Some of the Vehera Viharas located in the Udara Kingdom are
increasingly patronized by kings. The Vehera Vihara, which received patronage
in this way, is mentioned in the books as the Raja Maha Vihara, the Raja Maha
Vihara, and the Silver Vihara, which is a very famous temple among the Raja
Maha Vihara located in Udara.
In the village called Ridhigama, Korale, Madure, Veladavilli
Hatpattu, district where Ridhi Vihara is located. You can reach Ridhigama after
going about ten and a half miles on Pana Road from the entrance to
Rambadagalla. There are two routes to the Silver Temple site from the preserve.
Ancient steps, and the newly cut highway.
The Sinhalese villager who goes on a round pilgrimage forgets to go to the Silver Temple. There are preserved temples here since the time of Anuradhapura. During the Kandy period, this became a royal temple. For those who study Sinhala arts and crafts, Ridhi Vihara is a valuable place like an art gallery
.
That day at Ridhi Vihara
More than two thousand three hundred years ago, monks were
working in the stone caves of Ridhi Vihara. Bana Bhavana thinking that they
have prepared these stone caves in a way suitable for their habitation. One
Mahathera who lived in this way became famous by the name of Dhammarakkhita
monk.
Even today, the cave where he lived can be wept. With the
help of old letters engraved under the squirrel's snout, it reads something
like this.
Damarahita Tarasa Manapadasana
It means Dhammarakkhita Theru's Prefab Dassana Lena. That
cave was said to be a sight because the place where it was located was very
dark.
Today, a pilgrim who comes to worship at Ridhi Vihara should
say this vahanthiya. To understand. These clauses are not written in the
Sinhala characters we are familiar with today. Its legacy is the script used
for the Sinhalese who lived in Anuradhapura. These letters are called Brahma
Akshara.
Historians say that these letters were first brought to Sri
Lanka during the reign of King Dewanam Piya Tissa. Rajajuruwan reigned for
about two hundred and fifty years before the birth of Christ. The history of
the Silver Temple is known as a valuable place related to Sri Lanka since the
time of Anuradhapura.
Mihindu Thero first heard about Ridhi Vihara shortly after
working in Lakdi. At that time, it is known that about five hundred Maharahats
sat and meditated here. "Valavalena" carved in the caves where they
lived. Inscriptions written in Brahmi script are found in the caves in
Ridhivihara Kanda.
According to the shape of these letters, archaeologists say
that these letters were written about two hundred years before the birth of
Christ. Eight cave letters belonging to this period are included in the English
book called Ancient Brahmi Letters written by Professor Paranavitharana.
These letters say that certain nobles (parumaka maka))
householders (gapati) who lived in this province gave this cave (una) to the
one who had prepared it in such a way as to be suitable for the monks to live
in (sagasha). Among this group there were people with names like Abhaya,
Abhaya's brother (group), Uthiya Sumana, Suma, Pussadeva.
There are about twenty-five stones with Brahmi inscriptions
in this street on the side of Ridhivihara Kand and Rambadagalla.
Ridhivihara had become famous even during Polonnaru's time.
Maha Parakramabahu is said to be superior to this place. It is said that some
of the plantations that are close to this place were built by the Parakumba
kings. Historians believe that King Nishankamalla also belonged to the Silver
Temple.
Even today, some beautiful paintings can be seen on the
underside of the stone above the main entrance, which is located under a large
high stone cave located in the main temple located in the site of the Silver
Vihara. The sores that were there have mostly faded today due to the smell of
the sun and rain.
Among these paintings, a Sinhala film is a very valuable
painting for artists. (Photograph 1) This painting depicts the sitting style of
the Buddha. Before drawing a Buddha image, it is important to properly indicate
its length. For this, Sittara made a rough plan by drawing lines lengthwise and
crosswise. The lines and squares used to draw these Buddha images can still be
seen.
The Dragon Pantheon at the entrance to the Buddha is also a
design that shows the skills of the artists. There are four figures of deities
carved on the top of it. There is an even more beautiful dragon pantheon in the
upper temple.
There are idols inside the great temples and the temples are
inside a glass cupboard. These idols are considered to be the most valuable
idols here. It is said that this statue is made of single gold and it was
brought to the silver temple from the sky.
There is also a Buddha statue carved in a reclining position
in this temple. (Jaya Figure 2) This "odd idol" is considered to be a
ten-atari long idol. This statue has folds in its robe according to the upland
art tradition. That is, when a robe is worn properly, it does not flow in a
pattern, but in a certain pattern.
From the head of the sleeping idol, you can see the name
of the idol. Here the Buddha's feet are carved with the Veerasane mudra. It
means that the left lower leg is above the right lower leg, so he is a great
person.
At the foot of the reclining idols are some other idols. One
of Reverend Ananda. He himself held the title of Dharma Treasurer of the
Buddha. Later, there is a statue of Bo animals here.
Later, the images of God (Jaya image 3) It is worth
investigating whether the image in the corner is an image of God or the image
of Dutugemunu Rajajuruwan. It is mentioned in the Mahavamsa that an image of
this Buddha was made.
In addition, there are five statues of Buddha standing in a
row. (Photo 4) It is mentioned in the Mahavamsa that these were previously
plated with gold. It is written that the earthen Buddha is coated with runes.
The roof here is decorated with wall paintings. The roof
here means that there are grave stones on the underside of the stone. Many
other flowers and vines have been painted. Another special thing is that the
Buddha himself is painted in a sitting position. It is mentioned in the
Mahavamsa that there are about a thousand Buddha statues in Bita Hobana.
The road leading to the upper temple is through a gate on the side of the great temple.
Christ in a Buddhist house?
Items that are not usually available in any temple can be
given for vibharadi. A collection of images of Christ that gave the world that
Christian religion is the heritage located in the flower seat in front of the
great temple. About a hundred pigeon bricks are inlaid on these flower seats.
Some bricks have drawings on them. These paintings consist of different moments
of Christ's character.
On one of these bricks there is an image of a small baby,
two people are holding the baby. Those who know the facts say that this image
represents the baby Jesus. Another brick is said to be the image of Christ
rising to the sky and performing a miracle in front of two people. (Photo 5)
How did Buddha get the images of Christ? It was learned that
these pottery and bricks were received from a Dutch governor for the Silver
Temple. Because of the place offered by the governor, Ridhi Vihara monk may
have accepted these. The carved form of these bricks shows that the carpenters
had no understanding of these figures.
Although the ownership of the area where the Silver Temple
was located belonged to the Udara Kingdom, there were certain connections
between the Udara and the Dutch government. At a time when the Buddhist order
was in decline, they even provided ships to send Sinhalese envoys to bring
upasampada from Siam to this country. Therefore, the governor of Osland may
have given these bricks out of admiration for the monks of Silver Temple.
The most valuable ivory door
From the Maha Vihara to the Uda Vihara, you have to pass a
place with an ivory gate. Today, this door is covered with glass (photo 6) and
the door is made of ivory.
Among the doors of Lakdiva Vehera Viharas are the doors
decorated with ivory. Among them, Silver Temple is a very valuable place for
ivory. This door is almost completely covered with ivory carvings. Only a few
of them are left today. The most important carving is Pancha Narighata. Or the
carving known as Pancha Nari Gataya. Ghata means a kalasana. Or a clay pot.
This carving looks like a vase. In any case, when you look at it for a while,
the shape of the figure is called Pancha because it is formed like a clash of
five figures of five women, so this carving is called Panchnari Ghottana.
On both sides of this carving, two figures of lions have
been carved out of ivory. The lion is not carved in a sitting style. There is a
scroll carving all around the door in a standing style. Some parts are missing
today..
Another carving here depicts a Natikangana, a figure of a
dancing woman, which raises the question of why the temple was carved. This
temple gate was connected to the storage room of the temple.
Uda Vihara
Uda Vihara is next to Maha Vihara. They have a staircase.
Valuable idols and frescoes are also found here.
The main statue here is Buddha's date statue. This is a
statue about twelve cubits high (photo 7). According to art critics, this is
the most famous dragon pavilion in Sri Lanka. There are two statues of Buddha
on both sides of this pandal.
This Makara Pantheon is different from the Makara Pantheon
that is usually found near a doorway. Here, two dragon horns are pointed at
both sides. On the top, there are images of various deities to protect the
devotees who come to worship the Buddha.
All the walls of this temple are decorated with paintings.
These paintings help to identify the basic features of the upland mural
painting tradition. The only thing that is strange here is that there is not
even a Jataka story drawn. There are few Rajamaha Viharas where Vessantara
Jataka is not drawn
Although there are no Jataka stories, paintings have been
drawn here regarding several other matters. When you enter the house, if there
are paintings on the wall on the left side of the temple, it shows the first
seven weeks of Buddha's life after attaining enlightenment. These paintings
look beautiful.
Their belief is that the Buddha visited Ceylon three times
in the paintings on the right side wall.
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| 1.Murals on the underside of the stone of the Silver Temple |
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| 2.Leaning statues, relining statues and small Buddha images on the wall |
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| 3.Idols of the Silver Temple |
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| 5.Ceramic bricks with the figure of Christ |
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6.The upper part of the ivory door |
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| 8.Swiss commentary |
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| 9.Murals depicting animism |
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10.Figure of lion with mount ornament |
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| 12.Taurus |
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13.Ravana War |
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15.Lame Stone Carving |
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| 17.Varaka Waladu Temple |
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| 18.Carvings of dramatists on stone pillars |
Because of the many places in Sri Lanka where such
pilgrimages were made, those places became the holy land. A thousand such
places are mentioned in history. These places are known as the sixteen places.
A Pali stanza of this sixteenth stanza states:
"Mahiyanganang Nagadipang Kalyanang Padalanchanang
Digawahang Dighavapi Chethiancha Muthianganang Tissamaha Viharcha Bodhing Marisavattiang
Swarnamali Maha Chaityang Thuparambhayagiring Jetawanang Selachatethyang
Tathagatang Tathagatang Gacharang"
Mahiyangana Dagaba has been repaired and enlarged from time
to time, so it is arranged as if there is another Dagaba inside one Dagaba.
Another thing that is depicted in the paintings here is Suvisi commentary. Before our Buddha monks, we know about Buddha from other Buddhas as Bodhi beings in AtmabhavaThat comments were received to become. In this way there are twenty four Buddhas For commentary from one to Him. These are the twenty four cases Shown in the name of the Swiss Commentary.
The creation of silver temple paintings belongs to several
generations of painters. Deragampala Silwat Thana Tamati Sittara received for
the first paintings. This painter is also the last owner of Kandy's Degaldooru
painting. After that, this task was assigned to the painters of the Nilagama
generation. People from this generation are still living near Ridhi Vihara.
A strange seal on a satsati painting
One of the paintings to see the Seven Weeks is a very
valuable thing considering the history of Sinhala art. With that mind you can
see how the Buddha spent the second week. After attaining enlightenment, he
spent the second week near Bodhi. He looked at Bodhi for a whole week without
blinking an eye. It is mentioned in the sermon books that it was done to Bodhi
by Animisa Lochana. As a tribute to the tree that sheltered him.
In this painting, the creation of Buddha is depicted in a
strange pose. As the right hand is on top of the left hand held on the chest.
(Photograph 9) The product of the Buddha is also drawn or ground in this way.
The idol carved in the stone temple of Polonnaruwa was produced and carved in
the same way.
Whose idol is the statue of Polonnaruwa? It is a question
for many people. The general acceptance is that it is the statue of monk
Ananda. It is very important that monk Ananda suffered a lot due to the
Buddha's passing away from an idol of Buddha. It is probably thought that he is
keeping his sustenance in his chest because of their sorrow.
Others accept this idea. They argue that this statue also
represents the Lord Buddha himself.
This statue is next to the Oth statue with hands, but it is
separated by an earlier wall. That is why the idea that monk Ananda grieves
with the Buddha is broken.
According to Dr. Gunapala Senadheera, the Swastika mudra is
the one that is safe from these hands. He points out that keeping one hand on
the chest is known as Swastika Hasta in Indian literature. The Sanskrit word
Evethi means good. A Sinhalese child does not even read fortune telling.
Therefore, it is difficult to rule out the idea that the Buddha's production in
the second week self-portrait is represented by the stik mudra.
However, based on these paintings in the Silver Vihara, it
can be argued that an idol in the Polonnaruwa Stone Vihara is an idol of the
Buddha himself.
The way Bodhi is depicted in this painting is amazing. Its
trunk is as tall as the Buddha and the two branches are drawn in a way that
divides on both sides. The sun is nowhere to be seen. There is a ring around the
stem like a flower.
Animal paintings
Upland painters painted various types of animals in murals.
Some are real animals, like elephants. Some are imaginary animals, like
dragons. Others have created several animals, like Gajasingha, a
Gajasingha-headed elephant. Body of a lion.
There are some wonderful animal images in the upper temple.
Almost all of these are not on a wall, so you have to take care of them with
some effort. They are drawn on the side of the seat where the Buddha statue is
placed, so you have to crawl under it to see it.
There are two figures of lions on the left side. In one,
there is a lion with its front left leg raised. (Photo 10) A decoration like a
flower branch comes out of the mouth. The other figure has three lions. With
one head. One of these three lions is sitting straight ahead. The other two are
sitting facing each other. Because of her only three have the same head (photo
11) this image is called Tri Sinha Rupe.
Another wonderful image is painted on the other side of this
seat. It is known as Vrishab Kunjare. Vrushabha was said at that time for
Taurus or Bull. Kunjara means elephant. This painting shows a bull and an
elephant drawn facing each other. (Photo 12) The two of
There are three other valuable paintings in the lower floor
of the temple where the idols are placed. There are three soldiers in each of
those three battles. All three paintings seem to depict three instances of the
same event. (Photo 13)
The general consensus is that these paintings depict the
Ravana war. The reason for such decision is clearly visible. What did Ravana
expect from the war inside a Buddha house like this? The men here have weapons
in their hands, so it is clear that they are soldiers.
These three paintings are almost identical. Of the three
people here, the person in the middle is more different than the two on either
side. For several reasons, one, the person in the middle of these people's skin
color is darker than the other two. His clothes are white and the clothes of
the other two are black.
Everyone has weapons in their hands, but the arms of the person in the middle are different from the arms of the other two. The figure in the middle holds a sword in his left hand, a shield in his right. Both his weapons are raised. The other two had swords in their hands and they were pointed at the bed. Holding only a shield in front.
Is the person in the middle Ravana Rajjuruvo?
Vandami Chethiang Subang
There are two tombs in the silver temple. Behind the temple
there is one. The other is at the top of the hill where the decorative stone
is.
There are stone steps outside the main entrance and temples.
When you go down to the courtyard and go to the left side, you will find a
platform on the left side. To match, Dagaba gets the shade of the stone cave.
Anyone who looks closely can see that Dagab is inside the stone cave. (Jaya
Figure 14)
There are so many steps from the
upper temple to the courtyard Although not a rather strange design. Lame stones
on either side of the stairs There is an elephant's head and trunk under the
trunk
There is also a carving. One lame
carving on a stone It looks like an elephant is trying to pull a tree from its
trunk How to shoot someone with a bow. The other lame stone It looks like a
yogi is meditating in the middle of an elephant and a bullhow to stay (Photo
15)
The other Dagaba of the Ridhi Vihara is located on the top
of the hill called Sarasum Gala. (Photo 16) You have to climb some stone steps
to get there. This Dagaba is known as Sarasum Gala Chaitya.
The first temple of Ridhi was located in the area around
this Chaitya temple. There is evidence of this even when Anuradhapura was
populated by the great arahants who worked here.
Although climbing the decorative stone was quite difficult,
its environment was visible to the surrounding environment. The mountain of
Ridhi Vihara is surrounded by several mountains like Dolukanda, Ritigala Kanda,
Atipola Kanda, which are located around the mountain of Ridhi Vihara.
Varaka Chagu Vihara
One of the distinctive features of the Silver Temple is
above all others. Besides, he looks more like a Hindu temple than a temple.
(Photo 17)
This building is known as Waraka Veladu Viharae. It is said
in folklore that the Maharahat Indragupta, who lived in Anuradhapura, got that
name because he contracted Varaka here.
There are several reasons to think that this building is a
Hindu temple. , the floor plan of a Buddhist house is different from the floor
plan of a Hindu temple. In a Hindu temple, the room where the deities are
enshrined is entered through a mandapam. There is also a pavilion here. The
nature of that mandapam is similar to the mandapam of a Hindu temple, the roof
of which rests on a group of stone pillars. There are four pillars on one side
and eight stone pillars on both sides.
These stone pillars are very beautifully carved. The
carvings on the lower part of the tower show the images of Natakangana (photo
18) and that is why these are drawn, the images of dancers are carved in Buddha
houses. It has been mentioned that he changed the names of some Hindu temples.
If this was a Hindu temple from before, it must have been
built by them at a time when Hindu power spread in Sri Lanka. The Polonnaru
period and the Kandy period were two strongly felt periods.
How silver village got silver
Silver has been associated with Ridhi Vihara and Ridhi Dutu
village since the time of Gemunu Rajajuruwan. The news of finding silver from a
cave here is an interesting story. This is how monk Dhammananda narrated this
story in the land field where he worked at the Silver Temple.
During the reign of King Dutugemunu, a road from
Anuradhapura to Malaya country fell on the edge of the Silver Temple. Many
people traveled on this road. Meanwhile, there were also traders. One day, a
merchant's son loaded his cart with goods and went on this road. Watching the
country from Anuradhapura.
Meanwhile, this merchant has stopped the carts and rested.
In one case, several bulls have been eaten. Ready to start the journey and
looking for cattle, there are cattle. Many people went to the forest in search
of cattle.
When these people were late, the merchant was worried. The
merchant also went to the forest. As he was going, he saw a fruit growing on a
honey tree. At that time, when something like this was found, they would give
it to the monks and use it for their own use. When I thought about it, there
were four Arhats.
A monk named Indragupta was also there, and when this Varaka
was served, Indragupta went to a rock cave with a name and took the Varaka.
Even after that, when the merchant was ready to go and asked for permission, he
pointed to the road and said to take this road.
The said road is a road that fell right next to Ridhivihara.
When the merchant went along that road, he saw a silver demand inside this
stone cave. The merchant thought. Ruwanweli to our king
They are sad because they see objects to help them. He was
lucky if he got this silver.
When the merchant told this news to the king, he was happy
and sent the ministers to take away the silver eyes. This silver was received
for happiness. The silver temple was built at this place. Since then, as
mentioned, about three hundred stone masons, including Vishwa Karma Prarajaya,
came to work on this temple.
According to the book "Ridhi" the industries
mentioned in the book are finished and the eyes are finally laid.
When this idol was brought to Vadamama, the vehicle carrying
the idol stopped when it was going over a rock. The king was very sad and lied
down on the ground accepting his life saying that if this statue could not be
taken from here, even if my name was lost, he would not leave this place.
Indra Gupta saw this and made a decision that this statue
should be placed in the newly built temple as per the wishes of the king. With
the power of determination, the idol rose from the sky to the place where you
are sitting now.
After that, the Dutugemunu kings have a great land offering
to protect this temple for five thousand years as long as the Buddha's reign
lasts. To the Silver Vihara, all the properties located on the top of the
temple stone and the sound of a bronze thammattam can be heard, have been
offered as belonging to the Silver Vihara.
It was further developed as a silver temple during the reign
of the famous King Sri Rajasingha. King Kirti Sri Rajasingha reigned from 1747
to 1782 AD. There is a description in the Mahavamsa about how these kings
extended the silver temple.
The generation living here today has descended from the days of King Rajasingha. Its origin is the Tibbatuawe Sangat for the next generation. Today, the seventh leader of this generation holds the title of leader of Ridhi Vihara. He is the Reverend Anunayake regarding flowers today.
The beginning of the generation when Tibbatuvati happened
was something that happened during the time of the poor monk Sarankara of Weli
Pindapathika. Monk Sarankara had a large number of disciples from both
countries. Among them, the first disciple was Sri Siddhartha Buddharakkhita
Nayaka of Viatua.
This monk is not only the first leader of the Silver Temple. He also held the title of the first Mahanayake of the Kandy Malwatu sect, and he did great service both academically and religiously.
From a religious point of view, the restoration of the Silver Temple The role was assigned to him. By this time, Ridhi Vihara was mostly dilapidated.Academically, he wrote several bookswrote Also, a new section was added to the Mahavamsa. Unvahase added the history from the period of Kurunegalpura Parakramabahu to the period of Keerthi Sri Rajasingha in the Mahavamsa.
Among the books written by him are Saddharmavada Compendium, Satipattana
Formula style. The books of Shyamopasampadavata occupy an
important place
Among these, Shyamo Sampadavata has two parts. The first
part includes the administrative information from the time of King Dewanam
Piyatissa to the famous Sri King Kamala, and the second part contains the
information about the mission that went to Siam to bring the Upasampada.
Wilbagedara Nilame was the head of this delegation.
This is the last book written by Sinhalese writers based on
a Buddha virtue to praise the virtue of truth among the new arahant virtues of
the Buddha who wrote the Saddharmavada Sangharaha.
Three of the monks who held the title of Nayaka of the Ridhi
Vihara held the title of Nayaka of the Malwatu Maha Vihara. If they
Sri Buddharakshita Nayaka of Thibbatuave Sri Siddhartha
Sumangala Nayaka of Thibbatuave Sri Siddhartha Sarankara Nayaka of Purijjila
Today, the title of Lord of the Silver Vihara is held by
Thibbatuwe Sumangala Nayaka. He is one of the Shishapa Therodras of Thibbattuwa
Purijala Sarankara Mahanayake and Thibbattuwa Medhankara Nayaka. Today, he
holds the title of Anunayaka regarding the flowers of the Siamese Sect.
He became the leader of Ridhi Vihara in 1974. Anunayake was
appointed in 1992. As he is working today at the Malwatu Maha Vihara in Kandy,
Reverend Dhammananda of Idapitiya will take care of the affairs of the Ridhi
Vihara today. Since there is a learned society today, the light received from
the silver temple will spread to the future
Lord Kumar Bandara
Kumara Bandara is worshiped by the villagers of this
province as the god who took arak to the silver temple hill. There are two
temples dedicated to this god in Ridhi Vihara. One is located in Uda Vihara.
The other is at the foot of the mountain of Ridhivihara. Among these, the
oldest temple is the temple located in the upper temple. Mr. Kapu, Patthini
Gedera of that temple, contributed that another temple was found at the foot of
the mountain because the temple above was not enough for the temple activities
like water cutting.
Like other temples, four festivals are held here in a year.
These four festivals including the Esala Perahera are over and the ornaments
are handed over to the leader of the temple.
According to Deva Katha, God Kumara Bandara is related to
the story of Pattini. This relationship is described in the book 'Sinhala Deva
Purana'.
"Patthini informed Patthini that Kumara Bandara, the
youngest of the Padi king's sons, had been killed. When Pattini burned Padipura
and destroyed it, he saved this prince and brought him to the Sinhalese land,
but he settled in Ridhigama. The child was named Kumara Bandara.
Because of this, there is a belief that there is a Pattini
temple somewhere and there is also a Kumara Bandara temple there. There is a
Pattini temple from Ridhi vihara. There are two separate cotton generations to
look after the affairs of these temples.
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