Ritigala is an ancient Buddhist monastery in Sri Lanka. The ruins and rock inscriptions of the monastery date back to 1st century BCE. It is located 43 km away from the ancient monastic city of Anuradhapura[1].
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At 766 m above sea level, and 600 m above the surrounding plains, Ritigala is the hightest mountain in northern Sri Lanka. The modern name Ritigala is derived from the ancient name Ariṭṭha Pabbata (Dreadful Mountain), mentioned in the Mahavamsa. Ritigala mountain range Ritigala mountain range consists of four peaks of which the main and the highest peak at the south of the range is named Ritigala Kanda. Ritigala mountain range, a 3776-acre (1582 ha) Strict Nature Reserve, one of the well inventoried bio diversity hot spots in the Dry Zone of Sri Lanka is managed by Department of Wildlife of Sri Lanka together with Forest Department of Sri Lanka.
Ritigala Kanda rises to an elevation higher than the other main tourist attractions of north central plains, namely Sigiriya, Dambulla and Mihintale. Then again at an altitude of 2513 ft, Ritigala Kanda is comparatively a low mountain. The significance of this topographical feature lies in the cumulative effect of abrupt sheerness of the massif, its wooded slopes and wet microclimate at the summit. During the North East monsoon (December to February), Ritigala experiences the highest rainfall (125 cm) of entire dry zone. The combination of mist and cloud which encapsulate the crest during South-West monsoon (May to September) results in a high vapor condensation, and therefore, a moist earth at a time when the plain below is gripped in drought.
The wet micro climate therein at Ritigala is a singular occurrence in the north central plains, the ancient Sri Lanka’s “Wewe Bandi Rata” meaning “the land of rainwater reservoirs” in Sinhalese. Then again, Ritigala is steeped in history, woven in legend and epic and shrouded in mythology and mist.
In spite of its enormous significance, Ritigala remains one of the numerous “off the beaten track” culture and eco travel destinations of Sri Lanka. Ritigala isn’t alone in its degrading fate: numerous other tourist attractions, destinations of immense ecological and cultural value have been faded out in view of the splendor and grandeur of UNESCO World Heritage Sites of Anuradhapura, Polonnaruwa, Sigiriya and Dambulla. That is in spite of most of such “off the beaten track” eco and culture destinations being located within the convenient circuit of Sri Lanka’s Cultural Triangle itself. With all its diversity in topography, geography, terrain & climate, Sri Lanka being a compact island of just 65,525 square kilometers (25,299 Sq. miles), traveling from one site to other wouldn't be too tiring or time killing. It is always few hours drive even when arriving at sharply contrasting terrain & climate.
The climate at the summit is in sharp contrast to the climate at the foot; it is cooler in comparison to hot and dry climate of the region. Its rainfall records the highest in the whole of dry zone surrounding it by a good margin during the northeast monsoon of dry zone of the tropical island of Sri Lanka. The mist and cloud cover which encapsulate the summit during the south-west monsoon of Wet Zone of the island, results in high vapor condensation, in turn, turning the earth moist when the plains all around are in drought. Ritigala mountain range Ritigala mountain range consists of four peaks of which the main and the highest peak at the south of the range is named Ritigala Kanda. Ritigala mountain range, a 3776-acre (1582 ha) Strict Nature Reserve, one of the well inventoried bio diversity hot spots in the Dry Zone of Sri Lanka is managed by Department of Wildlife of Sri Lanka together with Forest Department of Sri Lanka.
Ritigala Kanda rises to an elevation higher than the other main tourist attractions of north central plains, namely Sigiriya, Dambulla and Mihintale. Then again at an altitude of 2513 ft, Ritigala Kanda is comparatively a low mountain. The significance of this topographical feature lies in the cumulative effect of abrupt sheerness of the massif, its wooded slopes and wet microclimate at the summit. During the North East monsoon (December to February), Ritigala experiences the highest rainfall (125 cm) of entire dry zone. The combination of mist and cloud which encapsulate the crest during South-West monsoon (May to September) results in a high vapor condensation, and therefore, a moist earth at a time when the plain below is gripped in drought.
The wet micro climate therein at Ritigala is a singular occurrence in the north central plains, the ancient Sri Lanka’s “Wewe Bandi Rata” meaning “the land of rainwater reservoirs” in Sinhalese. Then again, Ritigala is steeped in history, woven in legend and epic and shrouded in mythology and mist.
In spite of its enormous significance, Ritigala remains one of the numerous “off the beaten track” culture and eco travel destinations of Sri Lanka. Ritigala isn’t alone in its degrading fate: numerous other tourist attractions, destinations of immense ecological and cultural value have been faded out in view of the splendor and grandeur of UNESCO World Heritage Sites of Anuradhapura, Polonnaruwa, Sigiriya and Dambulla. That is in spite of most of such “off the beaten track” eco and culture destinations being located within the convenient circuit of Sri Lanka’s Cultural Triangle itself. With all its diversity in topography, geography, terrain & climate, Sri Lanka being a compact island of just 65,525 square kilometers (25,299 Sq. miles), traveling from one site to other wouldn't be too tiring or time killing. It is always few hours drive even when arriving at sharply contrasting terrain & climate.
the caves are very ancient and they are very important for school children as well as they can find some cave pictures there. Legends Legends abound on Ritigala. One of mysterious aspect is the belief of powerful medicinal herbs found near the crest. A herb called “Sansevi” is believed to have awesome power of conferring long life and curing all human pain. Then again, according to the legends, all vegetation on Ritigala is protected by Yakkas, the guardian spirits of the mountain. The venerable Prof. Walpola Sri Rahula Maha Thera (1907-1997), a Professor of History and Religions at Northwestern University, a Buddhist monk scholar in his “History of Buddhism in Ceylon”, narrates: The term “Yaksa” denotes superhuman beings worthy of respect. It is possible that it was applied, by an extension of meaning, also to some pre-Buddhistic tribe of human beings, aboriginal to Ceylon.
The legend has it that Prince Pandukhabaya (3rd century BC) was assisted by Yakkas during his battles against his 8 uncles at the foot of Ritigla. Another legend refers to a duel of two giants, most possibly Yakkas, named Soma and Jayasena. Soma being killed in the duel, Jayasena became a legend.The lone long-ranger of Ritigla According to popular belief, non-human Lord Hanuman of supernatural powers, who could rise up to the occasion & become bigger than the task assigned, become bigger than the problem (with apologies to Suda Murthy of Infosys, India: How I taught my grandmother to read) flew, jump, traveled over Ritigala, by accident, dropped a chunk off a mountain of Himalaya range he was carrying from India to Lanka for its medicinal herbs. Lord Rama's brother, Prince Lakshmana was mortally wounded in battle & only a rare herb in the Himalaya could save his life. Well, come to think of it, the pocket of vegetation of healing herbs & plants at the strange mini-plateau at the summit of Ritigala, which is distinct from the dry-zone flora of the lower slopes & surrounding plains at Ritigala could perhaps be accounted for.
The spy who found her Well, that was during the epic battle. Lord Hanuman has visited Lanka on a previous occasion too. That was when he was sent by Lord Rama in search of his consort Sita. It was King Ravana, a devotee of God Siva, who seized Sita from Parnasali in India, the holy hut of Lord Rama & brought her to Asok Vana, a beautiful park at Seetha Eliya (close to Nuwara Eliya or Little England, as the British called it three millennium later) on the Pusparaga (Dadumonara) an air chariot-without touching her. (The handsome Peacock logo of Air Lanka, the predecessor of Sri Lankan Airlines & successor of Air Ceylon, is a stylized version of Rawana’s air chariot.) Having found the location where Sita was held, Hanuman then made use of Ritigala Kanda as launching pad to take one hell of a simian leap across to South India. Incidentally, Ritigala is in fact the highest prominence between the central plains of Sri Lanka & coast of Southern India.
The ascent of Ritigala Mountain at reservoir Ruins of Ritigala monastery are located on the eastern side of the mountain at the foot of the gorge which separates the main peak from the northern ridge of the range. The ruins cover an area of 24 hectares (60 acres). The monastery precinct begins at the office of the on-site branch of Department of Archeology of Sri Lanka close to the foot of the reservoir named Banda Pokuna. The ancient man-made reservoir is an impressive feet of engineering with a bund of polygonal plan completing a circumference of 366 meters. The construction of the reservoir is credited to King Pandukabhaya (437 -367 BC). The reservoir possibly served a ritual bathing purpose, with visitors bathing herein before entering the monastery. The order of ritual bathing tank, ruins of entrance complex and a pedestrian path seem to indicate devotees in large numbers visiting the monastery. We will only be following an ancient path. The procession is similar to that of Kataragama where pilgrims begins with a cleansing bath at Kataragama Manik river and end with an offering to the God Skanda, the much adored and benevolent Hindu deity of Kataragama at the main shrine.
Bubbling streams, huge boulders & noble trees We follow the edge of the reservoir in a clockwise direction to arrive at the other bank. We cross the bed of the stream feeding the reservoir. The steep steps here onwards lead up to a beautifully constructed pavement, a stone path 1.5 meters wide that meander upwards through the forest. It links all the major buildings of the monastery, in perfect harmony with huge boulders, mighty trees & burbling streams of the sylvan environment. The stone cut path that testifies to superior craftsmanship is beautifully laid with interlocking four-sided slabs of hewn stone. Still more, it is edged with proportionate curbstones. Overhanging branches over & along the stone path provide shade and shelter to such an extent, even during the fierce High Noon of dry zone, the sunrays onto the path is reduced to a soft glow. It’s a lovely herein along the sheltered and paved path. The three large circular platforms at intervals along the pavement allow us to take a rest.
Stone bridges, raised platforms & courtyards Then we are at the remains of some extraordinary stone structures named double-platforms, which are characteristic of Ritigala & other forest monasteries such as Arankele, Veherabandigala and the western monasteries at Anuradhapura. Spreads over an area of about 120 acres are about 50 such double platforms. We are free to take any path that our heads turn and find ruins. Then again, we are in a dense jungle, as such we need to close ranks and stay close together so as not to get lost. Moreover we need to be guided not to cross paths with the snakes.
Raised platforms formed by retaining walls of massive stones are found in pairs, linked together by a stone bridge. The main axis of the combined platforms is set exactly east west. The structures were then most possibly roofed & divided into rooms. These are believed to be used for solitary practices such as meditation, as well as congregational functions such as teaching & ceremony. We take the path over a stone bridge, then following a part-restored pathway, trek a few meters to the right-hand (east) laid with interlocking ashlars and then to the first major clearing & we are at the ruins of a monastery hospital, where we can still see the medicinal herbs-leaves & roots-grinding stones and huge stone cut Ayurvedic oil baths. The pavement continues straight ahead to reach one of the roundabouts. About 20 meters before reaching the round about, a path heads off to the right, leading through enormous tree roots to a lookout, reached by a stone high above a burbling stream. Further up is another lookout. Then we encounter an artificial waterfall contrived by placing a stone slab between two rocks.
Another 500 meters & we reach two further sunken courtyards. The first courtyard contains a large double platform structure, one of the largest stone structures in the entire monastery; one of the platforms preserves the remains of the pillars which once supported a building. A few meters beyond lies the second courtyard & another large double platform.
Extreme austerity at Ritigala Monastery With the exception of few broken granite Buddha statues in a number of caves, Ritigala has none of the traditional icons of Buddhist temples: no bodhi tree, no stupas. The first Lanka Vihare (temple) was founded near Ritigala at the foot of the mountain in the second century BC. The Aritta Vihare was founded a century afterwards. Royals proved generous patrons. In the ninth century AD, King Sena made endowment of the monastery, a larger complex higher up the slope for a group of Buddhist ascetics called the Pansukulikas (rag robes) monks who devoted themselves to extreme austerity in search of supreme enlightenment.
Such was the detachment of these wilderness bound Buddhist ascetics from the traditional life of Buddhist monks at village temples, their robes were simply cleaned, washed and repaired rags, mostly shrouds picked up from cemeteries, in line with one of the thirteen ascetic practices (Dhutanga) outlined in Buddhism.
Decorated urinals: symbolic act of dissociation with ritualistic excesses The only example of representational carving to be found at Ritigala is in the form of decorated urinals that consist of urine cup, drain hole and foot supports. It is believed that these decorated stones were meant to depict the architectural and ritualistic excesses of the orthodox monastic chapters to which the Pamsukuilikaa (monks devoted to extreme austerity) were opposed. It is also argued that the act of urination on decorated urinal stones was for them a symbolic act of dissociation.
(bunpeiris chat) But then again, it is unlikely ascetics would frown upon an innocuous product of the human labor and human skill. Perhaps it could well be that a couple of craftsmen in utter good humor, by offering decorated urinals, gave their best shot to piss off the serene ascetics. If such was the event, then the spirited craftsmen found no success in their stone-borne tease, since the ascetics too seem to have tolerated same in equally good humor. But then again, such decorated urinals are found in some other cultural sites of Sri Lanka too. Perhaps, it would be safer to assume the craftsmen depressed in the absence of opportunity to showcase their skills in traditional sculpture went about decorating the urinals, in a way to soothe themselves and in a way to disassociate themselves from the ultimate minimalism of the monastery.