Devanagala Rajamaha Viharaya | AmazingLanka.com

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Devanagala Raja Maha Viharaya - Dhathu Mandiraya where the Dalada was kept — Devanagala Raja Maha Viharaya – Dhathu Mandiraya where the Dalada was kept
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Devanagala Raja Maha Viharaya is an ancient cave temple located in Mawanella, within the Kegalle District, and has recently attracted renewed attention. The temple is believed to date back to the reign of King Parakramabahu the Great (1153–1186 CE) of the Polonnaruwa Kingdom, though some traditions attribute its original construction to King Wattagamini Abhaya—better known as King Walagamba (89–77 BCE). It is said that the temple once enshrined the Sacred Tooth Relic of the Buddha, and the ruins of the building that housed it can still be seen today.

During the Kandyan period, King Wimaladharmasuriya I (1592–1604 CE) further developed the temple, enhancing its prominence.

Among the most significant features of Devanagala is an ancient rock inscription attributed to King Parakramabahu. It records his grant of nearby lands to a military commander named Kirthi Nuwaragala (Kith Nuwara Gal), who led a victorious expedition to Burma on behalf of the king. The complete translation of this inscription see below.

King Wimaladharmasuriya I is often regarded by historians as the second founder of the Kandyan Kingdom, credited with reviving and strengthening it after a period of decline. Born Konnappu Bandara, he was baptized by the Portuguese as Don Juoão da Austria. In 1581, the Portuguese installed Kusumasana Devi—baptized as Dona Catherina—as the legitimate ruler of Kandy. However, King Rajasinghe I of Sitawaka quickly overthrew her and annexed Kandy to his kingdom.

Konnappu Bandara, who had served as a commander in the Portuguese army, secretly conspired with Buddhist monks to liberate Kandy from Portuguese control. In 1572, he renounced Christianity, embraced Buddhism, and was consecrated as King Wimaladharmasuriya I of the Kandyan Kingdom. To strengthen his royal legitimacy, he married Kusumasana Devi and went on to win two decisive battles against Portuguese forces that attempted to reclaim Kandy.

In gratitude for the support he received from Devanagala Rathanasara Thero during his struggle for the throne, the king granted the Devanagala Raja Maha Viharaya to the monk. A second rock inscription at the site records these royal donations.

The Devanagala Raja Maha Viharaya was officially declared a protected archaeological reserve in 1941, based on a survey conducted in 1876, which recorded that 72 acres of land belonged to the temple.

By the late 1900s, the temple at Devanagala had fallen into ruin, a decline that coincided with Muslim settlers encroaching upon its lands. Today, the Devanagala rock stands isolated, encircled by a Muslim colony that has taken over all the territory which once belonged to the temple. Tragically, the new occupants have not only destroyed the ruins but have also attempted to erase the site’s archaeological significance. In one particularly destructive act, a highly concentrated acid was poured over one of the ancient inscriptions in an effort to obliterate it. The rock carving of a Buddha’s footprint has been scraped and disfigured, while all the statues and stupas from the Kandyan era have been broken apart by treasure hunters.

A recent effort to revive the heritage of Devanagala, beginning around 2012-2014, has since escalated into a national issue. This is due to the Muslim community’s refusal to vacate the land that is historically part of the temple. The government has tried to formally re-measure the surrounding area on two occasions, first in 2005 and again in 2013. While the affected Sinhalese community raised no objections to this survey, the Muslim community vehemently opposed the exercise. In both instances, their protests prevented officials from completing the task.

Kuragala buddhist monastery — Concentrated acid pored on valuable Dewanagala Stone Inscription
image source: sinhalabuddhist.com

Devanagala Buddha's foot print - attmpt to destroy it — Devanagala Buddha’s footprint – attempt to destroy it
Source : dharmadveepayeiranama.blogspot.com

Of course, here is a paraphrase of the provided text for clarity and flow:

Ultimately, a compromise was reached to measure only the area of the rock itself and establish a protective buffer zone of 400 meters around it. This agreement, however, resulted in the temple forfeiting all its former lands and their associated heritage. Reports indicate that even the simple act of marking this reduced boundary was disrupted by local Islamists and politicians.

The threats to the site have continued through various means. In April 2013, for instance, unidentified individuals set fire to the Mana grass in the temple garden, a blaze that also caused extensive damage to the water pipe supplying the temple. Despite these acts, the systematic destruction of this historical heritage persists in an organized fashion. As recently as January 2021, an organized group used a backhoe to dig at the base of the Devanagala temple grounds under the pretext of creating a paddy field. During this work, ancient stone slabs and paving pillars were reportedly dug up and deliberately buried to conceal any evidence of the site’s archaeological significance.

Regardless of the grassroots efforts to preserve this ancient land, progress is consistently undermined. The politicians in power have proven unwilling to take decisive action, seemingly too intimidated to enforce the protection and preservation of this historic site.

Siripathula at Devanagala Raja Maha Viharaya

Inscription 1 of Devanagala Raja Maha Viharaya

Tampita Viharaya of Devanagla Rajamaha Viharaya

Inscription 2 of Devanagala Raja Maha Viharaya

Tampita Viharaya of Devanagala

Devanagala is also the site of a Tampita Viharaya, a distinctive type of temple architecture from the Kandyan kingdom. This structure is built upon a wooden platform supported by stone stumps, typically three to four feet tall. Its roof is held aloft by a timber frame, while the walls are traditionally made of wattle and daub. A modern building has since been constructed around this historic temple, enclosing it.

Inside the image house of the Devanagala Tampita Viharaya, the central focus is a seated Buddha statue positioned beneath an elaborate Makara Thorana, or dragon arch. The Buddha is flanked by two statues of deities, with two standing Buddha statues and additional seated Buddha statues facing one another beside them.

The Makara Thorana itself is particularly unique. In most examples of this dragon arch, the two mythical creatures face upwards towards a central Kihibi Muhuna figure, which is the only part looking straight ahead. Here, however, the dragons face forward directly at the viewer, their features set in what appears to be a comical grin.

A wooden pillar top woodcarving at the Devanagala Tampita Viharaya

Elaborate woodcarvings at the Devanagala Tampita Viharaya

The unique Makara Thorana at the Devanagala Tampita Viharaya

Elaborate woodcarving of a 'Narilatha Mala' at the Devanagala Tampita Viharaya

Devanagala King Parakramabahu Rock Inscription

According to Bell (1904), among the later Sinhalese inscriptions, the gal-sannasa of King Parakramabahu the Great at Devanagala stands out as the most significant. He notes that this inscription ranks among the island’s most important rock records due to its clear references to contemporary events—specifically, the prolonged conflict with King Gajabahu II and the punitive expedition sent to Burma during the twelfth year of Parakramabahu’s reign.

Translation of the inscription :

The illustrious monarch, Parakrama Bahu, lord of wealth, abounding in virtuous qualities pre-eminent in the boundless world; lineally descended from the royal Okkaka dynasty, who threw into shade the other Kshatriya races of the whole of Dambadiwa ; [ruler] by hereditary descent of the territory of the Island of Lanka chief queen unto the Kshatriya nobility ; [this king] who has anointed other kings with the effulgence of the nails of his feet; who in glory has surpassed the Sun god; in prowess, Maheswara (Siva); in haughty spirit, Vishnu; in kingly state, Sakra; in inexhaustible wealth, Kuvera; in [bestowing] happiness, Kitisara; in profound wisdom, Vrihaspati; in gentleness, the Moon; in the grace of his beauty, Kandarpa ; in richness of benevolence, the Bodhisat; who glitters in the resplendence of his crown and royal apparel; who has acquired world-wide fame unbroken, by filling the ocean of the hearts of all poor men who flock from various countries with the water of manifold gems, like a wish-conferring tree to those of righteous intent; who display to hostile kings the strength of a lion in cleaving the frontal globe of the forehead of elephants ; [this king] intending to promote the Buddhist religion and the interests of the people, which had been neglected for forty-two years since the death of his grandfather, King Wijaya [Bahu], made war with the two [princes] Gaja Bahu [and Manabharana] and brought Lankd under one canopy of dominion. Whilst it the enjoyment of blessings as [bigh] as Swarnagiri thereby received, in the 12th year [of his reign] on the 10th day of the waxing moon of [the month] Poson [the king] saying ” We do not hold Lanka in peace so long as a personage by name Bhuwanaditta dwelling in Aramana rules there,” prepared and manned thousands of warships and despatched them. They steered a course for (lt. rowed by way of) Aramana, and reaching there in the course of time took by storm a town called Kusumiya, and continued the war for five months. Then messengers were sent [to them] with the order ‘Do ye make peace with the people of Aramana.’ To Kit-nuwara-giri (Kirtti-nagara-giri) was granted as paraveni lands to be held so long as sun and moon endure………… [the village] Malabatuwa and………… 2 yala 12 amunu and 2 pelas of paddy sowing extent to be held without molestation.
(Bell, 1904)

Devanagala King Wimaladharmasuriya Rock Inscription

The second major rock inscription at Devanagala is carved deeply in elegant rounded letters, topped with symbols of the united sun and moon alongside the śrī emblem. It records two grants made for the upkeep of the Devanagala Vihara—one by Ratanalankara Thero, who restored the temple in 1567, and the other by King Wimaladharmasuriya (1592–1604).

Full translation of the inscription

In the year 2110 of the illustrious Buddhist era, Ratanalankara Therunnanse, who devoted his life to religion and offered material and religious gifts in the hope of attaining Buddhahood, established the ‘I’hree Bodhis on the top of Devanagala, founded a vihare, asweddumised two amunas sowing extent of Kokulanwita by constructing a dam across the stream, and dedicated it to the said vihare. Having come to know this, His Majesty Vimala Dharma Suryya, who succeeded to the throne of Lanka, caused a sannasa to be written, with the usual characteristic marks of a gift, by which he dedicated to the vihare built on the said Devanagala nine amunas sowing extent in the village of Ruvandeniya, together with the high land appertaining thereto, and many trees and shrubs growing thereon. It will be well if kings, sub-kings, ministers, mudaliyars, and many others, knowing the above fact, will neither injure or destroy. nor cause to be injured or destroyed, any of these meritorious gifts, and if they will be pleased with these meritorious deeds and think of seeking Nirvana, _each as he likes, after having enjoyed divine and human happiness. If there be any persons who, without thinking so, should injure or destroy by word or deed, or cause to be injured or destroyed, the various gifts made to this vihare, they will suffer sorrow in the four states of misery commencing with the eight great Naraka. The above said endowment is known to people of both countries. It will be well if people will bear in mind the terms of the above grant, and think of attaining Nirvana by assisting in the (upkeep of the) said meritorious deeds

(Bell, 1904)

References

Bell, H. C. P. (1904). Report on the Kegalla District of the Province of Sabaragamuwa. George J. A. Skeen.

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