Seruwila – the temple of reconciliation |
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ISLAND
- Saturday Magazine Jun 8 2002 |
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Some
30 kilometres south of Trincomalee on the coastal road from Trincomalee
to Batticaloa, is an ancient temple which is one of the sixteen holiest
Buddhist shrines in Sri Lanka. Seruwila Raja Maha Vihare is also
accessible from Kantalai on the 45 kilometre long road from Kantalai to
Allai. According
to the late Dr. R. L. Brohier tradition harks back to a period where the
principal factor in the Seruwila region was a vast swamp or villu where
the flood waters of the Mahaweli Ganga collected. He added that one could
imagine in the circumstances that this villu was the home of large flocks
of teal (seru). That perhaps was how the place came to be known as
Seruwila ( Seeing Ceylon by R. L. Brohier). The
origins of the shrine During
the reign of Kavan Tissa (2nd century B.C.) there was a real possibility
that the Tamil invaders from the north would eventually march into the
kingdom of Ruhuna in order to subjugate it. The king had to evolve a
strategy to prevent a disaster or this nature. He was very well aware that
there was a buffer state of Seru on the north eastern seaboard of Sri
Lanka which was ruled by a prince by the name of Siva. He had to win
Prince Siva over to his side at all costs. However
he had a big problem. Kavan Tissa's brother in law, Prince Abhaya had
fallen out with Dutugemunu (the king's elder son) owing to a dispute as to
which of their families was superior. In order to avoid a military
confrontation, as was the custom in those days in settling a dispute of
this nature, Abhya left Ruhuna with his wife Somadevi and went to his
friend Prince Siva of Seru. Having listened to Abhaya's story, Prince Siva
built a city and called it Soma (after Somadevi) and welcomed them to
settle there. As the friendship of these
two princes grew their hostility to wards Kavan Tissa increased. In these
circumstances Kavan Tissa had a gnawing fear of the Tamil invaders who
could exploit this estrangement to obtain the support of the two princes
to march into Ruhuna. He had to act quickly and decisively. He had to
choose between the force and negotiation to win over Princes Siva and
Abhaya. If he used the force, Siva and Abhaya could very well enlist the
support of the Tamils
who were hell bent on marching into Ruhuna. He therefore decided to adopt
a two pronged strategy — a veiled show of force and more importantly
peaceful negotiation. He knew that he could make use of the loyalty and
respect the Sinhala nobles and the populace had for Buddhism to win over
Princes Siva and Abhaya. The Word was spread by religious teachers that a
Sacred Relic of the Buddha which was in the possession of Kavan Tissa was
destined to be enshrined by him personally in a stupa to be built at Seru
and that Lord Buddha had prophesied this would happen. According to the
University history of Ceylon "Significantly the prophecy of the
Buddha is said to have been brought to the notice of Kavan Tissa by a
great Thera who was a nephew
of Vihara Devi (wife of Kavan Tissa) and also of Prince Abhaya the
ally of Siva of Seru. No doubt, the story must have been propagated by the
preachers in the domains of Siva and Abhaya". Once the groundwork had
been laid, Kavan Tissa had marched with his army towards Seru proclaiming
the purpose of his visit asking all the landowners in and around Seru to
come to his assistance. The Thera who had propagated the story about the
Relic of the Buddha had also accompanied him. The
building of the Dagaba The
narrative from the University history of Ceylon which is based on the
account given in the Dhatuwansa — "The
kinglets of Seru and Soma must have found themselves in the The
Sacred Relic which was a frontal bone of the Buddha was enshrined in the
stupa. Having
extended his authority to the Seru district Kavan Tissa had caused the
marsh in the vicinity of the stupa to be drained and converted into a
lake. Having done this, he had dedicated the lands around the shrine to a
distance of eleven miles for cultivation so the harvests could be used for
the maintenance of the sacred shrine and the 500 monks who were the
residents there. Reconciliation
had brought in its rewards. The stratagem adopted by Kavan Tissa helped
him to unify the entire portion of the country to the south of the
Mahaweli and Kelani rivers and establish his capital at Mahagama.
Meanwhile, the fame of the Seruwila shrine had spread far and wide and it
became a great place of worship and pilgrimage. Over
the years, the dagaba fell into decay under the pressure of the Tamil
invasions from the north. It was only at the beginning of the last century
that the dagaba was restored to its pristine glory by the Archeological
Department. The remains of ancient structures still survive around the
dagaba. There are also ancient caves in the area. Two Buddha figures
seated under the hood of the Naga king Mucalinda are also found here. In
the vicinity of the dagaba is an ancient inscription which goes back to
the second century. It states - "Bata
Gutaha Lene Caduke" which when translated means - "The cave of
Lord Gutta is dedicated to the Sangha of the four quarters." In
view of the importance of this sacred shrine and to attract more pilgrims
to the area, the Department of Town and Country Planning has drawn up a
plan for the development of a new town complete with pilgrim rests, market
areas etc. Because of the problems of the past nineteen years no progress
has been made and now is the time to implement the plan. Meaningful
and urgent measures are necessary to upgrade this holy shrine and its
environs so that pilgrims would not be inconvenienced after a long
journey. It is vital that we should keep Seruwila in that far off corner
in north east Sri Lanka in the minds and hearts of our people especially
those of the younger generation.
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