Category: Lanka Temples

Abhayagiri Vihāra was a major monastery site of Mahayana, Theravada and Vajrayana

Buddhism that was situated in Anuradhapura, Sri Lanka. It is one of the most extensive ruins in

the world and one of the most sacred Buddhist pilgrimage cities in the nation. Historically it was

a great monastic centre as well as a royal capital, with magnificent monasteries rising to many

stories, roofed with gilt bronze or tiles of burnt clay glazed in brilliant colors. To the north of the

city, encircled by great walls and containing elaborate bathing ponds, carved balustrades and

moonstones, stood "Abhayagiri", one of seventeen such religious units in Anuradhapura and the

largest of its five major viharas. One of the focal points of the complex is an ancient stupa, the

The term "Abhayagiri Vihara" means not only a complex of monastic buildings, but also a

fraternity of Buddhist monks, which maintains its own historical records, traditions and way of

life. Founded in the 2nd century BC, it had grown into an international institution by the 1st

century AD, attracting scholars from all over the world and encompassing all shades of Buddhist

philosophy. Its influence can be traced to other parts of the world, through branches established

elsewhere. Thus, the Abhayagiri Vihara developed as a great institution for the monastic sects in

the ancient Sri Lankan capital of Anuradhapura.

The architectural elements of the buildings excavated at Abhayagiri Vihara clearly reflect the

social beliefs and religious practices prevalent at the time. Although Buddhism was the state

religion and the principal doctrine followed by the majority of the population, the influence of

other local beliefs, particularly Hinduism, were considerable, and are expressed in the

architecture of the period. The design of entrances, for example, illustrates the practice of placing

buildings under the protection of a guardian deity.

The two slabs erected on either side of the foot of the flight of steps leading to a building are

known as guard stones (Muragal). They are usually carved, although plain guard stones have also

been found. Among the Hindu symbols represented on these stones, the most common, apart

from the Pot of Abundance and Kalpavrksa, is the figure of the Nagaraja, or anthropomorphic

King Cobra. The best example of these, and one of the finest guardstones yet discovered, was

found at the Ratnaprasada in Abhayagiriya, and illustrates the degree of perfection reached by

the sculptors of Abhayagiri. Lotuses and punkalas are indicative of plenty. Representations of the

lotus are of particular significance in agricultural societies where they symbolize the daughters of

the guardian deity of rain. The elephant figure at the Eth Pokuna is also a symbol of water.

The principal Buddhist guardian deities are frequently indicated by the animal vehicles of the

particular gods, particularity on the guard stones. A good example is furnished by the exquisite

statues on either side of the entrance to Abhayagiri Stupa. The headdress of one of the statues is

a conch while that of the other is a lotus. Representing Sanka and Padma, the two principal

treasure houses of Kuvera, they are believed to have been erected to ward off any evil or danger

that might threaten the stupa or its precinct. Even at present they are commonly believed to be

endowed with mystic powers, and courts of law in Anuradhapura accept swearing before the

statues as evidence in settlement of minor disputes between litigants.

The best example of a moonstone, a unique creation of Sri Lanka sculptors, can be seen at the

foot of the steps leading to the Pancavasa commonly known as Mahasena’s palace. A smaller

example, just as exquisitely carved, was found nearby at the Queen's Pavilion. Varying in shape

and size and made of different kinds of stones, all are exquisite artistic creations. According to

Paranavitana, the moonstone symbolizes samsara, the endless cycle of rebirth, and the path to

freedom from the samsaric process leading to nirvana. He interprets the pattern of the outermost

ring as flames, and the various animals shown in the other concentric circles as successive phases

of man's passage through samsara.

Over the course of 15 years, the Abhayagiri Stupa was fully restored and renovated by the Sri

Lankan Central Cultural Fund as a UNESCO project.

Kandy was the capital of the Singhalese Kings from 1592 to 1815. Fortified by a terrain of

mountains and the difficult approach Kandy managed to operate in independence from Dutch,

Portuguese and the English till 1815. The city is a world heritage site declared by UNESCO, in

part due to this temple.

The Sri Dalada Maligawa or the Temple of the Sacred Tooth Relic is a temple in the city of

Kandy. It was built within the royal palace complex which houses the one of the two surviving

relic of the tooth of Buddha, an object of veneration for Buddhists.

The Sri Dalada Maligawa in Kandy, the temple which houses the Sacred Tooth Relic of The

Buddha, is possibly the most sacred Buddhist shrine in the world. It is venerated not only by

Buddhists in Sri Lanka but by Buddhists all over the world.

King Wimaladharmasuriya I (1592 – 1603), the first to select Kandy as the ruling capital

originally built a two storied Temple for the Relic and brought the tooth relic from Delgamuwa

near Kuruwita in Sabaragamuwa which has been hidden for protection. Remains of this temple

no longer exist. Wimaladharmasuriya II (1686 – 1706) built a three storied temple and his son

king Viraparakrama Narendrasinha (1706 – 1738), the last Sinhalese king to rule the country,

built a new two storied temple temple seeing that the old temple built by his father has decayed.

The last king of Sri lanka, Sri Wickrama Rajasinghe (1797 – 1814) built the Pattirippuwa (the

Octagon). Originally, the Pattirippuwa (octagon) was part of the royal palace. It was used by the

king to address his fellow countrymen. Today the Pattirippuwa has become a part of the temple

and houses ancient textures written in ola leaves.

The entrance to the temple complex is through the “Maha Vahalkada”. There are two walls on

the sides of the “Vahalkada”. The outer wall is called “Walakulu Bamma” (wall of clouds). This

same pattern is also used in the wall surrounding the Kandy lake. The inner wall is called

“Diyareli Bamma” (wall of water ripples). Both these walls are built with holes to place oil

lanterns during the night.

After passing the “Vahalkada” and the moat, you come to a “Makara Thorana“. Next is the

tunnel “ambarawa“. Passing this you come to the ground floor of the temple complex. The lower

floor of the building called “pallemaluwa“. This inner chamber is fortified with a large wooden

door and decorated with bronze and ivory. The area in front of the door is called the “Hevisi

Mandapaya” (Drummers Courtyard) where the daily rituals are carried out.

The tooth relic is kept in the upper floor in the chamber called “Vadahitina Maligawa” The door

of this chamber is covered with gold silver and ivory. The tooth relic is encased in seven gold

caskets studded with precious stones. The outer casket is studded by precious stones offered to

the tooth relic by various rulers.

On the right to the relic is the “Perahara Karanduwa” (relic chamber used in the annual Asela

Mangalaya perahara procession) kept inside a bullet proof glass display. This has been donated

by India. Over the relic chamber there is a golden lotus flower studded with precious stones

hanging from the ceiling.