The extensive investigations, carried out by the archaeological department at the Kuragala, uncovered evidences that the caves at the site were using as a Buddhist monastery during the period between 3rd century BC and first century AD.
An archaeological report on Kuragala area, published by C.H. Collins in 1932, documents about the two cave shelters and 2nd century BC Brahmi inscriptions as well as about the carved stone lintels, stairways and platforms, located at the foot of the Kuragala brae (Budugala area).
From eye copies, C. H Collins published his interpretations of Kuragala inscriptions in JRASCB, XXXII, 1932.
These inscriptions were reread, and republished in Inscriptions of Ceylon Vol.
I by the archaeological department.

Researches done by Sri Lankan archaeologists and epigraphers have established that, inscribed cave shelters were made for Buddhist monks by donors as religious donations.
Caves provide shelter to them during the annual rainy season retreat as prescribed in Theravada Buddhist tradition.
Existence of dripledged caves in a site indicate that they were inhabited by Bhikkhus during the past period and epigraphs further reveal the names of donors who donate the prepared caves to them.

At the summit of the Kuragala is a brick built Stupa which is now an archaeologically protected monument.
The Stupa is considered belongs to the tradition of Akasa Chaithya which type of Stupa were built since 7th century CE to serve as communication beacons giving directions.
The present Stupa has been restored on the location where the residue of ancient Stupa was identified.
However Jailani followers still unlawfully occupy parts of the monastery premises with the support of local Muslim politicians.
The extensive investigations, carried out by the archaeological department at the Kuragala, uncovered evidences that the caves at the site were using as a Buddhist monastery during the period between 3rd century BC and first century AD. An archaeological report on Kuragala area, published by C.H. Collins in 1932, documents about the two cave shelters and 2nd century BC Brahmi inscriptions as well as about the carved stone lintels, stairways and platforms, located at the foot of the Kuragala brae (Budugala area). From eye copies, C. H Collins published his interpretations of Kuragala inscriptions in JRASCB, XXXII, 1932. These inscriptions were reread, and republished in Inscriptions of Ceylon Vol. I by the archaeological department.
Researches done by Sri Lankan archaeologists and epigraphers have established that, inscribed cave shelters were made for Buddhist monks by donors as religious donations. Caves provide shelter to them during the annual rainy season retreat as prescribed in Theravada Buddhist tradition. Existence of dripledged caves in a site indicate that they were inhabited by Bhikkhus during the past period and epigraphs further reveal the names of donors who donate the prepared caves to them. 
At the summit of the Kuragala is a brick built Stupa which is now an archaeologically protected monument. The Stupa is considered belongs to the tradition of Akasa Chaithya which type of Stupa were built since 7th century CE to serve as communication beacons giving directions. The present Stupa has been restored on the location where the residue of ancient Stupa was identified. However Jailani followers still unlawfully occupy parts of the monastery premises with the support of local Muslim politicians.
Kuragala