Egoda Kelaniya Kitsirimevan Rajamaha Viharaya

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Egoda Kelaniya Kitsirimevan Rajamaha Viharaya

Kitsirimevan Rājamahā Vihāraya is situated on the right bank of the Kelani River, directly opposite the Kelaniya Rājamahā Vihāraya. Owing to this geographical position, devotees have long referred to it as Egoda Kelaniya. Most of the temple’s ancient structures no longer survive, as the site was completely destroyed by the Portuguese in 1575.

According to tradition, the earliest stupa at this site was constructed by the Nāga king Maṇiakkhika in the 6th century BCE. The temple itself is attributed to King Kitsirimevan (303–331 CE), also known as Sirimeghavaṇṇa, as recorded in the Vṛtta Mālāva, a Pali text dating to the early 15th century (Pieris, 1913, p. 150).

Sacred Associations and the Jala Sāṭikāva

Set within a serene environment along the banks of the Kelani River, the temple is traditionally believed to mark the spot where the Buddha, during his visit to Kelaniya, bathed in the waters of the Kelani Gaṅgā. After bathing, he is said to have placed his robe—referred to as the Jala Sāṭikāva—at this location.

The Buddha is believed to have gifted this Jala Sāṭikāva to King Maṇiakkhika, who subsequently enshrined it within a stupa. A 10th-century slab inscription confirms the existence of this Sivuru Dāgaba, which was constructed to house the sacred bathing robe (Kithsiri Mewan Viharaya – Kelaniya Raja Maha Viharaya, n.d.).

The Pas Mahāl Pāya and the Death of King Bhuvanekabāhu

During the 16th century, a five-story royal summer pavilion known as the Pas Mahāl Pāya was constructed over the waters of the Kelani Gaṅgā within the premises of Kitsirimevan Rājamahā Vihāraya.

It was at this pavilion that King Bhuvanekabāhu (1521–1551 CE) met his tragic end. While recovering from a fever on 29 December 1550, he was fatally shot through the head by a mestiço named Antonio de Barcelos (Pieris, 1913, pp. 115–116).

Decline under Portuguese Influence

For over a millennium, Kelaniya Rājamahā Vihāraya and Kitsirimevan Rājamahā Vihāraya flourished under royal patronage. However, a decisive turning point came with the coronation of King Don Juan Dharmapāla (1551–1597 CE) of Kotte, the first Christian monarch of the island. Having converted to Christianity for political protection, he effectively ruled as a puppet of the Portuguese.

In 1555, driven by the zeal of a recent convert, Dharmapāla issued a sannasa transferring lands, fields, gardens, rents, and services that had been dedicated to Kelaniya Rājamahā Vihāraya, Kitsirimevan Rājamahā Vihāraya, and the Dāḷadā Māligāva in Kotte to the Franciscan order. These were used to maintain newly established Christian institutions.

As a result, St. Anna Church was established in Kelaniya, and St. Bartholomew Church was built on the southern bank of the river at the site of the former Pas Mahāl Pāya. Meanwhile, the grand Dāḷadā Māligāva of Kotte was replaced by the Church of the Holy Saviour, whose bell is said to still remain at Kayman’s Gate (Pieris, 1913, pp. 115, 150).

A surviving copy of a sannasa dated 1591 indicates that the original grant was made in 1557 and subsequently reaffirmed in 1562, 1591, and 1595. The 1591 decree extended beyond these primary temples to encompass all Buddhist institutions within the kingdom (Pieris, 1914, pp. 37–38).

Destruction in 1575

In 1575, the Portuguese captain Diogo de Melo, after defeating the forces of Rājasinghe I at Wattala, advanced toward Kelaniya. Upon arrival, he ordered the plundering of the temple complex. Despite desperate resistance from local inhabitants, the Portuguese forces succeeded in burning the temple and demolishing the great temple structures. Many villagers were driven into the river and drowned during the assault (De Silva & Bell, 1916).

Later Restoration and Surviving Evidence

The reconstruction of Kitsirimevan Rājamahā Vihāraya likely commenced after the restoration of the main Kelaniya Rājamahā Vihāraya under King Kīrti Śrī Rājasinha (1747–1781) of the Kandyan Kingdom.

Today, the only surviving remnant of the temple’s former grandeur is a slab inscription, which remarkably escaped the widespread destruction and plunder carried out by the Portuguese.

Egoda Kelaniya Kitsirimevan Rajamaha Viharaya Slab Inscription

Ancient Slab Inscription of Egoda Kelaniya Kitsirimevan Rajamaha Viharaya

A important slab inscription located within the temple premisses dates to the Buddhist year 1887 (1344 CE), during the reign of King Bhuvanekabāhu IV (1341–1351 CE) of the Gampola Kingdom. The stone measures approximately 1.37 metres (4 feet 6 inches) in height and 0.56 metres (1 foot 10 inches) in width, with an average thickness of about 0.18 metres (7 inches).

The inscription consists of 51 lines on its main face and an additional 15 lines on one side. It is further adorned with symbolic carvings of the sun and moon, along with figures of a crow and a dog.

Contents and Historical Significance

The inscription explicitly identifies the temple as Kitsirimevan Vihāraya. It records that the temple had been preserved through ten generations of both religious and familial custodianship since the time of King Kitsirimevan.

At the time of the inscription, the temple was entrusted to the Saṅgharāja, the venerable Gaṅgatala Karambavalane Srīwantha Wilgammula thera. It further reveals that the site contained several deteriorated structures, including three image houses, a dāgaba, two enclosures for the Bodhi tree, foundation walls, and three tiled pavilions near the rear entrance. These structures were subsequently restored under the patronage of Minister Ālagakkonāra, identified as the tenth descendant of the distinguished Niśśaṅka Ālagakkonāra lineage.

Translation of the Inscription

The full translation of the inscription is as follows:

When one thousand eight hundred and eighty-seven (1887) years of the illustrious Buddhist Era had elapsed, the celebrated Vilgam-mula Maha Himi (Hierarch), a descendant of the lineage which dwelt at Gangatala Kalambava,—with the patronage solicited and received from the noble wife of the Minister Alagakkonara, the tenth in succession of the lineage of the great Nissanka Alagakkonara, a descendant of the distinguished Vanchi race, caused the execution of the meritorious work of effecting thoroughly (lit. from the foundation) all (needed) repairs to the Kit Siri Mewan Kelani Viharaya which was maintained continuously for ten generations of the lineage which originated with King Kit Siri Me (Kirtti Sri Megha Varna) and that of his relations including the three-tiled pavilions at the gates by the side of the image-house, dagabas, two enclosing walls of the Bo-tree, the parapet wall ….., and the five leaf-thatched houses.
Having had built from the foundation the seven walls round the great Bo-tree with the new edifice adorned with thirteen spires, and deeming it well if the Bo-tree enclosure built in his name, and the Bo-tree, do last for a long time, he caused the donation to be made to the Bo-tree to last for five thousand years, engraving (on this stone figures of) Sun and Moon in token thereof, (viz.) a field of the sowing extent of two yalas and five amunas from Polonnava appertaining to Menda Panabanna, with houses, gardens, plantations, jungle, and meadow appertaining thereto, which were received as a donation from the King; (besides) fifteen men out of the officers, men and women, including Polonna, and Munda-deva, and fifteen men out of the men received as Royal favour for preaching bana (Buddhist scriptures) at night, including Kottani devi-vedan, Raka, and Boda, making a total of thirty male officers, all these said lands, fields, men, and other items.
It is proper that the merits of this act be participated in by the monks living in Gatare Pirivena, descendant relatives (of the donor), by other monks of the two fraternities (as well as) by Kings, Crown Princes, Chief Ministers and the like (officers) to come, and that (the Temple) be maintained for a long time.
If anyone harms this work of merit he will descend to the one hundred and thirty-six (136) hells, and suffer the sin of the…. who killed animals.
(De Silva & Bell, 1916, p 154)

References

De Silva, S. (1917). The Inscription at Kitsirimewan Kelani Vihara. The Ceylon Antiquary and Literary Register, III (Part II)(1917), 101–109.
De Silva, S., & Bell, H. C. P. (1916). Kelani Vihara and Its Inscriptions. The Ceylon Antiquary and Literary Register, I (Part III), 145–161.
Kithsiri Mewan Viharaya – Kelaniya Raja Maha Viharaya. (n.d.). Kelaniya Raja Maha Viharaya. Retrieved August 9, 2024, from https://kelaniyatemple.lk/sinhala/kithsiri-mewan-viharaya/
Pieris, P. E. (1913). Ceylon, the Portuguese Era : Being a History of the Island for the Period, 1505-1658 (Vol. 1). Colombo Apothecaries.
Pieris, P. E. (1914). Ceylon, the Portuguese Era : Being a History of the Island for the Period, 1505-1658 (Vol. 2). Colombo Apothecaries.

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