short essay about king dutugemunu

King Dutugemunu, the Great Buddhist Monarch from Anuradhapura!

If you have ever heard about the delight of the history of Sri Lanka , you surely know how exciting it is to traverse through it. The interesting incidents that took place in the past, the rivals that turned out to be significant milestones, the greatest monarchy! Of course, all of them together make the Sri Lankan saga, interesting beyond a doubt. However, when exploring them one after another, the tale of King Dutugemunu happens to be one of the most remarkable in Sri Lankan history. In fact, Mahawamsa , the great chronicle, dedicates one-fifth of the book to King Dutugemunu’s story.

Thus, it is indeed important that we get to know about this legend, especially, if you are interested in exploring the grandeur of the Sri Lankan saga. However, the tale of King Dutugemunu is often swapped with myth and truth, and the line between reality and fantasy is vague. Yet, it is certainly not to be missed. So, why not? Let us begin revealing the majesty of this greatest monarchy of Sri Lanka, King Dutugemunu!

The Valiant Narrative of Vihara Maha Devi

The parents of King Dutugmaunu also hold a remarkable place in the olden days of Sri Lanka. Moreover, the family background of King Dutugemunu played a vital role in moulding his character. Hence, it is important that we get to know about them as well.

King Kavantissa was the father of Prince Dutugemunu. Meanwhile, Vihara Maha Dewi was the mother of Prince Dutugemunu. King Kavantissa was a great-grandnephew of King Devanampiyatissa who ruled the Kingdom of Anuradhapura . Further, King Kavantissa was the ruler of Rohana, the Southern part of Sri Lanka. Similarly, Vihara Maha Dewi was the daughter of the regional ruler Kelanitissa. He was the ruler of the area, popular as Kelaniya today.

Illicit Love Affair Between Kelanitissa’s Brother and Wife

According to fables, one of King Kelanitissa’s brothers, Uttiya, had an affair with his queen. Kelanitissa got to know this. And indeed, he became furious over this incident. Meanwhile, his brother fled away in fear. Unable to forget his love, he sent a letter to his lover through a monk who visited Kelanitissa’s manor for almsgiving. Kelanitissa saw the monk dropping a letter at his castle. With this sight, he mistook that this letter was from Arhat Bhikkhu (a monk who has attained “Nibbana”). Accordingly, he ordered the monk to be killed in a hot oil cauldron.

The Great Sacrifice of Vihara Maha Devi to Secure the Country

Heavens got angry by his action. As a result, the sea flowed onto the land. Kelanitissa’s ministers informed him that sacrificing a maiden to the sea would stop this catastrophe. And thus with the willingness of Vihara Maha Dewi, King Kelanitissa sent her to the sea in a ship to satisfy the Gods. However, her ship landed near Rohana. Fishermen who sighted the boat brought her to their King, Kavantissa. King Kavantissa was impressed by her beauty and bravery. Thus, he decided to marry her. After the marriage, Vihara Maha Dewi, and King Kavantissa had two children. The elder son was Prince Gemunu. The younger son was Tissa.

Extraordinary Cravings of Vihara Maha Devi

According to chronicles, Vihara Maha Devi had peculiar cravings while bearing prince Gemunu in her womb. Once she needed to sleep on a pillow made of honeycombs. In addition, she needed to bathe in the water that used to clean the sword that slew the head of Elara, an invader of Northern Sri Lanka. Owing to these cravings, the palace soothsayers made several predictions. They also predicted that the prince-to-be-born will end the Tamil rule in the North and unify the island.

How Did Prince Gemunu Get the Name Dutugemunu?

During King Kavantissa’s rule, a Chola King from India ruled the Northern part of Sri Lanka, Rajarata. He was Elara. However, the capital of Rajarata was Anuradhapura and it was the traditional seat of Sinhalese kings. Still, King Elara maintained a strong army. Moreover, he could get extra troops from India in an emergency. Hence, King Kavantissa did not declare war against Elara. He knew that Sinhalese forces were meager and weak to bring about a victory in a battle.

Prince Gemunu Sending His Father a Set of Women Outfit

During his rule, King Kawantissa merely prepared for future war and laid the foundation of a unified Sri Lanka. However, Prince Gemunu did not agree with his father. Once, he rode to Kasathota with his troops and sent a message to his father asking for permission to cross the Mahaweli River. King Kavantissa refused to grant permission saying it was not the right time to unleash war.

Prince Gemunu thought his father was a coward for not launching battle. So, he ridiculed him by sending women’s jewelry and clothes for him. His father became enraged by this. Therefore, he ordered Prince Gamunu to be brought back in chains. However, when Prince Gemunu heard this, he fled to Ratnapura. Thus he became “Dhutta-Gamini”. It meant, “wicked or disobedient” Gamunu. Later, with the ease of pronunciation, Dhuttagamini became Dutugemunu.

Ten Giant Warriors of King Dutugemunu

King Kavantissa was aware of the fact that he could not defeat Elara during his lifetime. However, he raised an army that would assist his son in the war. The ten giant warriors and thousands of capable men had one ambition. That was to wipe off the Cholas from Sri Lanka. King trained them in archery, swordsmanship, riding horses and elephants. However, two little princes, Gemunu and Tissa joined them in practice.

Those ten giant great warriors were,

Nandimithra
Theraputtabhaya
Labhiyawasabha
Pussadeva and
Khanjadeva.

They fought alongside the king in the “Great Battle of Vijithapura”. Accordingly, the King rewarded them handsomely after the war.

The Feud Between Two Brothers Gemunu and Tissa

After the death of King Kavantissa, internal conflicts arose in Rohana. The Buddhist bhikkhus and the ministers discussed among themselves with regard. Finally, they decided that it is Prince Gemunu, who should become the King next. However, two princes, Gemunu and Tissa had disputes, each of them coveting the throne. King Kavantissa foresaw this and had ordered the ten giant warriors to stay impartial in a battle between the princes. Prince Tissa lost to his brother and fled away to Dematamal Viharaya. The chief monk of Dematamal Viharaya, Ven. Gokanna Tissa Thero saved the prince’s life. He also resolved the dispute between the two brothers. Finally, Prince Tissa returned to Digavapi and Prince Gemunu returned to Magama. People welcomed both of them warmly and happily.

The Great Battle of Vijithapura

Soon after becoming the King of Rohana, King Dutugemunu launched a battle against Elara. The war campaign intended on “Restoring And Glorifying Buddhism.” King Dutugemunu and his troops set out from Magama. Next, they crossed the Kasathota of Mahaweli River. This led them to seize many of the forts and cities under King Elara. On their way, they captured a number of generals of King Elara as well. King Dutugemunu’s next target was to capture the Vijithapura fortress.

Settling Camps at Kandawurupitiya

At that time, Vijithapura fort was second only to the Anuradhapura fort. According to chronicles, at least three moats provided good security around it. King Elara’s remaining troops retreated to Vijithapura and elevated the security of the fortress. King Dutugemunu’s forces too, marched forward and camped in the city. The open area which Dutugemunu and his troops camped came to be known as Kandawurupitiya. However, King Dutugemunu stayed for months camping inside the city waiting for the right moment to attack the fort. Both the parties continued to assault each other during this time.

King Dutugemunu Capturing the Vijithapura Fort

Finally, after about six months, King Dutugemunu decided to attack the fort and seize it. King and the 10 generals, or better known as giant warriors, along with the troops attacked four gates of the fort simultaneously. After casualties and injuries to both sides, King Dutugemunu was able to capture the Vijithapura fort.

The conquest of Vijithapura fort became crucial in the siege of the Anuradhapura city. Later, he marched to Anuradhapura with his troops and defeated Elara in combat. This led King Dutugemunu to become the King of Sri Lanka.

The Great Era of King Dutugemunu

King Dutugemunu beat Elara and became the first king to bring the whole of Sri Lanka under one flag. After the consolidation of power, King Dutugemunu went on to bring a golden age of Buddhism during his rule. He constructed many stupas, repaired the lakes, and extended trade between Sri Lanka and the West.

Great Stupas and Temples Done By King Dutugemunu

Among the Stupas he constructed,the following are the most notable.

Mirisawetiya
Ruwanweliseya

Just as with everything else about his life, there are interesting chronicles behind these constructions too. Let us share with you a glimpse of them as well.

As history reveals, King Dutugemunu once travelled to the shores of Tissa wewa, for a water festival. On his way, he placed his spear that had a sacred relic, in the soft ground. Later, after returning he tried to get back his spear. Still, neither the king, nor anyone else was able to get it back from the ground. Thereafter, King Dutugemunu ordered to build a stupa there. And, the stupa that came up accordingly, in that place is Mirisawetiya.

Apart from that, there is an interesting story behind the construction of the gigantic stupa, Ruwanweli maha seya as well. As per chronicles, the Great Arhant Mahinda, who brought Buddhism to Sri Lanka, reserved a sacred land to build a stupa. Then, King Devanmpiyatissa, who was the king then, mentioned about this reservation in a stone pillar. Making that wish a reality, King Dutugemunu found this stone pillar. So, as per the stories, it is after this incident that King thought of constructing this gigantic stupa. However, this stupa was popular as Swarnamali Stupa as well.

According to folklore, while preparing for the battle against Elara, Kataragama Deity appeared before King Dutugemunu and presented him with a sword. King Dutugemunu later built a temple at this site. Today that temple is known as Henakaduwa (Hena means Thunder, Kaduwa meaning sword) Purana Raja Maha Viharaya. In addition, he constructed Ruhunu Kataragama Devalaya, a shrine separated for the worship of Kataragama Deity.

The Only Son of King Dutugemunu

In addition to his construction work, King Dutugemunu is yet again famous because of a dispute with his only son. Prince Saliya was the son of King Dutugemunu. Prince Saliya had a secret love affair with Ashokamala. She was a lady of scavenger caste. That caste was one of the lowest castes of Sinhalese Society. Thus, he had to either give up the throne, or the love of his life. However, Prince gave up the rights to the throne because he refused to give up on his love. Chronicles mention that later King forgave the couple and reconciled with them.

Death and Legacy of King Dutugemunu

King Dutugemunu died as an aged monarch who fulfilled his duty to his nation and religion. Therefore, his death is also entangled with a story. According to folklore, King Dutugemunu planned to finish the construction of Ruwanweliseya, his most renowned work before his death. Plans went awry and he was unable to finish it before he fell ill. Prince Tissa, knowing the last wish of his beloved brother, covered the stupa in white garb and showed it to his dying brother. King Dutugemunu died bearing this sight in his heart and was immediately born in Tusita heavens. Prince Tissa became the King of Sri Lanka after him.

The Bottom Line

After all, King Dutugemunu was a great leader who fought victoriously to resurrect the Sinhalese monarch. Moreover, he contributed immensely to the exhilaration of Buddhism. Most of the constructions found in Anuradhapura today are simply the great works of King Dutugemunu. So, by chance, if you explore the city of Anuradhapura, you will surely remind him several times in your journey. The bond he has with Anuradhapura is that much significant. However, owing to all these reasons, King Dutugemunu happens to be one of the greatest monarchs in Sri Lankan history. Hence, King Dutugemunu is still alive in the hearts of Sri Lankans, even after several hundreds of centuries of his lifetime.

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Ruwanwelisaya Dagoba: A Timeless Symbol of Sri Lanka‘s Buddhist Heritage

by history tools
May 27, 2024

Introduction

In the ancient city of Anuradhapura, a towering monument stands as a testament to Sri Lanka‘s rich Buddhist history. The Ruwanwelisaya Dagoba, a massive stupa dating back to the 2nd century BC, is not just an architectural marvel but a sacred site that holds immense spiritual significance for Buddhists worldwide. This article delves into the fascinating story behind this iconic structure, exploring its historical context, architectural features, religious importance, and enduring legacy.

King Dutugemunu: The Visionary Behind Ruwanwelisaya

The story of Ruwanwelisaya is inextricably linked to one of Sri Lanka‘s most celebrated rulers, King Dutugemunu (reign: 161-137 BC). A member of the Anuradhapura Kingdom‘s Sinhala dynasty, Dutugemunu is best known for uniting the island under Sinhalese Buddhist rule after defeating the Tamil king Elara in a legendary battle.

According to the ancient chronicle Mahavamsa, Dutugemunu was a devout Buddhist who sought to establish Sri Lanka as a stronghold of the faith. The construction of Ruwanwelisaya was a key part of this vision, with the king dedicating the stupa to enshrine sacred relics of Lord Buddha, including his belt and alms bowl.

Dutugemunu‘s reign marked a golden age in Sri Lankan history, with Anuradhapura flourishing as a major center of Buddhist learning and culture. The king patronized the arts, supported the sangha (monastic community), and undertook numerous public works projects, including the construction of massive irrigation systems that transformed the island‘s agriculture.

Architectural Marvel: The Design and Construction of Ruwanwelisaya

Ruwanwelisaya Dagoba is a testament to the engineering skill and architectural prowess of ancient Sri Lankans. The stupa‘s design follows the classic "bubble" shape of early Sinhalese stupas, with a massive hemispherical dome resting on a square base. The dome itself is said to represent the vastness of the Buddha‘s teachings, while the square base symbolizes the Four Noble Truths.

The original stupa was constructed using brick and stone, with a layer of lime plaster applied to the exterior to give it a smooth, white finish. The structure was then decorated with intricate carvings and surrounded by a stunning array of stone elephant statues, each one unique and exquisitely crafted.

At its peak, Ruwanwelisaya stood over 300 feet (91 meters) tall, making it the largest stupa in Sri Lanka and one of the tallest monuments in the ancient world. The engineering techniques used in its construction, such as the use of interlocking bricks and innovative foundation design, were groundbreaking for their time and influenced Buddhist architecture throughout South and Southeast Asia.

A Sacred Space: Religious Significance and Rituals

For Buddhists, Ruwanwelisaya is not just a historical monument but a deeply sacred space imbued with spiritual power. The presence of the Buddha‘s relics within the stupa makes it a focal point for pilgrimage and devotion, with thousands of worshippers flocking to the site each year to pay their respects and seek blessings.

One of the most important rituals associated with Ruwanwelisaya is the annual procession, held on the full moon day of the Sinhala month of Esala (July/August). During this event, the sacred relics enshrined within the stupa are taken out and paraded around the city, accompanied by a colorful procession of dancers, musicians, and elephants.

Throughout the year, devotees visit Ruwanwelisaya to perform various rituals and offerings. The offering of flowers, particularly lotus blossoms, is a common practice, as is the lighting of oil lamps and the burning of incense. Many pilgrims also choose to meditate or chant sutras in the presence of the stupa, seeking to absorb the spiritual energy that emanates from this sacred space.

Restoration and Revival: Bringing Ruwanwelisaya Back to Life

Despite its immense cultural and religious significance, Ruwanwelisaya fell into a state of disrepair over the centuries. By the late 1800s, the once-magnificent stupa was little more than a crumbling ruin, its white plaster gone and its pinnacle long since collapsed.

It took the dedication and perseverance of a group of Buddhist monks and lay devotees to bring Ruwanwelisaya back to its former glory. In the early 1900s, Venerable Naranvita Sumanasara Thero spearheaded a massive restoration project, rallying support from across the island and beyond.

The restoration was a monumental undertaking, involving the reconstruction of the stupa‘s brick core, the reapplication of lime plaster, and the painstaking repair of the decorative elements. Funded entirely by donations, the project took nearly three decades to complete but the end result was a sight to behold.

Today, Ruwanwelisaya stands tall once again, a gleaming beacon of Buddhist faith and Sinhalese cultural pride. The restored stupa has become a major tourist attraction, drawing visitors from around the world who come to marvel at its beauty and soak in its spiritual atmosphere.

Conclusion: An Enduring Legacy

More than just a beautiful monument, Ruwanwelisaya Dagoba is a powerful symbol of Sri Lanka‘s ancient history and rich Buddhist heritage. Its story is one of visionary leadership, architectural brilliance, religious devotion, and cultural resilience.

As we stand before this magnificent structure, we are reminded of the enduring power of faith and the human spirit‘s capacity for creation and transformation. Ruwanwelisaya is a testament to the ingenuity and artistry of the ancient Sinhalese people, as well as the unifying force of Buddhism in shaping Sri Lankan identity.

For Buddhists and non-Buddhists alike, a visit to Ruwanwelisaya offers a profound experience of beauty, spirituality, and connection to the past. As this sacred site continues to inspire and awe visitors from around the world, it stands as a timeless reminder of the extraordinary achievements of our ancestors and the enduring relevance of their wisdom and faith.

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Kala Korner by Dee Cee

"…Thus died this persevering, indefatigable, energetic, warlike, and religious prince, beloved by his people, honoured by his contemporaries, and extolled by posterity as the deliverer of his country, the embellisher of Ceylon and the prop and support of Buddhism itself. Nor was it without reason that Gamono received these extraordinary honours.

His life has indeed been one of uncontrolled selfishness and audacity; at least entirely so in the subsequent part of his history; but fortunately for his future character that selfishness ran parallel with the interests of his country and thus the motives of his actions were overlooked in their effects."

Reading through this reference to King Dutugemunu in the 'History of Ceylon' by William Knight in 1845 - a book he picked up quite by accident from a pile of books on the pavement while on a pilgrimage to Buddhagaya, one- time senior administrator P.G.Punchihewa was inspired to research into the life of the great king. On top of that he was shocked when he found that in the National Museum Guide, there is no reference to King Dutugemunu.

He just could not believe it. Having written a number of children's books, he thought a book for children on Dutugemunu would be useful, particularly because students are not taught history and they are not aware of great men whom we have admired over the centuries. However, as he proceeded with his research it dawned on him that the book should cater to adults as well.

Recently the Sarasavi publication - 'Maha Senapathi Dutugemunu Rajathuma' (King Dutugemunu, the Commander-in-Chief) - was launched at a house-full gathering at the National Library Services Board auditorium amidst Punchihewa's campus contemporaries, educationists, ex-administrators and friends.Punchi, as I always prefer to call him, has been fascinated by the character of Dutugemunu from his younger days. He recalled the days when as a five year old, he worshipped Ruvanveli Seya with his mother beside him. He had repeatedly read Martin Wickremasinghe's novel 'Rohini'. Denis Clark's 'The Golden Island' was one of the earliest English books he read. Colin de Silva has introduced Dutugemunu to world literature through his 'The Winds of Sinhala'.

Punchi’s recent effort gives a new dimension to the Dutugemunu story. He discusses at length the ground work prepared by Dutugemunu's father, King Kavantissa, to free the country from Tamil domination and unify it. He knew it was a gigantic task. In fact, when he thought of the need to unify the country, the prince was only 12 years old. When Dutugemunu actually succeeded in this effort, he was 44. The far-sighted king Kavantissa is the first monarch in Sinhala history who built up a professional army. He was a devout Buddhist and worked closely with the Maha Sangha. He is credited with 138 temples and cetiyas. According to the Dhatuvamsa, among them were Situlpavuva Vihara, Walasgala Viharaya Tissamaha Vihara and Seruvila dagoba.

Punchi rejects the assumption in the Mahavamsa that Kavantissa was a timid individual. To him he was a great emperor who acted with vision and patience and prepared the ground work for his son Dutugemunu to unify the country.

Punchi gives adequate coverage to the contribution made by Dutugemunu's mother Vihara Maha Devi, the royal elephant Kandula, and the 'Dasa Maha Yodhayo' - the ten giants. He describes in detail how he planned the war against Elara, the Tamil ruler in Anuradhapura at the time. He quotes extensively from a wide range of research material including books, inscriptions and historical records.

In the concluding chapter assessing Dutugemunu's successes, Punchi compares him to a priceless gem with many facets. He finds it difficult to identify a similar character in world history. If at all, he can only be compared with India's King Asoka. Just as there are similarities between the two, there are also differences. Asoka reunited India, thereby achieving a gigantic task. Dutugemunu was the first king to unify Sri Lanka.

The main difference lies in their motives. While Asoka was keen in conquering territories and expanding his power base, Dutugemunu, from his young days had a different motive. His ambition was to protect Buddha Sasana and unify the country. He has repeatedly stated this. "My effort is solely to protect the religion and not for my personal glory," he told the Maha Sangha at Tissamaharama just before he embarked on his march to Anuradhapura. The end result of the efforts of both kings, however, was that they both rendered a great service to Buddhism. While Asoka took the initiative in making Buddhism a universal religion, Dutugemunu protected and spread the religion in Sri Lanka.

Punchi also commends Dutugemunu's skills as a war strategist. The king displayed the skills of a veteran commander-in-chief when directing a battle. Before the battle of Vijithapura he tested the strengths of two of the key characters, Kandula and Nandimithra, as well as the other commanders. He misled the enemy forces by building a fortress away from Kasagala on his mother's advice. He used spies to capture Mahela, an enemy commander.

Dutugemunu also gave priority to the needs of the troops on the way to the battlefront. He gave over the task of supplying meals to brother Tissa and sent him to Dighavapi - a strategic location between Anuradhapura and Magama. It was easier to get the foodstuffs from Dighavapi than transporting them from Magama in the deep south. Meanwhile, he saw to it that people in Magama did not starve. He built tanks and ensured that paddy lands were cultivated. He personally participated in these activities whenever time permitted.

Once Dutugemunu captured Vijithapura and the cities of Girilaka and Mahela, he did not rush to capture Anuradhapura. It was yet another strategy. He camped at Kasagala where he spent time even to build a tank. He wanted his troops to relax before launching the final onslaught. It also gave him time to make fresh recruitments.

Meeting Elara on the battlefield face to face was also a rare happening in history. Defeating Elara was not a mere act of vanquishing a foreign invader. Elara was an experienced, clever and popular monarch. When Dutugemunu confronted him he had ruled Anuradhapura for 44 years. He had solidly consolidated his position. He had won the hearts of the people as a just king.

He displayed his foresight by recruiting Sinhala soldiers to his army without confining it to Tamil soldiers. He consulted Sinhala ministers on the strategy to follow when he heard that Dutuegmunu was camping at Kasagala.

Dutugemunu's success unified the divisive forces in the country. Although Elara was a just king, his Tamil followers harassed the Buddhists and were actively engaged in anti-Buddhist activities. Dutugemunu's efforts ensured territorial integrity as well as cultural integrity.

Describing Dutugemunu as "a wonderful character", Punchi quotes the respect accorded to Elara after his death as an incident unparalleled in history. He was a grateful individual and a disciplinarian. Punchi gives adequate evidence to prove his arguments.

As Tissa Devendra pointed out in his address at the launch, the younger generation has lost a lot by not learning history as a subject in school. "It is ironical that the person responsible for it was later rewarded with the highest position in a university", he lamented.

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King Dutugamunu became the ruler who brought the whole of Sri Lanka under the shade of a single canopy or umbrella. Dutthagamani brought the whole island under the shade of his canopy as a Sinhala-Buddhist ‘nation’. In the Buddha’s time, cetiya had the more general meaning of cenotaph but by Dutugemunu’s time in Sri Lanka, a cetiya, stupa or dagaba was exclusively a place where Buddha or arahant relics were enshrined. In Sri Lankan thought one customarily expresses reverence for one’s parents, gurus and other idealized figures by wishing them eventual Buddhahood. The troubled conscience of the king, however, has been a troublesome one for Buddhists, and especially for monks. The eminent Buddhist scholar-monk Walpola Rahula responds to this event in both pragmatic and unequivocally moral terms. Ashoka, the great Buddhist king of India, was guilt-stricken at the conquest of Kalinga, but the trigger must be distinguished from the deeper instigator of the action.

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Lankapradeepa - Gateway to Sri Lanka

Mirisawetiya | first stupa of king dutugemunu.

මිරිසවැටිය මිරිසවැටිය යනු ශ්‍රී ලංකාවේ අනුරාධපුර පිහිටි පුරාණ විහාරයකි. ඉතිහාසය ක්‍රි.පූ. 2වන සියවසේදී දුටුගැමුණු රජු (ක්‍රි.පූ. 161-137) විසින් මිරිසවැටිය ඉදිකරන ලදී. මිරිසවැටිය ස්තූපය ඉදිකිරීම සම්බන්ධව වංශකතාහී කියැවෙන්නේ, දුටුගැමුණු රජු දිය කෙලියට ගොස් ආපසු පැමිණෙන අවස්ථාවේ විවේක ගැනීම පිණිස මෙම ස්ථානයේ තබා තිබූ සර්වඥ ධාතු සහිත සිය ජය කොන්තය (සෙංකෝලය) නැවත ගැනීමට උත්සාහ කිරීමේදී එය එතැනින් සෙලවීමටවත් නොහැකි වූ බවත්, පසුව රජු විසින් එය වට කොට මෙම ස්තූපය ඉදි කරවූ බවත්ය. රජු විසින් ස්තූපය මිරිසවැටිය ලෙස නම් කොට තිබෙන්නේ, ඔහු විසින් සංඝයා වහන්සේ නොපුදා මිරිස් මාළුවක් අනුභව කිරීම නිසා සිදුවූ දෝෂයට වන්දියක් වශයෙනි. රාජ්‍ය අනුග්‍රහය එතැන් පටන් රාජ්‍යයත්වයට පත්වූ රජවරු බොහොමයක් දෙනා මිරිසවැටි ස්තූපයේ අභිවෘද්ධියට සිය අනුග්‍රහය දක්වා තිබේ. 1වන ගජබාහු (ක්‍රි.ව. 114-136), වෝහාරික තිස්ස (ක්‍රි.ව. 209-231), ගෝඨාභය (ක්‍රි.ව. 249-263), 1වන මොග්ගල්ලාන (ක්‍රි.ව. 491-508), 2වන කාශ්‍යප (ක්‍රි.ව. 650-659), 5වන කාශ්‍යප (ක්‍රි.ව. 914-923), 4වන මහින්ද (ක්‍රි.ව. 956-972), 1වන පරාක්‍රමභාහු (ක්‍රි.ව. 1153-1186), හා නිශ්ශංකමල්ල (ක්‍රි.ව.1187-1196) වැනි රජවරුන් මිරිසවැටි ස්තූපයේ හා විහාරයේ සංවර්ධනයට කටයුතු සඳහා දායක විය. 5වන කාශ්‍යප රජුගේ අනුරාධපුර පුවරු ලිපියෙහි හා නිශ්ශංකමල්ල රජුගේ අනුරාධපුර රුවන්වැලි සෑ පුවරු ලිපියෙහි මිරිසවැටිය පිළිබඳ සටහන්ව පවතී. දාගැබ හා නටඹුන් මිරිසවැටිය ස්තූපය 48.8 මී පමණ උසකින් යුක්ත වන අතර ගර්භයෙහි සිව්දිශාවෙන් වාහල්කඩ ඉදිකර ඇත. වත්මන් ස්තූපයෙහි හතරැස් කොටුව හා කොත් කැරැල්ල දැකිය හැකි වූවත් පුරාණ ස්තූපයෙහි ඒ වෙනුවට තිබී ඇත්තේ ඡත්‍රයකි. ස්තූපය වටා ඇති නටඹුන් පුරාණ මිරිසවැටි විහාරයේ ගොඩනැගිලි වන අතර, ඉන් පැරණි පොහොය ගෙය, දාන ශාලාව, හා භික්ෂු කුටි මොනවාද යන්න හඳුනාගෙන ඇත. මීට අමතරව ස්තූප මළුවෙහි බිමට අතුරා ඇති ගල් පුවරු 4ක් මත ක්‍රි.ව. 1හෝ 2වන සියවසට අයත් පසුකාලීන බ්‍රාහ්මී අක්ෂරවලින් යුත් ශිලා ලිපි දක්නට ලැබේ. ප්‍රතිසංස්කරණය 19වන සියවස පමණ වනවිට මිරිසවැටි ස්තූපය ගරාවැටී නටඹුන්ව තිබිණි. යටත් විජිත සමයේ බ්‍රිතාන්‍යයන් විසින් ස්තූපය සම්පූර්ණ ප්‍රතිසංස්කරණයකට ලක්කරනු වස් නව ගර්භයක් ඉදිකිරීම ආරම්භ කලත් එය අඩි 60ක පමණ උසකට ලඟාවූ පසු අත්හැර දමන ලදී. 1979 වර්ෂයේදී පුරාවිද්‍යා දෙපාර්තමේන්තුවේද සහය සහිතව දාගැබ සංවර්ධන සමිතියක් විසින් මිරිසවැටි ස්තූපයේ සංරක්ෂණ කටයුතු නැවත අරඹන ලදී. කෙසේ නමුදු, ස්තූපයේ නිදන් වස්තු තැන්පත් කිරීමට පැය කිහිපයකට ප්‍රථම, අළුතින් ඉදිකරන ලද ගර්භය 1987 ජූනි 10වන දිනදී කඩාවැටුනේ ඒ වනතුරු ස්තූපයේ සංරක්ෂණයට ගත් සියළුම උත්සහයන් ව්‍යර්ථ කර දමමින්. 1990 වර්ෂයේදී පුරාවිද්‍යා දෙපාර්තමේන්තුව විසින් පුරාණ ස්තූප ගොඩැල්ල ආවරණය කරමින් වත්මන් මිරිසවැටි ස්තූපය ඉදිකිරීම ආරම්භ කරන ලදී. 1993 පොසොන් පොහොය දින ප්‍රතිසංස්කරණ කටයුතු නිමවන ලද ස්තූපය විවෘත විය. වන්දනාකරුවන්ගේ ඉල්ලීම පරිදි ස්තූපය වටා සුදු පිරියම් කිරීම 1995 වසර වනවිට සිදුවිය.

THE MAHAVAMSA

The great chronicle of sri lanka, king dutugemunu (164 bc – 140 bc).

Prince Gamini was born to a royal family in southern Lanka. His parents were King Kakavanna Tissa and Vihara Maha Devi.

The Birth of Prince Gamini: Dutugemunu

Mahanaga was the brother of King Devanam Piyatissa. Mahanaga was second in line to the throne. One of the wives of King Devanam Piyatissa, decided to kill Mahanaga in order to get the crown to her son after King Devanam Piyatissa. At that time Mahanaga was constructing the Tharachcha reservoir. One day Mahanaga and the little Prince were planning to go to the Tharachcha reservoir and the queen gave a basket of mangoes to Mahanaga. She kept one poisonous mango on the very top of the basket thinking that poisonous mango would be eaten by Mahanaga. Unfortunately little boy ate the mango and died. Mahanaga was terrified and ran away to Southern Lanka. Mahanaga found refuge in Yaththalaya Vihara in Galle. In this vihara, Mahanaga’s wife gave birth to a son and was named Yatthalayaka Tissa.

(Author’s note: This vihara still exists and today known as Yatagala vihara in Mataramba, Galle. This is a very beautiful vihara and lies under a large rock.) In time Mahanaga became the ruler of Rohana. Mahanaga constructed a dagaba (A Buddhist structure) near Magama river.

Yatala Chaithya - Image:zeylanica.com

After Mahanaga, his son Yatthalayaka Tissa became the King of Rohana. After Yatthlayaka Tissa, his son Abhaya became the ruler of Rohana. After Abhaya, his son KakaVanna Tissa became the ruler of Rohana. (KakaVanna Tissa is better known in Sri Lanka today as Kawan Tissa). While Kaka Vanna Tissa was ruling Rohana, Kalani Tissa was ruling the Kalani area.

Kalani Tissa and Ocean Engulfing the Land: Kalani Tissa had a brother named Uttiya who had a secret relationship with Kalani Tissa’s wife. When Kalani Tissa found out about the relationship, Uttiya ran away and hid among the people. One day Uttiya sent a man dressed as a Buddhist monk hidden among other monks. The man came near the queen and dropped a letter. King heard a slight noise and found the letter. King thought the letter was dropped by one of the Arahath Theras (Arahath = Achiever of Nirvana, Thera = Buddhist monk) who was standing nearby and killed the monk by putting him inside a hot oil caldron. The gods got upset from this heinous crime and ocean started to flow into land. After consultation of the ministers, King Kalani Tissa decided to send his beautiful daughter Vihara Devi (Later she became known as Vihara Maha Devi) in a ship to satisfy the gods. The ship carrying Vihara Devi landed in Rohana and was found by Kaka Vanna Tissa. He was impressed with her beauty and married her.

In time, a Prince was born to the King and the Queen and they named him Prince Gamini. The King invited twelve thousand monks for the name giving ceremony of Prince Gamini. King Kawan Tissa prepared milk rice for the monks.

(Author’s note: Milk Rice (Kiri bath in Sinhalese) is still commonly prepared in modern Sri Lanka. Kiri bath is a mixture of coconut milk and rice. It is possible that milk rice during King Kawan Tissa’s time was no different than today’s “Kiri bath”).

In time, a second son was born to the King and he was named “Tissa”.

Three Vows: When Prince Gamini was twelve and Prince Tissa was ten years old, King Kawan Tissa, brought them to his room. King had three small portions of rice in a dish for each Prince. The King said that they would be taking three vows today and they should never be broken.

King asked the boys to take the first Vow and eat the rice portion in front of them. “We will not do any harm to monks” Boys took the first Vow and ate the rice portion.

King asked the boys to take the second Vow and eat the rice portion. “ We will not fight with each other” Boys took the second vow and ate the rice portion.

King asked the boys to take the third Vow and eat the rice portion. “ We will not fight with Damilas” Both boys refused to take the third vow. Both of them left the room.

Prince Gamini went to his room and slept all curled up. Mother Vihara Maha Devi came to his room and asked why he is sleeping curled up in a large bed and why not stretch out and sleep comfortably. Then Prince Gamini stated “On one side there is the dumb ocean and on the other side beyond the river there are Damilas. How can I stretch out and sleep comfortably”.

When King Kawan Tissa heard these remarks, he remained silent.

Prince Gamini grew vigorous and strong.

Prince Gamini Sends Female Garments to His Father:

King Kawan Tissa stationed Prince Tissa in Dighavapi away from Rohana to protect Dighavapi from any enemy attack. At this time Prince Gamini was under the impression that it is time to go to war with King Elara. But King Kawan Tissa thought otherwise. Prince Gamini asked the King three times and all three times King refused. Prince Gamini was frustrated and sent female garments to his father. This angered King Kawan Tissa and Prince Gamini ran away to Malaya country (hill country). After this incident, people called him “Dutta Gamini” or “Angry Gamini”. Later the name was simplified to “Dutugemunu”.

At this point, King sensed that there could be a battle between Gamini and Tissa. King summoned all ten giants and asked them to promise him that they would be neutral in a war between two brothers. Ten giants promised to stay away from any battle between two Princes. King Kawan Tissa built sixty four temples and lived sixty four years and died.

Bibliographic Citations: Resources and Credit

Comments(7)

7 Responses to “King Dutugemunu (164 BC – 140 BC)”

Thank you very much i was interesting reading it and i hope that i will get high marks for the history project

good for the srilankans

Thanks everyone

really busy havn a project on this i think ill finish it successfully

The story is intresting, but information about dutugamunu is not enough, what happen to him next?

it needs a little bit more detail the info is not sufficient

I think “three wows” should be “vows.” (A rather humorous mistake.)

Ancient Anuradhapura Kingdom

Wednesday, february 17, 2016, sri lankan king dutugemunu.

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Srilanka History

King of Dutugemunu

Due to his significance as one of the most potent symbol of Sinhalese historical power, Dutugemunu's story is swathed in myth and legend. However, many aspects of the accounts of his life have been verified by contemporary inscriptions, and the basic account of his life is generally accepted as accurate.

Dutugemunu's given name was Gamini or Gamani, a traditional Buddhist name still popular in Sri Lanka today. The Mahavamsa describes how as a youth he mocked his father Kavantissa , king of Ruhuna , for refusing to wage war against the powerful invading Elara, the Solee king of Anuradhapura who usurped the throne by killing the native kings. The prince stated that 'If [his] father were a man he would not speak thus' and sent him a piece of women's jewellery. The resulting fury of the king caused many of his friends to flee to Malaya region and the prince himself being dubbed Dutthagamani , "evil Gamini". After his death, he was referred to as Dharma Gamini ("righteous Gamini"), but it is as Duttha Gamini or (in Sinhalese) Dutugemunu that he is known to posterity.

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Monday, May 22, 2006

The great king dutugemunu, 19 comments:.

18 May 2009 May President Mahinda Rajapakese follow the principles of the great King Dutugemunu. Now that the chola rebel leader Prabhakaran is put to rest he should unite the country. While developing the country eradicate corruption and nepotism. One country. One Sinhala President for one people.( Sinhalese, Tamil. Muslim, or Burgher). LONG LIVE SRI LANKA !

we had a great history.we had great leaders like King Dutugamunu.BUT now iam very happy to say that in 2009 also we have a great king calling Mahinda Rajapaksha.proud about him.after 30 years time he get this country to a one Flag...........

absolutly right! we 've got a Great king. we got to be real SRI LANKANS now!!!

President Mahinda Rajapakese and his people are doing their part alright.Great work Mr.President. But! Now it is our responsibility to make sure that the proper meassures have been taken so that unfortunate events like prabhakaran or other detrimental that leads to total corruption will not take place with in our mother lanka.

This is a pathetic article. See the manner he has written about Dutugamunu's son. There wasn't any need of liberating the country from Elara. He was ruling the country so well. He was one of the best rulers of old Lanka. It is so lame trying to matching the Dutugamunu era to today. Prabhakaran is not a Elara and Mahinda is not a Dutugamunu. Obviously Mahinda could be called Dutumahinda AKA 'Dushta Mahinda' like 'Dushta Gaamini'. And Prabhakaran is a product of narrow vision Sinhalese politicians and privileged Tamil bounders

Obviously right.Proud to be a Srilankan now!!!!!!!!

I am so proud to be a srilankan.let Mahinda Rajapaksha follow the rules of Duttugemunu

it is so nice

Great king of dutugamunu he is our god

He is a very bad person

The greatest king of Sri Lanka King Dutugamunu By Nadeeka – eLanka

King Dutugamunu (also known as Duttagamani) was a Sinhalese king who ruled the island of Sri Lanka in Ceylon 2 BC. Considered to be one of the greatest kings in Sri Lankan history, he is also a national hero.

According to legend, Dutugemunu was the son of King Kirti Sri Megha, who ruled the kingdom of Anuradhapura in the northern part of the island. When his father was killed in battle by the ruling King Elara, Dutugemunu vowed to reclaim the throne and unite the island under his rule.

Despite the challenges he faced, Dutugemunu remained focused and determined and is said to have worked tirelessly to build an army and gain support from various factions on the island. He eventually defeated King Elara in a great battle and became the ruler of the entire island.

During his reign, Dutugemunu implemented many reforms and built many temples, reservoirs and other public works. Credited with bringing peace and prosperity to the island after years of conflict, he is remembered as one of the most beloved monarchs in Sri Lankan history.

King Dutugemunu is a revered figure in Sri Lankan history and culture and has many legends and stories associated with him. Here are some examples:

According to legend, Dutugemunu was born with a small dot on his chest, a sign that he was destined for greatness. It is said that when he was a small boy, he was able to lift a huge boulder with ease, further confirming his greatness.
Another legend tells the story of how Dutugemunu rose to power. He vowed to reclaim the throne from King Elara, who had inherited power from his father, King Kirti Sri Megha, in his youth. After years of building an army and gathering support, Dutugemunu finally managed to defeat Elara in a great battle and bring the island under his control.
According to tradition, Dutugemunu was a deeply religious and spiritual man deeply devoted to the Buddha and his teachings. He is said to have built many temples and stupas (Buddhist shrines) throughout the kingdom, including Ruwanwelisaya, considered one of the greatest architectural achievements of ancient Sri Lanka.
There are many stories about Dutugemunu’s kindness and generosity towards his subjects. He is said to be a fair and just ruler who cared deeply for the welfare of his people and worked hard to improve their lives.

Overall, the legends surrounding King Dutugemunu depict him as a wise, just, and deeply spiritual leader who brought peace and prosperity to the kingdom of Sri Lanka.

One of Dutugemunu’s notable achievements is the construction of Ruwanweli Saya, a massive stupa (Buddhist shrine) in the old capital of Anuradhapura. The stupa, which still stands today, is considered one of the greatest architectural achievements of ancient Sri Lanka and is a significant site of Buddhist pilgrimage.

Dutugemunu also built many other temples and reservoirs including Tisa Lake and Abhayagiri Pagoda. He is also credited with establishing a strong central government and implementing a number of social and economic reforms that helped bring stability and prosperity to the state.

Apart from his domestic achievements, Dutugemunu is also known for his military achievements. Defeat of King Elara who reigned at that time in a great battle is prominent among them. This victory is said to be one of the greatest victories in Sri Lankan history.

King Dutugemunu is remembered as a fair and just ruler who cared deeply for the welfare of his people and worked hard to improve their lives. Below are some examples of the good deeds he is said to have done during his reign.

Building Temples and Stupas: Dutugemunu is credited with building many temples and stupas (Buddhist shrines) throughout the kingdom, including Ruwanwelisaya, considered one of the greatest architectural achievements of ancient Sri Lanka. These temples and stupas served as important centers of the spiritual and cultural life of the people of Sri Lanka and helped spread Buddhism throughout the kingdom.
Construction of reservoirs and other public works: Dutugemunu is also known for many reservoirs and other public works like roads and bridges throughout the kingdom. These projects helped improve the lives of their subjects by giving them access to clean water and other resources and facilitating transportation and communication.
Implementation of social and economic reforms: Dutugemunu is credited with establishing a strong central government and implementing many social and economic reforms that helped bring stability and prosperity to the state. He is said to be a fair and just ruler who worked tirelessly to improve the lives of his subjects.

According to historical records, King Dutugemunu died in 137 BC at the age of 84. He ruled the Kingdom of Sri Lanka for a total of 44 years, and his reign is remembered as a golden age of peace and prosperity.

The cause of Dutugemunu’s death is said to be that he may have died of old age or natural causes.

King Dutugemunu is remembered as one of the greatest kings in Sri Lankan history and is also revered as a national hero.

His legacy lives on in the many temples, stupas, and other public works built by him during his reign and the name of King Dutugemunu is immortalized among the people forever.

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Ridi Viharaya at Kurunegala (කුරුණෑගල රිදී විහාරය)

Ridi Viharaya lies about 20 kilometres away from the ancient kingdom of Kurunegala in a small village called Ridi Gama. This temple is said to be built by King Dutugemunu in the 2nd century BC as a memorial to the place where he found a silver ( ridi ) ore mine which was used to finance the building of the gigantic Ruwanweli Seya .

The great chronicle Mahavamsa describes the discovery of this mine by a trader

…. In a southerly direction from the city, at a distance of eight yojanas, silver appeared in the Ambatthakola-cave. A merchant from the city, taking many wagons with him, in order to bring ginger and so forth from Malaya, had set out for Malaya. Not far from the cave he brought the wagons to a halt and since he had need of wood for whips he wetit up that mountain. As he saw here a branch of a bread-fruit-tree, bearing one single fruit as large as a water pitcher, and dragged down by the weight of the fruit, he cut the (fruit) which was lying on a stone away from the stalk with his knife, and thinking: `I will give the first (produce as alms),’ with faith he announced the (meal) time.

And there came thither four (theras) who were free from the asavas. When he had greeted them gladly and had invited them with all reverence to be seated, he cut away the rind around the stalk with his knife and tore out the bottom (of the fruit), and pouring the juice which filled the hollow forth into their bowls he offered them the four bowls filled with fruit-juice. They accepted them and went their way.

Then he yet again announced the (meal) time. Four other theras, free from the asavas, appeared before him. He took their alms-bowls and when he had filled them with the kernels of the bread-fruit he gave them back.

Three went their way, but one did not depart. In order to show him the silver he went further down and seating himself near the cave he ate the kernels. When the merchant also had eaten as he wished of the kernels that were left, and had put the rest in a bundle, he went on, following the track of the thera, and when he saw the thera he showed him the (usual) attentions. The thera opened a path for him to the mouth of the cavern: `Go thou now also on this path, lay brother!’ When he had done reverence to the thera he went that way and saw the cave. Standing by the mouth of the cave and seeing the silver he struck upon it with his axe, and when he knew it to be silver he took a lump of the silver and went to his freight-wagons. Then leaving the wagons behind and taking the lump of silver with him the excellent merchant went in haste to Anuradhapura and told the king of this matter, showing him the silver. ….

As a gesture of gratitude, The king decided to build a temple on the same ground and sent over 300 stone craftsmen to work on the temple. He also got a large gold-plated Buddha statue to be bought from Dambadiva, India to be kept at the site. According to the ancient book called “ridi vihara asna”, when King Dutugemunu was coming to the competed temple with the Buddha Statue brought from India, the cart got stuck between some rocks and couldn’t be moved. The king disappointed, sat on the rock refusing to move until the cart is moved. Arhath Indragupta Thero ( the same Thero who showed the merchant the way to the silver mine) saw this and made the statue float in the sky and travel through the air all the way to the temple.

Today this 2200 year old statue can be seen at the very spot where the silver ore was found inside the pahatha maluwa protected by a glass casing.

Although this area belongs to Kurunegala District, this area was part of the Kandian Kingdom during European occupation and King Kirthi Sri Rajasainha has made major renovations on this temple. Therefore most of the paintings and statues we see today belong to the Kandian Era.

‘Waraka Welandu Viharaya’

On the way to the main cave, you will come across a curious image house built entirely of stone. This is called the ‘Waraka Veladu Viharaya’ which translates to ‘the temple where Jack Fruit was consumed’. It is said that this was the cave in which the Indragupta Maha Thero consumed the Jack-Fruit ( called bread-fruit in Mahavamsa translation) which was offered by the Merchant. Inside this image house is a seated Buddha statue and all the walls have Buddhist paintings belonging to the Kandian Era.

The design of this building strangely resembles a Devala ( dedicated to Hindu Gods). There is also a hallway to enter the shrine similar to Devala Design. The 8 stone pillars holding the main roof of the hallway have carvings of female dancers which is not generally found in the Buddha image houses. Therefore it could be that this building was built during a period where the Hindu beliefs were strongly present in the country such as the Polonnaruwa Era or Kandian Era.

Passing this image house you would enter an entrance hall of the main Vihara complex. Here you would see a massive arms bowl which is said to have been used for Buddha Puja in ancient times.

Maha Viharaya

Passing this you would enter the Main Vihara complex which is divided into two. The lover one is called the ‘Maha Vihare’ ( the main temple) or ‘Pahala Vihare’ ( lower temple) and the upper is called the ‘Uda Vihare’ ( the upper temple). The Maha Vihare was constructed by the King Dutugemunu in the 2nd century BC and the Uda Vihare was constructed by King Kirthi Sri Rajasainha (1747 – 1781).

The maha vihare is located inside a spacious rock cave and contains a 9m recumbent Buddha image and the original gold plated Buddha Image donated by King Dutugemunu. At the feet of the recumbent Buddha image, there is a statue of Ananda Thero, a statue of a Maithree Bodhi Sattva and then statues of some Devatha. It is believed that the last statue of Devatha is actually a statue of King Dutugemunu. After these is a row of 5 Buddha statues which is said to have been originally gold plated.

The flower pedestal of the recumbent Buddha image also has a very curious feature. It is decorated with about two hundred 18th century Dutch tiles portraying the life of Christ popularly known as bible tiles. These are believed to have been presented to King Kirthi Sri Rajasainha (1747 – 1781) by a Dutch Governor who in turn donated it to the temple. From the way these tiles are arranged, the tiler seems to be clueless about the pictures on the tiles.

The roof of the cave is plastered and painted with various patterns. During the poison season of 2008, a large area of this plaster fell off due to heat generated by the large number of pilgrims inside of the cave.

Pancha Naari Getaya

Entrance to the Uda Vihare is through a side door in the Maha Vihare. here you will pass a protected door frame decorated with ivory carvings. Door frames decorated with ivory is an extremely rare feature for ancient buildings. This door has been subject to vandalism and the lower parts of the ivory are now missing. At the top centre of the decorations is what looks like a vase but closer inspection reveals it’s a carving of 5 females interwoven together.

This design is called “Pancha Naari Getaya” (figure of five women entwined in the shape of a pot). Beside this is a carving of 2 lions. Around these are fragments of the ivory designs which covered the rest of the frame.

Uda Viharaya

The Uda Vihare believed to be built by King Kirthi Sri Rajasinghe consists of three chambers and a connecting corridor.

The first chamber is dedicated to the deity who protects the mountain of Ridi Vihara. He is called “Kumara Bandara Deviyo” The second which is the largest is the Buddha Image house. In addition to the large seated Buddha image this hall contains some curious and unique drawings. These drawings are not on walls but on the sides of the pedestal of the seated Buddha. On the left side is a picture of 3 lions who share one head. This is called the “Tri Singha” drawing. On the other side of the seat is another unique drawing called “Vrushaba Kunjaraya” which the entwined heads of the bull and the elephant. On the same pedestal, you can see 3 pictures of soldiers with arms. These are believed to be a depiction of Rama and Ravana war.

At the end of the cave, outside the shrine room, there is a painting of “Navanari Kunjaraya”, the figures of nine women arranged in such a way, as to create the image of an elephant.

The temple has two stupas. One beside a cave behind the Uda Maluwa. The other is on an altogether separate hill called “Sarasum Gala”. To reach the Sarasum Gala stupa you need to climb a separate set of granite stairs. It is believed the original temple was located around this stupa.

Ancient Heritage Sites of Sri Lanka
Other Places of Interest Within Close Proximity

Map of Ridi Viharaya

The map above also shows other places of interest within a approximately 20 km radius of the current site. Click on any of the markers and the info box to take you to information of these sites

Zoom out the map to see more surrounding locations using the mouse scroll wheel or map controls.

Travel Directions to Ridi Viharaya

The Ridi Vihara is about 20 km from the Kurunegala Town. Travel on the Kandy Road from Kurunegala up to Mallawapitiya junction. This is about 5km from the Kurunegala town. Turn off to Keppitigala Road and Travel another 15 km along this road. You will come across the junction where the route to the Viharaya is marked. Travel about 1 1/2 km along this road to reach the Temple.

By travelling further on the Keppitigala Road for 5 km, you will come across Kurunegala Rambadagalla Vihara where the largest granite-carved Samadhi Statue of the World is being carved out.


Through : Kelaniya – Ambepussa – Kurunegala – Mallawapitiya – Ridigama Distance : 116 km Travel time : 2.5 hours. Driving directions :	Through : Kurunegala – Mallawapitiya – Ridigama Distance : 21 km Travel time : 30 minutes. Driving directions :

Ridi Viharaya [2] – Silver threads for three religions

Ridi viharaya is one place where you can see many revered artifacts; of Buddhists, Hindus and even Christians. Of traditional Sinhala art forms and non-traditional, unique, design concepts.

The main image house or the Maha Vihara known also as the “Pahatha Viharaya” (lower temple) of the Ridi Viharaya, is comfortably tucked into a Large cave, with its rock roof looming skywards, reminding us of the cobra hood cave of Sigiriya. Here we see representations from the three main religions of Sri Lanka..

The walls and roof of the cave are covered with Buddhist frescoes. Many are the images of the Lord Buddha. Hindu gods too stand to attention. And even what is believed to be a statue of royalty identified as King Dutugemunu. But these Buddhist and Hindu images have always had a place for each other in their respective temples. What is strange is the inclusion of some Christian themes. Maybe it was an accident or maybe it was not. But definitely, it is interesting.

Inlaid on the mal-asana or flower altar built for a 9m recumbent Buddha image are these strange blue tiles identified as the Christian theme Delft tiles.

Popularly known as the Bible tiles these are believed to have been a gift from a European ambassador to King Kirthi Sri Rajasinghe who in turn gifted them to the temple in the days when the Dutch ruled the maritime Provinces.

Ascribed to the 18th century Delft factory in Holland these blue and white porcelain tiles depict themes from the Old Testament like the creation of man, the fall of man, the great flood and its aftermath (dove of peace with the olive branch), Moses and the burning bush, the prophets of yore and some scenes from the new testament depicting the life of Christ.

In addition to this strange mix, the cave is full of other historic and revered artefacts.

An original golden Buddha image brought from Dambadiva by King Dutugemunu as a gesture of gratitude for the silver ore that is said to have been found in this vicinity which was used to raise revenue for the completion of the building of the great Ruwanveliseya of Anuradhapura, is deposited in this cave safely inside a glass case.

Under the main entrance to this cave are some interesting paintings. In particular, one shows an unfinished sketch of a seated Buddha, showing the ancient measurement system that was used in the painting of a Buddha image.

The door frame of one of the doors leading into this cave is decorated exquisitely in Ivory. The “Pancha Nari Getaya” (a figure of five women entwined in the shape of a knot) decorates the centre of this work. In keeping with the art of delusion, the intricate carving depicts from far a vase but a close look reveals the knitting of the figures of five maidens. On either side of this is the carving of two lions. This unique piece of ivory art sadly has been the subject of vandalism.

The “Uda Viharaya” (upper temple) is exclusive to some rare concepts in Sinhala and Buddhist art, traditional and non-traditional. The Makara Thorana is behind the main image of the seated Buddha. is considered the best of its kind. It is unique in its decoration including groups of Gods and devotees and with an image of the standing Buddha on either side. Also, the two makara heads forming the usual arch are turned outwards.

Upon the pedestal of the seated Buddha image at the bottom are some unique animal paintings usually not found in temples. The “Thri Sinha Rupaya” found on the front of the pedestal depicts three seated lions but with one face. The paintings of “Sarpenda” and “Vrushba Kunjaraya” (the entwined heads of the bull and the elephant) are interesting. Also recognizable are paintings that are believed to depict the warring King Rawana.

It is also interesting to note that not a single Jataka story is depicted among the paintings in this cave. But the walls are filled with stories from the life of Buddha

A painting of the “Nawanari Kunjavaya” or nine maidens is found at the end of the cave outside the small and last chamber of this cave house. The clever arrangement of nine graceful bodies of maidens deludes the onlooker from far into recognizing the figure of an elephant. Inside this small cave, some ancient wooden Buddha images can be seen. The narrowing cave roof is painted with colorful motifs giving a charming fabric-like effect.

At the entrance to this Uda Viharaya cave is a Hindu devalaya dedicated to the guardian of the mountain on which the Ridi Vihara is situated, Kumara Bandara. At the back of the Uda viharaya is an open cave in which is a small dogoba.

The treasures of art found at Ridi viharaya are not limited to its main cave shrines and seemingly spill into the courtyards that surround the caves.

Some unique carvings can be seen along a flight of steps leading from the Uda viharaya to the courtyard below. The Korawak- gala on either side acting as low banisters shows the stylized head and the trunk of an elephant, inside of which are carvings. One carving can be identified as an elephant trying to pull out a tree while a man with an arrow aims at him.

Some interesting guard stones and flower alters too can be seen..

Just outside of the temple courtyard is a stone-pillared structure more Hindu in architecture and ground plan known as the “Waraka Welandu Lena”. Popular belief is that the Arahat Indragupta partook of a meal of ripe jak fruit at this spot. On the skillfully chiselled stone pillars forming the porch of the building can be seen some interesting carvings of figures of people. A dancing girl and a soldier are more visible. It is believed to have been a Hindu shrine.

Outside the temple complex atop a small rocky hill passing an ancient inscription is a dagoba “Sarasum gala chaiththiya” believed to be the original site of the Ridi viharaya temple. From here we were rewarded with a vision over the valleys and into the hills well worth the extra climb.

short essay about king dutugemunu

Ruwanwelisaya Dagoba: A Timeless Symbol of Sri Lanka‘s Buddhist Heritage

Introduction

King Dutugemunu: The Visionary Behind Ruwanwelisaya

Architectural Marvel: The Design and Construction of Ruwanwelisaya

A Sacred Space: Religious Significance and Rituals

Restoration and Revival: Bringing Ruwanwelisaya Back to Life

Conclusion: An Enduring Legacy

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පැරණි ඉතිහාසය Early history

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Lankapradeepa - Gateway to Sri Lanka

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THE MAHAVAMSA

Prince Gamini Sends Female Garments to His Father:

7 Responses to “King Dutugemunu (164 BC – 140 BC)”

Ancient Anuradhapura Kingdom

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Srilanka History

Blog Archive

Monday, May 22, 2006

The greatest king of Sri Lanka King Dutugamunu By Nadeeka – eLanka

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Ridi Viharaya at Kurunegala (කුරුණෑගල රිදී විහාරය)

‘Waraka Welandu Viharaya’

Maha Viharaya

Pancha Naari Getaya

Uda Viharaya

Map of Ridi Viharaya

Travel Directions to Ridi Viharaya

Ridi Viharaya [2] – Silver threads for three religions

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King Dutugemunu, the Great Buddhist Monarch from Anuradhapura!

The Valiant Narrative of Vihara Maha Devi

Illicit Love Affair Between Kelanitissa’s Brother and Wife

The Great Sacrifice of Vihara Maha Devi to Secure the Country

Extraordinary Cravings of Vihara Maha Devi

How Did Prince Gemunu Get the Name Dutugemunu?

Prince Gemunu Sending His Father a Set of Women Outfit

Ten Giant Warriors of King Dutugemunu

The Feud Between Two Brothers Gemunu and Tissa

The Great Battle of Vijithapura

Settling Camps at Kandawurupitiya

King Dutugemunu Capturing the Vijithapura Fort

The Great Era of King Dutugemunu

Great Stupas and Temples Done By King Dutugemunu

The Only Son of King Dutugemunu

Death and Legacy of King Dutugemunu

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Privacy Overview

Ruwanwelisaya Dagoba: A Timeless Symbol of Sri Lanka‘s Buddhist Heritage

Introduction

King Dutugemunu: The Visionary Behind Ruwanwelisaya

Architectural Marvel: The Design and Construction of Ruwanwelisaya

A Sacred Space: Religious Significance and Rituals

Restoration and Revival: Bringing Ruwanwelisaya Back to Life

Conclusion: An Enduring Legacy

Related posts:

පැරණි ඉතිහාසය Early history

Post a Comment

Lankapradeepa - Gateway to Sri Lanka

Post a Comment

THE MAHAVAMSA

Prince Gamini Sends Female Garments to His Father:

7 Responses to “King Dutugemunu (164 BC – 140 BC)”

Ancient Anuradhapura Kingdom

No comments:

Srilanka History

Blog Archive

Monday, May 22, 2006

The greatest king of Sri Lanka King Dutugamunu By Nadeeka – eLanka

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Ridi Viharaya at Kurunegala (කුරුණෑගල රිදී විහාරය)

‘Waraka Welandu Viharaya’

Maha Viharaya

Pancha Naari Getaya

Uda Viharaya

Map of Ridi Viharaya

Travel Directions to Ridi Viharaya

Ridi Viharaya [2] – Silver threads for three religions

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IMAGES

VIDEO

COMMENTS