Katugahagalge Rajamaha Viharaya
Katugahagalge Rajamaha Viharaya
සිංහල
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A History Emerging from Legend

Summary

The historical narrative of Katugahagalge Rajamaha Viharaya in the Buttala region begins with a cave inscription by a donor named Vidisa, dating to the reign of King Devanampiyatissa in the 3rd century BCE. Folklore holds that the temple was built by King Walagamba during his time gathering an army in Ruhuna after losing his throne in the 1st century BCE. The tale of Therapuththabhaya Thero, one of King Dutugemunu's ten giant warriors, who later returned to this sacred site after the unification of Lanka, remains immortal in local legend. A rare stone pillar belonging to the 'Nissanka Gavu' distance-measuring system, established by King Nissanka Malla of the Polonnaruwa kingdom in the 12th century CE, has also been discovered on the temple grounds. Through two ancient stupas from the Anuradhapura era and an unbroken lineage of monks spanning over 2,300 years, this site stands as a living witness to Sri Lankan Buddhism and civilisation.

At a Glance

Estimated Origins 3rd Century BCE
Location Monaragala District, Uva Province
Principal Era King Walagamba (1st Century BCE)
Distinguished Patrons Devanampiyatissa, Dutugemunu, Walagamba, Nissanka Malla I
Key Features 300-foot main cave, Nissanka Malla pillar inscription, Therapuththabhaya's cave, two ancient stupas
Architectural Uniqueness Both image house and monastic residence under one cave; network of underground tunnels
Primary Monastic Dwelling Walagamba Cave (300-foot massive rock cave)

3rd Century BCE – Early Anuradhapura Period

Origins and Ancient Cave Inscriptions

The written evidence of Katugahagalge Viharaya's history stretches back to the 3rd century BCE. According to a cave inscription recently discovered by the Department of Archaeology, a person named Vidisa offered these caves to the monks. Historians have dated the script to the reign of King Devanampiyatissa (307-267 BCE). This makes it clear that the site has served as a dwelling for monks since the very inception of officially established Buddhism in the island.

"This cave was donated by a person named Vidisa"

Subsequently, evidence points to restoration work being carried out during the reigns of King Dutugemunu (161-137 BCE) and King Walagamba (103-77 BCE). Thus, it is accepted that for nearly 2,300 years, these caves have served as a continuous residence for Arahant monks, hermit monks, and an unbroken monastic lineage.

103 BCE – 89-77 BCE – Anuradhapura Period

King Walagamba's Era and Folklore

One of the most compelling folklore traditions associated with Katugahagalge Viharaya is its connection to King Walagamba (Vattagamani Abhaya). After the Anuradhapura kingdom fell to Sōli invaders in 104 BCE, the king was forced into hiding. According to local belief, during the period he was secretly building a new army from Ruhuna, he had this massive cave complex constructed as a dwelling for monks.

The temple's main cave measures approximately 300 feet in length and about 50 feet in width. This vastness allowed for the construction of both the image house and the monastic residence under a single rock cave. Fulfilling both needs under one cave roof is regarded as a rare feature among Sri Lankan temples.

161 BCE – 137 BCE – Anuradhapura Period

Therapuththabhaya Thero and the Gotaimbara Legend

A fascinating tale linked to Katugahagalge is connected with King Dutugemunu's ten giant warriors. Therapuththabhaya, one of those ten, is said in folklore to have been a novice monk at this very temple before the war. The folk story also tells of another giant named Gotaimbara, who became intoxicated after drinking seven pots of toddy at the nearby village of Muthukeliyawa and came to the temple grounds, causing disturbance and breaking the peace.

As the chief incumbent was away, the senior novice Therapuththabhaya ordered the troublemaker to leave. When Gotaimbara refused and continued his commotion, an angered Therapuththabhaya is said to have gripped Gotaimbara's toes with his own, dragged him to the edge of the rock outcrop, and flung him off. The event is remarkable for Therapuththabhaya's display of such extraordinary strength while being a layman.

Having witnessed this, King Kavantissa invited Therapuththabhaya to join his army. He accepted on the condition that he be allowed to return to meditation and monastic life after defeating King Elara and restoring sovereignty to the country. The cave where Therapuththabhaya resided is situated about 30 feet above ground level. Only a few small steps have been cut into the rock to access it, and today, a bamboo ladder is used to reach the cave.

Anuradhapura Period

Anuradhapura Stupas and Continuous Habitation

Atop a rock outcrop about 200 feet high near the temple lie the ruins of two ancient stupas. These are believed to date back to the Anuradhapura period. Over time, both stupas had eroded into a mound-like state, and unfortunately, a new stupa has been built over one of them in recent times. Another cluster of caves is found nearby, close to the Medalanda Eco Resort grounds, and evidence of underground tunnels, which requires further archaeological investigation, also exists at the site.

1187 – 1196 – Polonnaruwa Period

The Nissanka Malla Royal Pillar Inscription (Gavu Kanuwa)

This stone pillar inscription stands as a key testament to the significance of Katugahagalge Viharaya during the Polonnaruwa period. It is a 'Gavu Kanuwa'—a milestone belonging to the distance-measuring system known as 'Nissanka Gavu,' established by King Nissanka Malla, who ruled the Polonnaruwa kingdom from 1187-1196 CE. Of Kalinga origin (present-day Odisha, India), this king carried immense self-pride and ensured his name was inscribed on every monument he built or restored.

"Nissanka Gavui"

The 'Gavuwa' introduced by King Nissanka Malla is a unit of distance measurement, approximately equal to 4 miles (6.5 kilometres). Fearing a rebellion from the distant Ruhuna region due to his Kalinga origins, the king erected stone pillars at every Nissanka Gavuwa from Polonnaruwa to Ambalantota, inscribing cautionary messages to the people of Ruhuna.

Discovered in a nearby chena cultivation in 1880 and brought to the temple premises, this pillar bears those admonitions.

"People of Ruhuna, do not subject yourselves to the humiliating remarks of the Maya Rata folk. Do not crave the possessions of others. Refrain from excessive pride."

In addition, the inscription records details of two diplomatic missions sent to the Pandya kingdom bearing Thulabhara gifts (offerings equal to one's own weight) and returning with concubines, elephants, horses, and gifts from the Chola kingdom. It also mentions a tour through the three kingdoms (Ruhuna, Maya, and Pihiti) via difficult and rocky passages such as the Samanala mountain. A distinctive feature is that all Nissanka Gavu inscriptions end with the words 'Nissanka Gavui.'

Recent Times

The Modern Era: Damages, Restoration, and Current Status

In the recent past, Katugahagalge Viharaya fell victim to destructive acts by treasure hunters. Although the reclining Buddha statue was severely damaged as a result, it was successfully restored and its sanctity reinstated through the intervention of relevant authorities and the leadership of Chief Incumbent Ven. Mapakada Pemarathana Thero. Another change during this period was the construction of a new stupa over one of the two ancient Anuradhapura-era stupas on the rock outcrop.

Furthermore, as the old Dhamma hall of the temple was at risk of collapse, the need arose to construct a new Dhamma hall. Under the guidance of Chief Incumbent Ven. Mapakada Pemarathana Thero, and with the generous support of donors and villagers, construction work began a few years ago and has been successfully completed. The remaining archaeological ruins and underground tunnels on the temple grounds still await further exploration.

Key Eras

3rd Century BCE (King Devanampiyatissa's Reign)

First Cave Inscription and Temple Origins

The inscription carved to mark the cave offered to monks by a person named Vidisa marks the beginning of the written history of this sacred site. Belonging to the Devanampiyatissa era, this inscription provides primary evidence that Katugahagalge Viharaya was continuously inhabited by monks for 2,300 years.

2nd Century BCE (King Dutugemunu's Reign)

The Dwelling of the Giant Therapuththabhaya Thero

Therapuththabhaya, one of the ten giants of King Dutugemunu, is said to have resided here as a novice before the Elara war and later joined the army at King Kavantissa's invitation after taming the giant Gotaimbara. Temple renovations also took place during this reign.

1st Century BCE (King Walagamba's Reign)

Royal Patronage and the Construction of the Massive Cave

Folklore records that King Walagamba, who lost his throne due to Sōli invasions, had this temple built while raising an army in Ruhuna. The construction of both the image house and monastic dwelling under a single 300-foot rock cave is a distinctive feature of this era.

12th Century CE (King Nissanka Malla's Reign)

Establishment of the Nissanka Gavu Pillar Inscription

King Nissanka Malla of Kalinga origin, extending his authority to Ruhuna, erected measuring pillars (Gavu Kanu) from Polonnaruwa to Ambalantota, each marking approximately 4 miles. The pillar at Katugahagalge offers counsel to the people of Ruhuna and bears witness that the ancient main road passed through this area.

1880 CE

The Nissanka Inscription Brought to the Temple

In 1880, the Gavu Kanuwa of King Nissanka Malla was discovered in a nearby chena cultivation and brought to the temple grounds. Although the exact original location of the pillar is now forgotten, this helped preserve its historical information for future study.

Recent Past

Treasure Hunter Damage and Restoration

The reclining Buddha statue was severely damaged when thieves entered the temple illegally in search of treasure. It was subsequently restored successfully under the leadership of the chief incumbent and with state support.

Modern Era (Past Few Decades)

New Construction on the Ancient Stupa Grounds

The two ancient stupas from the Anuradhapura era atop the rock outcrop had been reduced to mounds over time. A new stupa was built over one of them, while the other, the oldest, still remains in its original condition as a mound of earth.

Recent Times (A Few Years Ago)

Construction of the New Dhamma Hall

As the old Dhamma hall faced the risk of collapse, a new Dhamma hall was constructed and completed under the guidance of the chief incumbent, with the voluntary labour and financial support of villagers and donors. This has fulfilled the current practical needs of the temple.