Much can change in 30 years, even an archaeological site, but thankfully Ritigala remains largely the same. What changes there have been are for the good. The Ritigala Mountain has been declared a Strict Natural Reserve in order to maintain its pristine environment. In addition, the Archaeological Department has sensitively restored many of the ruins. Thus the visitor now has a clearer impression of their splendour. With the construction of hotels in the Habarana and Dambulla areas, Ritigala is now more conveniently located. Access has improved, but visitors should be cautious during and after seasonal rains.
Sri Lanka is blessed with so many varied archaeological sites of historical and cultural importance that the visitor is spoilt for choice. While the expansive ruins of the ancient cities of Anuradhapura and Polonnaruwa have a grandeur that is difficult to surpass, there are lesser-known sites that have an ambience all of their own. This frequently stems from the fact that they lie off the beaten track, are on a smaller scale, and are encircled and even encroached upon by jungle.
One such site is the monastic complex on the lower slopes of Ritigala-kande – the Ritigala Mountain – situated in Sri Lanka’s North Central Province, 25 miles (40 kilometers) southeast of Anuradhapura. These ruins are some of the most distinctive the island has to offer. The Buddhist dagobas (domed relic chambers) and statuary of Anuradhapura and elsewhere are conspicuous by their absence. Instead, the monastery largely consists of meditation platforms and walkways that are in perfect harmony with the huge boulders, noble trees, and burbling streams of the sylvan environment. That these unadorned yet inspiring ruins are situated at Ritigala, a mountain steeped in legend and mystery, adds to their attraction.
I made the first of many visits to Ritigala in the company of a learned Sri Lankan friend nearly 30 years ago, when just getting there was an adventure in itself. The steep jungle-clad mountain, rising imposingly to a height of 2,514 feet (765 meters) above the surrounding plain, was easy enough to spot as we traveled the Anuradhapura to Habarana main road. From this point, Ritigala gives the illusion of being tantalizingly close. Yet I was soon to discover that our destination, the access point at the base of the northern slope, was still some way off.
The real journey began when our jeep swung off the main road at a small village onto an inconspicuous track. “This is Galapitigala,” my friend and enthusiastic guide explained as we quickly left the village behind us and drove into the enveloping scrub jungle and grassland. “It means ‘rock-upon-rock,’ no doubt referring to the large rocks on top of each other hereabouts, which appear to have been placed there by giant hands. Indeed, there is a local legend concerning two giants, Sona and Ritigala Jayasena, who fought a duel nearby. Sona was defeated and his spirit is said to haunt the area.”
Our progress slowed, for the recent monsoon rains had eroded large sections of the sandy track, leaving gaping chasms that had to be negotiated with extreme care. I fixed my gaze on the looming mountain as my friend began to tell me more of its myth and mystery. “There are many legends associated with Ritigala,” he continued, “but the oldest and best-known concerns the Indian epic poem, the Ramayana, which was written some 3,000 years ago. The Lanka of the poem is, of course, Sri Lanka, and the mountain called Aristha is almost certainly Ritigala.”
He went on to relate how Hanuman, the warrior monkey-god, came to Lanka in search of Lord Rama’s wife, Sita, who had been abducted by Ravana, the king of demons. After Hanuman had tracked down Ravana to his stronghold, he used the Ritigala Mountain as a launching pad to take a great leap across to South India in order to convey the news to Lord Rama. A monkey army led by Hanuman then crossed the straits separating South India from Lanka and waged war against Ravana. Eventually the demon-king was defeated and Sita restored to her husband.
“By the way,” he added with dramatic emphasis, “Ritigala is in fact the highest prominence between here and South India.” At this juncture we were forced to alight from the jeep while the driver circumvented a particularly wicked rut. As he did so, I took the opportunity of observing the cloud-shadowed mountain, and imagined the simian leap from its summit that had taken Hanuman northwards.
“Legend also has it that when Rama’s brother was wounded in battle, a medicinal herb was required to save his life,” my friend continued once we were on our way. “Hanuman was dispatched to the Himalayas to fetch this particular herb, but by the time he arrived he had forgotten its description. So he brought back a fragment of the Himalayas containing many herbs twisted in his tail, in the hope that among them might be the correct one. However, the mountain fragment slipped and fell while Hanuman was over Lanka, and it broke into three pieces. These landed in different locations, one of which was Ritigala.
“Perhaps this part of the legend came about because the Ritigala summit – which has a strange mini-plateau – does possess a pocket of vegetation that is distinct from the dry-zone flora of the lower slopes and surrounding plain. There are stunted trees festooned with hanging moss and, yes, there are many herbs. This anomaly is due to the fact that the summit has a cool and wet micro-climate. Indeed, clouds and mist envelop the summit for a greater part of the year. The result is high vapour condensation that keeps the earth moist.” [h]
I asked my friend about the derivation of the name Ritigala as we passed a lone farmer tending his isolated chena – a field created by cutting and burning the jungle. “There are several theories, all of which are apt. Some say that Ritigala means ‘the rock as steep as a long pole,’ others that it is so-named on account of the numerous Riti trees in the jungle nearby. However, the Mahawansa, the island’s ancient chronicle, calls it Arittha-gala, which means ‘dreaded rock,’ possibly because it was the abode of the fearsome Yakkas, the aboriginal inhabitants of Lanka. Over the passage of time, it is suggested, Arittha-gala was modified to Ritigala.
“To confuse things, arittha can also mean ‘safety,’ an appellation that perhaps came about because the mountain provided an ideal haven for royal victims of injustice. For example, Prince Pandukabhaya encamped at Ritigala for seven years during the 4th century BC while he gathered an army to wage war against his eight uncles, who prevented him from ascending the throne. It was at the foot of the mountain that the decisive battle was eventually fought, in which Pandukabhaya killed all his uncles. After becoming king he founded the royal city of Anuradhapura. ”
After a five-mile (nine-kilometer) journey, we happened upon a junction in the scrub jungle, dominated by a tall tree bearing a sign that read “Ritigala.” We turned onto an even narrower track, which, although less rutted than before, was hemmed in by impenetrable thorn bushes. Several miles later, the track took a bend and came to an abrupt end in a clearing at the very foot of the mountain, where the scrub gave way to magnificent, boulder-strewn forest. On one side of the clearing, nestling under a tamarind tree, was a timbered hut – the Ritigala Archaeological Department office.
As I clambered from the jeep I remember being struck by the tranquility and stillness of the place, an atmosphere that only a forest environment can create. We were greeted eagerly by two resident Department guides who took us on a tour of the ruins, starting with the ritualistic bathing pool of immense proportions, the inner face of which is lined with continuous stone steps. Breached and silted up, it was nevertheless evident that it had been an impressive feat of engineering.
“When Buddhism became established in the island, Ritigala was selected as a suitable spot for the construction of vihares, or temples,” my friend explained as we skirted the pool. “The first, the Lanka Vihare, was founded near here at the foot of the mountain in the 2nd century BC. Another, the Arittha Vihare – from which, incidentally, the mountain may also have got its name – was founded a century afterwards. Much later, in the 9th century AD, King Sena made additions by constructing a larger complex higher up the slope for a group of ascetics-priests called the Pansukulikas. These priests, who had broken away from their brethren in nearby Anuradhapura, were dedicated exclusively to the exercise of meditation and contemplation.
“There are scores of natural caves on the slopes of the mountain that were donated by laymen to the priests for the practice of meditation. Many are small, but some are quite large. Before presenting his gift, the donor had to drive away animals and the snakes, fumigate, clean and plaster the interior with lime, wall in the entrance, hang a door, and cut a drip-ledge in the rock above to divert rain-water.”
We crossed the bed of the stream feeding the bathing pool and reached the beginning of a stone footpath some 5 feet (1.5 meters) wide that meandered upwards through the trees. The overhanging branches diffused the light to such an extent that even the fierce noonday sun was reduced to a soft glow. Furthermore, the air was surprisingly cool, and there was a serene atmosphere that made it easy to appreciate why the Pansukulikas chose this place for their contemplative perambulations.
The path, which leads to the monastic complex proper, displays extraordinary craftsmanship, being beautifully laid with interlocking ashlar (irregular quadrilateral slabs of hewn stone) in patterns of two, three and four. In addition, it is edged with proportionate curbstones. There are three places in the ascent that incorporate a large circular platform circumscribed by perfectly curvilinear slabs of stone. These remarkable features were probably resting-places.
We reached the end of the path and the knowledgeable guides gave us a tour of the various monastic facilities scattered about the forested slope. They took us, for instance, to the remains of the small hospital with its stone beds and basin-like stone oil baths, and to one of several meditation walks, some 36 paces long and terminated at each end by two huge perpendicular shields of stone.
They showed us the remains of some extraordinary buildings known as double-platforms, which are characteristic of Ritigala and similar forest monasteries. A stone bridge connects two raised platforms, created by building retaining walls on the slope. One platform is rectangular and appears to have been open to the elements, while the other is square, and was quite likely roofed and divided into eight or nine rooms. The precise purpose of these double-platform buildings is not known, although it is believed that the open platform probably had a congregational function.
As we descended by a different route, through a landscape of forest and streams, I asked my friend about the ultimate fate of the monastery. “When the capital moved from Anuradhapura to Polonnaruwa in the 11th century the Pansukulikas fell into decline,” he told me as we encountered an artificial waterfall contrived by placing a stone slab between two rocks. “The monastery and caves of Ritigala became submerged by jungle and largely forgotten until the latter half of the 19th century, when the British came upon them.”
Dusk was approaching by the time we bade farewell to the guides and began the return journey along the lonely jungle track. At one point our driver peered nervously into the gathering gloom and started to recite an incantation. I threw a questioning glance at my friend. “He’s reciting a mantra to ward off elephants,” was the unruffled reply. “You didn’t notice it, but we passed a bull elephant a little while ago.”
Source : www.travelsrilanka.com
Map of Ritigala Ruins
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Travel Directions to Ritigala Ruins
Route from Colombo to Ritigala
Route from Anuradhapura to Ritigala
|Through : Kelaniya – Ambepussa – Kurunegala – Habarana|
Distance : 190 km
Time to spend : 2 – 2.5 hours including the climb
Travel time : 4.5 hours.
Driving directions : see on google map
|Through : Maradankadawala|
Distance : 50
Travel time : 1 hour.
Driving directions : see on google map
Ritigala mountain is 2,513 feet above sea level, three miles long and lies in a north-south direction. It is the highest mountain in northern Sri Lanka and in the rainy season its summit is often shrouded in mist and cloud. The modern name Ritigala is derived from the ancient name mentioned in the Mahavamsa, Arittha Pabbata, pabbata meaning a mountain and arittha meaning dreadful, or alternatively safety. It was from here, says the great Hindu epic, that Hanuman leapt back to India to tell Rama that his kidnapped wife Sita, had been found.
These are at least 70 caves at Ritigala which were prepared for monks between the 1st century BCE and the early centuries CE. An inscription in one of these caves mentions that King Lanjatissa the brother of Duttagamini gifted it and he probably founded the first monastery at Ritigala. The Culavamsa tells us that King Sena I built a monastery here for the Pansakulika monks and provided it with numerous slaves and servants. It is the ruins of this monastery that the modern pilgrim sees today. Sometime during the 8th century a group of monks broke away from the Abhayagiri and called themselves the Pansakulikas, that is ‘The Rag-robe Warers’. Wearing robes made out of rags, usually shrouds picked up from cemeteries, is one of the thirteen ascetic practices (dhutanga) allowed by the Buddha.
The fact that the Pansakulikas chose to name themselves after this particular practice suggests that they were reformers, probably protesting against what they a saw as the comfort and indolence of the city monks. However, the remains of their monasteries suggest that they were something more than just a ‘back to the forest movement’. All of their monasteries have certain mysterious features unique in Sri Lankan monastic architecture; long paved paths often with roundabouts in them, large stone-lined and stepped reservoirs and strangest of all so-called double platforms. These platforms are made out of huge slabs of beautifully cut stone and always occur in twos, joined by a bridge. They are usually built on natural rock foundations and are always aligned in the same direction. Near the platforms is often found a so-called urinal stone some of which are elaborately decorated. In fact, these ‘urinal stones’ are the only things in Pansakulika monasteries with any decorations on them at all. Further, no stupas, image houses, temples or images have ever been found at Pansakulika sites.
These mysterious features have so far defied all attempts to explain them. They were obviously related to some practices or rituals that the Pansakulikas did but what these were no one knows. For at least two centuries the Pansakulikas commanded enormous respect from both kings and commoners. But over the centuries they accumulated vast estates and their asceticism became more symbolic rather than real. In the 12th century they split into two rival sects and during the reign Vijayabahu I they left Polonnaruva in a huff when their wealth was confiscated as a part of the kings attempts to reform and unite the Sangha. After that they disappeared from history.
The ruins at Ritigala comprise nearly 50 double platforms and other buildings and cover an area of about 120 acres. It can be worthwhile just following any path one happens to find and see where it leads. But be careful, the jungle is very thick and it is easy to get lost. Also be careful of snakes particularly the adder which becomes very still when approached and thus is easy to tread on. To the left of the parking area at Ritigala a rough path leads through the jungle to several caves where some eight monks are living. This is a properly functioning meditation monastery so if you do decide to visit maintain an attitude of quiet respect.
Entering the ruins the pilgrim comes to a huge man-made reservoir created by building a bund across a valley down which two streams flow from the mountain. The circumference of the receiver is 1,200 feet and its inside is lined with stones meant to protect it and also to serve as steps for bathers. The top of the bund is also paved with large stones. Before being breached this reservoir would have held about 2 million gallons of water. Ritigala’s monks would have used this water for drinking and bathing but they probably also earned an income from it by channeling it to farmers. The path to the ruins runs along the southern bank of the reservoir, crosses a bridge, passes a circus and then leads to the first buildings. Turning right the pilgrim will come to the main refectory. This large rectangular building with a sunken and paved courtyard in its center with pillars around it. Note the several types of grindstones and the stone trough. As there were no villages nearby the monks could not go begging every day to get their food. Devotees probably donated raw rice which was cooked by the monastery staff and then offered to the monks.
Just near the refectory is a large area enclosed by a wall which like most of the structures at Ritigala is made of huge finely cut and dressed slabs of stone. Within this area are two pairs of double platforms. Note how perfectly the stones fit together. These seem to have been the monastery’s main reception buildings. On the northern end of the enclosure wall is a path that leads down a ravine to a river where there is a stone bridge and a bathing place. Return to near the the north west corner of the enclosed area and the pilgrim will see a path leading westward through very thick forest. This paved path runs for about a 1000 feet and has several flights of stairs to allow for the incline and more difficult to understand, two roundabouts. The first of these roundabouts, roughly halfway along the path, is the largest, while the second smaller one is towards the end of the path. A little before the first roundabouts a path leads off to the left to an impressive stone bridge, several double platforms and caves.
How to Get There
The turn off to Ritigala is on the main Anuradhapura-Polonnaruva road some 7 km from Ganawalpola and about 16 miles from Habarana between the 6 and 7 mile post. The ruins are about 3 miles from the turn off and the road is unpaved but in good condition. The ruins are situated roughly half way along the mountain on its eastern side.
Ritigala  – Blue-wooded slopes of Ritigala
Ritigala-kanda (the Ritigala mountain) has a legendary historical and monastic past.
It is a place where you are able to contemplate the ruins of a forest hermitage with its winding meditation paths and then proceed on a more energetic hike to the summit through an enchanted wooded mountain.
Situated some 2,513 ft. above sea level it is higher than its neighbouring Sigiriya, Dambulla or Mihintale. It is a distinctive imposing spectacle rising out of the surrounding flat plains when you travel on the Habarana – Maradankadawala – Anuradhapura road just past Palugaswewa. The range has four peaks – the main peak Ritigala itself is the highest.
The name Ritigala comprised of two words- riti and gala, has been examined by D. M. De Z. Wickramasinghe, a distinguished etymologist who offers a number of derivations. One such is from the Pali word arittha meaning safety thus the ‘safety-rock’ . This is explainable considering the number of times in history it became the safe haven for royal and political refugees. The meaning ‘dreadful-rock’ is also used with reference to the protective spirits who guard the mountain and possibly to create fear in people as a deterrent from removing flora from Ritigala.
He further said that it may have derived from the ‘riti’ trees growing upon it or simply the ‘mountain of Arittha’ as named after the chief minister and nephew of King Devanampiyatissa.
Climatically Ritigala is said to be a little bit of the hill country in the dry zone. W.R. McAlpine and David Robson analyzing its peculiar climatic conditions, state that its upper regions are very similar to those in the hills around Kandy.
The peaks which are often shrouded in mist ensures a high vapour condensation keeping the earth moist. The summit is surprisingly cool and is credited with a greater rainfall than the surrounding dry zone plains.
Thus, it is home to a wide variety of distinct flora similar to flora found in the moist hills surrounding Kandy.
Ritigala is also known as the home of the wild orchid. An account of the varieties have been documented by Philip Jayasuriya in 1936 who wrote “…. Look where we may there are orchids, orchids every where…… this is a veritable orchid lovers’ paradise”.
Its unusual climatic conditions have drawn many a distinguished botanist to invest their time here. Henry Trimen, author of Handbook to the Flora of Ceylon, was the first botanist in 1887 to investigate its rich flora. J.C. Willis, whose primary interest was how the flora got there, supports his theory in his book Age and Area published in 1922. He names one species (also noted by Trimen) found at the summit which is found nowhere else in the world.
Its mild climate akin to Kandy inspired British officers at Anuradhapura to use it as a health resort in 1890 building a sanatorium.
The legendary past of Ritigala is stated in the Ramayana. The Lanka of the poem is assumed to be Sri Lanka and the Aristha mountain to be Ritigala. It is believed that from here, Hanuman the warrior monkey-god, leapt across to South India to convey the news to Rama that Sita his wife had been abducted and kept captive by Ravana King of Lanka.
Local tradition further believes that some miraculous healing herbs brought from the Himalayas by Hanuman are to be found here.
Today one of the main attractions is the extensive monastic ruins and cave complexes found here. The principle monastic ruins lie on the north.
Today one of the most striking features is the paved and colonnaded meditation paths scattered about the hillside connecting the ruins of the ancient monasteries. The paths winding through a picture book-like forest is extremely relaxing and pleasing.