Literally, caitya means an open space or clearing. In the current context caitya or cetiya signifies such places meant to remember Gautama Buddha. There are usually three types of ‘reminders’ or memorials in honour of the Buddha. Shārìrika Dhātu or actual bone, smithereens of the bones, a tooth, hair or a pinch of the ashes of the Buddha’s body enshrined in a Stūpa or Dāgoba, a dome-shaped structure with a pinnacle, built on a raised stage. Originally Stūpas were mounds of heaped earth covering the dead or coffins, graduating into stylised structures according to the extraordinary status of the dead person, in this case the Buddha. Dāgoba or Dāgǽba is the Sinhala and Pāli for the Sanskrit Dhātu-Garbha, meaning the ‘womb that holds and protects’ the bodily Dhātu of the Buddha enshrined in its chambers. Dhātu is best translated as ‘relics’, derived from the Latin ‘reliquiae’, meaning ‘remains’. These are meant to remind people ‘that the Buddha was a real person’ (not a god or other being), that enlightenment is possible for any person who but tries in the prescribed manner. The second type is Pāribhogika Dhātu. These are objects that the Buddha used or utilised. Obviously his begging bowl, robes etc. have disintegrated. The best known item he ‘used’ or ‘utilised’ was the Bōdhi Tree, under a specimen of which he attained Enlightenment. Even places where he left his footprint fall into this category. Third is Uddhēsika or Uddhēsaka Dhātu. These are representations of the Buddha such as images, statues and other votive objects. Even objects such as the Dhamma Cakka or Wheel of the Dhamma fall into this category as ‘reminders of Buddhist insight’. The Kalutara Bōdhiya premises or Caitya Bhūmi too accommodate a Dāgoba (Shārìrika), a Bō Tree (Pāribhogika) and a shrine room with a Buddha Image (a votive object – Uddhēsika), a set each on the Upper and the Lower Compound.