Student name and ID: Tameez Bohoran 1102P11529

Topic: Exploring a marvel of a golden age in Sri Lankan Buddhist Architecture; The Polonnaruwa Vatadage.

Lecturer:  Norhayati Ramli…………………………………………………………………

Research Question(s):

What signifying highlights, influences and symbolic aspects does the Polonnaruwa kingdom bear?

What unique features does the ‘Polonnaruwa vatadage’ possess compared to the other works of construction in this kingdom and similar works of construction in other kingdoms?

What are the issues that have been raised with regard to this building’s history, form and function?

Why must this monument be conserved?

Have there been any changes in authenticity or integrity since inscription?

Outline

    The 2^nd kingdom of Sri Lankan history, Polonnaruwa, lasted for more that 2 centuries. Known as the golden age of this country’s history, the peak of architectural developments took place during this era. Marked a UNESCO world heritage site, the ruins that bear testament to the existence of the kingdom have been well preserved although abandoned after its demise.

The ‘Vatadage’ (Pronounced VA-TA-DA-GEY) is a Buddhist structure erected to protect the ‘Stupas’ that enshrine sacred relics of Lord Buddha. The Polonnaruwa ‘Vatadage’ known to be one of the best of its kind, comprises of an outer screen wall, inner enclosure wall, four stone carved Buddha statues facing the four cardinal points, moonstones that are said to be the best in history, Guard stones, pillars and intricate stone carvings. It is a circular building with its centre raised on a granite circular terrace.

With regard to the history of this structure, many theories have been raised, each varying from the other, about the historians who build this supreme structure. According to ancient inscriptions such as the Chulavamsa, the great king and one of the most astonishing rulers of the time King Parakramabahu the 1^st, known for his magnificent creations and unusual building dimensions and techniques is said to have built this ‘Vatadage’. However, in the contrary, other ancient sources such as the Rajavaliya and Poojavaliya mention that King Nissankamalla, his successor, had built it instead. Other studies mention that it was only renovated by King Nissankamalla and additions such as the entrance and outer porch have been made.

This structure being one of the best constructions in the city pulls more towards it being built by King Parakramabahu the 1^st, rather than his successor, when considering the other structural works of each king regardless of what each inscription states. This issue however, even after countless centuries is still being debated about.

The ‘Vatadage’ was abandoned along with the other structures after the fall of the kingdom. Centuries after, in 1903, excavation work under archaeologist Bell, began in this ancient city, rediscovering the ruins of the ‘Vatadage’. It is said to have been a mound of earth before excavations actually took swing. Although majority of its elements have been preserved close to its original form, many elements such as nails and tiles included in the findings have given rise to clues about the presence of a roof above this structure. This study was carried out mainly due to the three concentric pillars that are around the Stupa, and many believe that this was to bear a structure of a wooden roof. On the contrary, the use of these stone columns to hang lamps, curtains and Buddhist symbols instead, are believed by some.

 The two walls; the outer screen wall and inner enclosure wall are almost wholely preserved. In some places,almost to its original height of 15 ft. However, archaeologists such as Bell strongly object to the presence of the inner brick wall in the buildings original form. Seeing the ‘Vatadage’ as an essential hypaethral structure, he wasn’t convinced that this wall was important in the form or structural elements in the building that was dominated by a massive superstructure.

 Many of these issues are still being questioned and can only be justified with further excavations and studies, hence the steps taken for conservation by the UNESCO world heritage organization.

The ‘Vatadage’ ranks among the supreme achievements of classical Sinhalese tradition with some Hindu influences. This was mainly due to the Chola invasions from South India that took place for the most part of the Kingdom. Traces of Hindu influences are present in the moonstones placed in main entrances of the ‘Vatadage’ that have eliminated the sacred animal to the Hindu culture, the Bull. In the previous designs of the moonstones, the bull had been included. The guard stones and moonstones are placed in order to cast away evil spirits.

The intricate and definitive stone carvings around the ‘Vatadage’ and the brick building techniques add to its spiritual value each signifying a special aspect. The interior of the temple, in a fair state of preservation is the most elaborately equipped of all examples.

Annotated Bibliography:

1.    Sinhalese Monastic Architecture: The Viharas of Anuradhapura by Senake Bandaranayaka.

2.    Periodic Reporting exercise in the application of the World Heritage Convention: The Sacred City of Polonnaruwa.

3.    Amarasinghe, Malinga (1998) (in Sinhala). [The Ruins of Polonnaruwa]. S. Godage & Brothers

4.    Sri Lanka Historical and Cultural Heritage