Velgam Vehera in Trincomalee | AmazingLanka.com

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Velgam Vihara is a rare 2nd-century BCE monastery near Trincomalee that survived Chola invasions through unique Tamil patronage. Renamed Rajarajaperumpalli, it features a fusion of Buddhist and Hindu architecture, standing as a landmark of enduring religious and ethnic coexistence.

Situated about 10 kilometers northwest of Trincomalee, beyond the serene Periyakulam Wewa Reservoir and near the village of Kinniyai, lies one of Sri Lanka’s most intriguing and resilient Buddhist temples—Velgam Vihara, also known to the local Tamil community as Natanar Kovil. This ancient monastery complex dates back to the 2nd century BCE and has the rare distinction of surviving both foreign invasions and modern conflict, standing today as a testament to religious coexistence, architectural fusion, and cultural endurance.

A Rare Survivor of Chola Occupation

Velgam Vihara is one of the few Buddhist sites in Sri Lanka that escaped destruction during the Chola invasions in the 11th century. According to epigraphist S. Paranavitana (1954), when the Archaeology Department first inspected the overgrown site in 1929, Tamil inscriptions revealed that the Cholas had renamed the shrine Rajarajaperumpalli, after Emperor Rajaraja Chola. Uniquely, while most major Buddhist monasteries across Anuradhapura and elsewhere were pillaged and destroyed, Velgam Vihara was not only spared but also patronized by the Cholas, a rare occurrence in the context of South Indian rule in Sri Lanka.

In Tamil usage, the term Palli historically referred to Buddhist and Jain shrines during the ancient and medieval periods, and in modern times it has come to denote mosques. The term Kovil typically means a temple, primarily associated with Hindu worship. The coexistence of all three names—Velgam Vihara, Natanar Kovil, and Rajarajaperumpalli—suggests that this sacred site was revered and patronized across religious and ethnic boundaries: by Sinhalese Buddhists, Tamil Buddhists, and Tamil Hindus alike. (Veluppillai, 1971, p. 12)

The name Perumpalli, meaning “great Buddhist shrine,” further underscores the significance of the temple in its early religious context. During the Chola occupation of Sri Lanka, Rajaraja the Great (985–1014 CE)—the Chola emperor who led the conquest—restored and supported this shrine. In honor of his patronage, the temple was renamed Rajarajaperumpalli, reflecting its continued role as a prominent Buddhist religious center under Chola rule. (Veluppillai, 1971, p. 12)

The vihara was later restored by King Vijayabahu I (1070-1110), who reclaimed the throne and revived Buddhist institutions following the Chola occupation.

Archaeological Rediscovery and Restoration of Velgam Vehera

Despite being declared an archaeological reserve in 1934, the Velgam Vihara remained buried in dense jungle until serious excavation and conservation efforts began in 1953. At the center of the site is a remarkably well-preserved stone Buddha statue.

The main shrine, oriented southward, consists of five architectural sections: the inner sanctum (cella), antechambers, a pillared mandapa (assembly hall), and a moonstone-framed porch. Interestingly, the main entrance was not from the south-facing front, but rather from the east, aligning with traditional architectural beliefs regarding auspicious entrances.

The mandapa and porch were later additions to an originally more modest structure. The thick rear walls of the sanctum, about 9.5 feet thick, suggest an early construction phase with embedded stone pillars. Sadly, the cella was targeted by treasure hunters, who dismantled its stone-paved floor in search of treasures and looted the contents of a yanthra-gala which had originally held 25 auspicious relics. Only a worn silver purana coin remained.

Unique Features and Architectural Fusion

Velgam Vihara stands out for its unique blend of architectural styles. Its base mouldings resemble those found in Chola-built Hindu temples in Polonnaruwa more than traditional Sinhalese Buddhist architecture, indicating that temple design was influenced more by cultural and geographical proximity than by religious doctrine.

The dagaba, dating back at least to the 10th century, and other ruins within the compound affirm that the site was a functioning religious center through the reigns of monarchs like Parakramabahu II (1236–1270) and Parakramabahu VI (1412–1467).

Within the walls of the large prakara (outer enclosure), many other structures lie partially buried or restored—small brick stupas, stone image houses, guardstones, moonstones, yantra-galas, and even stone baths.

A rock inscription attributed to a commander named Abhaya, under King Bhatiya Tissa II (140–164 CE), further indicates the site’s antiquity. According to this inscription, an early vihara at the location was once called Abhagara.

Endurance Through Modern Conflict of Velgam Vehera

Velgam Vihara’s legacy of resilience continued into the modern era. Even during the civil conflict of the late 20th century, when the LTTE terrorists held the surrounding area, the temple was not abandoned. Courageous Buddhist monks remained at the site, preserving its sanctity under the constant threat of being hacked to death. A shell fragment lodged in the Bodhi Tree still serves as a stark reminder of that tumultuous period.

Inscriptions at Velgam Vehera

Rock Inscription of King Bhatika Tissa (140–164 CE)

The earliest inscription found at Velgam Vehera is etched onto a rock midway up a hill, which is crowned by the sparse remains of an ancient stupa. This inscription dates to the reign of King Bhatika Tissa (140–164 CE) and records a royal endowment by General Abaya, who donated the revenue from specific paddy fields to a monastery named Abagara Vahara (Abhayagiri or Amragiri Viharaya) at Velagama.

This inscription confirms that the name Velgam Vehera was in use as early as the 2nd century CE. The date of the original foundation of the viharaya was no doubt considerably earlier than the reign of King Bhatika Tissa. (Paranavitana, 1954, p. G14).

Tamil Inscriptions from the Chola Period (993–1070 CE)

Excavations by the Department of Archaeology have uncovered at least sixteen Tamil inscriptions at the site, most of which are fragmentary and damaged. These inscriptions, dated using the Tamil-Grantha script typical of the 11th century, are mostly donative in nature and belong to the period of Chola rule in Sri Lanka.

Out of these, seven inscriptions are carved on stone slabs, three on walls, two on a guardstone, one on a plinth, and one on the base of a bronze oil lamp.

Rajendra Chola I (1012–1044 CE): Seven records are definitively dated to this reign, with two others likely belonging to the same era.
Rajendra Chola II (1052–1064 CE): Another group is attributed to this period.

All inscriptions fall within the timeframe of the Chola occupation (993–1070 CE) (Indrapala, 1971).

These inscriptions record donations of money and cattle for the maintenance of oil lamps at the Buddhist shrine, clearly indicating that Velgam Vehera was not only protected under Chola rule but actively patronized. Remarkably, the donors appear to include Tamil Buddhists, likely including Chola administrators and officials.

References

Indrapala, K. (1971). Fourteen Cola Inscriptions From the Ancient Rajaraja – Perumpalli (Velgam Vehera / Natanar Kovil) at Periyakulam: A Journal of Tamil Epigraphy. Epigraphia Tamilica: A Journal of Tamil Epigraphy, 1(1), 37–51.
Paranavitana, S. (1954). Report of the Archaeological Survey of Ceylon for 1953: Part IV—Education, Science and Art (G). Archaeological Survey of Ceylon.
Paranavitana, S. (1955). Report of the Archaeological Survey of Ceylon for 1954: Education, science and art (G). Archaeological Survey of Ceylon.
Paranavitana, S., Karunaratne, S., & Veluppillai, A. (1973). Epigraphia Zeylanica: Being Lithic and Other Inscriptions of Ceylon, Vol. VI (part 1). Archaeological Department of Ceylon.
Veluppillai, A. (1971). Ceylon Tamil inscriptions (1st ed., Vols. 1–2). Royal Printers.
Veluppillai, A. (1972). Ceylon Tamil inscriptions (1st ed., Vols. 2–2). Royal Printers.

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Travel Directions to Velgam Vehera

Route from Colombo to Vilgam Vehera	Route from Trincomalee to Vilgam Vehera
Through : Kurunegala – Dambulla – Habarana – Trincomalee Distance : 270 km Travel time : 6 hours Driving directions : see on Google Maps.	Through : Anuradhapura – Trincomalee Road Distance: 15 km Travel time : 30 minutes Driving directions : see on Google Maps.