Sri Sankapala Raja Maha Viharaya - Pallebedda

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Sri Sankapala Raja Maha Viharaya - Pallebedda — Entrance to the ancient temple

Sri Sankapala Rajamaha Viharaya is a legendary cave temple nestled against the stunning Sankapala rock. Famous for the tomb of Pussadeva, a giant warrior of King Dutugemunu, it features 14 ancient drip-ledge caves. Visitors can explore vibrant Kandyan-era murals, a hilltop stupa, and inscriptions dating back to the 2nd century BCE.

Located in the Ratnapura District, within Āṭakalan Kōrale, Tambagamu Pattu, and the village of Pallebedda, the Śrī Saṅkapāla Rājamaḥā Vihāraya is situated just off the Ratnapura–Hambantota main road, near the 24th milepost.The temple can be reached from Colombo via Ratnapura, with the journey taking approximately five hours by road.

Introduction

Śrī Saṅkapāla Rājamaḥā Vihāraya stands prominently atop a rocky outcrop, bearing clear testimony to its long association with ascetic monks who once resided here in quiet meditation.

Located in the Ratnapura District, within Āṭakalan Kōrale, Tambagamu Pattu, and the village of Pallebedda, the temple lies along the outskirts of the Ratnapura–Hambantota main road, close to the 24th milepost.

From the roadside, a distance of approximately 137 metres (150 yards) leads to the rocky elevation where the remains of the ancient monastic site can be found. Among these are the ruins of old structures, a Bō tree, a dāgaba, and a cave dēvalaya, all indicating the historical and religious significance of this location.

Historical Evidence

Early Brāhmī Inscriptions and Monastic Origins

Ancient Brāhmī inscriptions carved beneath the drip-ledges (kaṭārama) of the rock provide clear evidence of a monastic presence at this site dating back to a period prior to the birth of Christ. These inscriptions confirm that the location functioned as an early Buddhist monastery.

Association with Pussadēva

According to local tradition, Pussadēva, a warrior of King Duṭugemuṇu (r. 161–131 BCE), once resided at this site. This association is supported by inscriptions in which his name is उल्लेखित. Renowned for his skill in warfare and his expertise in blowing the conch shell, Pussadēva was identified by the emblem of the conch.

It is further believed that in his later years, he renounced worldly life, became ordained as a monk, and eventually attained the state of arahant. However, due to natural causes and environmental decline, the monastery was eventually abandoned.

Revival during the Kandyan Period

The site was later revived during the Kandyan period by the Venerable Karāṭoṭa Dharmārāma. Historical accounts indicate that King Rājādhi Rājasiṁha granted the village of Pallebedda to the venerable monk in recognition of his meritorious service.

Literary Legacy of Karāṭoṭa Dharmārāma

An important figure associated with the temple is Venerable Karāṭoṭa Dharmārāma (also referred to as Karatota Dhammananda in literary contexts). During the reign of King Rājādhi Rājasiṁha in the 18th century, the monk was imprisoned on suspicion of maintaining connections with the Dutch.

While in captivity in Mahanuwara (Kandy), he composed a complex poetic work titled “Bhārasa Kāvya Gharbha Chakraya.” This text was presented to the king through Āttharagama Rājaguru Baṇḍāra and subsequently circulated among learned scholars in Senkadaḷagala. However, its meaning proved too intricate for them to interpret.

As a result, the king convened a royal assembly (Rāja Sabhāwa) and summoned eminent scholars to analyze the text. When its depth and brilliance were finally understood, the king was greatly impressed. In recognition of the monk’s literary achievement, he ceremoniously granted Śrī Saṅkapāla Rājamaḥā Vihāraya along with the village of Pallebedda.

Even today, verses from this work can be seen inscribed at the entrance of the vihāraya. Among the royal gifts preserved at the temple are a disa flag bearing the lion emblem, a vāṭapatha (a ceremonial fan used by monks), and a golden statue of the Buddha. These are safeguarded alongside the sannasa (an ola-leaf document) and other epigraphic records.

In addition, Venerable Karāṭoṭa Dharmārāma was honoured with the titles of chief incumbent of Śrī Pādā and Low Country Saṅgha Nāyaka. From this period onward, the temple regained prominence and continued to flourish.

Archaeological Findings

It is very important to note here the recent observation of the excavations conducted by the archaeological Department regarding Sri Sakhapala Rajamaha Viharaya and its surroundings. Steps have been taken to submit a report on its findings regarding the 14 caves scattered around the Rajamaha Viharaya. These caves have been numbered to make it easy for purposes of explanation.

Cave No: I
The length and breadth of this cave are 40ft and 25ft respectively. The height is 19 ft. This is situated on the eastern side of the Viharaya. Brahamin Scriptures engraved on the right side of the cave beneath the small drains carved to drain rainwater away from the Scriptures (known as Kataram) are clearly visible up to date. A small enclosure has been put up inside the cave recently.

Cave No: II
This cave faces the Southeastern side of the rock. It is 40 ft long, 40 ft wide and 20 ft in height. Inside the rock cave, a small enclosure has been built with a wall and cladding with tiles. There is evidence to say that Kataram on this rock cave has been plastered with cement at a later point in time.

Cave No: III

This cave facing the east of the rock is 20 ft long, 20 ft wide has a height of 10 ft. There is no trace of a Kataram or Scriptures. This cave occupies a Devalaya devoted to God Kataragama.

Cave No: IV
This rock cave faces the west. The exposure of this rock to the fury of monsoonal and inter-monsoonal rains causing damage to the rock could be seen by the cleavage of the rock to some degree. This may possibly be due to the long length of the cave which is 78 ft and 34 ft wide with a height of 18 ft. Brahamin Scriptures have been engraved beneath the small Repledges (Katarama). Inside this cave is the Load Buddha’s Image House (“Budhu Madura” in Sinhalese). This cave has been transformed into two caves by building a wall separating it into two caves from where the rock has been cleft. Inside the image house is a reclining Buddha Statue. Just below the Repledge (Katarama) of the rock picture of a Dhagaba has been engraved.

Cave No: V
Towards the eastern side of the rock facing Southeast lies this cave. It is 62 ft in length, 18ft wide, and 30 ft in height. Small Repledges (Katarama) are clearly visible. An image house has been erected but there are no visible scripts.

Cave No: VI
This cave faces the South and is situated towards the eastern side of the rock. It is 58 ft in length, 19 ft wide, and 20 ft high. A small enclosure has been put up for meditation. No inscriptions are visible.

Cave No: VII
This cave too is situated towards the eastern side of the rock facing southeast. It is 14 ft long and 14 ft wide while the height is 17 ft. No inscriptions have been found.

Cave No: VIII
This cave too is situated towards the eastern side of the rock. It is 24 ft long and 13 ft wide. The height is 12 ft. No inscriptions have been found, although two Repledges (Katarama) have been cut. A small enclosure for meditation has been constructed

Cave No: IX
This cave is situated towards the Southeastern side of the rock. No inscriptions are visible. It is 31 ft long, 20 ft wide, and 9 ft in height.

Cave No: X
This again is facing the Northeast and is situated on the Western side of the rock. It is 9 ft in height. There is no trace of any inscriptions or (Katarama) Repledges

Cave No: XI
The tombstone of the warrior Pussadeva can be seen at the bottom of the rock. This cave is situated facing the Western side of the tomb. It is 45 ft long, 19 ft wide and 20 ft in height. Although there are small Repledges (Katarama) along the rock, no inscriptions are visible.

Cave No: XII
This cave is situated behind the present monastery beneath the rock. While it is 25 ft long, 12 ft wide, and 13 ft in height it has drains carved but no visible signs of inscriptions.

Cave No: XIII
This cave faces Northeast and is also situated behind the present monastery. Here too no inscriptions are found.

Cave No: XVI
No inscriptions nor Repledges (Katarama) are found. The length is 25 ft, width 19 ft, and height 8 ft.

Brahamin Cave
Close to the tombstone of Pussadeva is a huge cavity through a rock. This cavity is 12 ft long, 7 ft 8 inches wide and 10 ft in height. There is evidence to prove that this has been an abode of primitive men. People of the area call it ‘Thapas Guhawa’ meaning ‘where Bhramins lives’.

Tombstone of Pussa Deva

Traveling about three-quarters of a mile from Sri Sankapala Rajamaha Viharaya towards Pallebedda one would come across that rock where ruins are present. The people of the village believe that this is the place where Pussadeva has been cremated.

Here lie the ruins of a small Dagoba. It has been constructed on a square platform of which one side measures 34 ft. It is a round Stupa with a circumference of 60 ft. Although there are no other ruins to be seen here the archaeological value of this place cannot be undermined

‘Sel Lipi’
Three documents written in Brahmin inscription belonging to a century Before Christ have been found while exploring the vicinity of the caves around Sri Sankapala Rajamaha Viharaya. These have been published by the Archaeological Department before.

Following is the inscription which is cared just below the Repledge (Katarama) of Cave No: l

Meaning: “An Upasaka named ‘Sona’ has gifted this cave ‘Supatiththitha’ to the Maha Sangha.”

Here means Maha Sangha and denotes the name of the cave. Two documents in Brahmin inscription dated Before Christ have been found inside the main Image House (“Budhu Madura” in Sinhalese) in cave No: 4. This has been inscribed about 25 ft below the Repledge (Katarama) towards the center of the cave.

1st document

Meaning: “Son of Pussa Devage Guththa …………… gifted this cave”. Although it is not mentioned that this particular cave has not been gifted to the Maha Sangha, we can assume that it has been done so to all monks who inhabited the land in all directions.

2nd document

Meaning: “The cave belonging to the son named Pussadeva has gifted this cave to the Maha Sangha”.

According to this document the cave has been gifted to the Maha Sangha by Pussadeva. As proclaimed by the Brahmin inscriptions B.C.

The name of the gifter and his father’s name have been mentioned. But unfortunately today the father’s name has been erased with the passing of time.

Attention should be focused on the rock inscriptions found by the excavating unit of the archaeological department. They have been successful in bringing to light two rock inscriptions which hitherto have not been excavated, in front of the main Image House on a slab of stone.

This inscription done recently consists of a mixture of Sinhalese and party-erased Brahamin letters. It can be assumed that this was a gift to the Viharaya.

Considering the importance and value of these rock inscriptions there are several conclusions we could arrive at. According to folklore this cave Viharaya is where warrior Pussadeva was ordained as a monk and where he resided.

The letters of the period between the second and third century B.C. mention the name of Pussadeva. This documentary inscription belonging to the 2nd century B.C. regarding Pussadeva and folklore are identical.

Another aspect that becomes prominent with these inscriptions is the fact that these caves have been renovated and offered to the temple by the devotees. A special feature of this offering is that these caves have been gifted not only to the Bhikkus residing here but also to all monks living in all directions of the country.

To the left of these inscriptions beneath the Repledge (katarama) is the emblem of the couch shell. This emblem should be taken into consideration because adjacent to the Brahmin inscriptions belonging to the era Before Christ there are couch shell is very rare. Therefore, it is reasonable to assume that the couch shell emblem signifies the authority of Pussadeva.

Frescoes depicting bhikkus in meditation can be found on ‘Sankapala’ rock. These inscriptions date back to the early Anuradhapura period.

Bharasa Verse (poems)

A very rare kind of creation by Venerable Karathota Dhammarama of the temple in verse form named “Bara Nama Gaba Saka” during the period of King Rajadhi Raja Singha takes special place in Sinhalese literature. This was written in order to apprise King Rjadhi Rajasingha of his literary abilities. As has been mentioned earlier this was written while serving a sentence in prison.

Relics in the museum of Sri Sankapala Rajamaha Viharaya:

The Lion Flag
Among several other deeds gifted by King Rajadhi Rajasinghe to Venerable Karathota Dhammarama is a lion flag. It is a ‘disa’ flag (Meaning a flag for a particular district) wherein the sun and moon too have been drawn.

Vatapotha(A round-shaped fan used by monks)
A Vatapotha with a handle made of ivory and adorned with a fine piece of cut has been offered by King Rajadhi Rajasingha. This is covered with a red satin cloth.

Gold Buddha Statue
An eight-inch standing gold statue of Lord Buddha which has the characteristics of the Kandyan period has been donated by the King. There is yet another Buddha statue made of ivory preserved in the Museum.

Ola-leaf Manuscripts
A cover made of ivory, finely sculptured with a flowery design for an ola-leaf manuscript is a rare museum article and is safely preserved. In return for the two verses expressing gratitude to the King for the gifts donated, he has presented a feathery gold pen with a gold nib.

The deed of Pallebedda Sankhapala Viharaya
In the year 1786 B.C. King Rajadhi Rajasingha gifted a deed to Venerable Karathota containing land exceeding thirteen thousand acres including Sankhapala Viharaya at Pallebedda.

(Translated from “PALLEBEDDA SRI SANKAPALA PURANA RAJAMAHA VIHARAYA” Published by the Archeological Department of Sri Lanka-Authored by Ms Malini Dias. We are thankful to for the translation to English by Mrs Sita Jayasekera for Lak Daruwo)

Source : http://www.lakdaruwo.net/embilipitiya/sankapala_vihara.htm

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