the Chief Sangha presiding over the region of Colombo during one of his visits to the Kotte Rajamaha Vihara. However, in recognition of his advanced age, he graciously declined the honor, and instead recommended his devoted disciple, Venerable Maligaspe Mangala Thero, for the position. Venerable Dharmakeerthi Sri Maligaspe Mangala Thero, who would later go on to become the Chief abbot at the Kotte Rajamaha Vihara, also held the distinguished role of founding Sri Kalyani Samasridharma Maha Sanghasabha. The spiritual renaissance he spearheaded laid the groundwork for the swift propagation of Buddhism in Kotte and its surrounding regions. Among the 22 of his notable disciples, the fifth was none other than the illustrious Venerable Baddegama Sri Saranankara Thero.

At the behest of the esteemed Venerable Maligaspe Mangala Thero, he made his way from Kotte Rajamaha Vihara to Pamankada and with much care and devotion he transformed the site that had been a place of worship since the era of the Kingdom of Kotte into a resplendent monastery. Prior to his arrival, a monk hailing from a village called ‘Walpola', had devotedly tended to the grounds. The temple's ancient records reveal that following the arrival of Venerable Baddegama Sri Saranankara Maha Thero, every facet of Pamangkada Maha Vihara was meticulously completed, culminating in its evolution into a fully-fledged sacred haven. It was initially christened 'Parama Ramaniyaramaya' to reflect its newfound splendor. Venerable Baddegama Sri Saranankara Thero also assumed the pivotal role of Upadhyaya of Bentara, Vanavasa Sect of the Sri Kalyani Samasridharma Maha Sanghasabha. Impressed by his virtuous conduct and unwavering dedication to the Dharma, devout followers from many different provinces generously donated extensive tracts of land for the betterment of the Dharma Shasana. Among these offerings was the original parcel of land bestowed by the Balapokuna Purana Vihara. Furthermore, inauguration lands for temples such as Kalubowila Sunandarama, Rilawala Suseemarama, Kirulapana Sri Purvarama, and Narahenpita Abhayarama were that which had been presented to him. Additionally, plots of land from various regions spanning Galle, Kurunegala, Kahathuduwa, Kirigampamunuwa, and beyond has been offered to him in a show of reverence. He made sure to allocate all that had been offered to him for the betterment of Dharma Shasana. The community of disciples he nurtured, fervently dedicated themselves to follow in his footsteps and devote themselves to the same cause. His religious contributions paved way for him to forge close bonds and associate with venerable Sangha leaders of renown such as Tripitakawagiswaracharya, Venerable Hikkaduwe Sri Sumangala Thero who held the esteemed titles of Vidyodaya Parivenadhipati and chief abbot of Sripadasthana. Their collective efforts contributed significantly to the History of Buddhism in Sri Lanka. Sarankara Thero possessed a remarkable intellect, akin to that of a nurturing teacher capable of even guiding and providing advice to such great Sangha leaders.

Upon his passing, the mantle of leadership at Pamankada Sri Maha Vihara was assumed by the revered Venerable Madawala Sunanda Maha Thero. It was under his stewardship that the Kalubowila Sunandarama Maha Vihara was founded on a generous parcel of land offered by devout patrons of Kalubowila to his predecessor, Venerable Baddegama Saranankara Maha Thero. After its establishment, he rendered invaluable service towards its growth and development. Pamankada Maha Vihara, under the auspices of Venerable Madawala Sunanda Maha Thero, witnessed the construction of its living quarters for Sangha, protective walls, and many more advances. Among his esteemed students were Kodagoda Sri Pangnananda Thero, Kirulapane Upananda Thero, Pilane Dhammananda Thero, Imaduwa Seelarathana Thero, Kalubowila Sumanarathana Thero, and Kombala Medhananda thero, a testament to the profound impact he had on shaping the future generations of spiritual leaders.
After the passing of Venerable Madawala Sunanda Maha Thero in 1909, the mantle of leadership of Pamankada Maha Vihara and Kalubowila Sunandarama fell to his esteemed senior disciple, Venerable Kodagoda Sri Pangnananda Thero. By 1924, he also held the esteemed title of Noble Anunayaka of the Kotte Sri Kalyani Samasridharma Maha Sanghasabha, rendering invaluable service for its advancement. He took immense pride in his contributions to the development of Pamankada Sri Maha Vihara. Under the guidance of venerable Madawala Sunanda Maha Thero, construction of a sacred relic temple commenced in 1906. Upon his demise, the sacred relic temple still in its nascent stage, continued to be built through support received from the Saddharmadana Society and devoted local patrons, guided by the benevolent hand of Venerable Kodagoda Sri Pangnananda Thero. Notably, Pangnananda thero played a pivotal role in the construction of an almshouse, complete with rooms, a kitchen, and sanitary facilities, funds for which were generously offered from the own personal resources of Mr. Liyanage Abraham De Silva Appuhami of the noble Pamankada Shailagiri bungalow. In its place now stands the two storied Awasa house, complete with an almshouse.

The continued efforts of Venerable Kodagoda Sri Pangnananda Thero transformed the temple grounds to a better version of its former self in every possible way which included officially renaming the temple, once known as Pamankada Maha Vihara, to Sri Maha Vihara. His contributions extended to the flourishing of Kalubowila Sunandarama Vihara, where he erected a three-story grand Dharma Hall complete with a roof, a testament to his dedication. Additionally, he was the visionary behind the construction of the two-story Uposatha hall complete with a sacred relic temple atop it followed by the construction of a grand Pagoda. His efforts continued as he embarked on various initiatives for the development of both temples. In 1929, he initiated and presided over a weekly sermon at Pamankada temple, a gesture of gratitude to his revered mentors, Venerable Baddegama Saranankara Thero and Venerable Madawala Sunanda Thero, which continued to be held annually. He collaborated with the Mahabodhi Society of India and its founder Honourable Anagarika Dharmapala and contributed in the preservation of sacred sites like Buddhagaya and other places of religious significance in Dambadiva. His generous sponsorship of student monks, including Kombala Medhananda thero, Pamankada Buddhaseeha thero, Kalubowila Piyadassi thero, Kalubowila Vipassi thero, and Kotagama Vachissara thero, to pursue higher education in Buddhism stands as a testament to his unwavering commitment to the Dharma Shasana. His legacy is one of profound dedication and transformative influence.

In 1931, Venerable Kodagoda Sri Pangnananda Anunayake Thero passed away, handing over the mantle of responsibility to his senior disciple, Venerable Kombala Medhananda Maha Thero. During His tenure, all the structural developments in both temples had been already taken care of, leaving no room for new constructions. Continuing the Weekly Pirith sermons, initiated by His revered mentor was one of the significant undertakings carried out by him without fail up until two years prior to His passing in 1972. Upon the passing of Venerable Kodagoda Pangnananda Anunayake Thero, barely a year had elapsed since His youngest disciple, had been ordained as Kotagama Vachissara Thero. Venerable Medhananda Thero extended invaluable support to Venerable Kotagama Vachissara Thero, enabling him to evolve into a renowned and revered Buddhist religious figure across Sri Lanka. Venerable Imaduwe Seelarathana Maha Thero, who resided at Pamankada Vihara during this period, demonstrated exceptional dedication to the advancement of Kotagama Vachissara Thero's educational pursuits. As depicted in his biography, he harvested dried coconut branches from the temple grounds, diligently cleaned and prepared them for sale, and used the proceeds to cover Kotagama Thero's travel expenses. Simultaneously, Venerable Pamankada Buddhaseeha Nayaka Thero residing at the temple assumed the role of the Chief Abbot of Pamankada Sri Maha Vihara, along with the esteemed title of Vice Sanghanayaka of the Kotte Sanghasabha in Western Province. He carefully oversaw the construction of a new temple named Jayasekhararamaya in a donated plot of land in the idyllic village of Batuvita, Horana which was generously funded by Mrs. Jayasekhara, a resident of Pamankada at the time. Following the passing of Venerable Pamankada Buddhaseeha Nayaka Thero, Venerable Batuvita Dhamminda Maha Thero assumed leadership and meticulously developed the rest of the temple facilities, transforming it into a fully equipped sanctuary. Venerable Kalubowila Vipassi Thero, residing there at the temple during this time, devoted himself to the temple's progress. He undertook the task of preservation and restoration of the ancient volumes, documents and books held by the temple, culminating in the compilation of a book titled 'Sri Maha Vihara Vamsaya,' chronicling the temple's history. Additionally, he erected a small abode for Sangha called Anandaramaya in the Maussagolla area. Another who resided there at the same time, Venerable Kalubowila Piyadassi Thero, possessed a resonant and deep-set voice, gaining renown for his eloquent recitations of ‘seth kavi’ (poetry for healing and well wishing). His presence added a distinctive cultural flourish to the temple community.