Statues Around Ruwanweli Maha Seya Stupa

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Stone Statue of King Dutugemunu placed at the Welimaluwa of Ruwanweli Seya stupa

Statue of King Bhatika Abhaya (20 BC-9 CE)

Stone Statue of Queen Viharamaha Devi - mother of King Dutugemunu

Historical photographs from the late 19th and early 20th centuries depict several large statues surrounding the Ruwanweli Maha Seya stupa. Among them are standing Buddha statues and two figures believed to represent ancient kings.

Statue of King Dutugemunu (161–137 BCE) at Ruwanweli Seya

Recovered Statues around the Ruwanweli Seya Stupa as seen in the late 1800's. The first statues is of King Dutugemunu — Recovered Statues around the Ruwanweli Seya Stupa as seen in the late 1800’s. The first statue is of King Dutugemunu

The first of these statues is believed to portray King Dutugemunu (161–137 BCE), the builder of Ruwanweli Seya. When the statue was first discovered in the late 1800s, its hands were broken off, similar to other statues found at the site. The statue is the largest of all discovered measuring 9 feet 6 inches in height (Smither, 1894/1993, p. 46). It was originally located in a deteriorating image house facing the Bodhi Tree near the main entrance of Ruwanweli Seya but was later relocated to the Salapathala Maluwa of the stupa .

Carved from fine-grained white sandstone, the statue has been estimated by Wijesekera (1962, p. 225) to date back to around 100 CE. However, Vanarathana Thero (1990, p. 34) suggests that the artwork reflects Gupta influences, placing it in the late Anuradhapura Period.

The figure exhibits graceful proportions with well-preserved features. It is adorned with an elaborate headpiece, which reveals a topknot hairstyle. The ears are long and distinctly separated, with pierced lobes but no earrings. The statue also features multiple neck ornaments, along with armlets, bracelets, and rings on the small fingers. An intricately designed waist ornament with hanging clusters is present, and the lower garment drapes in flowing folds, extending to the ground. Anklets adorn the feet, but no upper garment is worn. The pleats of the attire fall elegantly on either side of the waist. (Wijesekera, 1962, pp. 225–242)

Statue of King Bhatika Abhaya (20 BCE–9 CE) at Ruwanweli Seya

Recovered statue of King Bhatika Abhaya (20 BCE-9 CE) near Ruwanweli Seya Stupa as seen in late 1800's — Recovered statue of King Bhatika Abhaya (20 BCE-9 CE) near Ruwanweli Seya Stupa as seen in the late 1800’s

The next statue is believed to represent King Bhatika Abhaya (20 BCE–9 CE), also known as Bhatikabhaya or Bhatiya Abhaya. However, some scholars suggest it may depict King Kanittha Tissa (164–192 CE).

The statue was discovered beneath heavy debris from a collapsed structure supported by stone pillars. This colossal figure was found in multiple broken pieces. Smither (1894/1993, p. 45) mentions the discovery of the statue but does not provide a definitive identification.

Carved from sandy limestone, the statue is significantly more weathered than the previously mentioned one. Wijesekera (1962, p. 226) estimates its origin to be around 100 BCE, which would predate the reigns of both kings, raising further questions about its identity.

According to the Mahavamsa (Chapter 34, Verses 48–51), King Bhatika Abhaya once overheard Arhats chanting pirith inside the relic chamber of Ruwanweli Maha Seya. Deeply moved, he lay at the foot of a stone pillar, vowing to fast until he was allowed to witness the sacred chamber. Seeing his devotion, the Arhats miraculously opened a doorway, granting him entry and offering clay-modeled figures within the chamber.

Legend states that upon entering, the king was so captivated by the sacred relics that he wished to remain inside. The Arhats, recognizing his reverence, stood before him, guiding him as he walked backward while still gazing at the relics. Without realizing it, he suddenly found himself outside in the courtyard. It is said that his statue was erected at the very spot where he emerged. (Vanarathana Thero, 1990, p. 34)

In 1970, Professor Senarath Paranavitana identified a small inscription in ancient Brahmi script at the foot of the statue. He interpreted it as reading “Tissa Maha Raja.” Hettiarachchi (1990, p. 61) records the text as “මහරජහ ම….” and suggests that the statue may represent King Kanittha Tissa (164–192 CE).

Due to extensive weathering, much of the statue’s details have been eroded over time. Large portions of the surface, particularly on the face, have peeled away, making it difficult to discern facial expressions. The figure appears to be bare-chested, while the lower garment is draped in the traditional Indian dhoti style, with pleated folds extending down to the ankles in the front.

The statue is adorned with various ornaments, including jewelry around the neck, upper and lower arms, waist, and ankles. A broad ornamental waistband is visible on the left side. Additionally, there are signs of a sword, with a protrusion that may indicate the hilt. The figure also wears a headpiece, with a floral band decorating the forehead. (Wijesekera, 1962)

Statue of Queen Viharamaha Devi

There are no official records detailing the discovery or placement of the statue of Queen Viharamahadevi, mother of King Kanittha Tissa (164–192 CE) suggesting that it is a more recent addition. However, the exact date of its installation and the individual or group responsible remain unknown.

In 1939, Hubert E. Weerasooriya (1939/1995) mentioned the statues of King Dutugemunu and Queen Viharamahadevi east of the dagoba. Since he did not reference the statue of King Bhathikabhaya, it is possible that he was referring to the worn-down statue of King Bhathikabhaya, which he believed to be Queen Viharamahadevi.

Buddha Statues at Ruwanweli Maha Seya

The Five Buddhas of this eon at the new image house of Ruwanweli Maha Seya

During the late 1800s, several large Buddha statues were unearthed from the ruins of ancient image houses. These statues were in various stages of destruction, but three of them still had their heads intact. Historical photographs from the late 19th century depict four of the most well-preserved statues arranged in a row for worship, alongside the statue believed to be of King Dutugemunu.

Smither (1894/1993) documented these findings, noting that the first Buddha statue stood at approximately 8 feet tall but was missing both its head and arms. The second statue measured 8 feet 3 inches in height, with its right arm and two middle fingers of the left hand destroyed. The third statue, at 7 feet 11.5 inches, had lost its right arm and left hand. None of these statues had bases; instead, they were set into sockets cut into the pavement, standing directly on the bare floor.

Eventually, all these statues were relocated to a newly constructed image house. Within this sacred space, four stone Buddha images were restored with reconstructed missing body parts. Smither (1894/1993, p. 46) suggested that these figures likely represent the four Buddhas of the current eon—Kakusanda, Konagamana, Kasyapa, and Gautama. Additionally, another statue featuring a headdress believed to depict Maithree Bodhisattva (the Buddha of this eon), was also placed in the image house, completing the representation of the five Buddhas of the “Auspicious Aeon” (Bhadrakalpa).

References

Hettiarachchi, A. S. (1990). Investigation of 2nd, 3rd, and 4th Century Inscriptions. In N. Wijesekara (Ed.), & P. Kumarasiri (Trans.), Archaeological Department Centenary (1890-1990) : Commemorative Series : Volume Two : Inscriptions (1st ed., Vols. 2–4, pp. 57–109). Department of Archaeology, Sri Lanka.
Mahanama, Geiger, W., & Bode, M. H. (1912). The Mahavamsa or the Great Chronicle of Ceylon. Translated into English by Wilhelm Geiger. For the Pali Text Society by Henry Frowde.
Smither, J. G. (1993). Architectural Remains, Anurádhapura, Sri Lanka: Comprising the Dágabas and Certain Other Ancient Ruined Structures Measured, Drawn and Described (C. Wikramagamage, Ed.; Revised Edition). Academy of Sri Lankan Culture. (Original work published 1894)
Vanarathana Thero, K. (1990). Sculpture and carvings of Sri Lanka from the 1st to 5th century A.D. In N. Wijesekara (Ed.), Archaeological Department Centenary (1890-1990) : Commemorative Series : Volume Four : Sculpture (1st ed., Vols. 4–4, pp. 1–44). Department of Archaeology, Sri Lanka.
Wijesekera, N. (1962). Early Sinhalese Sculpture (1st ed.). M. D. Gunasena & Co Ltd.
Weerasooriya, H. E. (1995). Historical guide to Anuradhapura’s ruins. Asian Educational Services. (Original work published 1939)
Wikramagamage, C. (2004). Heritage of Rajarata: Major Natural, Cultural and Historic Sites (1st ed.). Rajarata Development Bank and Central Bank of Sri Lanka.

Also See

Anuradhapura – The city of the God Kings
Solosmasthana – The Sixteen Buddhist Sacred Sites Hallowed by Buddha
Atamasthana – The Eight Sacred Sites in Anuradhapura

Ruwanweli Maha Seya

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Driving Directions to Ruwanweli Maha Seya (Anuradhapura)

Colombo to Anuradhapura By Bus

Anuradhapura can be conveniently reached by bus, train, or private transport. Both air-conditioned and non-air-conditioned buses operate from the Colombo Fort Main Bus Station. In addition, luxury buses departing from various locations in Colombo travel via Anuradhapura to Vavuniya and Jaffna; these require advance online booking and generally operate overnight, arriving at their final destinations early in the morning.

Colombo to Anuradhapura By Train

Five daily trains operate from Colombo Fort Railway Station to Anuradhapura. Typically, the first train departs at 9.40 a.m. and the last at 8.30 p.m. The journey takes approximately four to five hours, depending on the number of stops made by the particular service.

Colombo to Anuradhapura By Car or Van

Anuradhapura can be accessed from Colombo via several routes, with the two primary corridors running through Puttalam and Kurunegala. The Puttalam route passes the scenic Wilpattu area. From Kurunegala, there are two main approaches: the more commonly used route via Dambulla and an alternative route via Galgamuwa. Among all options, the Kurunegala–Dambulla route (Route 2) is the most frequently used.

Route 01 from Colombo to Anuradhapura	Route 02 from Colombo to Anuradhapura
Through: Negombo – Chilaw – Puttalam Distance from Colombo: 210 km Travel time: 4.30-5.00 hours Driving Directions: see on Google Maps	Through: Negombo – Chilaw – Puttalam Distance from Colombo: 210 km Travel time: 4.30-5.00 hours Driving Directions: see on Google Maps.
Route 03 from Colombo to Anuradhapura	Route from Kandy to Anuradhapura
Through : Katunayake Expressway – Narammala – Wariyapola – Padeniya – Thambuthegama Distance from Colombo: 203 km Travel Time: 4.30-5.00 hours Driving Directions: see on Google Maps	Through: Katugastota – Matale – Dambulla Distance from Colombo: 136 km Travel Time: 3.5 hours Driving Directions: see on Google Maps