Polonnaruwa Vatadage (The Stupa House)

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The Polonnaruwa Vatadage is a pinnacle of ancient Sri Lankan architecture, characterized by its concentric stone pillars and double-tiered circular base. Commissioned by Parākramabāhu I and embellished by Nissanka Malla, this Stūpaghara features unique smooth-haired Buddha statues, exquisite Nāga guardstones, and iconic moonstones that historically omitted the bull.

The Vatadage, or circular stupa house, located within the Dalada Maluwa in Polonnaruwa, is recognized as one of the most refined and architecturally outstanding structures in the history of Sri Lankan construction. The defining characteristic of such edifices is that the stupa is shielded by a roof, which necessitates that the stupa within remains relatively small. Another stunning example of a Vatadage can be found in Madirigiriya, situated several kilometers from Polonnaruwa. Comprehensive accounts of Stupaghara or Chethiyaghara architecture, which encompass the vatadages of Sri Lanka, are found here.

Historical Origins and Royal Contributions

The origins of the Polonnaruwa Vatadage remain a point of historical debate. The Culavamsa records that a circular temple for the Tooth Relic was commissioned by King Parakramabahu I, who reigned from 1153 to 1186 CE. Conversely, an inscription discovered on the outer stairways of the building identifies it as the Ratnagiri Vatadage, claiming it was built by King Nissanka Malla during his reign from 1187 to 1196 CE (Geiger & Rickmers, 1815/1929). Current scholarly consensus suggests that while Parakramabahu I likely established the primary structure, Nissanka Malla undertook extensive renovations and decorative additions, frequently portraying himself as the builder in his grandiose stone records.

Structural Dimensions and Central Features

The Vatadage is built upon a distinctive double-tiered circular base. The lower platform has a diameter of 36.58 meters [120 feet] and rises to a height of 1.30 meters [4 feet 3 inches]. Entry to this terrace is provided by a single porch situated at the northern cardinal point. The upper platform, which supports the central stupa, has a diameter of 24.69 meters [81 feet] and a height of 1.60 meters [5 feet 3 inches]. This level is accessed via four separate flights of stairs positioned at the cardinal directions.

At the heart of the upper terrace sits a modest stupa, surrounded by four seated Buddha statues that face the cardinal entrances. These figures, sculpted from grey granite, have been carefully restored and returned to their original stone bases.

Iconography of the Seated Buddha

The seated Buddhas at the Vatadage exhibit unique iconographic details not gernally found in Sri Lanka; Their hair is rendered as a smooth, close-fitting cap rather than the conventional tight curls. Furthermore, their monastic robes are illustrated as transparent and form-fitting, lacking the standard draped folds (Prematilleke, 1990).

Pillars and the Roof Enigma

The upper terrace was historically encircled by concentric rings of stone pillars. A circular wall made of brick shielded the interior, while a highly decorative stone railing enclosed the entire sanctuary. Between the outer rows of pillars, stone panels were engraved with delicate motifs of four-petaled flowers.

One of the most enduring mysteries regarding the Vatadage concerns the design of its original roof. Due to the absence of a central supporting column, early archaeologists were reluctant to suggest a specific form. However, Professor Senarath Paranavitana famously hypothesized a dome-like superstructure, while other experts, such as Roland Silva, contend that the pillars supported a conical roof resembling the Temple of Heaven in Beijing (Prematilleke, 1982, 1990).

Artistic Mastery and Ornamental Detail

The staircases are flanked by some of the most remarkable Nāga guardstones ever discovered from the Polonnaruwa period. At the base of these stairways lie intricately carved sandakaḍapahana (moonstones), adorned with concentric bands of animals and vegetal motifs. In keeping with the conventions of this period, the bull is notably absent from these designs, a deliberate omission made in consideration of Hindu religious sensibilities.

The base of the structure is decorated with 32 dwarf figures captured in various spirited poses of music and dance. these cheerful carvings offer a stylistic juxtaposition to the tranquil Buddha statues above. Four sets of beautifully engraved stone stairs provide access to the upper level from four directions. Beside these stairs, some of the most exquisite guardstones and moonstones in the region are visible; those on the eastern side are considered the finest of the Polonnaruwa era.

Evolution of the Moonstone

During the Polonnaruwa period, the moonstone underwent a significant transformation compared to those of the Anuradhapura era. The most striking change is the removal of the bull from the carvings. While original moonstones featured four animals—the elephant, the horse, the lion, and the bull—only three remain in the later versions. As the bull is the sacred vehicle of the God Shiva in Hindu belief and is considered holy, it was likely removed from the moonstone to prevent visitors from stepping upon it. Instead, the bull was sometimes relocated to the sides of the stairways at a more elevated position.

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)
Mitton, G. (1917). The Lost Cities of Ceylon. Frederick A. Stokes Company.
Geiger, W., & Rickmers, C. M. (1929). Culavamsa Being The More Recent Part Of The Mahavamsa: Vol. Part II–II. Pali Text Society. (Original work published 1815)
Prematilleke, P. L. (2007). The Art and Archaeology of Sri Lanka I: Archaeology, Architecture, Sculpture. Central Cultural Fund.
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.

Also See

Photos before restoration from www.imagesofceylon.com

East End of Vatadage - in late 1800's or early 1900's

Map of Polonnaruwa Vatadage

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Driving Directions to Polonnaruwa Vatadage

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.