Heritage

Seruwila Raja Maha Viharaya (සේරුවිල මගුල් මහා විහාරය)

55 years ago1 month ago09 mins

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Seruwila is reachable both by road and sea. The sea route begins at Trincomalee to Muttur by boat and another 16 km by road. The land route is via Kantale, to Allai which is approximately 45 km through dense forest.

History and Development

During the reign of King Kavantissa in the 2nd century BCE, the Kingdom of Ruhuna faced the threat of invasion. To prevent disaster, the king devised a strategic plan that avoided military confrontation. He recognized the existence of the buffer state of Seru on the northeastern coast, ruled by Prince Siva. Understanding the deep loyalty and respect the Sinhala nobles and populace had for Buddhism, King Kavantissa saw an opportunity to win over Princes Siva and his ally Abhaya.

The king spread the word through religious teachers that he possessed a Sacred Relic of the Buddha, which was destined to be enshrined in a stupa at Seru, fulfilling a prophecy made by the Buddha himself. After laying the groundwork with this story, Kavantissa marched his army towards Seru, proclaiming the peaceful purpose of his visit and asking local landowners to support him. A revered Thera who had helped spread the story about the Buddha’s Relic accompanied him, reinforcing the religious significance of the mission.

“The kinglets of Seru and Soma must have found themselves in the horns of a dilemma. If they received Kavantissa in a friendly manner it would have amounted to acknowledging him as their suzerain. If they did not do so they would have alienated the sympathies of their own subjects, for the declared purpose of Kavantissa’s visit was one which the people as a whole would have approved. Besides Kavantissa was accompanied by a powerful force and the spiritual mentor who had accompanied him on this expedition was the one who commanded the respect of the local rulers as the prince of Mahagama. The outcome was, the kinglets of Seru and Soma and their retainers received Kavantissa with honour due to an overlord and assisted him in the building of the shrine. Thus Kavantissa achieved well described as a Dhamma- Vijaya which ultimately was of benefit to all parties concerned’. -Dhatuvamsa-

Thus, the Sacred Relic, which was the frontal bone of the Buddha, was enshrined in the stupa known as Tissa Maha Vehera. King Kavantissa’s strategy of reconciliation not only helped avoid conflict but also united the region south of the Mahaweli and Kelani rivers, allowing him to establish his capital at Mahagama. The fame of the Seruwila shrine spread widely, becoming a revered place of worship and pilgrimage.

After extending his authority to the Seru district, Kavantissa had the surrounding marshes drained and transformed into a lake. He then dedicated lands within an 11-mile radius of the shrine for cultivation to support the monks and maintain the sacred site. The area around the stupa housed Arahats, and inscriptions found nearby provide historical evidence of this. One inscription reads, “Bata Gutaha Lene Caduke,” meaning “The cave of Lord Gutta is dedicated to the Sangha of the four quarters.”

Another inscription, dating to King Kassapa IV’s reign (898–914 CE), mentions the Arahats and refers to the site as Tissa Maha Vehera. Additionally, an inscription from King Kassapa V’s reign (914–923 CE) was found on the stupa terrace.

Over time, the stupa deteriorated, largely due to Tamil invasions. However, records suggest that during the 17th century, the region fell under the Kandyan Kingdom, and the stupa continued to exist. During the colonial era, the island’s western regions were prioritized, leaving the arid dry zone, including Seruwila, to wilderness.

According to Dr. R. L. Brohier, the Seruwila region was a vast swamp where floodwaters from the Mahaweli Ganga collected, and large flocks of teal (seru) would gather during migratory periods. This likely led to the area’s name, Seruwila, as documented in Brohier’s Seeing Ceylon.

Development

The Seruwila Dagaba was rediscovered in 1922 by Ven. Dambagasare Sumedhankara Thero, who, with assistance from the Archaeological Department, initiated the restoration. The team used the surviving remnants of ancient structures around the stupa to guide their conservation efforts, and the restoration was completed in 1931.

Recognizing the importance of this sacred site and aiming to draw more pilgrims, the Department of Town and Country Planning drafted a development plan in the 1970s, which included the creation of a new town with pilgrim accommodations, market areas, and other amenities.

List of Monuments in the complex:

Stupa – Origin 2nd Century B.C. – restored in 1920’s.
Restored Northern entrance – This building has evidence of moulded bricks, balustrades, guard stones, and moonstones. In addition, there is a ruined ceremonial gateway with a carved stone door frame.
Western entrance – Evidence of preliminary stages of stone works in mouldings showing exemplary stone jointing methods.
Southern entrance – Balustrades with elephant motifs, guard stones stone door frame, etc.
Eastern entrance
Image house building at the Stupa terrace
Sculptured stone lotus
Bo tree shrine [Bodhighara]
Ancient pond
Remains of ancient Chapter House
Remains of monasteries
Remains of a building on stone pillars
The natural stone platform and caves with primitive paintings

A restored pond at the Seruwila Rajamaha Viharaya

Also See

Map of Seruwila Raja Maha Viharaya

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Travel Directions to Seruwila Raja Maha Viharaya

Route from Colombo to Seruwila Temple	Route from Batticaloa to Seruwila Temple
Through : Kelaniya – Ambepussa – Kurunegala – Dambulla – Habarana – Kantale – Sooriyapura Distance : 280 km Travel time : 6 hours. Driving directions : see on google map	Through : Kalkuda – Wakare – Ali Oluwa Distance : 97 km Travel time : 2 hours. Driving directions : see on google map

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