Wednesday, January 15, 2014

Ruwanwelisaya Stupa

Description

Having heard about the prophesy that a century later a Great King will build a Grand Stupa, King Dewanampia Tissa buried a pillar in the destined place with engraved prophesy. A century later King Dutthagamani found the hidden pillar and took up the construction. Ruwanwelisaya is one of the world's tallest historical monuments, standing at 91 m and with a diameter 90m.

Location

Ruwanwelisaya The Great Stupa

Simply known also as the Great Stupa, the Ruwanwalisaya was constructed by Duttagamini(King Dutugemunu) after he become king in 161 BCE. This was his most ambitious project and it is said that one of the architects designed the done to resemble a bubble of milk . Sadly, the king did not live to see the completion of stupa(Pagoda).
When it was finally completed, it was one of the wonder of the ancient world, with a diameter of 91. The compound of the stupa is surrounded by four walls with elephant figures made into them. It is believed that relics of the Buddha are enshrined within the stupa (Pagoda).
The Ruwanwalisaya was also designed with the teaching of the Buddha in mind. Its dome signifies the vastness of the doctrine, the Four Noble Truths, the concentric rings indicate the Noble Eightfold path, and the large crystal at the pinnacle represents the ultimate Buddhist goal of enlightenment.
More Information
Studying Buddhism -Lord Buddha



 Ruwanweliseya - WikipediaRuwanwelisaya by DSD

Ruwanweli Maha Seya:

Sakyamuni Siddhartha Gautama was a glorious global gift to humanity. He blossomed forth into the universe to put them on the correct track for their emancipation.
Never was there a day an hour or a minute that He thought of Himself but the entire humanity.
He discovered the realities of life the eternal bliss the truth of life, the joy of Vimukthi and offered it to the humanity for their liberation from samsara. After the Parinibbana of the Buddha millions of devotees venerated Him in various ways. Chetiya worship was one such method of paying respect to His doctrine of Dhamma.
In the Mahaparinibbana Sutta the Buddha is said to have mentioned that there were four classes of people over whose remains stupas or chetiyas should be built such as the Buddhas, Pacheka Buddhas, Arahats and universal monarchs. Further, the Buddha is said to have advised stupas to be built over the relics of the great Theras Sariputta and Moggallana. Hence chetiya worship seems to have existed during the Buddha's time. There is evidence to this effect in Dhammapadattakatha. the practice has been continued and mostly the Buddha's relics were enshrined in chetiyas.

Chetiya worship

After the introduction of Buddhism to Sri Lanka Arahat Mahinda Himself introduced chetiya worship here, so much so that Anuradhapura became known as Atamasthana.
As Mihintale was 12 miles away from the capital, King Devanampiya Tissa donated the Mahameghawana gardens to Ven. Mahinda and His mission. Mahavihara was later constructed here and it became the centre of Theravada doctrine with the three great symbols of the Triple Gem, Chetiya enshrining the Buddha relics, the sacred Bo tree symbolising the Enlightenment and the main temple signifying the Maha Sangha. Hence, the Ruwanweliseya, Mahavihara and the Sri Maha Bodhi became the associated places of worship of the Mahavihara and it received the special attention of the kings.
In close proximity to the sacred Bo tree is the Dagaba of Mahavihara, Ruwanweliseya, the largest chetiya built by King Dutugemunu, the national hero of Sri Lanka as well as Mahavamsa as mentioned by its author Thera Mahanama.
History reveals that it became customary for every temple to have a chetiya, ever afterwards.

Emergence of the sacred site

Chetiyas became so important part of Buddhism mostly due to the fact that the Buddha relics are enshrined in them and Ruwanweliseya is an outstanding example. According to the ancient chronicles the Buddha is believed to have visited Mahiyangana and Nagadeepa and on His third visit He had blessed this sacred site with 500 ascetics. Subsequently, when Thera Mahinda had made an offering of flowers there had been a tremor. When King Devanampiya tissa was anxious to know the reason for this miraculous tremor from the Thera, He predicted that in time to come a stupa will be erected where the Buddha relics would be enshrined and the particular salutation of the earth was in anticipation of the magnanimous event.

Royal edict

The King's happiness knew no bounds "I can do it", he replied unhesitatingly. The Thera said there is sufficient sasana work for you to be involved in and therefore the right person to undertake this sacred task will soon appear and he is none other than Dutugemunu Abhaya who will be your grandson. the astonished king preserved a document carved in golden letters in the royal treasury. He also set up a tower with a royal edict inscribed on it on the site where Ratnamali Chetiya will be built. Years later King Dutugemunu seeing the document and the inscription, was impatient until it materialised. Having consulted the Bhikkhus, the sacred task was begun.

Construction begins

The determined king first laid the foundation with eight golden bricks, specially made for the purpose witnessing another earth tremor.
With the inauguration of the chetiya construction the king is said to have been blessed with heaps of peals, gold and gems. the chetiya was elaborately planned and well laid out. When the "pesale" the platform on which the chetiya rests, was being built, it had sunk repeatedly for three times. the king in dismay, consulted the monks. Their reply was that it was due to their firm determination to instil strength and stability to the blissful chetiya. With the completion of the third Pesale the Chetiya was said to contain within its depth a gem studded Bodhiya with its outspreading branches, all decorated well.
A Buddha statue was erected on the backdrop of the Bo tree depicting Mara Parajaya and the consequent enlightenment of the Buddha.

Miraculous wonders

The interior was decorated with the sculpture of 16 Buddha statues. it was also covered with the scenes and events from the life of the Buddha giving prominence to Wessantara Jathaka. Finally, a silver bed was prepared and later Thera Sonuttara was requested to get the relics from Nagaloka where it had been safely kept on his return. When the relics were about to be placed on the bed the miracles of Yama Maha Pelahara were seen on the sky and the relics flew spontaneously on to the head of the king.
His firm determination was that the Buddha be seen on this perfect setting of the silver bed in the reclining pose which he did see with his own eyes.
His shraddah(piety) was overflowing. It is said that there is no other chetiya which could be compared to Ruwanweliseya in the whole universe.

The last stages

King Dutugemunu having achieved his ambition of unifying the island and then becoming the benefactor of Buddhism erected many religious buildings such as Lovamahapaya, Mirisa Vetiya etc., with a magnanimous service to Buddhism. But his versatile genius could not live to see the completion of this magnificent Dagaba-Ruwanweliseya.
He passed away at the site while admiring the last stages of the construction. His brother King Saddhatissa who succeeded him is said to have temporarily covered it with cloth to the shape of a Dagaba enabling him to pass his last breath peacefully with his clasped hands on his forehead with 'Sadhu Sadhu' and a sigh of relief. Later, King Saddhatissa had really and truly completed the chetiya to its present position, after fulfilling his brother's ambition. today it lies majestically adding beauty and sanctity to the city of Anuradhapura where our heritage lies.
It is one of the main attractions reflecting the past glory and pride of this paradise isle.
 

Ruwanweli Seya

Ruwanweli SeyaAnuradhapura is one of the most important places in Sri Lanka for the tourists who are interested in the culture and history of the country. The two most important places of worship in Anuradhapura are the Sri Maha Bodhi and the Ruwanweli Seya (a dome built over Buddha’s relic). The great king Dutugemunu built this gigantic Seya or stupa after saving Rajarata (northern part of Sri Lanka) from foreign domination. The experience and the knowledge he had gained, while he was living in the kingdom of Magama (kingdom in deep south Sri Lanka) under the reign of King Kawantissa, helped him to become a great contributor for the Buddhism in Sri Lanka.He built massive structures and developed Anuradhapura into a sacred city of Sri Lanka Buddhism                                                                                                                                                                                                                                                                                                  .Mahawamsa states that monk Mahinda (son of Indian emperor Dharma Ashoka) sprinkled flowers at seven places where future religious buildings would be built and on each such occasion the earth was shaken. When the earth was shaken at the site of the Ruwanweli Seya, Monk Mahinda told the king Devanampiya Tissa, that a grandson of his called Dutugemunu will construct a Stupa at the site in the future. King Devanampiya Tissa built a monument at the location and inscribed the prophecy of monk Mahinda on it.A popular legend is that there was a Telambu tree (Sterculia foetida) on the very place, where the stupa was to be built and that was the abode of a syvian or a tree spirit named Swarnamali. When the tree was cut down it was agreed that her name was to be given to the Stupa so it came to be called Swarnamali Seya. The sub commentary to the Mahawamsa mentions that the stupa was constructed above a shallow tank named ‘Kakudha vapi’ (Kumbuk tank)                                                                                                                                                                                                                                                                               . The tank was filled with earth to make a road to Thuparama during the reign of King Lasnji Tissa. Archeologists believe that the low land lying towards the north and devoid of any ruins may have been the tank bed of Kakudha veva.According to the ancient chronicle Bodhiwamsa the boundary of the Ruwanmaluwa was demarcated by the monk Mahinda himself. The Stupa that was built in the Ruwanmaluwa was the one to be known as Ruwanveli seya. This name however was not used at the beginning and it was known to be Mahathupa or Mahaseya. The name Ruwanveli is mentioned for the first time in the Mahawmasa in connection with the reign of King Khallatanaga. In the rock inscription this Stupa was often referred as the Ratanacetiya.  The rock inscription of Kirti Sri Nissankamalla found at the main terrace of the Ruwanweli Seya itself bears witness to this usage. An inscription found at the Thuparama belonging to King Gajabahu 1 mentions a grant made to the monks at the Ratana Araba Vihara.prof.Paranavithana has pointed out that this reference would have been very likely applied to the Ruwanweli.
Ruwanweli was known as the Mahathupa as it was the largest in size compared to other stupas in Rajarata. The author of Mahawamsa speaking of the size of the Mahathupa says that the King desiring to allocate a large space for the Cetiya ordered a minister to walk around along the ground prepared while he held a turning staff for tracing the circular boundary but a monk named Siddhattha prevented the King the great dimension and got him to allocate a moderate space for the Cetiya. This the monk did for he knew that death would come upon the king before such a big Stupa would be finished and moreover it would be a hard task to repair such a big Stupa. At last the Mahacetiya with a diameter of about 370ft was constructed on the designated site by the monk Mahinda.
- See more at: http://www.urlaub-sr-lanka.info/sri-lanka-holiday/2012/05/ruwanweli-seya/#sthash.DxcZVlxm.dpuf
According to the ancient chronicle Bodhiwamsa the boundary of the Ruwanmaluwa was demarcated by the monk Mahinda himself. The Stupa that was built in the Ruwanmaluwa was the one to be known as Ruwanveli seya. This name however was not used at the beginning and it was known to be Mahathupa or Mahaseya. The name Ruwanveli is mentioned for the first time in the Mahawmasa in connection with the reign of King Khallatanaga. In the rock inscription this Stupa was often referred as the Ratanacetiya.  The rock inscription of Kirti Sri Nissankamalla found at the main terrace of the Ruwanweli Seya itself bears witness to this usage. An inscription found at the Thuparama belonging to King Gajabahu 1 mentions a grant made to the monks at the Ratana Araba Vihara.prof.Paranavithana has pointed out that this reference would have been very likely applied to the Ruwanweli.
Ruwanweli was known as the Mahathupa as it was the largest in size compared to other stupas in Rajarata. The author of Mahawamsa speaking of the size of the Mahathupa says that the King desiring to allocate a large space for the Cetiya ordered a minister to walk around along the ground prepared while he held a turning staff for tracing the circular boundary but a monk named Siddhattha prevented the King the great dimension and got him to allocate a moderate space for the Cetiya. This the monk did for he knew that death would come upon the king before such a big Stupa would be finished and moreover it would be a hard task to repair such a big Stupa. At last the Mahacetiya with a diameter of about 370ft was constructed on the designated site by the monk Mahinda.
- See more at: http://www.urlaub-sr-lanka.info/sri-lanka-holiday/2012/05/ruwanweli-seya/#sthash.DxcZVlxm.dpuf
A popular legend is that there was a Telambu tree (Sterculia foetida) on the very place, where the stupa was to be built and that was the abode of a syvian or a tree spirit named Swarnamali. When the tree was cut down it was agreed that her name was to be given to the Stupa so it came to be called Swarnamali Seya. The sub commentary to the Mahawamsa mentions that the stupa was constructed above a shallow tank named ‘Kakudha vapi’ (Kumbuk tank). The tank was filled with earth to make a road to Thuparama during the reign of King Lasnji Tissa. Archeologists believe that the low land lying towards the north and devoid of any ruins may have been the tank bed of Kakudha veva.
According to the ancient chronicle Bodhiwamsa the boundary of the Ruwanmaluwa was demarcated by the monk Mahinda himself. The Stupa that was built in the Ruwanmaluwa was the one to be known as Ruwanveli seya. This name however was not used at the beginning and it was known to be Mahathupa or Mahaseya. The name Ruwanveli is mentioned for the first time in the Mahawmasa in connection with the reign of King Khallatanaga. In the rock inscription this Stupa was often referred as the Ratanacetiya.  The rock inscription of Kirti Sri Nissankamalla found at the main terrace of the Ruwanweli Seya itself bears witness to this usage. An inscription found at the Thuparama belonging to King Gajabahu 1 mentions a grant made to the monks at the Ratana Araba Vihara.prof.Paranavithana has pointed out that this reference would have been very likely applied to the Ruwanweli.
Ruwanweli was known as the Mahathupa as it was the largest in size compared to other stupas in Rajarata. The author of Mahawamsa speaking of the size of the Mahathupa says that the King desiring to allocate a large space for the Cetiya ordered a minister to walk around along the ground prepared while he held a turning staff for tracing the circular boundary but a monk named Siddhattha prevented the King the great dimension and got him to allocate a moderate space for the Cetiya. This the monk did for he knew that death would come upon the king before such a big Stupa would be finished and moreover it would be a hard task to repair such a big Stupa. At last the Mahacetiya with a diameter of about 370ft was constructed on the designated site by the monk Mahinda.
- See more at: http://www.urlaub-sr-lanka.info/sri-lanka-holiday/2012/05/ruwanweli-seya/#sthash.DxcZVlxm.dpuf
Mahawamsa states that monk Mahinda (son of Indian emperor Dharma Ashoka) sprinkled flowers at seven places where future religious buildings would be built and on each such occasion the earth was shaken. When the earth was shaken at the site of the Ruwanweli Seya, Monk Mahinda told the king Devanampiya Tissa, that a grandson of his called Dutugemunu will construct a Stupa at the site in the future. King Devanampiya Tissa built a monument at the location and inscribed the prophecy of monk Mahinda on it.
A popular legend is that there was a Telambu tree (Sterculia foetida) on the very place, where the stupa was to be built and that was the abode of a syvian or a tree spirit named Swarnamali. When the tree was cut down it was agreed that her name was to be given to the Stupa so it came to be called Swarnamali Seya. The sub commentary to the Mahawamsa mentions that the stupa was constructed above a shallow tank named ‘Kakudha vapi’ (Kumbuk tank). The tank was filled with earth to make a road to Thuparama during the reign of King Lasnji Tissa. Archeologists believe that the low land lying towards the north and devoid of any ruins may have been the tank bed of Kakudha veva.
According to the ancient chronicle Bodhiwamsa the boundary of the Ruwanmaluwa was demarcated by the monk Mahinda himself. The Stupa that was built in the Ruwanmaluwa was the one to be known as Ruwanveli seya. This name however was not used at the beginning and it was known to be Mahathupa or Mahaseya. The name Ruwanveli is mentioned for the first time in the Mahawmasa in connection with the reign of King Khallatanaga. In the rock inscription this Stupa was often referred as the Ratanacetiya.  The rock inscription of Kirti Sri Nissankamalla found at the main terrace of the Ruwanweli Seya itself bears witness to this usage. An inscription found at the Thuparama belonging to King Gajabahu 1 mentions a grant made to the monks at the Ratana Araba Vihara.prof.Paranavithana has pointed out that this reference would have been very likely applied to the Ruwanweli.
Ruwanweli was known as the Mahathupa as it was the largest in size compared to other stupas in Rajarata. The author of Mahawamsa speaking of the size of the Mahathupa says that the King desiring to allocate a large space for the Cetiya ordered a minister to walk around along the ground prepared while he held a turning staff for tracing the circular boundary but a monk named Siddhattha prevented the King the great dimension and got him to allocate a moderate space for the Cetiya. This the monk did for he knew that death would come upon the king before such a big Stupa would be finished and moreover it would be a hard task to repair such a big Stupa. At last the Mahacetiya with a diameter of about 370ft was constructed on the designated site by the monk Mahinda.
- See more at: http://www.urlaub-sr-lanka.info/sri-lanka-holiday/2012/05/ruwanweli-seya/#sthash.DxcZVlxm.dpuf
Mahawamsa states that monk Mahinda (son of Indian emperor Dharma Ashoka) sprinkled flowers at seven places where future religious buildings would be built and on each such occasion the earth was shaken. When the earth was shaken at the site of the Ruwanweli Seya, Monk Mahinda told the king Devanampiya Tissa, that a grandson of his called Dutugemunu will construct a Stupa at the site in the future. King Devanampiya Tissa built a monument at the location and inscribed the prophecy of monk Mahinda on it.
A popular legend is that there was a Telambu tree (Sterculia foetida) on the very place, where the stupa was to be built and that was the abode of a syvian or a tree spirit named Swarnamali. When the tree was cut down it was agreed that her name was to be given to the Stupa so it came to be called Swarnamali Seya. The sub commentary to the Mahawamsa mentions that the stupa was constructed above a shallow tank named ‘Kakudha vapi’ (Kumbuk tank). The tank was filled with earth to make a road to Thuparama during the reign of King Lasnji Tissa. Archeologists believe that the low land lying towards the north and devoid of any ruins may have been the tank bed of Kakudha veva.
According to the ancient chronicle Bodhiwamsa the boundary of the Ruwanmaluwa was demarcated by the monk Mahinda himself. The Stupa that was built in the Ruwanmaluwa was the one to be known as Ruwanveli seya. This name however was not used at the beginning and it was known to be Mahathupa or Mahaseya. The name Ruwanveli is mentioned for the first time in the Mahawmasa in connection with the reign of King Khallatanaga. In the rock inscription this Stupa was often referred as the Ratanacetiya.  The rock inscription of Kirti Sri Nissankamalla found at the main terrace of the Ruwanweli Seya itself bears witness to this usage. An inscription found at the Thuparama belonging to King Gajabahu 1 mentions a grant made to the monks at the Ratana Araba Vihara.prof.Paranavithana has pointed out that this reference would have been very likely applied to the Ruwanweli.
Ruwanweli was known as the Mahathupa as it was the largest in size compared to other stupas in Rajarata. The author of Mahawamsa speaking of the size of the Mahathupa says that the King desiring to allocate a large space for the Cetiya ordered a minister to walk around along the ground prepared while he held a turning staff for tracing the circular boundary but a monk named Siddhattha prevented the King the great dimension and got him to allocate a moderate space for the Cetiya. This the monk did for he knew that death would come upon the king before such a big Stupa would be finished and moreover it would be a hard task to repair such a big Stupa. At last the Mahacetiya with a diameter of about 370ft was constructed on the designated site by the monk Mahinda.
- See more at: http://www.urlaub-sr-lanka.info/sri-lanka-holiday/2012/05/ruwanweli-seya/#sthash.DxcZVlxm.dpuf

Ruwanweliseya in Anuradhapura


The construction of Ruwanweliseya was prophesied by the great Buddhist missionary Maha Thera Arhath Mahinda, who brought Buddhism to Sri Lanka from India during the reign of King Devanampiya Tissa (250-210 BC).
Having heard of the prophesy of Maha Thera Mahinda to the effect that a great Stupa would be built by a great king at a certain location at Anurdhapura, King Devanampiya Tissa had an inscription pillar planted at the said location narrating the prophesy.
A little more than a century later, the inscription pillar was destined to be found by a fitting hero: King Dutugamunu (101-77 B.C.), who rescued the Sinhalese Buddhist nation from the Dravidian invader. “The Hero of the Nation” wasted no time and commenced the construction of Ruwanweliseya also named Maha Stupa or Ratnapali Stupa or Swarnamali stupa.
Following the declaration of the king that no work at the great stupa should go unrewarded, a streak of luck dawned on the pious king: a rich vein of Silver was discovered at a village subsequently renamed Ridigama meaning Village of Silver in Sinhala. The construction of stupa cost the king 6.4 million coins in wages alone.
At a circumference of 370 feet and a height of 180 feet, Ruwanweliseya, the third largest stupa of Sri Lanka, is the focal point of the Maha Vihara, the first monastery of Sri Lanka. It is believed a considerable amount of relics of Buddha is enshrined in this glorious stupa, built in replicating the shape of a bubble of water. At the eastern entrance to the stupa is a statue of King Dutugamaunu. According to the records made by Fa Hsien, the Chinese Buddhist monk, who toured Sri Lanka in the 5th century CE, Maha Vihara monastery housed no less than 3000 Buddhist monks.
Since the death of King Dutugamunu, “The Hero of the Nation”, the great stupa had been renovated by a succession of Sinhalese king till King Nissanka Malla (1187-1196 AC). By the 19th century, Anurdahapura, once the greatest monastic city of the world, also named Anurogrammon, by the Greek cartographer Claudius Ptolemy (90-168 AD) was deserted; Ruwanweliseya was in ruins.

In the year 1893, a patriotic and pious Buddhist monk called Naranvita Sumanasara Thera supported by a community of humble villagers in the region, took upon the Herculean task of reconstructing the great stupa. The community resulted in forming a society called Ratnamali Chaityawardhana Society.

Picture gallery of Riwanweliseya
 




Ruwanweliya



Ruwanweliseya Stupa (Ruwanveli Seya Stupa), the foremost of the supremely glorious ancient living monuments of Sinhalese Buddhist Heritage at the city of Anuradhapura (a UNESCO World Heritage Site-Culture) was built by King Dutugamunu (161-137 BC), the Hero of the Nation, who hailed from Ruhuna, which was destined to give birth to most of the glorious heroes of the island nation of Sri Lanka from the ancient era to the modern day. Ruwanweliseya Stupa (Ruwanveli Seya Stupa) also called Maha Stupa (Sinhala: the great dagoba) or Ratnapali Stupa or Swarnamali stupa has been the most adored, most venerated among the great ancient stupas (dagobas) of Sri Lanka. Anuradhapura is replete with the ancient cultural monuments located in between the River Malwatu Oya and two great ancient man-made irrigation reservoirs called Tissa Wewa and Abhaya Wewa (Basawakkulama Wewa). These two ancient irrigation reservoirs, together with ancient Nuwara Wewa reservoir on the eastern flank of the River Malwatu Oya, extend the lifeline to the agricultural district of Anuradhapura.

The three main ancient stupas clustered south of the ruined Southern wall of Anuradhapura, namely Ruwanweliseya Stupa, Mirisavatiya Dagaba and Jetavana Stupa perfectly align with the celestial layout of Rigel, Mintaka and Bellatrix, three of the seven stars of the Orion constellation, which was associated with Osiris, the sun-god of rebirth and afterlife, by the ancient Egyptians (3150 BC-conventional Egyptian chronology).
And Anuradapura of Sri Lanka (SL Low gravity anomaly: -104m geoid), though far south of Bodh Gaya of Northern India, is only three and a half degrees west of it. Bodh Gaya, the location where Gauthama Buddha attained Supreme enlightenment, is considered Patavi Nahbi (Sanskrit: naval of the Earth), according to the Buddhist cosmology. Bodh Gaya’s antipode, on the other side of the world, that can be connected by an axis running through the very centre of the Earth, is the Temple of the Sun (referred to as the naval of the universe) of the Mayans (3114 BC Mesoamerican Long Count calendar) at the UNESCO World Heritage Site of Cuzco (Quechua, the Inca language: the navel of the universe) nearby Machu Picchu, the lost city of the Mayans.
Added to the inexplicable cosmological and geographical mysteries associated with Ruwanweliseya Stupa (Ruwanveli Seya Stupa), is the fact that locations for the construction of Ruwanweliseya and Mirisavatiya were determined by a couple of extraordinary circumstances. Still more astonishing is the sudden yet timely surfacing of precious metals and jewels at the beginning of the construction of Ruwanweliseya Stupa.

The great prophesy by Maha Thera Arhath Mahinda
The construction of the Ruwanweliseya Stupa (Ruwanveli Seya Stupa) and Lohamaha pasada (Sinhala: Brazen Palace) commenced hot on the heels of construction of Mirisavetiya Stupa in Anuardhapura following an accidental discovery of a stone slab with an inscription, immediately after a magnificent ceremony held in veneration of Jaya Sri Maha Bodhi at Anuradhapura. It revealed a prophesy made by none other than the great Buddhist missionary Maha Thera Arhath Mahinda, who brought Buddhism to Sri Lanka from India during the reign of King Devanampiya Tissa (250-210 BC): in the time to come, a great Stupa would be built by a great king at the location in Anuradhapura, where the stone slab is planted.

If you build, they will come, the resources.
It was hard times: the island nation had no surplus of resources following the long drawn out war to rescue the nation from Dravidian Invader Elara (205-161 BC) from Southern India, and then again subsequent to the construction of Mirisavetiya stupa (it took three years) and glorious nine story-one thousand chamber residence called Lohamaha pasada for the Buddhist monks. But then, if you build, they will come. And they came, the resources. Devo wassatu kalena, sabbha sampatthi siddhiya (Pali: In the times of gods, all treasures abound, & prosperity looms high).

Mahawamsa, the great chronicle of Sri Lanka narrates the discoveries of gold, copper, Silver, gems and pearls in all four corners of the island.

To the westward of the capital, at the distance of five yojanas, at the Uruvelpattana, pearls of the size of “nelli” fruit, together with coral beads, rose to the shores from ocean. Some fishermen seeing these, gathering them into one heap, and taking (some of) the pearls and coral in a dish, and repairing to the king, reported the even to him.
The Mahavansa in two parts. The Translation of the first part by George Turnour, C.C.S. (year 1837), The Translation of the second part by L. C. Wijesinha, Mudaliyar (year 1889), G. J. A. Skeen, Government printer, Colombo, Ceylon. 1996 reprint by Asian Educational Services, New Delhi, ISBN 81-206-1155-1

The trading of Pearls in Sri Lanka runs as far back to the Phoenicians, who traded in the island for Pearls. The dominance of the Arabs in the pearl trade in the Gulf of Mannar from the 7th to 15th centuries AD was followed by the Portuguese. The Portuguese (1505-1640 AD), the first Europeans to set foot in Sri Lanka derived a considerable revenue from Ceylon Pearl fishing in the Gulf of Mannar, north east of Sri Lanka. So did the Dutch (1640-1796) who ousted the Portuguese from the island by military power, secured power in some of the coastal areas of Sri Lanka and seized upon then enormously profitable Pearl fishery. And then did the British (1796-1948), who forced out the Dutch by intrigue. Robert Knox, a British prisoner (1659-1679) escaping from Kandy found his way to the Fort at Mannar called Arrepa (meaning a sieve, and supposed to derive its name from sifting of pearls which took place at Gulf of Mannar) of the Dutch, who provided the Englishman the sea passage to Batavia via Colombo.
In a northerly direction from the city, at a distance of seven yojans, in a cave opening on the Pelivapikagama- tank, above on the sand, four splendid gems had formed in size like to a small mill-stone, in colour like flax-flowers, (radiantly) beautiful. When a hunter with his dogs saw these he came to the king, and told him: ‘I have seen precious stones of such and such kind.
Mahavamsa, The Great Chronicle of Ceylon, Wilhelm Geiger, Ph. D. year 1912, Great Britain, Reprint 2003 by Buddhist Cultural Center, Dehiwala (immediately north of Mount Lavinia), Sri Lanka, ISBN 955-8540-83-8

Flax flowers were known in the ancient times for their color: deep blue. The world renowned Ceylon sapphires of Sri Lanka too are of deep blue or much desired cornflower Blue. The district of Ratnapura (Sinhala: city of gems) has been one of the major source of gems in the world since the biblical era of King Solomon, who wooed Queen Sheba with a jewel imported from Sri Lanka. Coming to the modern day, a 12-carat oval Ceylon sapphire from Sri Lanka is the central stone of the diamond and gold engagement ring given to Kate Middleton by Prince William in November 2010. The famous ring was chosen by Lady Diana Spencer, who was to become Princess of Wales’, for her engagement to Prince Charles from a selection presented to her by the then Crown jewelers Garrard of Mayfair in London in the year 1981. Ratnapura's famous sapphires in a wide range of colours - white, yellow, pink, orange, purple & blue marketed by the brand name of Ceylon Sapphires have no rivals.
In the north-eastern region from the city, at a distance of three yojanas, in the village of Acaravitthi on a plain of sixteen karisas, there arose nuggets of gold of various sizes-the largest measuring a span, and the smallest a finger’s breadth, the inhabitants of the village saw the earth full of gold; taking a bowl of gold, they went and informed the king.
Mahavamsa, The Great Chronicle of Sri Lanka Chapters 1 to 31, An annotated new translation with Prolegomena by Dr. Ananda W. P. Gururge. 1989, S. Godage & Brothers, Colombo, Sri Lanka, ISBN -955-20-8963-8
In the region four yojanas to the southeast of Anuradhapura, in the village of Sumanavapi, many gems rose from the earth. The villagers took them, mixed with jade and quartz in a bowl and informed the king. In the southern direction from the city, at a distance of eight yojanas in Ambatthakola Cave, silver appeared. The people informed the king.
The Mahavamsa, the Great Chronicle of Sri Lanka, Mahanama Thera. Modern text and historical commentary by Douglas Bullis, year 2005, Asian Humanities Press, USA, ISBN 955-1266-09-9
The location mentioned as Ambatthakola Cave above is Ridivihara Buddhist Temple at the village of Ridigama (Sinhala: the village of Silver)
If you build, they will come, the devotees.
The reasons behind the unparalleled adoration and veneration of Ruwanweliseya Stupa (Ruwanveli Seya Stupa) have been numerous.

Ruwanweliseya Stupa’s popularity, first and foremost, owes to a great extent, to its peerless builder: King Dutugamunu, the Hero of the Nation, the son of the Heroine of the Nation Queen Vihara Maha Devi (daughter of King Kelanitissa of Kelaniya, Colombo and King Kawantissa of Ruhuna.
Secondly, Ruwanweliseya Stupa (Ruwanveli Seya Stupa) was the realization of a prophesy made by non other than Maha Thera Mahinda, the most illustrious Buddhist missionary sent to Sri Lanka by Mauryan Emperor Asoka (Sanskrit: painless, without sorrow) (304–232 BC) of India, the greatest emperor ever in the history.
Thirdly, the historical record on the construction of Ruwanweliseya Stupa (Ruwanveli Seya Stupa) in Mahavamsa, the great chronicle of Sri Lanka was of such glory, it has never failed to appeal to the very heart of the Sinhalese Buddhist population of the island in many aspects: the manner in which the Buddha’s relics were secured by the ascetic Sonuttara; the acquisition of materials, i.e. gold, copper and silver; King Dutugemunu’s unparalleled generosity in daily wages and gifts to the workmen throughout the days of the construction; the welfare facilities afforded by the king to all the workmen ranging from Engineers, architects, artisans, craftsmen, bricklayers and common workmen; the manner in which the tamed elephants including the royal battle elephant Kandula were harnessed for heavy labor in construction; the invitation to the whole populace, all the people in every walk of life to enshrine relics according to their means; the death of the heroic and pious king by the side of the stupa prior to its completion.
From Rainwater reservoir to temple & then to dagoba.
While Sri Lanka's irrigation network formed the basis for a thriving economy with a large agricultural surplus that sustained a vibrant Aryan Sinhalese civilization, Buddhism gave that civilization dignity and elegance. It inspired the architectural and sculptural splendors of ancient Sri Lanka. Anuradhapura and Polonnaruwa were transformed into bejeweled testaments to the wealth and refinement of Sri Lanka's ancient Aryan Sinhalese Buddhist civilization.
Glorious Anuradhapura of Sri Lanka Holidays awed visitors with its magnificent stupas. The stupa or dagaba, an architectural innovation imported from northern India usually enshrined sacred relics of Buddha and other celebrated illuminati of early Buddhism. That makes them objects of veneration even today. These solid hemispherical domes provided a subdued but effective expression of the quintessence of Buddhism. In spite of the imposing size of the stupas, they blend simplicity with serenity.

To house the relics of the Buddha & the Arahat disciples, stupas were built. And why shouldn't we commence with the crowning achievement of the most illustrious king of Lanka, the great benefactor of Lanka, the hero of the nation, King Dutugamunu of Ruhuna (161-137 BC). Towering at 338 feet, the wondrous Stupa, Ruwanweliseya at Anuradhapura located in the Cultural Triangle of Sri Lanka Holidays, is one of the world's major archaeological sites.
Stone tablet laid courtyard.
Through one of the frontpieces (Vahalkadas), we enter into the stone tablet laid courtyard (Salapatala). We take few steps down to arrive at the compound made of Sand (Valimaluwa). On the four sides of the compound are whitewashed perimeter parapet walls with an army of 1900 life size sculpted elephants in low relief, now renovated, standing ear to ear are 475 elephants on each side. Elephant, whose association with the civilization of the Aryan Sinhalese dated back to 1st century BC had been recorded on an inscription at Navalarkulama in Panampattu in the East of Lanka, was afforded the highest honor & complete protection by the ancient royal decree of the Sinhalese. The Elephant had been the bulldozer & bulldog of ancient Lanka.
Models
In the temple courtyard are the old models of Ruwanweliseya Stupa (Ruwanveli Seya Stupa), made of stone, a statue of King Dutugemunu worshipping the dagoba. In the image house are 4 statues of the Buddhas who have attained Buddhahood in this aeon (kalpa) & future Buddha Maitri. All these creations are very old.
Inspiration from a bubble of air floating on water
Much restored, the great dome, painted a gleaming white is busy with pilgrims throughout the day and evening on any day of the year. It is recorded the Hero of the Nation, King Dutugamunu was inspired by seeing a bubble of air floating on water shown to him by the architect, with reference to the matter of design. In spite of the height of 338 feet & thousands of tons of bricks, the attempt has been a success: all you see is the skin of white paint that seems to envelope a pocket of air. The crest gem on the pinnacle of Ruwanweliseya Stupa is a gift from Burma. Within the dome in a closed chamber are enshrined sacred relics of Buddha, valuable gems, statues made of gold & various valuable objects.

The pioneering innovator in fair compensation on labor
King Dutugamunu wasn’t merely a great king. He was and is the Hero of the Nation. He was most possibly, a pioneering innovator in fair compensation on labor secured, and a pioneer in the extension of welfare facilities to the labor force.
The king announced, “No work should be done here without wages”. At each gate, he arranged to be placed sixteen hundred thousand Kahapanas (metal coins of value that can be bartered), many garments, various ornaments, soft and hard food, with beverages, perfumes, garlands, molasses, etc. and five kinds of mouth-fresheners, saying “let one work as one desires and take them as one desires.” Royal Officers inspected accordingly and gave. The construction of stupa was enormous: for the labor alone 6.4 million in coins alone were paid out.
Ruwanweliseya, the third largest stupa of Sri Lanka
Ruwanweliseya Stupa (Ruwanveli Seya Stupa) towering at a height of 338 feet (with pinnacle; and 278 ft without pinnacle, with chatra), covering an area over an acre and a half with the diameter of the dome at the base being 294 feet is today the third largest ancient stupa of Sri Lanka. At the time of its construction, the third largest building in the world, Ruwanweliseya dwarfed the Sanchi Stupa (60 ft in height) in India, the largest stupa in the same class and same age. Ruwanweliseya, the largest stupa in the island for 250 years since its construction, was bettered in size by Abhayagiri stupa (370ft) in 88 BC and then again by Jetawana Stupa (400ft) in 276 AD also of Anuradhapura.
Ruwanweliseya Stupa was the center of attraction of Maha Vihara monastery of Anuradhapura, the largest monastic city of the world then. Fa Hsien (Fa Hian), the zealous Chinese Buddhist pilgrim, who visited Anuradhapura in 412 AD, in his records narrated the magnificence of the Buddhist monuments. Fa Hsien was also greatly excited to see that Maha Vihara (Sinhala: Great Buddhist Monastery) at Anuradhapura sheltered and fed no less than 5000 Buddhist monks and a rock monastery (probably Mihintale) another 2000.
The renovation of Ruwanweliseya Stupa (Ruwanveli Seya Stupa)
The tradition set upon in Sri Lanka by King Dutugamunu(161-137 BC), inspired his successors, in the centuries to come. The great stupas would be built and the older stupas would be renovated by the kings of Lanka. Ruwanweliseya Stupa (Ruwanveli Seya Stupa) had been renovated several times by a succession of Sinhalese kings till King Nissanka Malla (1187-1196 AC). However, the recurrent Dravidian invasions from Southern India resulted in the decline of Anuradhapura. By the 19th century, Anuradhapura (437 BC-845 AD), once the greatest monastic city of the world, also named Anurogrammon, by the Greek cartographer Claudius Ptolemy (90-168 AD) was deserted; Ruwanweliseya was in ruins.
But then Anuradhapura wouldn’t be buried and forgotten. The destiny of the nation was already prophesied. The Island of Sri Lanka and Buddhism is destined to witness the arrival of next Buddha, Maithree Buddha 5000 years into the future of Gautama Buddha (623-543 BC).
For the renewed glory of Ruwanweliseya Stupa (Ruwanveli Seya Stupa), a man arose in time. In the year 1893, a patriotic and pious Buddhist monk called Naranvita Sumanasara Thera of Siyam Nikaya, steeped in the history of the island and well versed in the doctrine of Buddhism harnessed the support of the peasants in and around the great stupa in Anuradhapura. They all came and took upon themselves to engage in the Herculean task of renovation of Ruwanweliseya Stupa. They came, they saw and they rebuild Ruwanweliseya Stupa. The community of devotees resulted in forming a society called Ratnamali Chaityawardhana (Sinhala: Ratnamali Stupa Development) Society. Illustrious Anagarika (Sanskrit: homeless one), Dharmapala (1864 - 1933) and illustrious Brahmachchari (Sanskrit: living in strict celibacy) and Walisinghe Harischandra (Edward De Silva) (1876 - 1913) made tremendous contributions to maintain the sanctity of the area around Ruwanweliseya which was subjected to the unholy encroachment. Eventually, those great patriots succeeded in having Anuradhapura declared a holy city by the British colonial government (1805-1948) of Ceylon.
Maintenance of Ruwanweliseya Stupa (Ruwanveli Seya Stupa)
Ruwanweliseya Stupa (Ruwanveli Seya Stupa) in Anuradhapura of Sri Lanka Holidays is the most well maintained ancient great stupa of Sri Lanka. It is repainted with traditional white wash called Sudu Hunu, a plaster made of Quicklime or shell-lime mixed with salt (anti fouling chunam) every year in preparation of Buddhist celebrations on Poson Poya (Sinhala: full moon day) of Sri Lanka Holidays in the month of June commemorating the arrival of Buddhism to Sri Lanka during the reign of King Devanampiya Tissa (Sinhala: dear to the gods) (250-210 BC).

 

Ruwanweliseya

Ruwanweliseya
Ruwnaweliseya is the third largest stupa in Anuradhapura whereas the first is Thuparamaya. It is considered as one of the Solosmasthana (16 places of veneration) built by the Great King Dutugemunu in 140 B.C. King King Dutugemunu was the first ever king who centralized the whole country under his hand. After winning a long lasted battle with Chola King Elara he united Sri Lanka. The stupa is designed with a shape of a water bubble.
King Dutugemunu began to built this monument on a Vesak Full moon Poya day on the month of May. It is said that, the area was leveled , then the round stones were placed and stamped by the elephants.
According to the Bhikku notices King Durtugemunu imported fine clay from Himalayn mountains for the construction. After that the bricks were placed and bounded with a pulp of with Crushed Dolomite, sieved sand and the clay which supported to stop the movements within the structure. King Dutugemunu arranged to place the foundation stone on a Asala Poya day (Full moon pya day of the month of July). King dutugemunu had placed 8 golden pots, hundred and eight vases around them Eight golden and silver biscuits were placed at 8 corners in the Stupa. King Dutugemunu also enriched the stipa with gifted relics of Lord Buddha in a relic chamber inside the Ruwanweli maha seya. Arahants determined not to hand over the relics to enemies. In the same occasion all the arahants and people were addressed with a Dhamma talk by the great Arahant Piyadassi. Significantly it made 40000 arahants , 40000 sotapatti pala,1000 of sakurdagami and 1000 of anagami having heard of it.
The workers were paid with salaries, food and clothing. A beautiful Ruby is at the top of the kotha and replaced on a rock crystal which is 60 cm high and donated by Burumese.
King Dutugemunu ruled Sri Lanka for 24 years. Unfortunately he had to die wheraeas the great stupa was not fully completed, under the chorus of protective sutras of arahants and looking at the Ruwan weli maha Seya. Rest of the construction was carried out by his brother King Sadhdhatissa. It is believed that the King Dutugemunu was born at Thusitha heaven due to the great service done on behalf of his sacrifice for Buddhism.
Ruwnaweli maha seya may second in priority just because of Jaya sri Maha Bodhi as it is more sacred. 

Ruwanwelisaya

Ruwanwelisaya is located in Sri Lanka
Ruwanweli Maha Seya
Ruwanwelimahaseya.JPG
View of the stupa from the south
Ruwanwelisaya
Location in Sri Lanka
8°21′N 80°23′E
Information
Denomination Theravada Buddhism
Founded circa 140 BC
Founder(s) King Dutugamunu
Country Sri Lanka
Ruwanwelisaya Chedi in the sacred city of Anuradhapura, Sri Lanka.
The Ruwanwelisaya is a stupa in Sri Lanka, considered a marvel for its architectural qualities and sacred to many Buddhists all over the world. It was built by King Dutugemunu c. 140 B.C., who became lord of all Sri Lanka after a war in which the Chola King Elara, was defeated. It is also known as Mahathupa, Swarnamali Chaitya, Suvarnamali Mahaceti (in Pali) and Rathnamali Dagaba.
This is one of the Solosmasthana (the 16 places of veneration) and the Atamasthana (the 8 places of veneration in the ancient sacred city of Anuradhapura). The stupa is one of the world's tallest monuments, standing at 338 feet (103 m) and with a circumference of 950 ft (290 m). [1]
The Kaunghmudaw Pagoda in Sagaing, Myanmar is modeled after this stupa.[2]


Materials

The ancient texts recount the following:
  • From the bank of the river Gambhīra, situated a yojana (a distance measure) to the north of Anuradhapura bricks were acquired;
  • From the village Avuruvini, situated three yojanas to the north-east, nuggets of gold were acquired;
  • From the village Tambapittha, situated seven yojanas to the east, copper were acquired;
  • From the village Samanveve, situated four yojanas to the south-east, gems were acquired;
  • From the rock-cave Ridi, situated eight yojanas to the south, silver were acquired;
  • From the small town Uruvel, situated five yojanas to the west, pearls and corals to the size of myrobalan (nelli) fruits were acquired;
  • From the village Pelavapi, situated seven yojanas to the north-east, four large gems were acquired.

The full moon day

King Dutugemunu began the work of building the stupa during Vesak, on the full-moon day of the month of Vesakha (April–May), under the constellation of Visakha. In Buddhism this is considered a sacred full-moon day on which numerous events occurred, such as:
  • The definite declaration by Dīpankara Buddha to the ascetic Sumedha Bodhisatta Gotama in a past life) that he will become a Buddha;
  • The birth of Bodhisatta Gotama from Tusita heaven in the human world;
  • The Enlightenment of Prince Siddhartha
  • His arrival in the city of Kapilavatthu;
  • His performance of the Twin Miracle;
  • His arrival in Sri Lanka three times;
  • His passing into Parinibbāna;
  • The disembarkation of Prince Vijaya in Sri Lanka
  • The coronation of the great king Devanampiya Tissa

Foundation

On such a full-moon day King Dutugemunu had the inscribed stone pillar that was erected by King Devanampiya Tissa, removed;
  • had the site leveled;
  • had it dug to a depth of seven cubits;
  • had round stones spread there by warriors;
  • and had the stones broken with hammers;
  • then he had them stamped down by elephants;
  • fine clay was brought from the Himalayas by Arahant novices, spread over the layer of stones;
  • had bricks laid over the fine clay, rough plaster over the bricks, quartz over the rough plaster, a network of iron over the quartz, fragrant clay over the network of iron, white stones over the fragrant clay, rock-crystal over the white stones, and slabs of stones over the rock-crystal.
  • Then he had mercury, resin of the wood-apple, and fine clay mixed together; had these spread over the slabs of stones; and had bronze sheets eight inches thick laid over these.
  • He had arsenic and sesame oil mixed together; had these spread over the bronze sheets; and had silver sheets four inches thick laid over these.
When the king had thus built and completed the foundation of the Great Stupa, he arranged that the foundation stone should be laid on the full-moon day of the month of Āâsàëha (June–July).
He then had Anuradhapura decorated like a divine city along with the terrace of the Great Stupa. Ninety-six koñis of Arahants came by from Australian On the full-moon day of the month of Āsāëha, under the constellation of Uttarā-sāëha, he laid the foundation-stone of the Great Stūpa and determined: 'Should the work I carry for this Stupa be completed safely, may then the Venerable Arahants Buddharakkhita, Dhammarakkhita, Saïgharakkhita and Ānanda arrive and stand at the four quarters of the Great Stupa's terrace.'
This happened as he determined. The Arahant Indagutta arranged that it should thus happen. In addition, the Venerable Arahants, Siddhattha, Maïgala, Paduma, Sivalī, Candagutta, Indagutta, Suriyagutta, Cittasena, Jayasena, and Acala looking eastwards arrived and stood in front of the pitcher placed at the gate of this festive occasion. Supatiñhita, the son of Nandisena and Sumana devi, and the minister appointed for the festive ceremonies, walked around the relic-chamber and went and brought a staff made of silver for measuring the circular boundary of the Stupa. When Arahant Siddhattha saw the minister walking thus around the relic-chamber and measuring too large dimensions, he ordered him to measure moderate ones. On hearing the name of Arahant Siddhattha, the names of the eleven other Arahants, and the name of the minister and his parents, king Dutugemunu felt particularly glad, thinking: 'The work on the Stūpa will certainly be successful.'
He then had eight large water pots of gold and eight of silver placed in the midst of the Great Stupa, and had a hundred and eight vases placed around the large water pots. He had, likewise, eight bricks of gold placed in eight corners and a hundred and eight bricks of silver around each of the bricks of gold.

The Stupa is blessed

View of Ruwanwelisaya Stupa at Night
Arahant Cittasena placed a lump of fragrant resin in the east side upon the boundary line drawn around the Great Stūpa. Arahant Jayasena sprinkled scented water over it, and when, under the constellation of Uttarāsāëha, Supatiññhita, the minister for the festive ceremonies, placed bricks of gold together with lavish offerings over the scented water.
It is said that: the earth, all of two hundred seventy thousand yojanas, roared and quaked at that time.
He had through his sons, similarly, placed bricks of gold in the other seven sides of the Great Stupa. Afterwards, king Dutugemunu and the people there honoured with gifts the Arahants who were seated at the four quarters, and took themselves seats to hear a Dhamma talk delivered that day by the great Arahant Piyadassī.
Having heard it, forty thousand people became Arahants, forty thousand were established in the fruit of stream-entry (sotāpatti-phala), a thousand became once-returners (sakadāgamis), and a thousand became non-returners (anāgamis). Eighteen thousand monks and fourteen thousand nuns became Arahants.

Buddha's Relic

After The Buddha's Parinibbāna, His relics were enshrined and worshipped in stupas by Princes of eight countries two quarts in each country. The two quarts of relics that were enshrined in the village Rāmagāma were, according to The Buddha's determination, destined to be enshrined in the Great Stūpa Ruvanveli.King Dutugemunu who, on the full-moon day of the month of Āsāëha (June–July), under the constellation of Uttarāsāëha, would officiate in the ceremony for the enshrining of the relics in the Great Stūpa, worshipped the Sangha (Order of monks) on the day before the full-moon day, reminded them that tomorrow is the appointed day for the enshrining of the relics and requested them to give him the relics. The Saïgha ordered then the novice Arahant Soõuttara, who was gifted with the six supernormal faculties, to bring the relics, which Arahant Soõuttara manages to bring and offer to the Sangha.
Then king Dutugemunu received from the Sangha the Buddha's relics upon his head in a casket and departed from the golden pavilion in the midst of manifold offerings and honours made by gods and Brahmas. He circumambulated the relic-chamber three times, entered to it from the east, and when laid the relic-casket on a silver couch one koñi worth, that was arranged in the north side. An image of the Buddha was then, according to the Buddha's determination, created in the lion's reclining posture (sīhaseyya), and all the relics were enshrined within that image. When the enshrining of the relics in the Great Stūpa Ruvanveli was completed, the two novices Uttara and Sumana closed the relic-chamber with the stone-blocks that were previously hidden to be used as a lid.
In the Thupavamsa numerous types of beings attended the enshrinement of the relics into the Mahathupa; including the Naga king Mahakala who until recently guarded them. The relics were to be placed atop a golden throne crafted by Visvakarman the divine artificer; the throne brought by Indra. Brahma offers his invisible umbrella of sovereignty, with the king Dutthagamani offering his own. The arhat Indagutta creates a metal canopy over the universe, so that Mara will not interfere, as monks chanted the sutra pitaka. Dutthagamani ceremoniously enters with the urn atop his head; but as he is about to place the urn on the golden throne, the relics rise into the air and form Buddha, with each of the 32 major signs and 8 lesser signs of a great man. In this form he performs the twin miracle of fire and water, fulfilling the fifth of his death bed resolutions. One hundred and twenty million gods and humans gain arhatship from this experience. The relics return to the urn and they are laid to rest and the chamber sealed with forty meter stone slabs. [3]
Main entrance on a full moon day, Ruwanwelisaya
"The relic-chamber shall not shake even by an earthquake; flowers such as jasmine that were offered on that day shall not wither till the end of Buddha Gotama's Dispensation; the lamps that were kindled with ghee-oil shall not be extinguished; the clay that was mixed with perfume and sandalwood shall not dry; even a single scratch shall not appear within the relic-chamber; stains shall not appear in any of the golden goods that were offered.' All this occurred by the determination-power of all Arahants present. They determined also that inimical persons should not be able to even see the relic-chamber. Furthermore, by order of king Dutugemunu, the people of Srī Lanka enshrined, along with many other objects such as golden and silver caskets, thousand more of the Buddha's relics over the relic-chamber."

The Great Stupa is constructed

When the unique Great Stūpa Ruvanveli was completed as far as the square turret 10, and while ninety-six koñis of Arahants were chanting protective suttas, the great king Dutugemunu who reigned in Srī Lanka for twenty-four years, had his record of meritorious deeds read and, while looking at the Great Stūpa, he died and was born as a divine king in the Tusita-heaven. His brother, the king Saddhatissa, completed the remaining work at the Great Stūpa and later was also born in the Tusita-heaven.

The Great King

KING DUTUGEMUNU (161 BC – 137 BC)
During the Dispensation of the future Buddha Metteyya, king Dutugemunu will become the Buddha's chief disciple on His right side. King Saddhātissa will become the chief disciple on His left side. Kāvantissa and Vihāra Mahā- Devī will become the parents of the future Buddha Metteyya. Princess Anulā, the younger sister of king Kāvantissa, will become the chief Queen of the Bodhisatta Metteyya. Prince Saliya will become the son of the Bodhisatta Metteyya. Saõgha, king Dutugemu's Chancellor of the Exchequer, will become the chief attendant of the Buddha Metteyya. The Chancellor's daughter will become the chief she-attendant.

See also

References

  1. Jump up ^ "Ruwanweliseya Stupa (144 BC), Anuradhapura". Riolta Sri Lankan Holidays. Retrieved 24 February 2013.
  2. Jump up ^ Myo Aung and H. Kraft. Upper Myanmar Mandalay Pyin Oo Lwin Sagaing Monywa Mingun Mogok Shwebo. Books on Asia. ISBN [[Special:BookSources/979-9749290858|979-9749290858[[Category:Articles with invalid ISBNs]]]] Check |isbn= value (help).
  3. Jump up ^ John S. Strong (2007). Relics of the Buddha. p. 160-171.

Bibliography

Shereen Amendra, "Beyond the Seeing Eye: The Mahathupa of Lanka: An Insight", Shereen Amendra, 2006, ISBN 9555009805
Ulrich von Schroeder, "Buddhist Sculptures of Sri Lanka", Visual Dharma Publications, 1990, ISBN 962-7049-05-0

External links


Ruwanweli Maha Seya – රුවන්වැලි මහා සෑය


Ruwanweliseya Stupa

He commenced the work on the full moon day of Vesak. Having got the inscribed pillar removed, the ruler had the site of the thupa (Stupa) there dug to the depth of seven cubits (about 17 ½ feet) so as to make it firm in various ways.
He who knew the disadvantages, had round stones brought there by warriors and had them broken with hammers; then for the sake of firmness of the site, he had the crushed stones stamped down by elephants with feet covered in leather, he had the butter clay spread there over the layer of stone.
The king had bricks laid over the clay, rough plaster over it, quartz over that, a network of iron over it and , above that fragrant marumba. The king had crystal spread over that and , over the crystal, stones. Everywhere in work was the clay called butter-clay. With the resin of the wood-apple mixed in mercury, a bronze plate, eight finger breadth thick, was laid over the stones.
The king had a silver plate, seven finger-breadth thick, laid over it with arsenic mixed in oil of sesamum. This is how the chronicle Mahavamsa describes the preparatory efforts for the building of the Great Stupa; the Ratnamali Mahathupa popularly known as the Ruwanweli Mahasaya and perhaps the most venerated amongst all the stupas of Lanka.
Even today the giant edifice astounds builders. Its great immensity soaring high into the sky built in a day where technology was mainly man power.
It was built by the famous Dutugemunu , the warrior king and the great hero of the Sinhalese people during his reign between 161- 137 BC on a site believed to have been consecrated by Mahinda Mahathera and marked by a pillar inscription by king Devanampiyatissa (250 -210 BC).
Further description of the foundation ceremony says that for the foundation ceremony alone participated many thousands of Bhikkhus from various countries including monks from Alexandria.
The king also ordered that “no one should work without wages.” So saying he arranged that 1600,000 kahapanas, many garments, various ornaments, soft and hard food with beverages, perfumes, garlands, molasses etc. and the five kinds of fresheners be made available saying “let one work as one desires and take them as one desires”. Royal officers inspected accordingly.A lost and an unidentified world
Monastery buildings
Ramsimalaka – The Convocation Hall
Catussala or the Alms Hall
Kujjatissa Pabata vihara or the tomb of Elara
Hospital complex


However the stupa cost him 6.4 million coins in wages alone not counting other expenditure. His luck was such that he found a rich vein of silver from Ridigama to cover his expenses.
Sadly king Dutugemunu died before the completion of the stupa. While the work was going on the king fell ill and he sent for his brother Sadatissa and told him to complete the work. Sadatissa seeing that his brother’s end was close, covered the unfinished dome with a covering of white cloth taking pains to cleverly camouflage the unfinished structure to resemble the completed stupa. And so when the dying monarch was brought in a palanquin and beheld what he believed to be the completed superstructure he “became glad at heart”. After Dutugemunu’s death Sadatissa finished the work of the stupa.
Originally the stupa was constructed in the bubble shape. However the stupa continued to be embellished and renovated by successive kings who added further conveniences to the superstructure. For eg- king Lanjatissa (119-109 BC) faced the terraces with limestone blocks.
Kallatanaga (109 – 103 BC) made the sand court yard. Bhatikabhaya (19 BC – 9 AC) built two railings, one on the summit of the dome and the other around the topmost terrace and renewed the plaster work. Amandagamini Abhaya (22 -311) reconstructed the railings and added a second umbrella over the existing one. Sirinaga (195 – 251) reconstructed and gilded the umbrella. Samghatissa (247 -251) gilded the umbrella and put a ring of crystal on it and fixed four great gems on the four sides of the hataras-kotuva. Mittasena ( 432 ) made a gateway through the elephant wall.
Dhatusena (459 -477) restored and gilded the umbrella, embellished it with a precious stone and added decorative work. Mahanaga (573 – 575 AC) restored the stucco work, built the Hatthivedi, the elephant railing and renovated paintings. Aggabodhi I (575 -608 AC) installed an umbrella of stone. Parakramabahu I (1153 – 1186 AC) restored the stupa to its original height.
Nissanka Malla (1187 -1196 AC) carried out repairs and erected a stone replica of the stupa on the platform. However by the 19th century the Ruwanweliseya was in ruins and for the first time utterly neglected with the jungle growing on it.
In 1893 the work of reconstruction was begum by Rev. Naranvita Sumanasara thero and later continued by the Sri Ratnamali Chaityavardhana Society.Presently after several renovations and reconstructions the Ruwanwelisaya rises to the height of 350 feet with a diameter of 300 feet.
The height of the golden pinnacle and the crystal is 25 feet. The famous hasti-prakara or the elephant wall upholding the dagoba platform is a simulation of a line of elephants in front view. Some believe that they had real ivory tusks in the past. At each of the cardinal points is a Vahalkada. Some ancient statues and stone work are kept on the paved stone courtyard and in the shrine room.
These include the statue of Queen Vihara Maha devi, the mother of king Dutugemunu. The present principal approach to the Ruwanweliseya is from the east.
If you are lucky to spend a poya full moon night in its precincts it is an experience to treasure. The night is cool with a slight chill breeze so much in contrast to the warm uncomfortable rajarata mornings.
The delicate scent of the ollu, nelum, manel flowers carried by the devotees; the pungent smell of the hadunkuru or the smoking incense sticks; the white clad devotees as they sit quietly in meditation or make their subdued veneration at the four altars; and above it all the majestic, super-white, gigantic Ruwanweli so fair against a moonlit, star-sprinkled, jet night.

All around the Ruwanweliseya are ruins of buildings mostly unidentified which have not been excavated or conserved. The few buildings which have been recognized have mostly been identified by their architectural features.
An early morning stroll in this area through forests of lost columns, stonework, elaborate carvings, ponds and pathways is overwhelming. Many are the mounds yet to be excavated. More are the ruins to be exposed of maybe monastic buildings, hospitals and sacred edifices. But they all lie silent; an ancient world lost under the today. Chattering monkeys, lively squirrels, colourful lizards, birds and butterflies that abound the premises seemingly the only occupants dependent on these holy precincts now, where massive shade trees, delicate wild flowers, soft green grass and sweet wild berries grow and flourish.

North of the Ruwanweliseya and between the Thuparama are found the ruins of some buildings thought to be of an ancient monastery.
A stone balustrade found on the main structure carries unique sculptures. Professor Parnavitana details that amongst the carvings can be recognized trees, cave temples, animals such as the mongoose and birds with human heads. One detail of the sculpture found on the outer face of the balustrade on the southern side is very much like the famous sculpture of “horse and man” at Isurumuniya. He concludes that these sculptures depicted some definite scenes and were not casually carved.

In close proximity to the Ruwanweliseya (in front of the Lovamaha Pasada) is an ancient building popularly known as the Ramsimalaka which is believed to have been the Sannipatasala or the Convocation Hall of the monks of the Mahavihara. There is evidence that this building had eight rows of pillars with ten pillars in each row but with no walls in between them. As such scholars believe that this building would have been an open structure. Panhambamalaka – Where Elder Mahinda’s body lay in state.
Between the Ruvanveliseya and the Lovamaha Prasada the terraced space is known as the Panhambamalaka or the Panamba maluwa. This is believed to be the place where the body of the great Thera Mahinda lay in state before cremation.
It is also the place where the Maha-vihara monks assembled to distribute the four requisites the monks receive, namely robes, alms, living quarters and medicine.

Adjoining the Panhambamalaka is the alms hall called the Catussal of the monks of the Mahavihara, built by king Devanampiyatissa in the 3rd century BC.
This building is found to contain the same architectural features of alms hall found at Mihintale. A rice boat found here measures forty five feet long and is believed to have been capable of providing alms to at least three thousand monks. The same number recorded by the 5th century Chinese monk Fa- Hsien as living in the Mahavihara

An unidentified small stupa built on a square platform is prominent enough. According to legend the site is associated with the life story of a monk named Kujjatissa who possessed psychic powers. Yet others believe that according to its situation being by the side of the ancient path leading to the southern gate of the citadel, it is the tomb of king Elara.

In front of the eastern gate of the Ruwanweliseya are found ruins of some buildings believed to be that of a hospital. A beth oruva or medicinal trough was found as evidence here.