Historical importance of Natha Temple in kandy, Sri Lanka. Anuruddhika Dilhani, Lecturer, Department of History, University of Kelaniya, Sri Lanka. anuruddhika.dilhani@yahoo.com Abstract: Natha Temple is situated in Kandy or senkadagala, the capital city of the last Sinhalese kingdom in the central hills of Sri Lanka, surrounded by Mahaveli River from the south and west. Natha Temple could be identified as the oldest remaining structure in Kandy. Natha Temple is located in the terrace situated in front of the sacred temple of the tooth and the kings palatial building and its origin dates back to the era of Gampola kingdom. It is believed that Natha Devalaya had been constructed by king Vikramabayu III who was ruling the Gampola kingdom. The features of Avaloketheswara figure could be identified easily from the statue of Amithabhaya Buddha on the top of the matted hair. Although the statues of Avaloketheshvara Bodhisatwa were discovered from various parts of the island in the early stages, the name God of Natha was attributed to it only from the 14th century. In the examining the architectural characteristics of Natha Temple it could be observed that it resembles the image house features of crowing roof Gedige tradition which was popular during the medieval ages. The pavilion antechamber and the adytum which could be seen in Temples of south India are also visible here. A coronation chaori constructed to select a prince eligible as heir to wall inscription of the Temple creates an immense assistance in building up the history of Kandyan kingdom. Natha Temple is bound with traditional rituals maintained from the ages of ancient kings. Accordingly, the objective of this research is to investigate into the historical significance of Natha Temple Kandy with an emphasis on the origin and evolution of the Temple with its architectural characteristics and rituals while exploring the value of this historical premises making use of primary and secondary data. Key words - Natha Temple, Avaloketheshvara Bodhisattva, Kandy, kingdom, architecture 1
1.1 Introduction: The capital city of the last kingdom of Sinhalese kings named Kandy or Sankadagala is surrounded by river Mahaveli from the West and South and is situated in the Central hills of Sri Lanka about 490 meters above the sea level. Natha Temple could be identified as the oldest remaining structure in Kandy. The Temple of the sacred Tooth Relic which houses the left upper canine Tooth of the Lord Buddha himself is not an unfamiliar sacred destination for local and foreign tourists. Natha temple is situated surrounded by a secured wall made of stones on the west of the temple of the Tooth complex. Natha temple is located in the south west of the kings palace, south of Vishnu temple and in the east of Pattini temple. N F1.1 Road map of the Natha temple It is believed that Natha temple had been constructed by king Vikramabayu III who was ruling the Gampola kingdom. The features of Avaloketheswara figure could be identified easily from the statue of Amithabhaya Buddha on the top of the matted hair. Although the statues of Avaloketheshvara Bodhisattva were discovered from various parts of the island in the early stages, the name God of Natha was attributed to it only from the 14th century. In the examining the architectural characteristics of Natha temple it could be observed that it resembles the image house features of crowing roof Gedige tradition which was popular during the medieval ages. The pavilion antechamber and the adytum which could be seen in temples of south India are also visible here. A coronation pavilion constructed to select a prince eligible as 2
heir to wall inscription of the temple creates an immense assistance in building up the history of Kandyan kingdom. Natha temple is bound with traditional rituals maintained from the ages of ancient kings. Accordingly, the objective of this research is to investigate into the historical significance of Natha temple Kandy with an emphasis on the origin and evolution of the temple with its architectural characteristics and rituals while exploring the value of this historical premises making use of primary and secondary data. 1.2. Origin of the concept of God Natha in Sri Lanka: It is believed that Meithe Bodhisattva will appear on the earth and attain Buddhahood in the future. (Ananda Maithee thero, 1976,131p ) Mahayana Buddhism includes Bodhisattvas who enjoy pleasure in life and a concept of ten grounds (Bhumis). But in Theravada Buddhism there is no such concept. There are many Bodhisattvas in Mahayana Buddhism. Among them great eight fold Bodhisattvas are kshithigarba, Vajrapani, Vyomadartha, Avaloketheshwara, Vishkambeen, Manjugosha, Samanthabadra and Maithree. According to Saddharmapundarika sutra mentions, a devotee of Avaloketheshwara can disguise himself in any manner and help people. (Darmasiri, 2003:315-324pp) In Mahayana Buddhism, worshipping God Natha has taken a new feature and accepted by new sinhala Buddhist concept. In this regard, Proffessor Senarat Paranavitane expresses that God Natha carries a definition as supreme and that it is an abbreviation attributed to God Natha and the term Lokeshwara is one of the famous names ascribed to Avaloketheshvara among many. ( Paranavitane, 1962:185p) Rev. Moratuwe Sasanarathane Thero mentions that Avaloketheshwara who came to Sri Lanka with arrival of Mahayana Buddhism was later named as God Upulvan and God Natha. (Sasanaratane Thero, 1952:243p) Although statues of Avaloketheshwara Bodhisattva were found in various parts of the Sri Lanka, the identification as God Natha became familiarized only with in the 14th century. 3
1.3 God of Natha: The text named shariputra which describes about sculptors of Sri Lanka in Sanskrit language includes a chapter on tranquilities of various Gods. The description of God Natha is presented as follows in that book. (Paranavitane, 1962, 94p) Karahrutha subhapadmah kundarpura gourah swajata makuta divyalankrutham jothinandigam shirasinihitha buddho hithadinanukampi jayathu namthavandyo gnanado ntha devah Wishing victory to God Natha who offers knowledge, carries a beautiful lotus, wearing a hair covering, white as a flower and camphor, beautiful with heavenly ornaments, holding a Buddhist statue on the head and sympathize towards needy people. Avaloketheshwara Bodhisattva figure could be identified easily from the Amithabhaya Buddha image on the head. The image of God Natha who is the patron God of Natha Temple in kandy is coloured in pure white and holds a white lotus flower. A figure of Amithabhaya Buddha can be seen on the head of the statue. At Present, the left hand has disappeared. A flag depicting a picture of God Natha is available in Natha temple to which the devotees pay homage. F 1.3 4
1.4 Historical importance of Natha Temple: Natha Temple was constructed by king Vickramabahu III (1357-1371 A.D) who reigned the Gampola kingdom. Valuable information regarding Natha temple could be gathered while exploring the history of the origin of the Kandy town. 5
F1.4 : Natha Temple in Kandy. It is mentioned that during the period of king Devanampiya tissa, a Brahman called Natha had planted a detis palaruha Bo sapling at this location. (Jayawardhane, 1991, 23p) The Temple was constructed at the this spot enabling the believers of Hindu religion and their relations to worship as Sinhalese kings had got married to Indian princesses. God Natha who was the tutelary of this temple, is said to have been a very strong hand in the political field who also had exercised a great influence. A prince who was a heir to the throne had visited the temple and selected his royal name in front of the statue of God Natha. The ancient chronicle Mahavamsa confirms that king Keerthi sri Rajasinghe (1742 1782 A.D) had participated in the procession of Natha Temple. (Buddhadatta Thero, 1959, 97:42) Also, Importance of the Inscription Natha temple provides a comprehensive history of Kandian kingdom. It provides information about subsistence allowances awarded to the official of the royal court in lieu of their duties during the period of king Jayabahu II. (Paranavitane, 1943, Vol.iv, 27-31pp) When examining the basic features of Natha temple. It could be observed that it consists of three main parts namely, the pavillion, antechamber and the grotto house. Devotees entering Natha temple first go through the chaori or the pavilion. It is 21 ½ feet in length and 19 ft in breadth and 6
the front portion is 10 6 ½. The chaori is held by 24 engraved timber columns. These could be substitutions at a on the original Padama aat a later stage. The portion between the pavilion and the grotto house is called the antechamber. It is a square structure of about 10ft on each side. The walls are built up on ayatha chaturashrakara basement with rock tablets. The roof which could be seen how consists of roof pattern and engravings of kandyan tradition with rafters including clay pinnacles. The pedestal of the antechamber is similar to that of buildings of Anuradhapura era. This type of pavilions and antechambers could be seen in temples of pallawa tradition. Similar pavilions and antechambers could be seen in kailasanatha and vaikunya perumal temples in south India. (Shasthri, 1962, 482-483p) It is clear that these characteristics of Natha temple were enriched by the Hindu influence. Grotto House could be seen after the antechamber. The grotto house is a three storied building. The walls constructed with cut stone tablets appear to be very attractive. The grotto house of Natha temple differs from Gadaladeniya Gedige and Shiva temples of polonnaruwa only in the decorations and the columns. The upper part of the Natha temple is of Buddhist features to the maximum. A replica of a stupa is created here along with a cupola cave. There four entresols in this top floor which is of circular shape made of stone slabs of specific sizes. Engravings are made using stone tablets. A replica of a stupa is also built on the roof which causes the grotto house to be a complete construction. The carvings of the makara thorana appear to be fading off. The grotto of the stupa is made out of cut stones. It represents the top floor of the Natha temple The square enclosure and the pinnacle are safely preserved. 7
F. 1.5: The grotto of the stupa The external features could be compared to that of Ruwanveliseya and Rankoth Vehera and also with the small replica of stone stupa. It the top portion of the adytum was not constructed; it might show similar features of a Hindu temples. Therefore, it could be concluded that the architectural features of Natha Devalaya illustrates a multi-cultural relationship as it consists of Hindu and Buddhist relations architectural features. Four Annual cultural festivals are carried out with great devotion, Nanumura festival, Karthika festival, Aluth sahal festival and Esala perahera Nanumura festival is every year, in April on the eve of the Sinhala New year herbal oil called Nanu is distributed from Natha temple to be anointed at the auspicious times. At first information about this festival was revealed through British writers. Professor Senarat Paranavitane mentions that during the days of ancient kingdoms, the traditional practice of anointing oil in the eve of the New Year had been carried out at Natha temple including the distribution of herbal mixture of oil application called Nanu was performed at Natha temple.it had been performed under the auspices of Avaloketheshwara Bodhisattva s power of healing diseases. (Paranavitane, 1962, 193p) This practice is performed at Natha temple even today. Karthika festival is lighting the oil lamps. Robert Knox has mentioned that he had seen a Karthika festival being performed in the up country. (Knox, 1958, 226p) 8
Aluth sahal festival which has a history which runs back to the ancient times. It is said that Lord Buddha, he had performed this on behalf of his chief Arahants. But at present, offerings are given to apeace the deities. Esala perahera is one of the most prominent religious and cultural festivals in Sri Lanka. Perahera is performed in the name of the Temple of the tooth relic with the auspices of Natha temple. Conclusion God Natha, whom devotees consider as Avaloketheshwara Bhodhisattva is a powerful deity among the Sri Lankans and the tradition of venerating of this God has a history which runs as far back as the Anurudhapura Period. During the Gampola Period, the veneration of God Natha would have been a prominent religious belief. The tradition of God Natha has contributed to political, religious, cultural and social aspects of Sri Lankan history. Therefore, the Natha Devalaya at Kandy is an important historical monument when it comes to tracing the history of Sri Lanka, especially the Gampola and kandyan period of Sri Lankan history. Bibliography: 01. Ananda Thero, Balangoda. Deeganikaya, Colombo, 1976. 02. Buddhadatta, P. (edit), Mahavamsa, Colombo 1959. 03. Dharmasiri, G. Saddharmapundarika sutra, Dehiwala, 2003. 04. Godakumbure,C.E. Sinhalese Festivals Journal of the Royal Asiatic Society.Colombo, 1970. 05. Jayawardhane,S (Edit) Sulu Bodhivamsa, Colombo, 1991. 06. Knox,Robert. An Historical relation of Ceylon, Dehiwala. 1958. 07. Paranavitane, Senarat. Purana Yugaya. Dehiwala. 1962. 08. Paranavitane, Senarat. Epigraphia Zeylanica Vol.IV, London, 1943. 09. Shasthri, N. History of south India, 10. Sasanaratane thero, M. Lakdiwa Mahayana Adahas. Colombo, 1952. 9