Getabaru Rajamaha Viharaya | AmazingLanka.com

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Gatabaru Rajamaha Viharaya — Stupa at the top of the maintain – Getabaru Rajamaha Viharaya

Getabaru Rajamaha Viharaya is a historic hilltop shrine in Deniyaya, famous for its cave temple and the powerful deity Getabaru Rajjuruwo. Built during the King Walagamba era, it offers panoramic views and a spiritual atmosphere. Visitors often climb the steep path to seek blessings and witness its vibrant annual esala perahera.

Situated along the road between Akurassa and Deniyaya, Getabaru Rajamaha Viharaya lies amidst the majestic Rakwana mountain range and the dense forests associated with Sinharaja. Although the temple is an important Buddhist shrine, its prominence is due to the Devale of the powerful deity Rajjuru Bandara—also known as Basnahira Deviyo or the Western Deity—who is both feared and revered for his reputation for swift justice and strong protective powers.

Rajjuru Bandara is believed to settle disputes, reveal thieves and liars, and deliver judgments in human conflicts. The grounds of the shrine are often filled with cocks offered by devotees in gratitude for favors received. These birds are regarded as the sacred symbol of the deity and also play a role in exorcistic rituals, where they are symbolically offered as sacrifices to substitute human beings (Kapferer, 1997).

Historical Origins and the Legend of Rediscovery

The origins of Getabaru Viharaya are traditionally linked to King Walagamba (89–76 BCE). In 104 BCE, King Walagamba was overthrown by South Indian Tamil invaders and forced into exile. For fifteen years he moved between remote mountain hideouts, gathering forces before finally reclaiming the throne in 89 BCE.

According to legend, after his victory he built temples at many caves that had sheltered him during his years of exile as an act of gratitude for the protection he received before returning to Anuradhapura. Getabaruwa is believed to have originated as one such shrine.

Over time the temple fell into neglect and was gradually reclaimed by the surrounding wilderness. The site remained forgotten until the nineteenth century. Temple tradition recounts that the cave was guarded by a mysterious animal marked with a white half-moon on its forehead. The location was rediscovered in 1834 by a local hunter named Elias Hammy from Kotapola. While pursuing a sambar deer, he followed the animal into a cave known as Getabaru Lena. Inside, he discovered fragments of a large reclining Buddha statue measuring eighteen cubits (approximately 7.3 meters / 24 feet). This discovery led to the restoration of the shrine, which today houses the reclining Buddha image together with shrines dedicated to powerful regional deities (Senaveratna, 1921; Tharushika, 2024).

The Devalaya and the Deity Rajjuru Bandara

Although the vihara venerates the Buddha, Getabaru Viharaya is now widely known for its devalaya dedicated to the deity Rajjuru Bandara, also referred to as Basnahira Deviyo, Batahira Deviyo, or simply the Western Deity. The figure belongs to the category of Bandara deities—beings often believed to have once been powerful local leaders or princes who were elevated to divine status after death due to their remarkable deeds or tragic fate.

The deity is usually depicted wearing aristocratic Nilame attire, complete with a crown and mustache. In his right hand he carries a stick, a ceremonial staff symbolizing authority, while in his left he holds a rabana drum. Unlike many other gods who wield weapons such as swords or sickles, his imagery emphasizes his role as a spiritual official and judge.

Origins of Rajjuru Bandara

Several traditions attempt to explain the origins of this powerful deity

One popular belief describes him as the eldest of seven royal sons bearing the name “Bandara” from a king of Malaya Rata in the hill country. Renouncing his claim to the throne, he traveled to the Ruhuna region with his cousin, who later became known as Riri Yaka, the Blood Demon. This royal lineage is believed to be the origin of the name Rajjuru (kingly) Bandara. (Tharushika, 2024).

Another tradition portrays him as a benevolent regional ruler from Nelugala in the Western Province who fled to Maligatanna in Urumuttawa during a period of political turmoil. In this version he was remembered as a wise leader and teacher whose strong sense of justice eventually led to his deification after death. (Tharushika, 2024).

A more mythological account connects him to the birth of the deity Kataragama (Skanda). According to this legend, when the demon Asura attempted to capture a woman and seven children created by Vishnu, only six children were seized. These six later merged to form the six-faced deity Kataragama. The seventh child escaped westward and became the Basnahira deity. Having fought alongside Kataragama in the battle against the powerful Asura named Taraka, he was granted authority over the western half of Ruhuna. (Tharushika, 2024).

Some traditions also identify Rajjuru Bandara as the divine manifestation of the legendary general Phussadeva, the champion King Dutugemunu (r. 161–137 BCE), who is said to have protected the king from the warrior Bhalluka, the nephew of Elara (Kapferer, 1997).

Popularity and Divine Justice

Among devotees, Rajjuru Bandara is especially feared and respected for his reputation as a stern dispenser of justice. Believers maintain that he judges human disputes and commands the demon Riri Yaka to punish those found guilty of wrongdoing.

A well-known folk legend illustrates this fearsome authority. It is said that the deity once encountered farmers who were cruelly beating their oxen near Gongala Mountain. In anger he transformed both the farmers and their animals into stone, creating the ox-shaped mountain formation, Gongala.

Because of his reputation for justice, pilgrims visit the Getabaru Devale for specific purposes. Many seek divine assistance in legal disputes or request the deity to expose thieves and criminals. Others perform the ritual known as Pali Gasima, a practice through which victims of injustice seek supernatural retribution against their enemies. Devotees also make vows for protection, particularly when purchasing new vehicles or seeking recovery from serious illnesses (Tharushika, 2024).

Sacred Rituals and Pilgrimage Traditions

The temple is the centre of several important annual rituals that reinforce the authority and spiritual power of the deity. One such ceremony is the Muruthen Puja, conducted during the Duruthu Full Moon Poya. During this ritual, a sacred offering known as Deiva Bath (“God’s rice”) is prepared with strict ritual purity. Those preparing the offering often wear cloth masks over their mouths to prevent any form of ritual pollution (Tharushika, 2024).

Another major ceremony is the Yakdehi Maduwa, a three-day healing ritual that includes the construction of a massive sixty-cubit thorana (approximately 27.4 metres / 90 feet). This elaborate ceremony is believed to transfer merit to the deity while ensuring protection for the health, prosperity, and agricultural well-being of the surrounding region. (Tharushika, 2024).

Finally, the annual Perahera held during the Esala season draws thousands of pilgrims to the shrine. During this procession devotees fulfill vows and offer gifts such as wealth, grain, and coins in gratitude for blessings received (Tharushika, 2024).

References

Kapferer, B. (1997). The Feast of the Sorcerer: Practices of Consciousness and Power. University of Chicago Press.
Senaveratna, J. M. (1921). Antiquities in the Southern Province. The Ceylon Antiquary and Literary Register, VI (part III), 151–153.
Tharushika, M. P. R. (2024). ගැටබරු දෙවොල සහ රජ්ජුරු බණ්ඩාර බස්නාහිර දේව සංකල්පය පිළිබඳ බටහිර රුහුණු වැසියන් තුළ පවත්නා පොදුජන විශ්වාසය පිළිබඳ මානව විද්‍යාත්මක අධ්‍යනයක්. චිරන්තන, 1(1), 1–10.

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Traveling Directions to Getabaru Rajamaha Viharaya

The temple is between 69 and 70 KM posts on the A17 route (Akurassa – Deniyaya Road)

Route I from Colombo to Getabaru Temple	Route from Galle to Getabaru Temple
Via : Southern Expressway – Welipenna – Neluwa – Morawaka Distance : 175 km Travel time :4- hours Driving directions : see on google map	Via : Southern Express way – Imaduwa – Akuressa Distance : 76 km – Travel time : 2 hours Driving directions : see on google map