(Course code: - )
Buddhist Stupa in Sri Lanka
(Assignment 01)
Lecturer:
|
Name:
Student Number:
1st
semester
Date: 24th
August 2014
University of
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Contents
2.
Origin and development of Stupa in Sri Lanka……………………...…………….2
I.
Chronicle
evidences of existence Stupa, before arrival of Buddhism
II.
The
construction of first Stupa at Anuradhapura
III.
Development
of Stupa with general concept of “Village and Temple, Lake and Pagoda” (è´×Ú ûùß&Ù×Ú <`<×Ú ÷À$
è`ý×Ú)
IV.
The
great Stupas in Sri Lanka
V.
Notable
and modern Stupas
3.
Erection of stupas with diverse
structures……………………………………………
I.
Dhanyakara - Heap of paddy shape
II.
Ghantakara - Bell shape
III.
Bubbulakara - Bubble shape
IV.
Ghatakara - Pot shape
V.
Padmakara - Lotus shpae
VI.
Amlakara - Shape of Nelli fruit
VII.
Palandawakara - Shape of an
onion
4.
Ancient technology associated with
Stupa………………………………………
5.
Philosophical aspects of Stupas through
symbolism……………………………………
6.
Critical views regarding the Buddhist
Stupa in Sri Lanka…………………………….
7.
Personal views and suggestions
regarding the Stupa concept……………………….12
8.
Conclusion
9.
End Notes………………………………………….…………………..…….……….15
Introduction
"Eight vases of silver &
eight (vases) of gold did he, with tireless zeal, place in midst, & in a
circle around these he placed a thousand & eight new vases, & likewise
(around each of these) a hundred & eight garments. Eight splendid bricks
did he lay, each one apart by itself." [1]
The pearl of Indian Ocean had gifted
Buddhism by Arahant Mahinda during the time of king Devanampiyatissa (307-267
BC). He brought a new religion to Sri
Lanka with a whole civilization by starting a new chapter in Sri Lankan
history. In addition, Buddhist Arts and architecture also introduced to Sri
Lanka at the same time along with Sangharamas and Cetiyas. Therefore, Sri Lanka
has a proud history with the Buddhist approach to the culture. It seems that
Buddhist arts and crafts colored the thoughts of Buddhist people with its
artistic value and heart quenched appearance.
Arahant
Mahinda stayed at Mihintale, Anuradhapura during his Dhamma voyage. As well as
Mahawansa mentions that “Thuparama”, the first stupa in Sri Lanka also built in
Anuradhapura. The
earliest reference to this effect comes from the second century B.C. when the
Chronicle says that King Lanjitissa carried repairs to the Kantaka Cetiya. This
is sufficient proof to suggest that this Stupa was built either during the
reign of Devanampiyatissa in the 3rd century B.C. or somewhere close to that
date by a king who succeeded immediately to the Sinhala throne. Therefore,
Stupas can be identified as the earliest Buddhist architectural form in Sri
Lanka. Through this assignment, my determination is to evince the origin and
development of stupas in Sri Lanka with special reference to chronicles.
Origin and development of Stupa in
Sri Lanka
The word “Stupa”
(Sanskrit word) also known as “Chaithya” or “stupa” (from Sanskrit Dhatu-relic,
Garbha-womb chamber) & sometimes named "Saya" (from Cetiya-funeral
mound) or "Vehera" (from Vihara-monastery).
In the “Mahaparinibbana Sutta” mentions
regarding the concept of building Stupa.
“Cattaro me
ananda thuparaha| katame cattaro? tathagato arahaj samma-sambuddho thuparaho
pacceka-buddho thuparaho tathagata-savako thuparaho raja cakkavatti thuparaho” [2]
Buddha mentioned
regarding four persons that should build Stupa and venerate it. They are,
ü Buddha
ü Pacceka
Buddha
ü Arahant
ü King
Cakkavatti
With venerating
the Buddha’s word, Buddhist construct the Stupa all over the world. Therefore,
it appears with different names in many countries. They are,
ü Tibet and Bhutan
- Chorten (the basis of offering)
ü Nepal – Chaithya
ü Indonesia –
Candi
ü Thailand – Chedi
ü Cambodia –
Chedey
ü Korea – Tap
ü Laos – That
ü China – Ta
ü Japan – Pagoda
ü Sri Lanka –
Chathya Saeya , Wehera ,Dageba, Dhatu garbha
Chronicle
evidences of existence Stupa, before arrival of Buddhism
There are recorded instances regarding the
construction of stupas in Sri Lanka even in the lifetime of the Buddha.
Those are declared as Girahadu Seya,
Mahiyangana Stupa Kelaniya Stupa and Mutiynagana Vihara’s Stupa were existed,
during the time of Buddha. Buddhist believes that the Buddha visited Sri Lanka
and these Stupas were build. Historically as well as archeologically evidences
existed regarding the Stupa were built before arrival of Buddhism to Sri Lanka.
[3] For example,
“Upon being asked by two Indian devotees Tapassu and
Balluka (merchants by profession), what shape a memorial to him should take,
the Buddha is said to have folded one of his robes into a square and placed his
upturned begging bowl & umbrella on top it, thus outlining the basic shape
of the pagoda. Upon the request of Tappasu & Bhalluka for an object for
veneration, Buddha offered them Sacred Kesha Datu. The sacred Kesha Datu
offered to Indians Tappasu & Ballauka were enshrined in “Girihadu seya” in
Sri Lanka”. [4]
The
construction of first Stupa at Anuradhapura
By enshrining
the Right Collar Bone of Lord Buddha, King Devanam Piya Tissa built the “Thuparama
stupa” which is known as the first stupa in Sri Lanka. Initially it was in the
figure of a mound of paddy but as repairs were done in later years, it took the
form as seen today. It has a diameter of 59 feet 6 inches
(18.14 m) at the base. After that
many Stupas has built in Sri Lanka. Currently in Sri Lanka numerals Stupas
consists in different areas. [5]
Development of
Stupa with general concept of lake and Pagoda (<`<×Ú ÷À$ è`ý×Ú)
Through Sri Lankan history, it indicate that the
concept of “gamai Pansalai Wawai dagabai”
deeply influent to the development of Stupa. Early people in Sri Lanka
build the Stupa near of lake because its provide recourse to construct it.
There is a broader definition for Wewai, Dagabai, Gamai, Pansalai (Source
of water, built-heritage defining our ways of the past, people as a community
and the spiritual center). Life of the people was based on the tank or the
reservoirs, the Dagaba, the temple and the village.
Therefore, most of Sri Lankan kings build Stupa and
it’s become the part of their duties.
The
great Stupas in Sri Lanka
Mirisavatiya, Ruvanweliya and
Jetavanaya can be seen as the three great stupas of Anuradhapura. The three
sides of the triangle in the ground layout of the three stupas, built between
161 B.C. These earth and celestial duplications and their advanced building
techniques had intrigued researchers and archaeologists for generations but the
present investigators are nowhere near to deciphering the secrets behind these
mega structures. Yet recent discoveries in Sri Lanka have revealed that
Ruwanweliseya of Anuradhapura could have been a giant energy storing device,
which also could have exchanged energies with the skies above. [6]
According to a multi-disciplinary
investigation conducted by Architect ShereenAmendra, the structure of the
Ruwanweliseya, known as the Mahastupa, its position and the material used for
the construction were instrumental in creating a giant size capacitor which
exchanged electric charges with the heavens above.
The great chronicles of Sri Lanka the
choice of ground for the construction of Mahastupa had been done by Lord Buddha
himself while the structural plan for the stupa had been done by the Arhants or
the enlightened ones of the Mahavihara. The stupa, which enshrines a large
amount of relics of Lord Buddha, had been constructed using precious metals
like silver and gold and precious stones, known to be excellent electricity
conductors. [7]
In her book “Beyond the seeing eye,
the Mahathupa of Lanka” Ms. Amendra questions whether the mahathupa was used to
transform thoughts to electric power and transmit them to the celestials while
receiving messages from them.
A device designed by enlightened
arhants beyond the understanding of mere mortals, yet still transmitting the
thoughts and aspirations of many devotes who gather around it in prayer.
Vatadage
Many smaller
stupas were built within circular buildings. These were covered with a metal
& timber roof resting on concentric rows of stone pillars. Today the roofs
have disappeared, but examples such as the Polonnaruwa Vatadage
& Medirigiriya Vatadage are
still in existence.
It can be observed that after the
4th century, the building of colossal stupas has virtually ended. Thereafter
smaller ones have been built using Thuparama in Anuradhapura as a model. This
type came to be known as ‘vatadage’ or rotunda. It is a circular relic house
and apart from Thuparama and Lankarama in Anuradhapura, the best example is
seen in Polonnaruwa.
There are two other beautiful ones
at Medirigiriya close to Polonnaruwa and Tiriyaya off the
Anuradhapura-Trincomalee road. These circular shrines enclosed stupas of
smaller size and had wooden pillars right round. Later they were replaced by
carved stone pillars. The pillars are arranged in four to two concentric
circles, diminishing in size outwards.
|
Notable and modern Stupas in Sri Lanka
|
|
ü Tapovana
|
Erection of stupas with diverse
structures
The construction of a stupa has a
long procedure than other architectural monuments. The bricks were bonded
together using a clay mixture, called butter clay or 'navanita mattika'. This
was composed of finely crushed dolomite limestone mixed with sieved sand and
clay. The stupa was thereafter covered with a coating of lime plaster. This was
sometimes ten inches thick. There was a range of plaster, using different
combinations of materials. The items used included some common materials like
lime, clay, sand, pebbles and crushed seashells.
They even used some unusual
materials such as sugar syrup, white of eggs, coconut water, plant resin,
drying oil, glues and even the saliva of white ants. Some of these items are
mentioned in the Mahavamsa. Small pebbles were used to make the fine plaster at
Kiri Vehera. Crushed seashells mixed with lime and sand were used in the stupas
of the fifth to twelfth centuries.
Expensive plasters were used
sparingly, for specific purposes such as water proofing. The Mahavamsa speaks
of lightning protection for the stupa. The conical metal cap and its 'vajra' at
the top of the stupa were supposed to have earthing properties. The Mahavamsa
also refers to laying a sheet of copper over the foundation and applying
arsenic dissolved in sesame oil on this sheet. This is believed to have kept
out white ants and helped prevent plant life growing inside the stupa.
Parts of a Stupa
A stupa usually has six parts.
- Pesavalalu – Berms or terraces
A stupa consists of three such berms
at its base. The three berms rising from the base gradually reduce in size.
- Gharbaya – Hemispherical dome
The hemispherical dome is
constructed on the three berms. In the middle of the stupa was built a relic
chamber (Dhathu garbhaya). The Buddha's relics are enshrined there. In the
Centre of the Relic Chamber was placed a bo-tree made of precious metals, and
an image of the Buddha round which were groups of figures representing various
events in the life of the Buddha.
- Hatharas Kotuwa - Tee cube
Relics are enshrined in this part
too.
- Devatha Kotuwa - Cylindrical neck
This is built on the Hatharas
Kotuwa. Figures of deities are carved on the surface.
- Koth Kerella - Conical spire
This is built on the Devatha Kotuwa.
A crystal (chudamanikya) on a pinnacle made of metal is placed at the top of
the spire to adorn it.
- Kotha – This is also called "silumina" in Sinhala. This is usually a pinnacle made of metal on top of which is a precious crystal or gemstone (chudamanikya).
v There are other constructions
associated with the stupa.
- Vahalkada (frontispiece)
This is a structure constructed
joining the stupa at its four cardinal directions as a decorative flourish.
Later these frontispieces came to be decorated or embellished with designs such
as the creeper design. Stone slabs erected for the purpose of offering flower
at the stupa too have been added to these frontispieces.
- Chethiyagara (shrine house) or Vatadage (circular relic chamber)
The Chetiyagara is a structure
constructed as a protection chamber for the stupa. There is evidence to show
that such chambers were erected to shelter the small stupas built during the
early years. The roofs of these structures are believed to have been wooden.
Varieties of Stupa
Basically, a stupa has several
salient features. Buddhist literature mentions six types of stupas
differing according to the shape of the dome or body of a stupa. This is
mentioned in "Vijayantha Potha".
They are,
- Dhanyakara - Heap of paddy shape
e.g.: Kelaniya
stupa
- Ghantakara - Bell shape
e.g.:
Ambastala stupa at Mihintale
- Bubbulakara - Bubble shape
e.g.:
Ruwanweli Maha Seya at Anuradhapura, Rankoth Vehera & Kiri Vehera at
Pollonnaruwa
- Ghatakara - Pot shape
- Padmakara - Lotus shpae
e.g.: Vijayarama at Anuradhapura,
Puliyankulama, Indikatu Seya at Mihintale
- Amlakara - Shape of Nelli fruit
No records exist of the finding of
this type of stupa in Sri Lanka.
Another type of stupa is mentioned
in the book "Manju Sri Vasthu Vidya Shastra"
- Palandawakara - Shape of an onion
e.g.: Nadigampala stupa [8]
The construction of a stupa was
considered an act of great merit. Stupas were built to enshrine relics. They
were constructed according to strict specifications. Entrances to stupas were
laid out so that their Centre lines pointed to the relic chambers. Initially,
there was only one relic chamber, but a number of additional relic chambers
were added when the stupas were rebuilt. The stupas are admired today for their
perfection and stability. Engineers who examined Jetavanarama in the 1980s said
that its shape was ideal for the materials used in construction.
An ornamented vahalkada was added to
the stupa around the second century. The four vahalkadas face the cardinal
points. They are ornamented with figures of animals, flowers, swans and dwarfs.
The pillars on either side of the vahalkada depict figures of lions, elephants,
horses or bulls, depending on the direction of the structure.
Philosophical aspect of Stupas
through Symbolism
The Stupa is a symbol
of the
universe. E.B.Havell defines that the three bars of
the rail mean the three positions of the sun at it’s
rising ,it’s zenith,and its setting and hence a spiritual definition for these
were the three times of daily prayer. The dome symbolizes the sky. The Lotus
connected with the stupa symbolizes the earth, the pinnacle
is a symbol of wisdom. And the merugala in the Dhatugarbha is a
symbol of the cosmos.
The Umbrella raised above the stupa is the
symbol of religious sovereignty. Historical evidence and aspect to
the up-lifting an umbrella above to the stupa is cited in the Mahaparinibbana sutta[9] When
Buddha demised , devas placed canopies and umbrellas above
the bier.
The super structure above the solid cubical
feature (hataras kotuva) consisted of a conical spire (kotkaralla) which represents
the four noble truths and noble eight path. This
interpretation presented by some scholars is impossible to
find in the Pali
canonical literature, but
according to the Laita Vistaraya and Saddharmapundarika Sutra
Dharmakaya, is one form of the Buddha’s three kayas and the stupa
symbolizes the Dharmakaya concept in various parts of the stupa.
Ancient technology associated with
Stupa
It is important to examine the
technology applied in the construction of stupas comprising the features
mentioned above. Examining the building of the foundation of a stupa to suit
its size, one can get an idea of the application of the knowledge of science
and geometry prevalent in ancient times. The Jetavana excavations conducted
recently confirm that the construction of the platform or base on which a stupa
stands has been very solid and strong. The skill shown by the craftsmen in
maintaining the shape of the stupa reveals the advanced state of technology
prevalent at the time. One wonders how the materials used in building
Jetavanaramaya could have been carried to such a height. [10]
Critical views regarding the Buddhist Stupa in Sri Lanka
With critical views the Stupa worship
is discussed with deep Buddhist philosophy. The Buddha has introduce the stupa
as replacement of worshiping stones and mountains. Therefore, some scholars
argue that the worship stupa is much similar to venerate to the mountains.
The second points that they criticize
is regarding the relics which belongs to the Buddha. Most of Sri Lankan monks
mentioned that the relics which holding is Buddha’s relics.
The third points are is the bone of
human can exists that much long periods.
With these kinds of views occurs in
general knowledge but it should be clear that all the relics which exists present
are not only of Buddha but also four kinds of person. And the venerating the
Stupa dose not means to worship mountains but to the qualities of or nobility
of Buddha.
Personal views and suggestions
regarding the Stupa concept
Personally, I believe that the Sri
Lankan Stupa was existed before the arrival of Buddhism. After the arrival of
Buddhism the general concept of “Wawai
dagabai gamai Pansalai” mostly
effected to the general life of Sri Lankan as well as rulers of Sri Lanka. As a
results of that numerous of Stupa can be seen in today. Currently, the
constructing Stupa is considering as the great merits in their life. Therefore,
most Buddhist devotees as well as monks construct the Stupa with faith.
Generally, someone can consider that
building house is better than construct the Stupa but the people who has
learned the Buddhist teachings well venerate the ideas of construct the Stupa.
Conclusion
To conclude, the concept of Stupa in Sri Lanka is
bounded with to the Sri Lankan’s blood and soul. Although Stupa were consisted,
before Buddhism was arrival by Arahant Mahinda but development and
preservations of Stupa started with the upcoming of general concept of “Waewaye
dagabae gamaye Pansalaye”. With this concept not only Sri Lankan general
people but also kings inspired to build the Stupa. It believes that Emperor
Asoka has built 84000 Stupas. Likewise Buddhist kings in Sri Lanka constructed
numerous Stupa for the sake of people. Stupas
are believed to enshrine,
ü The
bodily relics (SŒr´rika dŒtu)
ü Objects
associated with Buddha (PŒribogika dŒtu)
ü Relics
sacred to Buddhism (Uddeshika dŒtu)
With considering the significance of symbolism of
Stupa, Sri Lankan Buddhist people have constructed numerous of Stupa in
different areas. Scholars has researched regarding the stupa’s constructing,
symbolism, the artist’s knowledge of mathematic to build stupa shape.
Therefore, the Stupa in Sri Lanka gets an
exceptional place in worldwide Buddhist’s heart. That is the one of reason they
visit to Sri Lanka to appreciate the greatest arts work of Sri Lankan artists.
End Note
[2] MahŒ
ParinibbŒna
Sutta, Mah Œ
Vagga, D´gha
NikŒya,
Suttanta Pitaka, PTS p 72
[3] http://en.wikipedia.org/wiki/Ancient_stupas_of_Sri_Lanka
Accessed on September 06, 2014 at 08:30 pm
[4]
http://en.wikipedia.org/wiki/Ancient_stupas_of_Sri_Lanka
Accessed on September 06, 2014 at 08:30 pm
[5] http://en.wikipedia.org/wiki/Ancient_stupas_of_Sri_Lanka
Accessed on September 06, 2014 at 08:30 pm
[6] Professor T.G.Kulathunga (2004).
"4". Lankave Stupaya (Stupa
of Sri lanka) (in Sinhala) (first ed.). p. 66.
[7] Professor T.G.Kulathunga (2004).
"4". Lankave Stupaya (Stupa
of Sri lanka) (in Sinhala) (first ed.). p. 66
[8] Professor T.G.Kulathunga (2004).
"4". Lankave Stupaya (Stupa
of Sri lanka) (in Sinhala) (first ed.). p. 66
[10] Social
Studies and History Grade 10, Sri Lanka. Educations Publications Department, Sri Lanka. 2006.
p. 141.
Bibliography
Ø Social
Studies and History Grade 10, Sri Lanka. Educations Publications Department, Sri Lanka. 2006.
p. 141.
Ø Silva, R. 1990, "Bricks – A
unit of construction in ancient Sri Lanka", ICTAD Journal, Vol.2, No. 1,
pp. 21-42, Colombo.
Ø Upali Salgado (29 June 2008). "Tales from the hills of Uva". The Sunday Times. Retrieved 30
September 2014.
Ø Professor T.G.Kulathunga (2004).
"4". Lankave Stupaya (Stupa
of Sri lanka) (in Sinhala) (first ed.). p. 66.
Ø Pieris K (2006), Architecture and
landscape in ancient and medieval Lanka
Ø
"National
Engineering Technological Heritage Gallery ceremonially opened".
The Sunday Times. Retrieved 30 September 2014.
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