Hetadage at Polonnaruwa | AmazingLanka.com

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The Hatadage in Polonnaruwa is a grand 12th-century shrine built to house the sacred Tooth Relic. Completed by Nissanka Malla but likely initiated by Parākramabāhu the Great, this two-story Gandhakuṭī features unique moonstones depicting lions, intricate stone carvings of hansa, and three standing Buddha statues within its ancient sanctum.

The Hatadage serves as the newer structure designed to enshrine the sacred tooth relic of Buddha during the era of the Polonnaruwa Kingdom, located within the Dalada Maluwa, or the Sacred Quadrangle. Positioned adjacent to the Atadage (old temple of the Tooth Relic), which was commissioned by King Vijayabahu I (1055-1110 CE), the Hatadage was designed to be a more expansive and grander iteration of its precursor, intended to mirror the most prosperous period of the Polonnaruwa civilization.

Historical Origins and Royal Claims

Historically, the creation of this shrine is most frequently attributed to King Nissanka Malla, who reigned from 1187 to 1196 CE. Various inscriptions discovered on the gateway and walls of the temple provide a boastful narrative of the monarch’s accomplishments, in which he explicitly asserts that he constructed the temple specifically to house the Tooth Relic.

Nevertheless, contemporary archaeological perspectives and the Culavamsa indicate that the groundwork and a substantial portion of the labor were likely started by his predecessor, King Parakramabahu the Great, who ruled from 1153 to 1186 CE, with King Nissanka Malla perhaps merely finishing the project. This skepticism arises because the chronicles describe a massive relic house built by Parakramabahu that has not been located elsewhere in the Polonnaruwa region. Furthermore, King Nissanka Malla is noted for claiming credit for the work of others by performing minor renovations.

Structural Design and Sanctum Features

The Hatadage is categorized as a Gandhakuti, or a single-chambered shrine. Although it was originally a two-story building, only the ground level is preserved today. The structure is nestled within a rectangular stone enclosure that measures roughly 36.58 meters by 27.43 meters [120 feet by 90 feet]. Inside the primary chamber, three standing images of Buddha carved from stone remain. The design provided worshippers with a spacious circumambulatory path inside the sanctum, enabling them to walk around the central statues.

Artistic Embellishments and Unique Iconography

The entrance is adorned with exquisite moonstones, Naga guardstones representing cobra kings, and makara balustrades. A significant detail found on the moonstone of this particular building is the rare inclusion of a lion. Typically, the lion and the bull are omitted from moonstones during the Polonnaruwa Era. The outer walls are distinguished by delicate bands of hansa, or geese, which offer a rhythmic visual texture to the stone surfaces. Furthermore, the gateway area is decorated with stucco figures in high relief, portraying various musicians and dancers.

The Upper Floor and Relic Security

Evidence from archaeological excavations, such as a staircase situated in the corner of the vestibule, confirms that a second level once existed. This upper story was built entirely of timber and likely served as the secure repository where the Tooth and Bowl Relics were actually stored.

Etymology and Folk Traditions

The name Hatadage is deeply rooted in local mythology. The most common belief proposes that the name originates from the Sinhalese words for sixty, hata, and house, ge, stemming from the legend that King Nissanka Malla finished the shrine’s construction in a mere sixty hours. An alternative explanation suggests the name means the House of Sixty Relics, indicating that the building might have once contained a significant collection of sacred artifacts in addition to the Tooth and Bowl Relics.

Guard stone at the entrance of the Hetadage at Polonnaruwa

Huge slab inscriptions at the outer walls of the Hetadage at Polonnaruwa

An Buddha Image inside the Hetadage at Polonnaruwa

References

Burrows, S. M. (1894). The Buried Cities of Ceylon: A Guide Book to Anuradhapura and Polonnaruwa : with Chapters on Dambulla, Kalawewa, Mihintale, and Sigiri (2nd ed.). A.M. & J. Ferguson. (Original work published 1885)
Dhammika, B. S. (2018). Sacred Island: A Buddhist Pilgrim’s Guide to Sri Lanka (1st ed.). Buddhist Publication Society. (Original work published 2008)
Mitton, G. (1917). The Lost Cities of Ceylon. Frederick A. Stokes Company.
Paranavitana, S. (1950). Guide to Polonnaruwa (3rd ed.). Government Press. (Original work published 1948)
Prematilleke, P. L. (1990). The Architecture of the Polonnaruwa Period B.C. 800 — 1200 A.D. In N. De Silva (Ed.), Archaeological Department Centenary (1890-1990) : Commemorative Series : Volume Three : Architecture (1st ed., Vols. 3–4, pp. 35–70). Department of Archaeology, Sri Lanka.
Prematilleke, P. L. (2007). The Art and Archaeology of Sri Lanka I: Archaeology, Architecture, Sculpture. Central Cultural Fund.

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Driving Directions to Polonnaruwa Sacred City (Hetadage)

The modern town of Polonnaruwa is also known as New Town, and the other part of Polonnaruwa remains the ancient royal city of the Kingdom of Polonnaruwa.

Route from Colombo to Polonnaruwa Sacred City	Route from Kandy to Polonnaruwa Sacred City
Through: Central Highway—Kurunegala—Dambulla Distance from Colombo: 230 km Travel Time: 5 hours Driving Directions: See on Google Maps.	Through: Maradankadawala–Habarana Distance: 103 km Travel Time: 2 hours Driving Directions: see on Google Maps.
Route from Anuradhapura to Polonnaruwa Sacred City	Route from Batticaloa to Polonnaruwa Sacred City
Through: Maradankadawala–Habarana Distance: 103 km Travel Time: 2 hours Driving Directions: See on Google Maps.	Through: Maradankadawala–Habarana Distance: 103 km Travel Time : 2 hours Driving Directions: see on Google Maps.