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Part I - The Ṭämpiṭavihāra Tradition
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- The Tämpitaviharas of Sri Lanka
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- 16 December 2021
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- 06 July 2021, pp 5-6
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Southern Province
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- The Tämpitaviharas of Sri Lanka
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- 16 December 2021
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- 06 July 2021, pp 151-160
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Summary
Hatāgala Ṭӓmpiṭavihāra, Hambantoṭa District
This ṭämpiṭavihāra is located ½ km off from Hatāgala junction on Tangalla-Hambantoṭa road. The temple premises were given to Vagēgoḍa Indasāra Thērō by Kīrti Śrī Rājasiṅghe and the ṭämpiṭavihāra was constructed later in 1795 during the reign of Rājādhirājasiṅghe (1780– 1798) (Abeyawardana 2001). The square-shaped image-chamber is raised just two feet above the ground by eight short pillars and the ambulatory is placed on the ground level. There is no additional maṇḍapa in the front of the structure. Because of this very low-rise and compact arrangement, the ṭämpiṭavihāra looks almost like a plinth-type image-house. The shrine contains three Buddha images, one seated and two standing, and images of gods Vishnu and Skandha.
Māboṭuwana Ṭӓmpiṭavihāra, Gālle District
Located 4 km west of Waňduramba junction on Waňduramba-Imadūwa road in Baddēgama, the history of the temple and the ṭämpiṭavihāra dates to the Dambadeṇi period. It is believed to be built by Dēvapatirāja, a minister of Parākaramabāhu II (1236– 1270), in 1240. This is one of the most exquisitely ornamented ṭämpiṭavihāra in the country, especially its sanctum, which still retains its original architectural details. The walls of the cella are thicker than usual and are ornamented with mouldings at the four corners, base, and the ceiling, with an elaborated makara-toraṇa on the front entry and murals on both exterior and interior surfaces. The cella is also unusually tall and provides enough space to have a standing image of the Buddha as the main icon in addition to two more standing images on the sides, which is an exception to the ṭämpiṭavihāra tradition. If the history of the ṭämpiṭavihāra truly dates to the Dambadeṇi period, having a standing image as the main icon could be an influence carried over from the Polonnaruva period in which several paṭimāghara had standing Buddha colossi as the primary image. Images of gods Vishnu and Skanda are sculpted as standing images on the sides, and images of gods Saman and Ganeṣ are painted on the walls. The ṭämpiṭavihāra is constructed on a high plinth and stone boulders, making a grand appearance. A set of concrete beams and props has been built recently along the perimeter of the ambulatory for additional support.
North Western (Vayamba) Province
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- The Tämpitaviharas of Sri Lanka
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- 06 July 2021, pp 97-126
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Summary
Baladora Ṭӓmpiṭavihāra, Kuruṇǟgala District
Located in the Pahaḷa Baladora village, this ṭämpiṭavihāra could be reached via Pahaḷa Baladora road 2.3 km east from Halmillakoṭuva junction, which is 4 km north on Kaḍawalagedara-Witikuliya road from Nugawela junction on Puttalama-Vāriyapola road. The Baladora village consists of two communities – Pahaḷa (lower) Baldora and Ihala (upper) Baladora. According to folklore, the temple was established specifically for the community of Pahaḷa Baladora as they did not want to depend on the temple of the upper village for religious worship. The ṭämpiṭavihāra is built as a twostorey structure on relatively tall stone pillars to create a usable ground-level floor. The cella-cum-ambulatory is placed on the upper floor, accessed via a wooden stairway set on the left side of the structure. Both the cella and the ambulatory are fully enclosed with walls, and five small windows bring light into the ambulatory. The beam framework that holds the upper floor is extended over the stone pillars to support a lowerlevel roof eave that runs on all sides of the structure. This lower eave highlights the distinct two-storey appearance of the ṭämpiṭavihāra. There are seven images in the ätulgäba, two of which depict Kīrti Śrī Rājasiṅghe and Väliviṭa Saraṇṃkara Thērō, indicating that the ṭämpiṭavihāra was likely built in the mideighteenth century. Scholars believe that the stone pillars were brought from the ruins of the historic citadel of Paňḍuvasnuvara, just 3 km west of Nugawela junction. The image-house was renovated in 1995 by the Archaeological Department of Sri Lanka.
Bihalpola Ṭӓmpiṭavihāra, Kuruṇǟgala District
Placed atop a rock outcrop that rises about 100 m above the plain, the ṭämpiṭavihāra has a commanding panoramic view of the surrounding paddy fields, coconut groves, hillocks, and hamlets. It is located 100 m off Kuliyāpiṭiya-Nārammala road, 9 km west of Nārammala town. The tämpitavihāra is a part of an ensemble of buildings that include a dhātu mandiraya (relic-house) and two plinth-style image-houses. While the temple dates to the Kuruṇǟgala period, this group of buildings belongs to the Kandyan period.
Conclusion
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- Book:
- The Tämpitaviharas of Sri Lanka
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- Anthem Press
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- 16 December 2021
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- 06 July 2021, pp 67-70
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Summary
Influenced by thirteenth century relic temples, tämpiṭavihāras eventually developed into simple, distinctive forms of image-houses, commanding the highest ritualistic significance among the monuments of late eighteenth and nineteenth century Kandyan monasteries. With complex architectural and iconographical combinations, they exhibited an unprecedented semiology of Buddhist cosmology and worldview. In addition to being a trove of art and architecture of the Kandyan period, ṭämpiṭavihāra tradition provides the much-needed evidence to explore the missing links, continued practices, and transformations of art and architecture in the spell between the post-Polonnaruva era and the Kandyan period.
Our goal in this study was to emphasize that climatic responsiveness or technological limitations were neither the sole nor the primary reason for the emergence of ṭämpiṭavihāras. Other major factors – ritualistic, sociopolitical, cultural, and architectural – were at work. We argue that architectural symbolism has been a vital determinant in the evolution as well as in the form and character of this image-house type. We present several hypotheses: The raised floor construction along with the iconography gave a ‘floating’ effect to the image-house symbolizing a cosmic realm; ṭämpiṭavihāra embodied a complex and composite form of early architectural conceptions of the imagehouse, representing the Enlightenment of the Master as well as his monastic cell. The practice of using image-houses as relic houses and upōsathāghara at a certain time of its evolution led to the emergence of ṭämpiṭavihāras. These postulations are based on our observations and the limited architectural and literary evidence available. Thus, they need further research. We also have not examined the influence of certain ancient śilpa-śastra treatises, such as Mānasāra, Mayamata, Śāriputra, or Vaijayantatantra, on ṭämpiṭavihāra architecture, murals, imagery, symbolism, and construction rites. This is another study to be carried out.
Thorough research on the two-storied ṭämpiṭavihāras of the post-Polonnaruva era should be conducted. Although these paṭimāgharas are no longer extant, archaeological investigations, literary sources, and folklore might provide some information. Certain building components of these image-houses were reused in constructing the existing ṭämpiṭavihāras. This remaining evidence could be identified and used in research. We have argued that the ṭämpiṭavihāras fulfilled the need for a stūpa in a monastery. The examples for this tradition should be identified, as it would validate this postulation and be useful in understanding the evolution of ṭämpiṭavihāra.
Bibliography
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- Book:
- The Tämpitaviharas of Sri Lanka
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- Anthem Press
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- 16 December 2021
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- 06 July 2021, pp 174-175
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Ūva Province
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- The Tämpitaviharas of Sri Lanka
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Summary
Koṭasara Piyaṅgala Ṭӓmpiṭavihāra, Monarāgala District
Located in Diyakobala village, 6 km west of the town of Bibila and off Bibila-Badullagammana road, the history of this temple goes back to the third century BCE. Archaeological ruins that date to the Anurādhapura and Polonnaruva periods could be seen across a 5-ha (12 acres) area. The ṭämpiṭavihāra was built in the mid-eighteenth century. It has two distinct design features: The first is a series of chambers a devotee must go through to reach the inner sanctum of the image-house. This spatial sequence includes an entry portico, a maṇḍapa, stairs that lead to the upper level ambulatory, an antechamber, and the ätulgäba. Except the entry portico, all other areas are sheltered with a single hip-roof. The second distinct feature is that, except for the entry portico, all other spaces are completely enclosed with wattle-and-daub walls. The entry portico is enclosed with a parapet wall that runs just outside of columns of the portico that support its roof, and thus have no structural purpose other than simply forming a barrier around the portico. Floors and roofs of the rest of the chambers and ambulatories are supported by wooden columns and stone pillars, as in typical ṭämpiṭavihāra design, and thus not by the perimeter wall around the entire ṭämpiṭavihāra. This perimeter wall is, therefore, likely a later addition to weather-proof the imagehouse. Openings placed on this wall bring light into the ambulatory. The full surface of the front wall of the antechamber is adorned with an elaborated makara-toraṇa. The wall murals show a variation of the Kandyan Sittara style unique to the Ūva province (Gunasinghe 1963: 3).
Introduction
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- The Tämpitaviharas of Sri Lanka
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Summary
Buddhism has been a source of inspiration in creating unique architectural traditions and a range of illustrious monuments over its 2,600 years of history. One such architectural tradition – erecting shrines to preserve the statuaries of the Buddha – is an excellent representation of the worldview of Buddhists, their respect for the Master, and how the teachings of the Buddha have evolved into different traditions in different contexts, times, locales, and societies. Besides being manifestations of the intellectual and spiritual life of Buddhist societies, these Buddha image-houses are also a rich source for understanding other cultural dimensions, such as the socio-economic conditions of Buddhist societies and people's interaction with the environment.
This book primarily focuses on one distinctive Buddhist architectural practice from late-medieval Sri Lanka – the construction of Buddha image-houses on elevated wooden platforms supported by stone pillars, popularly called ṭämpiṭavihāras. As a centre of Buddhism, Sri Lanka has a rich tradition of erecting Buddha image-houses, the origin of which dates to the fifth century. Yet, the ṭämpiṭavihāra tradition existed only from the sixteenth to the nineteenth centuries in Sri Lankan history, which is generally termed the Kandyan Period. In the course of its historical development, the Buddha image-house has shown a multitude of design forms, and out of this design variety, the ṭämpiṭavihāra is unique mainly due to its constructional techniques and specific architectural characteristics. The term ṭämpiṭa means ‘elevated on pillars’ (ṭäm usually mean stone pillars) and vihāragē or vihāra denotes the image-house. While an image-house is generally called paṭimāghara, bimbālaya, piḷimagē, vihārage, or budugē, the term ṭämpiṭavihāra is particularly used to distinguish it from all other image-house forms, referring to its distinctive constructional features. A synonym occasionally used for ṭämpiṭavihāra – däva-mata vihāra or däva-piṭa vihāra (temple on a wooden platform) – also emphasizes its characteristic elevated construction.
The ṭämpiṭavihāra is a unique type of imagehouse – unique, not only for its specific time frame and distinctive construction technology, but also for its complex architectural conception of the Buddhist worldview and soteriology. Although its architectural symbolism might be a continuation of the imagehouse tradition of the early classical era of Sri Lankan history, the ṭämpiṭavihāra is remarkable in two ways.
Contents
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- The Tämpitaviharas of Sri Lanka
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Chapter 3 - The Evolution of Ṭämpiṭavihāras and Their Variations
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- The Tämpitaviharas of Sri Lanka
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- Anthem Press
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- 16 December 2021
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- 06 July 2021, pp 55-66
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Summary
The Emergence of the Ṭämpiṭavihāra
The lack of archaeological evidence for image-houses belonging to the post-Polonnaruva era up to the late Kandyan period has led to speculations that the ṭämpiṭavihāra is a unique type of image-house and a deviation from the earlier paṭimāghara tradition. Although most ṭämpiṭavihāras now in use were originally built in the second half of the eighteenth century, supplementary architectural and literary evidence indicate that the ṭämpiṭavihāra tradition dates from the thirteenth century (the post-Polonnaruva era). Furthermore, it seems that the tradition of constructing timber image-houses on stone columns – the key characteristic of ṭämpiṭavihāras – was the popular norm after the thirteenth century, while those of brick construction, such as those in the earlier Polonnaruva, were the exception.
As cited above, in the days of the earliest paṭimāgharas between the fifth and ninth centuries, a tiled-andtimber-framed roof on stone pillars with brick walls encasing the framed structure was the construction method in vogue. The stone columns supported the roof and braced the brick walls that subdivided the interior of the shrine; thus, the brick walls did not necessarily support the roof. No specific evidence has been found of multi-storey image-houses in the Anurādhapura period, although ecclesiastical buildings, upōsathāghara such as the Lōhapāsāda of the third century with timber floors supported on stone columns, existed (Silva 1988, 193– 95). This tradition continued even during the Polonnaruva period, amidst high popularity of brick construction. The most significant examples are the two tooth-relic temples – Aṭadāgē and Häṭadāgē – two-storied monuments that housed relics on the upper floor and were built with timber decks on stone pillars, while the lower level functioned as an image-house. The same method was used to construct the timber galleries in the brickvaulted geḍigēs of Polonnaruva. Furthermore, in and around the metropolis of Polonnaruva were many multi-storied image-houses (Basnayake 1986, 5), which might have used the same construction method. This was revived later in the wake of the much-celebrated brick geḍigē style of the Polonnaruva era. Although the ṭämpiṭavihāras of the eighteenth century varies from these pre-thirteenth century image-houses in many respects, the tradition of erecting storied paṭimāgharas with timber floors supported on stone columns was widely in practice before the Kandyan period.
Chapter 2 - The Ṭämpiṭavihāra Design
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- The Tämpitaviharas of Sri Lanka
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Summary
Having discussed the historical development of the Buddha image-houses in Sri Lanka, we now turn to the ṭämpiṭavihāras. We mentioned that ṭämpiṭavihāras are a distinctive image-house type in many respects with some characteristics of paṭimāgharas of the earlier periods that influenced the emergence of the ṭämpiṭavihāra tradition. In this chapter, we discuss these in greater detail.
Distinctive Characteristics of Ṭämpiṭavihāras in the Kandyan Period
Compared to earlier versions of paṭimāgharas, the ṭämpiṭavihāra is a simple, compact, and unique image-house, distinguished mainly by constructional techniques. The key feature, as the name ṭämpiṭa suggests, is that short stone pillars support the elevated timber floor of the main structure. As a rule, paṭimāgharas are erected on a raised plane mainly to indicate the separation of the sacred from the profane areas. As mentioned above, throughout history, the image-house construction used a platform or plinth to achieve this spatial and ritualistic separation. In contrast, the method followed in ṭämpiṭavihāras is unique as it avoids direct contact between the ground and the building. On the other hand, the stone pillars used to raise the main floor are typically short (about a meter or three feet high, with a few exceptions) and create a narrow gap between the ground and the elevated superstructure. This makes a strong visual expression: the structure of a ṭämpiṭavihāra appears to float above the ground compared to other types of paṭimāgharas, which seem to grow out of the ground or firmly stand on it. This distinctive attribute, in terms of both architectural expression and constructional method, clearly singles out ṭämpiṭavihāra as a separate category from all the other paṭimāgharas in the country.
The second difference between ṭämpiṭavihāras and the earlier paṭimāgharas is in the architectural form: tämpiṭavihāras do not follow the classic gandhakuṭi plan. Referring to ṭämpiṭavihāras, Bandaranayake (1974, 213) mentions that the gandhakuṭi plan ‘seems to have been replaced by a more domestic, rectangular or square shape between the 16th and the 19th century’. The classic gandhakuṭi plan has a smaller vestibule attached to a larger, square-shaped cella with a circumambulatory, all enclosed within walls. In contrast to this arrangement, in ṭämpiṭavihāras, the entire building has only two spatial components: a small cella that houses the Buddha image/s and an open colonnaded ambulatory encircling the sanctum.
Sabaragamuva Province
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- Book:
- The Tämpitaviharas of Sri Lanka
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Summary
Ambuḷugala Ṭӓmpiṭavihāra, Kǟgalle District
The ṭämpiṭavihāra was constructed for the safe keeping of the sacred tooth relic of the Buddha during the reign of Parākramabāhu VII (1478– 1484) of the Kōṭṭē period. The construction of this two-storey image-house was carried out under the guidance of Vǟkoladeṇiyē Nallaperumāl āchāri (master architect), presumably the architect of the royal court, thus indicating the direct patronage of the king. In the original design, the upper storey functioned as the relic chamber and the lower storey as an imagehouse. In the early 1800s, the ṭämpiṭavihāra was renovated under the patronage of Vattēgama Thērō (Abeywardana 2002). The lower-level chamber was removed and converted into an open pavilion, while the upper level was converted into an image-house. The elaborately carved stone door frame of the lower storey of the original structure has been left in place. The stone columns of the lower level and the wooden columns of the upper level are all richly carved. These represent the design motifs in use during the Kōṭṭē period. The material, width, and the number of columns in the ambulatories of the two floors differ: a higher number of slender wooden columns are placed on the upper floor, with thicker stone columns on the lower floor. This accentuates the elevated ‘floating’ expression of the upper floor with a heavier look for the lower floor. The ambulatories of the two floors are connected via a staircase placed in the rear of the structure. The Ambuḷugala Raja Mahā Vihāra is situated 13 km east of Kǟgalla and 3 km south on Ambuḷugala-Dehimaḍuva road from Utuvankanda junction on Colombo-Kandy road.
Kaḍigamuva Ṭӓmpiṭavihāra (Lower Terrace), Kǟgalle District
The Kaḍigamuva Nāgavanārāma Purāṇa Raja Mahā Vihāra is perhaps the only temple with two ṭämpiṭavihāras and one ṭämpiṭa-dēvāla. The temple is located 7.4 km from Rambukkana, on Rambukkana-Māvanälla road. Its recorded history dates to the reign of Gajabāhu I (112– 134 CE), and the temple has received royal patronage from all the rulers of the Kandyan period. Kaḍigamuvē Dhammajoti Thērō, the then chief incumbent of the temple, received higher ordination from Upāli of Siam at the re-establishment of higher ordination during the reign of Kīrti Śrī Rājasiṅghe (1747– 1780 CE) (Abeyawardana 2002).
Central Province
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- The Tämpitaviharas of Sri Lanka
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According to folklore mentioned in Mātalē Vihāra Vaṃsaya (The Chronicle of Temples in Mātalē), this ṭämpiṭavihāra was constructed in 1730 under the patronage of Piḷimatalavvē and Nugapola families with the guidance of the Buddhist monk Varāvala Thērō. It is located on Dämbāva-Mädabädda road, about 3 km west from Wahakōṭṭē junction, that is, 8 km south on Galēwela-Paḷāpatwala road. Placed on the highest terrace of the temple grounds, the ṭämpiṭavihāra faces north and used to have a maṇḍapa that functioned as a chapter-house. Comparatively smaller in size, the ṭämpiṭavihāra does not have an ambulatory. It is believed that Varāvala Therō was from the lineage of Hēratgama Ratanapāla, who belonged to the well-known Nīlagama guild of artists, who were also responsible for murals of the temples at Dambulla and Degaldōruva. The indelible stamp of this Sittara tradition of Kandyan paintings is clearly visible in the murals of this ṭämpiṭavihāra. The free and expressive style of the figures drawn and the use of light greyish blue in depicting ponds and trees are considered specific characteristics of the murals of this ṭämpiṭavihāra. Following tradition, only the life incidents of the Buddha are represented in the murals; yet the life incidents selected are uncommon. The horizontal narrative strips of wall paintings at the Dämbāva Ṭämpiṭavihāra are the narrowest panels found in the murals of the Kandyan period.
Dūnkumbura Ṭӓmpiṭavihāra, Kandy District
Surrounded by a picturesque mountainous setting, the ṭämpiṭavihāra is in the Dūnkumbura Raja Mahā Vihāra in Hataraliyädda on Galagedara-Rambukkana road about 8 km south from Galagedara. Initiated by the monk Dūnkumbure Ratanapāla, it was built in 1830. Constructed on 24 stone pillars, the ṭämpiṭavihāra has a maṇḍapa in the front that is used as a drumming hall. Originally there had been an outer wall along the ambulatory. This wall was removed to reduce the excessive loading on the structure and a new set of timber columns was introduced to support the roof during the preservation activities conducted by the Archaeological Department of Sri Lanka in 1994.
Kaloṭuvāva Ṭämpiṭavihāra, Kandy District
During the reign of Śrī Vickrama Rājasiṅghe (1798– 1815), two village headmen, Kaloṭuvāvē Gamarāla and Goḍagalē Gamarāla, led the construction of this ṭämpiṭavihāra within the premise of Kaloṭuvāva Purāna Raja Mahā Vihāra.
Western Province
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- The Tämpitaviharas of Sri Lanka
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Summary
Aṭupotdeṇiya Ṭӓmpiṭavihāra, Gampaha District
Folklore says that the revenue collector of the Hāpiṭigam Kōralē area during the Dambadeṇi period constructed this ṭämpiṭavihāra. The village where it is located was the main supplier of ola leaf that were used for manuscripts during that era. The ṭämpiṭavihāra has an unusually long cella, both exterior and interior walls of it had murals. Only faint traces of the murals on the exterior wall remain. The cella has a seated Buddha image, two standing Buddha images, and images of gods Vishnu and Skandha. The ṭämpiṭavihāra is situated 7.3 km north of Mīrigama town, off Mīrigama-Giriulla-Alawwa road.
Kӓkulandaḷa Ṭӓmpiṭavihāra, Kalutara District
This vihara is on an elevated location on Kalavellawa road, beyond the town of Agalawatta. It is assumed that Siriwardana Dēvapatirāja, a minister to either/both Parākramabāhu VI (1412– 1467) or Bhuvanikabāhu VI (1470– 1478) of the Kōṭṭē period, had sponsored the construction of the ṭämpiṭavihāra with the guidance of a monk named Kuragama Thērō. There are images of the minister and the monk painted on either side of the door on the inner surface of the front wall of the ätulgäba. In addition, there are murals of arhants, five on each wall, and a single seated image of the Buddha in the cella. These murals and the image may belong to the nineteenth century, based on their stylistic traits. The roughly square-shaped image-chamber is raised just two feet above the ground by nine short pillars and the ambulatory is placed on the ground level. There is no additional maṇḍapa in the front of the structure. The ambulatory has a parapet wall on the back and sides and its front is fully open, except for two wooden columns supporting the front eave of the hip-roof. Seven stone columns, four on the corners and one each on the sides and the back support the rest of the roof eaves.
Mӓṭikoṭamulla Ṭӓmpiṭavihāra, Gampaha District
This ṭämpiṭavihāra is situated in a vihara on Ässella road off Waḍumulla junction, about 2.5 km off Vēyangoḍa-Minuwangoḍa road. It was built by the local community in 1862. This date indicates that the ṭämpiṭavihāra tradition continued into the end of the nineteenth century. The ṭämpiṭavihāra is constructed on a short plinth. Only the sanctum is raised on stone pillars.
The Tämpitaviharas of Sri Lanka
- Elevated Image-Houses in Buddhist Architecture
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- Published by:
- Anthem Press
- Published online:
- 16 December 2021
- Print publication:
- 06 July 2021
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The Tämpiṭavihāras of Sri Lanka focuses on one distinctive Buddhist architectural practice from pre-modern Sri Lanka - the construction of Buddha image-houses on elevated wooden platforms supported by stone pillars. As a centre of Buddhism, Sri Lanka has a rich tradition of erecting Buddha image-houses, the origin of which dates to the fifth century. Yet, the ṭämpiṭavihāra tradition only existed from the thirteenth to the nineteenth centuries. The ṭämpiṭavihāra is an exceptional type of image-house, not only for its specific timeframe and unique construction technology, but also for its complex architectural conception of the Buddhist worldview and soteriology. This book examines the significant aspects of ṭämpiṭavihāra architecture and documents some of the distinctive examples of ṭämpiṭavihāra with an analysis of their architectural design and symbolic content.
Chapter 1 - The Tradition of Buddha Image-Houses in Sri Lanka
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- Book:
- The Tämpitaviharas of Sri Lanka
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- Anthem Press
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- 16 December 2021
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Summary
The Concept of Image-house in Buddhist Architecture
Buildings found in Buddhist monasteries in Sri Lanka fall into a tripartite division – ritual, ecclesiastical, and residential – signifying the Buddha, the doctrine, and the monastic order, respectively (Bandaranayake 1974, 27). The three main ritualistic buildings – the stūpa, the bōdhi-tree shrine, and the image-house – essentially preserve the memory of the Buddha. The stūpa enshrines his bodily relics. The bōdhi tree (vruksha chētiya) is associated with his Enlightenment, and finally, the image-house, through anthropomorphic imagery, symbolizes the Buddha himself. From its very inception, Sri Lankan Buddhist monastic architecture focuses ritual-and-architectural attention on these three shrines.
The main purpose of these shrines is then to provide an opportunity for devotees to evoke the memory of their Master, experience his ‘living’ presence, pay respect to him, and draw spiritual inspiration from him. These shrines are neither designed for congregational worship (although they could accommodate many devotees) nor intended to mediate (through priestly intervention or mediation) between the devotee and the sacred presence. In keeping with the Buddhist doctrine, the informed devotional practice is purely between the individual devotee and the object of his/her devotion (Bandaranayake 1974, 138). Thus, in both ritualistic and architectural sense, these shrines essentially re-enact the memory of the Buddha, his virtues, and his spiritual motivations.
In this context, the image-house occupies a special position both on account of its ritualistic primacy and its utilitarian purpose by effectively reminding a devotee of the Master's presence. The stūpa and the bōdhi tree, though more sacred as per Buddhist scriptures, represent the Buddha in an indirect way, which does not immediately bring him to mind. As many Buddhist texts record, the Buddha's presence evoked amazement, awe, and a sense of devotion among lay believers: they tried to absorb a fraction of his sublimeness merely by gazing at him, and this resulted in ecstasy, worship, and endowing him with offerings (Silva 1988, 212). People ultimately desired to have an image-shrine that represented the Buddha and to pay reverence when he was away from the monastery. The Buddha did not grant this: the Enlightened One passes into a non-apprehensible state at the end of his life, never to be reborn, and in truth, no one would see him.
Part II - Illustrations of Selected Ṭämpiṭavihāras
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- Book:
- The Tämpitaviharas of Sri Lanka
- Published by:
- Anthem Press
- Published online:
- 16 December 2021
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- 06 July 2021, pp 71-72
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Index
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- Book:
- The Tämpitaviharas of Sri Lanka
- Published by:
- Anthem Press
- Published online:
- 16 December 2021
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- 06 July 2021, pp 180-182
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Acknowledgements
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- Book:
- The Tämpitaviharas of Sri Lanka
- Published by:
- Anthem Press
- Published online:
- 16 December 2021
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- 06 July 2021, pp ix-x
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Appendix: A List of Ṭämpiṭavihāras in Sri Lanka
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
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- Book:
- The Tämpitaviharas of Sri Lanka
- Published by:
- Anthem Press
- Published online:
- 16 December 2021
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- 06 July 2021, pp 176-179
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Summary
Central Province
• Arattana Ṭämpiṭavihāra, Petiyāgoḍa, Kandy District
• Bōdhimalkaḍa Purāna Vihāra Ṭämpiṭavihāra, Haňguranketa, Nuvaraeḷiya District
• Dӓmbava Ṭämpiṭavihāra, Galēwela, Mātalē District
• Danturē Ṭämpiṭavihāra, Yaṭinuvara, Kandy District
• Doragamuva Ṭämpiṭavihāra, Uḍatalawinna, Kandy District
• Dūnkumbura Ṭämpiṭavihāra, Hataraliyӓdda, Kandy District
• Gerӓkmӓdilla Ṭämpiṭavihāra, Alawatugoḍa, Kandy District
• Gurubӓbila Ṭämpiṭavihāra, Gurubӓbila, Mātalē District
• Haňdabōva Ṭämpiṭavihāra, Hataraliyӓdda, Kandy District
• Kaňdapiṭa Ṭämpiṭavihāra, Kandy District
• Kaloṭuwāva Ṭämpiṭavihāra, Hataraliyӓdda, Kandy District
• Koṭakēdeṇiya Ṭämpiṭavihāra, Gelioya, Kandy District
• Kumbaloḷuva Ṭämpiṭavihāra, Gamhata, Kandy District
• Lēwӓlle Ṭämpiṭavihāra, Kandy District
• Mӓdabӓdda Ṭämpiṭavihāra, Galēwela, Mātalē District
• Mӓdavala Ṭämpiṭavihāra, Hārispattuva, Kandy District
• Mahavӓhӓra Ṭämpiṭavihāra, Galēwela, Mātalē District
• Makuḷutӓnne Ṭämpiṭavihāra, Veheragama, Mātalē District
• Mӓṇikkaḍawara Ṭämpiṭavihāra, Kandy District
• Mīgammana Ṭämpiṭavihāra, Wattēgama, Kandy District
• Minīmӓrūpiṭiya Ṭämpiṭavihāra, Eḷadӓtta, Kandy District
• Minīgamuva Ṭämpiṭavihāra, Galagedara, Kandy District
• Muruddeṇiya Ṭämpiṭavihāra, Hataraliyӓdda, Kandy District
• Nārangolla Ṭämpiṭavihāra, Nārangolla, Mātalē District
• Niyamgamdora Ṭämpiṭavihāra, Tavalamtӓnna, Nuvaraeḷiya District
• Ōvala Ṭämpiṭavihāra, Rattoṭa, Mātalē District
• Pamunuva Ṭämpiṭavihāra, Wālawela, Yaṭawatta, Mātalē District
• Pusulpiṭiya Ṭämpiṭavihāra, Kotmalē, Nuvaraeḷiya District
• Sivurupiṭiya Ṭämpiṭavihāra, Hataraliyӓdda, Kandy District
• Sūriyagoḍa Ṭämpiṭavihāra, Yaṭinuvara, Kandy District
• Talakiriyāva Ṭämpiṭavihāra, Pallēpola, Mātalē District
• Uḍasgiriya Ṭämpiṭavihāra, Yaṭawatta, Mātalē District
• Uḍatalawinna Ṭämpiṭavihāra, Wattēgama, Kandy District
• Unambuva Ṭämpiṭavihāra, Uḍa Palāta, Gampola, Kandy District
• Vӓhӓra Ṭämpiṭavihāra, Mādipola, Mātalē District
• Vaḷala Ṭämpiṭavihāra, Kuṇḍasālē, Kandy District
• Vӓligoḍapola Ṭämpiṭavihāra, Hataraliyӓdda, Kandy District
• Vӓliviṭa Ihaḷagama Ṭämpiṭavihāra, Hataraliyӓdda, Kandy District
• Welangahawatta Ṭämpiṭavihāra, Rattoṭa, Mātalē District
North Central Province
• Aḷut Divulvӓva Ṭämpiṭavihāra, Anurādhapura District
• Ambarӓḷi Ṭämpiṭavihāra, Hiňguruvӓva, Paḷāgala, Anurādhapura District
• Dāniyagala Ṭämpiṭavihāra, Palāgala, Anurādhapura District
• Gōnamäriyāva Ṭämpiṭavihāra, Käbitigollǟva, Anurādhapura District
• Habaraṇa Ṭämpiṭavihāra, Palugasvӓva, Anurādhapura District
• Kaḍahata Ṭämpiṭavihāra, Rambӓva, Anurādhapura District
• Maḍavala Nāmalpura Ṭämpiṭavihāra, Palugasvӓva, Anurādhapura District
• Maha Divulväva Ṭämpiṭavihāra, Kӓkirāva, Anurādhapura District
• Mahakumbukgollǟva Ṭämpiṭavihāra, Mӓdavachchiya, Anurādhapura District
• Manankaṭṭiya Ṭämpiṭavihāra, Galenbiňdunuvӓva, Anurādhapura District
• Puhulegama Ṭämpiṭavihāra, Horovpotāna, Anurādhapura District
• Saňdagala Ṭämpiṭavihāra, Toraṇaka, Kӓkirāva, Anurādhapura District
North Western (Vyamba) Province
• Aedanḍāwala Ṭämpiṭavihāra, Māspota, Kuruṇǟgala District
• Ahugoḍa Ṭämpiṭavihāra, Polgahawela, Kuruṇǟgala District
• Alawva Ṭämpiṭavihāra, Alawva-South, Kuruṇǟgala District
• Aluthēratgama Ṭämpiṭavihāra, Galgamuva, Kuruṇǟgala District
• Amuṇakolē Ṭämpiṭavihāra, Ambagasväva, Kuruṇǟgala District
• Arambēpola Ṭämpiṭavihāra, Polgahawela, Kuruṇǟgala District
• Baḍagamuva Ṭämpiṭavihāra, Kurunǟgala, Kuruṇǟgala District
• Baladora Ṭämpiṭavihāra, Halmilla Koṭuwa, Kuruṇǟgala District
• Balalḷa Ṭämpiṭavihāra, Mahava, Kuruṇǟgala District
• Bayava Ṭämpiṭavihāra, Avulēgama, Wāriyapola, Kuruṇǟgala District
• Bibilādeṇiya Ṭämpiṭavihāra, Biṅgiriya, Kuruṇǟgala District
• Bihalpola Ṭämpiṭavihāra, Kuliyāpiṭiya, Kuruṇǟgala District
• Biṅgiriya Ṭämpiṭavihāra, Biṅgiriya, Kuruṇǟgala District
• Bōgoḍa Ṭämpiṭavihāra, Wāriyapola, Kuruṇǟgala District
• Budumuttāva Ṭämpiṭavihāra, Nikawӓraṭiya, Kuruṇǟgala District
North Central Province
- Kapila D. Silva, Dhammika P. Chandrasekara
- Foreword by Amos Rapoport
-
- Book:
- The Tämpitaviharas of Sri Lanka
- Published by:
- Anthem Press
- Published online:
- 16 December 2021
- Print publication:
- 06 July 2021, pp 91-96
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Summary
Aḷutdivulvӓva Ṭӓmpiṭavihāra, Anurādhapura District
The Aḷutdivulvӓva temple dates to the Anurādhapura period, possibly to the reign of Vasabha (65– 109 CE), during which time the nearby reservoir was built. The temple premises are on the dam of its namesake reservoir. The ṭämpiṭavihāra was erected in 1744 with the sponsorship of Välipota Kumārihāmi of the Morakǟva Baṇḍāra family of local chieftains. Its four timber beams sit on ten stone pillars, with one pillar added later to support the rear cross beam. There is no balustrade for the ambulatory. Two Buddha images and two figures of deities stand on the sides of the main seated Buddha image. The temple is located 42 km northeast of Käkirāva town in Anurādhapura District, about 8 km east of Galenbiňdunuväva junction, which is on the road connecting Käkirāva to Ganēwalpola-Dacchi-Halmmillǟva.
Ambaräli Ṭӓmpiṭavihāra, Anurādhapura District
While the origins of the temple could be traced to the third century BCE, the ṭämpiṭavihāra was constructed in 1838 under the guidance of Haňdungama Indrajōti Thērō. Painters from the Nīlagama Sittara lineage executed the murals. This is a two-storied ṭämpiṭavihāra, with an extremely narrow ambulatory and a split platform on either side of the central stairway, all located on the upper level. A more spacious ambulatory surrounding the elevated ätulgäba (cella) and a small vestibule under the platforms are constructed on the ground level. These lower level constructions could perhaps be a later addition to the original twostoried image-house. Another rare feature is that the roof ridge runs on the cross axis of the cella, rather than on the longitudinal axis. The ṭämpiṭavihāra is in the Ambaräli Raja Mahā Vihāra, just north of the Hiňguruväva reservoir, about 1 km west of and 23 km north on Kalāväva-Galēwela road from Galēwela town on Kuruṇǟgala-Dambulla road.
Habaraṇa Ṭӓmpiṭavihāra, Anurādhapura District
This ṭämpiṭavihāra was built in the eighteenth century by the local community to honour a Buddhist monk who had impressed King Kīrti Śrī Rājasiṅghe with his virtuous conduct. Elevated on 11 short stone pillars, the ṭämpiṭavihāra has a relatively narrow ambulatory with no handrail. Eight masonry stumps were erected at a later period along the periphery of the ambulatory for additional support.