Yapahuwa Rock (Fire Rock) Fortress

Midway between Kurunagala & Anuradhapura lies the magnificent citadel of Yapahuwa built around a huge granite rock rising abruptly almost a hundred meters above the surrounding lowlands. Yapahuwa was one of the ephemeral capitals of medieval Sri Lanka.


The FortressSimilar in concept to The Lion Rock citadel (Sigiriya), Yapahuwa is a huge rock fortress located on a very pleasant shaded site. The fort palace & town were built sheltering on the south side of the crag, protected by two ramparts & a moat. The ramparts form a rough semicircle, the ends of which join the foot of the high steep-sided rock.


The outer fortificationThe outer fortification consists of an earthen rampart about 20 feet high & half a mile long on which a brick wall once stood. A moat with three causeways across it to the three gates ran around this rampart.


The inner fortificationThe inner fortification consists of a stone wall averaging 12 feet in height & about 500 yards long with a moat outside it & with two gates. The homes of the ordinary people would have been between the outer & inner walls while king's palace, administrative buildings & of course then Temple of the Tooth were within the inner wall.

The outstanding ruin, the ornamental stone stairwayThe site's outstanding ruin is the marvelous ornamental stone stairway, which climbs with Maya-like steepness up to the palace. The stairway originally comprised of the three flights of stone stairs. The lowest one has disappeared & been replaced by modern cement stairs. Its top flight is a riot of decoration of high quality craftsmanship. Statues of elephants, makara torans (dragon arches), dwarfs, goddesses & pair of goggle-eyed stone lions (one appears on the nation's ten-rupee note) flank the stairs, which are topped by a finely carved doorway & windows. Panels around the base & sides of each window are embellished with stone carvings of dancers & musicians, one playing a Kandyan drum-the oldest pictorial record of Sri Lanka's most famous musical instrument.


Lion TerraceFinally at the top of the stairway is the impressive & harmoniously conceived doorway that once led into the Temple of the Tooth. There's very little to see now except a couple of brick foundations & a few pillars. However the view from hereon is wonderful: the flat plains far below dotted with huge, saw-toothed mountains.


Small museumThere's a small museum just to the right of the site, set in one of a pair of gorgeous Kandyan-style wooden beams separated by a quaint bell tower. Exhibits include some fine stone windows from the top of the stairway, intricately latticed in quasi-Arabian style. One of the window frames is now exhibited in the Colombo Museum.

Cave templeBehind the museum is a fascinating cave temple (restored in 1886) that contains some 13th century frescoes. The reposition of images across a geometric grid also appears in ancient Buddhist sites in India, such as Ajanta, inland from Mumbai, & Alchi in Ladakh. Also in the temple are wooden Buddha images &, interestingly, one image made of bronze.


Travails of The Sacred Tooth Relic while at Yapahuwa
In 1272, King Bhuvenakabahu transferred the capital to Yapahuwa from Polonnaruwa in the face of marauding Dravidian invasions from South India, bringing the Sacred Tooth Relic with him. The move proved to be of little avail. Following the death of King Bhuvenakabahu in 1284, the Pandyans of South India invaded Lanka once again, and succeeded in capturing Sacred Tooth Relic too. Following its capture, Yapahuwa was largely abandoned & inhabited by Buddhist monks & religious ascetics. The capital was moved to Kurunagala.

While an envoy was being sent to India by Emperor Kublai Khan of China, with an offer to exchange the Tooth of Relic for a fabulous treasure, King Parakrambahu the third of Lanka himself at the Pandyan court in South India retrieved the Sacred Tooth Relic by means of negotiations in 1288. King Parakarbahu returned to Lanka with The Sacred Tooth Relic of Buddha to the immense relief & great rejoicing of the Sinhalese. The relic was enshrined in a newly built temple at the new capital of Kurunagala.


The Chinese connection
During the brief period in which Yapahuwa was the capital of Lanka, it had close connections with China. Among the evidence are finest Chinese ceramics, a large number of celadon pottery parts, 1310 Chinese coins including the 12 Chinese coins found during the excavations by H. C. P. Bell, the first archeological commissioner of Ceylon in 1949.


Ongoing excavationsSome strong evidence of pre-historic settlement is gathered from six acres of flat land on the Yapahuwa rock. It has pre-historic (from 1000 BC to 500 BC) or early historic human settlements & it is the earliest such urban settlement be found on a rock.

Tissamaharamaya - The Modernised Monument of Magama

The Maha Aramaya and the Mahacetiya in Magama in the deep South of Ruhunu Rata was built by King Kavantissa's father of the heroic king Dutugemunu and his younger brother Saddhatissa.

When the Thuparama and other Buddhist monasteries had been built in the Rajarata, many a similar vihararama and dagaba were built in Magama in the capital of Ruhuna. However, the first ruler to have begun the construction of sacred places of Buddhist worship in Ruhuna was Mahanaga.

He is credited with the Sandagiri Seya, the Yatala Cetiya, Velipiti Viharaya, Kudorapavu Vihara and the Menik dagaba. However, Henry Parker, an irrigation officer of the British Administration in his 'Archaeology of Tissamaharama - Report on Archaeological discoveries at Tissamaharama, 1884," opines the Yatala Cetiya to have been built by Yatthalaka Tissa, the son of Mahanaga and the Maharamaya at Tissa to have been built by Mahanaga.

With the spread of the message of the Buddha and the establishment of the order of Bhikkhus by Arhat Mahinda and the Order of Bhikkunis by Arhat Theri Sanghamitta - both historic events - with the patronage and sponsorship of the king, court and commoner alike, followed an earnest and devoted endeavour to spread the new message of peace and harmony and the simple way of life with intense activity in building construction.

The credit for this inaugural monumental venture goes to one family - the Royal family of King Devanampiyatissa in Rajarata and his brother Mahanaga at Ruhunu Rata. They led and their successors followed.

The Tissamaharama - like all other dagabas and viharas - was repaired, reconstructed, restored and further developed by successive kings.

The Sinhala Buddhist kings were benevolent rulers who not only had their purohitas (advisors) but they also were learned and intelligent and were themselves visionaries who could not be fooled by unscrupulous advisors. Besides, during the Sinhala kings, there were neither archaeological departments nor cultural triangle projects.

The ancient rulers knew that dagabas and Bodhigharas, monasteries and meditation kutis were built for the benefit of the laity and the sangha. Those must continue to be maintained as they flourished centres of daily worship in order that the country should march forward in peace, progress and prosperity, so that the ruler and the ruled may live righteously. And successive rulers embarked on repairing and causing improvements of the monuments Hut up by their predecessors.

Had it not been so, the ancient and medieval monuments would have been reduced to piles of bricks and mounds of rubble. From such ancient times as the second century after the Common Era (165 A.C.E.) according to inscriptional evidence, King Kanitthatissa repaired the Maharama.

King Ilanaga enlarged the Maha Vihara to the extent of a hundred lengths of his unstrung bow (600 feet in length)

The Mahavamsa mentions that King Voharaka Tissa "caused improvements to be made with paid labour to Mahagama and Mahanaga viharas and dagabas."

King Dappula II king at Magama (690 ACE) had "caused the dagaba of Runa to be rebuilt" state the Rajavaliya.

King Mahinda III who ruled from 997 to 1013 "repaired the Mahavihara and refers to the Uda Tissa monastery".

Up to the end of the 13th century kings like Parakrama Bahu I, Nissanka Malla and Pandita Parakrama Bahu had in some way or other shown devoted interest in the edifices of Ruhuna including the great veva's built by the Ruhuna rulers.

During the time of Kalinga Nagha the invader and his successors who ruled the country for a number of years, invaders were settled at Magama.

The tanks falling into disrepair, the religions centres, the majestic monasteries and dagabas and Bodhigharas abandoned, and sangha laity deserting the abodes, none were there to prevent the jungle enveloping these place of Buddhist worship.

Tissamaharama also faced the same fate. Nearly a hundred years ago, the edifice was restored by a local committee and the people rejoiced that Tissamaharamaya had come into being once again as a centre of homage with olden-day serenity.

The re-construction faced no problem whatsoever until a few years ago when cracks began to appear in the dome of the dagaba.

Certain schools of thought adduce two reasons for the present situation - one a remote cause and the other the immediate cause.

The remote cause is water seepage and the immediate cause being the transportation of heavy rock stones along the road in front of the dagaba for the construction of the Kirinda harbour, resulting in the cracking of the dagaba.

After series of tests, the Archaeological Department entrusted the job of preventing further cracks of the dagaba to Mechanical Engineering Unit of the State Engineering Corporation. The SEC's Engineer, Gemunu Silva expertly handled the job and saw to the safety of the 2200 year old dagaba - the pride of Ruhunu Rata.

Last month, I had the privilege of visiting the sacred dagaba once again - my third visit to the cite.

I recollect my first visit to Tissamaharama 30 year ago.

The serene, spiritual satisfaction I enjoyed walking round the dagaba still fresh in my mind, is indescribable.

My second visit was when the Sarvodaya Sramadana Sangamaya - sponsored Peace Walk from the Irivehera, Kataragama to the North, came to Tissamaharamaya for lunch and rest.

The Walk, however, had to be terminated at Tissamaharamaya on the orders of the J. R. Jayawardene government.

During the discussions and negotiations demanding the continuation of the walk, I enjoyed to my hearts content paying homage to the dagaba and meditating created on the sacred soil sanctified by the visit of the Buddha.

The Dagaba and the Tissamaharama Vihara complex provided all the spiritual satisfaction of the devotees and the disciplined men, sans external trappings of decorations and outward show.

Alas on the third visit with the Archaeological Advisory Committee, the sanctity and serenity hoped for were not there any more.

The large compound bore a carnival atmosphere haphazard building coming up at all odd places - in front of the sacred dagaba and adjacent to the monument.

Vendors had their say within the compound selling fruits and vegetables.

The dagaba-maluva is paved with marble which is quite unnecessary.

One section of the maluva was covered with overgrown grass, plastic covers were strewn here and there.

A statue of the "Buddha" has been erected causing deep resentment in the pious people. It is a gross insult to the Supremely Enlightened One.

If anybody needs to erect any further structures for the benefit of the upasaka-upasika community, let such structures be put up elsewhere and certainly not in the dagaba-maluva.

There is plenty of land to accommodate the community on poya days and nights without crowding them into the maluva which should provide complete freedom of access to the people to pay homage and engage in meditation.

Now that Engineer Gemunu Silva of the SEC has given the assurance, Tissamaharama dagaba will flourish for a further 100 years without further cracking up.

Authorities concerned in protecting such monuments have to take positive steps to prevent heavily loaded trucks and containers from plying on the roadway in front of the Dagaba.

Modernisation is a good thing but desecration in its name is to be condemned. Such Maha blunders have taken place at the Jaya Siri Maha Bodhi premises in Buddha Gaya. The Indian Buddhists as well as Hindus are lamenting over it. The Archaeological Survey of India is furious over the misdeed of the men of the MahaBodhi.

by Nemsiri Mutukumara (Daily News)

Katharagama

Kirivehera Raja Maha Veharaya,

Katharagama.

Katharagama is a fast developing township in the deep south of Sri Lanka. But in ancient days it was only a small village. It is situated 228km south of Colombo, the capital of Sri Lanka. It is one of the 16 principal places of Buddhist Pilgrimage to be visited. According to the great chronicle of Sri Lankan history (Mahawamsa), when the Bo-sapling (Bodhi tree under which Gotama Buddha attained enlightenment in Buddha Gaya in North India 2500 years ago ) was brought to Anuradhapura from India 2300 years ago, the warriors ( Kshatriyas ) from Katharagama were present on the occasion to pay homage and respect.

Katharagama is famous for the Hindu Shrine (Devale) and Dageba (Buddhist Pagoda - Kirivehera). Lord Buddha and his third and the last visit to Sri Lanka were believed to have met the King Mahasena who ruled over the Katharagama area in B.C.580. Thus the Sri Lankans believe that Katharagama was sanctified by Lord Buddha.

The Kirivehera Dageba which stands in close proximity to the Devale was built by the King Mahasena. According to the legend, the King met the Lord Buddha and listen to the Buddha’s discourse and as a token of gratitude, the Dageba was built on that exact spot where it now stands.

Katharagama God is indigenous and long-celebrated in Sri Lankan lore and legend, and originally resides on the top of mountain called Waedahiti Kanda just outside of the Katharagama town. Since ancient times an inseparable connection between the God and his domain has existed.

God Katharagama is popularly known among the Hindus as God Skandha, and Sivaites of South India call the God Subramanya. Following are the other names to identify the same God in the Hindu texts; Kandasamy, Kadiradeva, Kadiravel, Kartikeya, Tarakajith etc.

The God Katharagama’s image is depicted either with six heads and 12 hands, or one head and 4 hands. The God’s vehicle is the peacock, which is native to Sri Lanka and India.

In spite of the differences of caste and creed, all Sri Lankans show great reverence to God Katharagama. They honour him as a very powerful deity and beg divine help to overcome their personal problems or for success in business enterprises etc., with the fervent hope that their requests would be granted. They believe that God Katharagama actually exists and is vested with extraordinary power to assist those who ever appeal to him with faith and devotion in times of their distress or calamity.
Katharagama is a multi-religious sacred city as it contains an Islamic Mosque within its Devale complex as well. It holds its annual festival, that celebrates the God’s courtship and marriage to a Vedda princess, in July to August.

Katharagama God

Adam's Peak

Jutting sharply skyward from the lush jungles of southwestern Sri Lanka is the 7362 foot (2243 meter) peak of Sri Pada, the 'Holy Footprint'. Also called Adam's Peak, the mountain has the unique distinction of being sacred to the followers of four of the world's major religions: Hinduism, Buddhism, Christianity and Islam. Long before the development of these religions, however, the mountain was worshipped by the aboriginal inhabitants of Sri Lanka, the Veddas. Their name for the peak was Samanala Kanda; Saman being one of the four guardian deities of the island. For Hindus, the name of the mountain is Sivan Adi Padham, because it was the world-creative dance of the god Shiva that left the giant footprint (5 feet 7 inches by 2 feet 6 inches). According to Buddhist traditions from as early as 300 BC, the real print is actually beneath this larger marking. Imprinted on a huge sapphire, it was left by the Buddha during the third and final of his legendary visits to Sri Lanka. When Portuguese Christians came to the island in the 16th century they claimed the impression to be the footprint of St. Thomas who, according to legend, first brought Christianity to Sri Lanka. And finally, the Arabs record it as being the solitary footprint of Adam where he stood for a thousand years of penance on one foot. An Arab tradition tells that when Adam was expelled from heaven, God put him on the peak to make the shock less terrible - Ceylon being that place on earth closest to and most like heaven.

The mountain is more easily seen from the sea than from land, and also more impressive. Early Arab seafarers fascinated with the pyramidal peak wrote of it as "the highest mountain in the world" (it is not even the highest in Sri Lanka), and "visible from three days sail". The ancient Sinhalese also believed it to be of great height and a native legend tells "from Seyllan to Paradise is forty miles, and the sound of the fountains of Paradise is heard here". Visited by many early world travelers, among them the Arab Ibn Batuta (1304-1368) and the Venetian Marco Polo (1254-1324), Adam's Peak attained a legendary status as a mystic pilgrimage destination. Today the pilgrimage season commences in December and continues until the beginning of the monsoon rains in April (from May to October the mountain is obscurred by clouds). Certain parts of the path leading up the mountain are extremely steep and the climbing chains secured in these sections are said to have been placed by Alexander the Great (365-323 BC), though there is no evidence that he made it this far south on his Asia travels. Atop the peak is an oblong platform (74 x 24 feet) where stands a small Buddhist temple and the shrine of Saman with the strange footprint. Votive offerings are made here, especially of a coil of silver as long as the donor is tall, for recovery from sickness; and rain-water taken from the footprint is known to have a wonderful healing power. Adam's Peak is also called Samanalakande or the 'butterfly mountain' because of the myriads of small butterflies that fly from all over the island to die upon the sacred mountain.

A Buddhist monk venerating the Holy Footprint on Adam's Peak, Sri Lanka