Ramba Raja Maha Vihara

From past history to excavations, restorations and conservation:

by Gamini G. Punchihewa
 

[email protected]

The Ramba Raja Maha Vihara the Central Cultural Triangle Project sponsored by the UNESC, is located in the Walawe Basin lying in the lintels of the Hambantota district on the Colombo-Ratnapura-Pelmadulla-Embilipitiya-Nonagama Junction, about 12 miles away from Embilipitiya where I have been presently domiciled for over 37 years.

I first visited this site in 2000. Its Officer-In-Charge at the time was Gamini Dodanwela, and on my second visit in 2003 he was still there.

Among the noteworthy finds at my first visit in 2000, was a priceless object of Buddhistic values named as Raththaran Karaduwa (a gold plated relic casket and also a Raththaran Kotha (a gold plated pinnacle to contain born fragments (in burnt form brown in colour. Dodanwela conjectured that these tiny burnt bone fragments may be those of the Buddha.

However, Dodanwela disclosed that these treasures of the relic casket, pinnacle (kotha) and the burnt bone fragments had been sent to USA for carbon testing. At my later visit in 2003, Dodanwela confided to me that the carbon testing report analysis had been received from USA relating only to the kotha (pinnacle).

It had revealed that these particular relics dated back to 8th-10th century AD. The kotha (pinnacle and relic casket (Datu Karaduwa) were made out of clay plated with gold.

Showing me a lively photograph of the relic casket, he explained that it contained three compartments. Each having a lid over it, followed by three other such lids.

To remove the entire components, on its top, it had a copper-plated lid. Then with another such lid, it was closed having a small relic chamber. In its bottom chamber, these bone relics were in tiny particles which were safely deposited. Surmounting over it, was the Kotha (pinnacle).

On my third visit recently in August 2007, its officer-in-charge was Rasika Bandara. One of his Research Officers, O.R. Jayatillake obliged me readily in taking me around all the sites so far excavated, restored and conserved, in the blazing high-noon spending for nearly three hours in all cheerfulness.

Rasika Bandara, disclosed to me that this Ramba Vihara Cultural Triangle Fund Project had been the first ever such venture embarked in 2000, in the Walawe basin coming under part Ratnapura-Hambantota and Moneragala districts. It nestles in the cradle of the epic Ruhunu Rata.

Glimpses of the past

Both Rasika Bandara, OIC and his Research Officer Jayatillake are well conversant with the past glimpse's of this Ramba Vihara-ancient monastery complex during back from the period of 2nd-3rd century BC of King Devanampiyatissa's reign to the 4th-10th century of Polonnaruwa and even the Ruhuna rata period of time, the archaeological finds are aptly tagged at the base of each such conserved object briefing its type and even dates of the century.

These are well scripted both in Sinhala and English. These dedicated officials attached to this Central Cultural Triangle Fund Project deserves a bouquet of accolades for their excellent work carried out so meticulously and conserved as well, to their pristine state for now and posterity.

From the chronicles

Taking further historical clippings from the Chronicles like 'Culavamsa' Part III, it has been testified that during the period of Ruhunurata of the 10th and 12th century AD that part of the country of Ruhuna was divided between two princely brothers of parts named as the Atadas Rata and Dolosdasrata which were ruled by these two named princes-Sri Vallaba and Kiti Sri Megha.

The former held the reigns of Dolosdasa Rata, while the latter those of Atada Rata respectively. This Atadas Rata came under the Walawe Basin covering part Hambantota and Moneragala districts. The Vihara region came part under the kingdom of Magampura founded by King Mahanaga of the 2nd century BC (lying in the Tissamaharama ancient sector of the time).

Seat of the Sandesha - Kavi

More historical episodes of the time in respect of Ramba Vihara in retrospect were recalled to me in our discourse with Rasika Bandara.

One such very revealing aspect of Ruhuna Rata, Rasika Bandara in added that this Ramba Vihara area at one time came under the sub-kingdom of Ruhunu rata, namely called Mahangakula in Pali (meaning Mahavalukapura) as also referred to in the Chronicle of 'Culavamsa' Part II.

Ramba Vihara in ancient times had been embellished with a veritable seat of writing Sandesha Kaviye (Message Poems) called Manavalu Sandeshaya, written by an erudit priest named as Nagasena Thera who was resident at the time at this historic Vihara monastery complex.

This Manawalu Sandesha written by Ven. Nanda Thera then resident at Ramba Vihara was transmitted from Mahanagakula (referred to earlier in this article) to king Vijaya Bahu and was finally sent across to Arimaddanapura Kassypa resident in Burma (present Mynamar).

Dr. Godakumura in his dissection of this Nissanka Malla Stone Slab Inscription that had been found then at Ramba Vihara has quoted thus from Dr. Godakumbura's paper on it: "The Pali poem, Manavalu Sandehaya attributed to King Pandita Vijaya Bahu conveying this message above vis Mahanagakula in Rohana to Arimaddanapura in Burma contains a description of monastic establishments called Ramba Vehera, Verse nine of this poem describes the banana groves that provided shade for the noble, saintly monks who dwelt there which is though a long time at the reproach of sapless, it had at length, it had as length attached itself to the noble ascetics and same to the hermitage in desire far from works."

History repeats itself

True enough, they say that History Repeats Itself" The alluvial banks of the Walaweganga skirting this very Ramba Vihara even to this day traditionally have had abundance in growing banana groves.

Even to this day, farming communities of the Chandrika Weva Scheme and the vast Uda Walawe Project basin have resorted from many years of time, to grow-banana plantations in their very irrigable paddy allotments aggregating to over 50 per cent of them.

From the days of yore, this monastery of Ramba Vihara had been a veritable seat of earning and meditation.

It is said in oral traditions it was to have been a rendezvous where scholar monks drawn from Anuradhapura, Polonnaruwa and even Ruhun Rata areas was used as a common venue for meditation and discussions on religious affairs.

Hence its name derivation as Ramba had come to be known as Hambuvuistana which later they say corrupted into Ramba. Even during those days of monarchy rule over ancient Lanka, the whole country was plagued by a severe famine known as Beminitiya Seya.

Refuges on account of that drastic famine, it is said had taken refuge at this forest hermitage at Ramba Vihara.

There comes another version of the derivation of its name as Ramba. The pinnacle of the original dagaba (restored now) said to have been gilted with Dabaraththaran (meaning of pure gold) hence it is original came to be called Dambaran Vihara later transformed into present day Ramba.

Still more plurality of oral traditions is leashed with this monastery. During the war torn years Vijaya Bahu (1st reign (1055-1110), the country was at war with the chola invaders in this Ruhunurata area. It is believed that this king and his army had been associated with Ramba Vihara Hermitage. In the regional years of King Jayabahu (1108-1145), in Polonnaruwa and in Ruhuna, his mother and his brother had sojourned at Ramba Vihara Monastery.

Then over it comes that queen Ratnavali mother of King Parakrama Bahu the Great (1153-1185) had stayed for some time at this Ramba Vihara with her son, when he was a princely child.

Legend also unfolds itself to say that the Buddha's Relic Bowl and the Sacred Tooth was temporarily enshrined here for safety from the ravages of the Chola invasions and local rebel uprisings led by Sugala Devi of the time. Its Tooth relic Mandappaya (chamber) has been duly restored as mentioned in this article reproduced with a photograph, as well.

According to our famed and first Sinhalese Archaeological Commissioner, the Dr. S. Paranavithana he had said equally reputed Indian Bard (as much as king Kumara Dhatusena of the same period of 6th century AD).

Both of them were equally talented poets. Both of them are linked to the Matara Hath Bodhiya, where both these bosom poetic friends immolated themselves over his poet friend Kalidasa's funeral pyre-following a tragic episode.

In this legend it is said that (as expounded by Dr. Senerath Paranavithana) that this Indian Poet Kalidasa had beguiled his poetic pursuits for some time at this Ramba Vihara monastery.

Last of all such hoary legends, end with another literary reference to this ancient Hermitage of Ramba Vihara.

It is said in another Pali inscription etched in stone named as Padasadhara (13th century AD), where it had been recorded that a chieftain by the name of Kapinadhikbha had invited Ven. Piyadasa Thera to compile a Pali text in which it was recorded that this Kapinadhikbha was the chieftain of the village where this Ramba Vihara had existed.