 pandol, erected with banana trees(Paranavitana, 1944). Although the geographical location of certain roads and streets cannot be exactly identified it is further implied that there had been streets allocated for certain specific purposes.
Thus, according to Mahavamsaarea outside the western rampart had been allocated for commercial activates from the 5th century BC onwards. The streets outside were named velanda veediya (market street) Pandukabhaya settled his trading community who migrated from the West Asia in this area when there had been trading activities (Mv.10.89-90). Excavation conducted in the inner city has proved the presence of foreign traders even before the 5th century BC (Deraniyagala&Abeyratne, 2000; Silva, 2000). According to Basavakkulama rock inscription during the era of king Upatissa (368-410), the area around the western gate of the city had remained a trade centre (Paranavitana, 1960).Comparing historical and archaeological research the main road network running to all four directions of the capital had finally entered the market street which was outside the western gate. Stone bridges of different dimension found in the central city of Anuradhapura are of strong archaeological evidence to say that the streets within the city were constructed according to the constructed principles of Kautilay’s Arthasasthra. It says that certain roads were constructed according to the purpose they served.
Movement by road to significant destinations
From around 4th century AD a road network had spread over the island as a result of activities like pilgrimages to temples and contacts with the harbour. Historical events record from the time of king Pandukabhaya carry information about an overland road network connecting the city of Anuradhapura to thecoastal peripheries. After the advent of Buddhism during the reign of Devanampiyatissa Buddhism was spread throughout the country through the road network which has covered the whole island ( Sv,. 445-446)
Evidence could be found from ancient chronicles and from inscriptions regarding the maintenances, construction and the development of a road network reaching the northern maritime province of Jambukolapattan and also Magama city and Godavaya harbour of the southern Sri Lanka (Vidanapathirana,2016). There were roads touching the harbour along the eastern and western coast. Chronicles and inscriptional record the existence of a developed road network connecting even significant religious destinations like SriPada in Samanalakanda (Adam’s peak) in the central hill (Wickremesinghe,1927).These roads had been developed and maintained with the royal patronage. Northern highway leaving Anuradhapura citadel up to Jambukolapattana in the northern coast reach the harbour of Uratota (Kayts).Mahavamsa further record the contacts between the royalty in Anuradhapura and Kajaragama (Kataragama) and Candanaga main Ruhana desa in the southern part of the island.
During the famine that occurred in the 1st century BC according to Sammohavenodani Attakata of Rev. Buddhaghosa it was from the port of Jambukolapattana that the Buddhist monks embarked on their journey to temples in India. It is mentioned in the same text that ships were assembled in Jambukolapattana for this purpose. As mentioned inRajavaliya it implied that king Gajaba 1 (114-136 AD) left for Jaffna on the same routeto invade the Chola kingdom of southern India. According to Dathuvamsa, king Kitsirimevan (331-569AD) carrying the sacred tooth relic disembarked at Jambukolapattana to reach Anuradhapura (Datu.8-11).Depending on its nature of activities of the port at Uratota it is necessary to pay our attention to that main overland road that connected the port city to the capital city of Anuradhapura. Construction and maintenance of roads up to the northern boundary came under the supervision of the kings. Tamil Inscription at Nagadepa Island in north by the king Parakkramabahu I says that Uratota had been the principle port where Indian trades entered the country (Indrapala,1963). The king had paid special attention to India