How Galgiriya Mountain supports a rich tank system

A paddy field that is maintained thanks to the water flowing from Galgiriya Mountain

• The uniqueness of Galgiriya Mountain lies in its ability to retain water for farming even during severe droughts
• These tanks each span an area exceeding 200 acres
• More than 40,000 acres of paddy lands were irrigated by water from Galgiriya mountain, as mentioned in the book ‘Three Sinhale Kadayim Saha Withthi’

The Galgiriya Mountain situated in the Ahetuwewa Divisional Secretariat within the Galgamuwa Electoral Division of the Kurunegala District, spans 11 kilometres covering an area of approximately 1600 hectares. This mountain has water streams flowing in all directions; helping it earn the name Galgiriya Mountain, akin to Seetha Gangula.

Surrounding the mountain there are about hundred anicuts constructed using the silt carried by water from the mountain. Some of these anicuts are long and provide coverage for the water streams originating from Galgiriya Mountain. The water from this mountain is taken through Mahagale Wewa to Tabbowa. All irrigation systems were constructed by Prince Saliya. According to folklore researcher Karunaratne Mahagamarala there is no comparable irrigation system anywhere else in the world. This article is fed with information provided by Mahagamarala. 

At the summit of the mountain lie two primary tanks oriented towards the south. At the base of the mountain, there

is the Mudiyannaha Gale Wewa in the village of Mudiyannaha, also known as Kuda Gale Wewa. This tank served as a site for taming elephants during the period when elephants were employed in the construction of tanks.The water from Mudiyannaha Gale Wewa eventually joins the Siyambalangamuwa Oya. According to Mahagamarala, the water that reaches Kala Oya is directed towards the Rajangana Reservoir.

Visitors to this area can find several major tanks, including Divulgane Wewa, Ehatuwewa, and Maha Ambogama Wewa. These tanks each span an area exceeding 200 acres. According to Mahagamarala above these larger tanks there exists a smaller tank that functions as a substantial tank, retaining the silt from the mountain.

Prince Saliya constructed Matigathpathaha and Ulpatha tanks. Two additional tanks are situated above the Ulpatha Wewa. One is Kalu Wewa, characterised by its water being black in colour. The other tank is Pota Wewa. Ulpatha Tank is supplied with the water originating from these two tanks. Subsequently, the water flows into several other tanks before converging with Mahagale Tank. Following this is the Galgiriya Tank, spanning approximately 300 acres and positioned on an elevated area. The Kumbukkadawala Tank is replenished by the water from this tank, surrounded by several smaller tanks, each measuring 50-60 acres. The water that merges with Mahagale Tank is directed to Hunugalvetiya through Paskolavetiya. The ruins of the infrastructure used to divert water can still be observed today. Mahagamarala said that the water then passes through Mee Oya and goes to Inginamitiya, ultimately reaching Tabbowa.

The people in this area worship Prince Saliya as a God. An Arahath Thera, who resided on Galgiriya Mountain, preached that if the irrigation system built by Prince Saliya was to fail, Prince Saliya would be reborn and restore the irrigation system. This belief is documented in a rock inscription on Galgiriya Mountain
- Karunaratne Mahagamarala Folklore Researcher

The uniqueness of Galgiriya Mountain lies in its ability to retain water for farming even during severe droughts. Farmers, relying on rain to fill the tanks during the Maha season, collect water for cultivation during the Yala season. This area experiences little to no rainfall during the Yala season. Despite this, agriculture is sustained through the use of previously stored water. Consequently, the inhabitants of this area are recognised as those who consume Yala rice, as they are the sole cultivators of paddy during the Yala season due to the prevailing drought. Karunaratne Mahagamarala mentioned that in the past, the village Walatthewa was referred to as “Yal Bath Kana Walaththewa”.

There is a tank cascade system with proper water management in the Galgiriya Mountain area, where water from the first tank flows into the second, and subsequently, water from the second tank is directed to the third tank.According to the book “Three Sinhale Kadayim Saha Withthi Potha,” Prince Saliya constructed this irrigation system and performed a ceremony involving an offering of anicuts.

A.D.W. Marambe, also known as Marambe Rate Mahattaya, is a renowned archaeologist. He obtained information from 14 palm leaf manuscript books and authored the book “Three Sinhale Kadayim Saha Withthi Potha” in Kandy in 1921. In this book, Prince Saliya’s construction of tanks and anicuts around Galgiriya mountain is clearly outlined, along with the offerings made. Additionally, the area is home to many tanks which are in ruins. According to Mahagamarala, anicuts like Meda Amuna and Pala Kuda Amuna have suffered destruction.

The spirit of unity 

More than 40,000 acres of paddy lands were irrigated by water from Galgiriya mountain, as mentioned in the “Three Sinhale Kadayim Saha Withthi Potha.” The book notes that these 40,000 acres of paddy fields are still maintained today without any large-scale irrigation system. The culture surrounding these tanks is also remarkable and it is known as the irrigation culture of Sath Korala. People in the area, both historically and living at present around Galgiriya Mountain, cultivated their own crops and shared them generously; embodying a spirit of unity. This generosity extended to various areas and was present during times of sickness, sorrow, rain, fairs, marriage, death, during conversation, and Aththama (labour exchange methods). Even with the presence of the occasional grudge and enmity, during moments of sorrow and trouble, they set aside their differences, considering the shared sorrow as a calamity faced by the entire community. The whole village comes together, prioritising communal well-being, performing every duty and sharing food and betel, as per Mahagamarala’s observations.

The helpful culture of the villages surrounding Galgiriya Mountain remains unchanged to this day. This generous helpful culture practiced by people living around Galgiriya Mountain has been preserved so far because of the irrigation practices instituted by Prince Saliya. Additionally, the rituals associated with the tanks hold significant importance. In the area regarded as the abode of God Ayyanayake, the commencement of fieldwork is marked by Mutti Mangalya (Pot Ceremony dedicated to God Ayyanayaka).Three types of rituals are linked to the tanks in this area. The first is the aforementioned Pot Ceremony. The second is the Yala Pooja (Yala Harvesting Pooja), during which the initial harvest is dedicated to God Ayyanayake. The third ritual aims to prevent tank destruction caused by heavy rains. In this ritual, God Ayyanayake is invoked to halt the devastation, and a shot is fired as a symbolic request. Even today, this ceremony is performed, and there is a prevailing belief that, as a result, the water level in the tanks remains stable, preventing them from breaking even during heavy rain. Mahagamarala said that there is substantial evidence indicating that tank bunds were more prone to destruction during heavy rains when this sacrificial fire was omitted.

Galgiriya Tank

God Ayyanayake

In addition, before commencing any work in this area, it has become customary to invoke the blessings of God Ayyanayake and Prince Saliya. Mahagamarala said, “The people in this area worship Prince Saliya as a God. An Arahath Thera, who resided on Galgiriya Mountain, preached that if the irrigation system built by Prince Saliya was to fail, Prince Saliya would be reborn and restore the irrigation system. This belief is documented in a rock inscription on Galgiriya Mountain”. According to Mahagamarala, the inscription mentions the existence of the necessary treasure to rebuild the anicuts, asserting that only Prince Saliya, upon his rebirth, would have the capability to accomplish this task.

People of five different castes arrived in this area along with Prince Saliya. They are known as the “Kula Thovil Paha” (the five chief persons), including Hena Mama, Berakara Gurunnanse, Kande Mama, Panditha Aththo and Acharya. These individuals were entrusted with managing villages and performing royal duties. Even today, during weddings, the groom and his relatives, accompanied by all Kula Thovil members, participate in printing the Nekath Path (the document containing auspicious times). Interestingly, relatives of Ashoka Mala still reside in this area and they don’t belong to the Kula Thovil Paha. Despite being born to a low caste, no one humiliates them, and they continue to perform duties assigned by Prince Saliya; a practice followed since ancient times. These individuals remain engaged in those responsibilities. The cultural practices associated with the irrigation revival initiated by Prince Saliya in the Galgiriya Mountain area are still preserved. According to Mahagamarala, the people of this area continue to live in peace and harmony today, much as they did in the past.

Kaduru Tank