Haththicuchi Vihara: World-renowned temple in Anuradhapura era

You may remember us mentioning the Haththicuchi Vihara in the Heritage Splendour page of June 11. We referred to it as one of the four most well-developed and world-renowned temples in the Anuradhapura era. Then, we promised you that we'll bring more information on Haththicuchi Vihara. So, here we are!

Haththicuchi Vihara was also known as Haththicuchchi Pabbaraya; which means rock temple. It was known in Sinhala as Athkus Vehera, because the main rock in the complex resembles a tusker.

According to Exploration Officer, Department of Archaeology, T.M.C. Bandara, over 50 stone inscriptions have been found from this rock temple, one of the largest finds of rock inscriptions from a single place. He added that the name 'Haththicuchi' was used in one of these inscriptions where the taxes received by the temple had also been mentioned. Here, the name had been used as 'Athkuchchi Pabbaraya' and may have later changed to its present name.

This is known as the place associated with Sri Sangabo, where he offered his head to a peasant, Bandara said. "Although most people believe this event to have occurred in Attanagalla, all indications point to this Vihara as the stage for this event. Unfortunately, there is no proof to this effect," he said.

The Haththicuchi Vihara happens to be the most beautiful arama complex in Sri Lanka. It was Buddhagosha Thera, who wrote the 'Visuddhi Margaya', that described the vihara as one of the four most well-developed and world-renowned Buddhist monasteries in ancient Sri Lanka. It has been a well-developed site for over 1,300 years.

The Department of Archaeology has identified the temple as belonging to the third century BC, as they have also found Brahmi letters among the inscriptions. The Mahavamsa says that the son of King Dutugemunu's sister had become a monk here, under the name, 'Katakaradanavasi Pussadeva Thera'.

The first mention of this temple in the Mahavamsa refers to King Agbo VII (772-777) constructing some buildings there. King Dappula is also mentioned as having carried out repairs at the site. However, there are no records about the temple after the ninth century BC.

The one and only Buddha statue found from the premises is a reclining statue, which is kept in a 'pilimageya' built in the Kandy era. A lena (cave room) had been converted to make this 'pilimageya'.

According to Bandara, they have found signs of frescoes painted over the walls, but today, this area is the haunt of bats. There are signs that this temple may have been built in stages and had a slow development; the 'pilimageya' belonging to the Kandy era is the best example for this.

There was a stupa house (vatadage), which had pillars supporting a roof which covered the stupa. It was made on higher ground than the other structures and had been decorated.

Another important building in the complex is the 'pohoya geya' (chapter house), which was used by monks for religious work. The semi-circular or oval-shaped building is different from other structures and adds beauty to the place, but the Department of Archaeology has still been unable to decide what exact purpose it may have served.Meditation chambers had been located around the forest to provide calm and quiet surroundings for the monks to meditate. A fascinating feature in this monastery is the stone bridge connecting an old building on a platform, to the rock.

The complex even provided the facility for monks to take hot showers. This building was known as 'Janthagaraya' or 'Unu pan hala' in Sinhala (both terms mean hot water room). According to Bandara, there is a stone mill in this complex, as in other similar complexes in the country, which is believed to have been used to make the medicines that may have been applied before the baths.

The place connected with the Sri Sangabo story is situated near a pond known as the 'Ira handa nopenena pokuna'. This pond is covered with a stone which doesn't permit the entry of sunlight or moonlight into the pond. The writer expressed reservations about the cleanliness of the water due to the fact that water needs sunlight to stay clean. However, Bandara allayed any doubts in this regard, and said the water is crystal clear.

He also said that the description of the place given in the Sri Sangabo story matches this place almost 99 per cent. The story goes that King Sri Sangabo met the peasant who was passing by, when the latter came to have some water from the pond. The pond in the Haththicuchi Vihara is also located close to the ancient road, and would be ideal for someone wanting to rest awhile during a long journey.

We invite all of you to visit this wonderful place so that you can see with your own eyes the glorious history of this beautiful country.

Janani Amarasekara

Facts and pix: Courtesy Documentation and Exploration Section, Department of Archaeology