Lankathilaka

Shrine on the rock

Kandy is a region where many of the architectural wonders of ancient Sri Lanka are located. The Lankathilaka shrine, which stands tall, majestically on the summit of the Pahangala rock is one such wonder which highlights our ancestors' architectural expertise.

This sacred place is situated in the village of Rabbegamuwa, in the Udunuwara division of the Kandy district. Apart from the religious value, the setting has tremendous aesthetic value, with the shrine hanging on top of the rock and looking down at the villages and acres of paddy fields and other vegetation.

History

When the origins of this shrine were traced, it was revealed that its foundation had been laid in 1344. It is believed that Senalankadhikara, a minister of Buvanekabahu IV of the kingdom of Gampola took the initiative for the construction. The chief architect was Sthapatirayar, a South Indian.

As disclosed by inscriptions, the shrine has undergone many stages of development since 1344. According to the Chulavamsa, the ruler, Parakramabahu VI of Kotte (1412-1467 AD), has carried out some plaster decorations at the site. The major decorations in the form of murals are believed to have been done by Kirthi Sri Rajasingha who ruled between 1747 and 1780.

It is interesting to note that the temple bears the same name as a famous construction of Parakramabahu I at Polonnaruwa.

The antechamber

The narrow portions on either side of the passage, which form the western side of the antechamber (lobby), display scenes from the Seven Weeks after the Buddha's Enlightenment. These are arranged in separate panels, one above the other.

The paintings on the north wall have been divided into four parts. The three upper rows consist of the pictures of 12 of the 24 'vivaranas', and the lowest register contains the first seven of the 16 holy sites, beginning with Mahiyangana, Nagadipa, Kalyani, Sri Pada, Divaguha, Dighavapi and Mutiyangana.

A similar arrangement is seen on the south wall which displays the balance nine sacred sites, which are Tissamahavihara, Sri Maha Bodhi, Mirisawetiya, Ruwanweliseya, Thuparama, Abhayagiri, Jetavana, Selachetiya and Kataragama.

Religious significance and layout

The religious value of this shrine is very important since this reflects a blend of Buddhism and Hinduism. One part houses Buddha statues and paintings, while there are special units for the images of Hindu and native gods in another part.

This is a result of the Hindu influence which was mainly due to various invasions and migrations to the country from South India.

The Buddhist pilimage faces the east while the Hindu devale faces west. It is believed that this magnificent construction made out of brick, originally had a grand flight of steps of about 45 metres leading to the Buddha shrine.

The residence of the monks was at the lower terrace along with grain stores and other functional units.

The extended ridge of the rock lies to the west of the shrine, and in front of the devale. This holds the main gateway leading out of the inner court. The other sacred belongings of the inner court are the stupa, the bodhi-tree, the preaching hall and the kitchen to prepare food for the gods.

The non-religious units in the same court are the official circuit-room and office of the chief lay-guardian. There is a large inscription in Sinhala and Tamil on the bare rock of the inner court.

Beyond the gateway, is a straight, long processional path leading up to the depository (store), meant to hold the symbols and weapons of the deities which were carried in ceremony and placed there for public worshipping during the annual festival.

The shrine chamber

The main image of the Buddha in the shrine is in a seated posture and is placed under the 'makara-torana' which occupies the entire rear wall of the room. Two upright Buddha statues can be found standing at some distance from the north and south walls. The wall surfaces and the ceiling are all covered with paintings.

The remaining portion of the rear wall of the chamber contains a picture of two conch-blowers turning towards the Buddha, to the proper left of the image. The part to the proper right of the Buddha shows a king standing in frontal pose, who is believed to be Kirthi Sri Rajasingha. Painted representations of the arahants Sariputta and Moggallana turning to the Buddha in a gesture of respect, are on either side.

The lower part of the north wall is covered with representations of 10 arahants holding flowers and turning towards the main image. Above the arahants are two rows of five identical panels containing representations of 10 of the 24 Buddhas of the past. The south wall is painted just like the north wall. The narrow sections of the wall neighbouring the passage are also painted.

Among the important paintings in this part are the pictures of two of the 24 Buddhas of the past, a gajasingha pattern and flower. Above these are two panels depicting two of the 24 Buddhas, similar to those on the opposite side of the passage.

Aravinda Dassanayake