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Tissamaharama Raja maha ViharayaThe "Tissamaharama Chaitiya" becomes the oldest cenotaph of the civilisation and culture of southern Sri Lanka from the reign of long Kavantissa who left an indelible impression on the Buddhist philosophy of ancient Sri Lanka .
Historians have revealed that the southern empire was commenced with the reign of King "Mahanaga" from 307 B.C. to 267 B.C. followed by king Yatalatissa and Prince Gothabaya, his son. However, it is King Kavantissa who is considered as the pioneer architect of the development of the propagation of Buddhism through the construction Tissamaharamaya along with 362 other chaitiyas which includes: Seruwila and Mahiyangana as well. Certain philosophers deduce that King Kavantissa is destined to be the father of Maithri Buddha in a future birth. The “Tissamaharama Vansa” which is a chronicle which provides a detailed description of the chaitiya specifies that it was the site which had a presence of 12,000 Arahats that king Kavantissa decided to build the Tissamaharama Chaitiya. Around 500 Arahats have engaged in “Pala Samawatha” during the arrival of Lord Buddha. Therefore, Tissamaharamaya was to be the counterpart of the Anuradhapura chaitiya's in the South. The chief incumbent of the Tissamaharama Sandagiri Chaitiya Hakmana Pannaloka Thera states that according to the chronicles, around 12,000 Arahats have lived in the Tissa area during the life and times of King Kavantissa who deposited the forehead relic (Lalata Dhatu) of the Buddha and in addition, four tooth relics in Tissa Chaitiya. Another similar venue where such an occurrence took place was the "Situlpawwa Chaitiya" which is in close proximity to the Tissa Chaitiya. The chronicles have also revealed that King Kavantissa had sought the blessings of Arahat Gothama in constructing Tissa Chaitiya and erected it on a square platform. There are four main chaitiyas in the Tissamaharama complex. They are "Tissa Chaitiya" (which has taken the pride of place among the four) the "Yatala Vehera", "Sandagiri Vehera" and the "Menik Vehera". The Tissa Vehera is located South East of the Tissa Wewa while Menik Vehera and the Yatala Vehera are near the lake on the Western Tank. Historians also debate that the present Yatala Vehera could be the de facto Tissa Chaitiya which the one referred to as the Tissa Chaitiya is the Naga Vehera and the Menik Vehera as the older Tissa Maha Vehera while others opine that the present Yatala Vehera is the older Tissa Maha vehera. Despite divergent opinions on the Tissamaharama Chaitiya's existence, there has been on firm evidence of the present chaitiya not being the one as constructed by King Kavantissa in 2nd century BC. This is further justified by the rock inscriptions on the rock named “Etha-bendi Gala”. Historians deduce that the superiority of a chaitiya lies in the nature of relics deposited in it. Even the stanzas have been prepared accordingly. The Buddhist belief until recent times have been that the forehead relic ("Lalata Dhathu") has been placed in the Tissa Chaitiya, while the "Dhathu Vansa" states that the "Lalata Dhatu" has been deposited in the Seruwila Chaitiya in Trincomalee. However, the strong belief that the Lord Buddha's forehead relic being placed in the Tissa Vehera is strongly due to a sentiment published in a devotional song two centuries ago. A rock inscription which denoted an important piece of history was discovered by investigations officer of the Department of Archaeology 1960. The inscription goes on to state that King Kavantissa had deposited a tooth relic of Lord Buddha in the Tissa Chaitiya as well. The inscription explains in detail that the relic has been off the Buddha's lower jaw and this had been around four centuries prior to the visit of Princess Hemamala and Dhantha Kumaru with the other tooth relics which were deposited in the Anuradhapura era. A further pillar inscription in this regard also states that another pillar inscription pertaining to Arahat Mahinda also exists belonging to 10 th century A.D. The inscription which is of a three dimensional nature, has on its first side, 27 lines which are one foot five inches in length. The second side inscriptions are not at all clear which consists of 6 lines. It is believed that the third had been maliciously destructed. The rock inscriptions found in the 1960s have indicated that King Kavantissa has constructed 36 mini chaitiyas prior to the Tissamaharama Chaitiya and therefore the name “Tissamaharamaya” arises from “Tisa-Ram-Rad-Maha Vehera” which provides weight age to the digits 36. A series of four rock inscriptions and pillar inscriptions have been fond within this complex venue of Buddhist worship according to historical values. The Tissamaharama - Kirinde inscription states thus: “Sidhani Aparimitha Lokehi Buddha, Samenithi athama Parama Dulabhe, Saraghetha Pathe Anuthara Sathe, Maha Sarane Lokha vathe budha Nama Sayabhu...” of which the translation means, “There is no equal being to Lord Buddha in this world. It is very difficult or impossible to see the enlightened. The Lord Buddha provides the divine sight to all beings….” The pillar inscription at Akuregoda between Sandagiri Vehera and the Akuregoda village lies another pillar inscription which is constructed in brick of 30 feet in height and nine feet in thickness which gives a detailed description of King Naga's pursuit of absolving from craving. It says “Sidham Yagedha Mase Baye Namang Saga Vadamane, Nama Michadittika jana Avathaye..." when translated means, “Fear is caused by craving. Isn't craving a source of disillusionment. Cannot humans be extricated from both fear and craving? This is the pillar constructed by me, King Naga who has taken refuge in the Buddha to destroy human craving". However, the plaque inscription at the Tissamaharamaya Chaitiya, which is now in the Colombo Museum , states that a king named “Buddhadasa Shripala Mahanama Jettatissa” is described as giving alms to Buddhist monks. The translation of it means “I am hereby inscribing that I am providing 5000 robes to the Bhikkus at Magama Raja Maha Vihara, 4000 robes b the Tissa Chaitiya. I, as King Buddhadasa Shripala Mahanama Abayatissa, am following the directions of our king Chula…." A further pillar inscription near the Sandagiri Vehera on the right of the Tissa Chaitiya states that King Vasanga had donated large sums of money to the monks living at the Tissamaharama Chaitiya so that they could purchase oil to light the lamp in the phoya-geya. It also states that the great grandson of King Tissa and son of King Abhaya - Prince Gamini had sold some of the paddy fields belonging to Royalty and gifted the funds to the priests to light the oil lamp at the uposthagaraya (chapter house) RestorationThere had been series of renovations done to the stupa during the last century by a group of private persons through devotion (without any assistance from the Government) These restoration works were done even prior to the restoration works of the Ruwanveliseya. However, even if what was added at the time of the restoration a centenary ago was completely evacuated then the brick work of them chaitiya would have surfaced totally. Operational details stand at that point for the moment despite the chaitiya deteriorating fast. Restoration works have to be effected very fast, he added. The Director – General of the Department of Archaeology Dr. Siran Daraniyagala said “During early 19th century, a British Expert by the name of Henry Parker had illustrated the Tissamaharama Stupa in extremely dilapidated conditions and around 1850, a restoration society commenced the restoration works and completed them by the turn of the century. Accordingly, what one sees today is a restored chaitiya, concealing the ancient stupa within it. The first cracks of the chaitiya appeared in the 1960s and they started expanding dramatically in the 1990s. The State Engineer Corporation, on the invitation of the Department of Archaeology commenced monitoring the cracks. Over the last few years, the cracks continued to expand. The State Engineering Corporation's view in collaboration with the Civil Engineering Department of the University of Peradeniya, after analysing the engineering aspects of cracking was that the stability of the stupa had been irrevocably affected. So, now a situation had arisen now and remedial action had to be taken, Dr. Deraniyagala asserted.
Primary Source : http://www.gamingamata.gov.lk/tissamahaviharaya/his-chaitiya.htm See also other sites in the area
Created August 23, 2007
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