Pilikuttuwa, which is very often spelt “Pilikuththuwa” or less often “Pilikuttuva”, can claim to be the most picturesque rock temple in Gampaha District. It’s perfect example of a Sinhalese forest monastery. Good news is: Though not far away from the capital Colombo and the International Airport and Negombo beach and Pinnawela elephant orphanage, Pilikuttuwa has not yet been put on the tourist map. This is to say: If you are looking for a heritage site in a highly attractive setting and want to get an impression of genuine monastic life of Buddhist monks in Sri Lanka and hope for a travel experience in perfect solitude, undisturbed by the crowds, Pilikuttuwa is definitely a place to consider for your itinerary. It’s actually an off-the-beaten path destination – though Pilikuttuwa is really worth a visit, as there’s a lot to see at this enchanting place.
Location of Pilikuttuwa Rajamaha Vihara
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The forest monastery known as “Pilikuththuwa Raja Maha Viharaya” or ”Pilikuttuwa Rajamaha Vihara” is situated in the largest forest area of the otherwise densely populated Gampaha District, very close to Maligathenna, which is the district’s highest hill. Surprisingly, Pilikuttuwa is situated in only 3.5 km distance from Yakkala, which is at the main road (A1) from Colombo to Kandy, and 8.5 km from Gampaha, the district capital.
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Driving distance from the center of Colombo is 35 km (in northeastern direction 26 km, as the crow flies) and 31 km from the International Airport (in southeastern direction 21 km, as the crow flies). Pinnawela Elephant Orphanage is 62 km to the northeast.
History of the Pilikuttuwa rock monastery
The name “Pilikuttuwa Rajamaha Viharaya” indicates, that the monastery was founded by a king, as only royal monasteries are entitled to bear the name “Rajamaha”, which translates to “king great”. The Pilikuttuwa monastery claims to have been founded already by the first Buddhist king of Sri Lanka, Devanampiyatissa from Anuradhapura, who reigned in the mid 3rd century B.C. Though the name of the king is not mentioned, three rock inscriptions have also been found at drip ledges, the Brahmi characters and content of which actually allow dating them back to the early Anuradhapur period. One of the Brahmin inscriptions reads that the temple was donated to the “Sangha of all cardinal directions”, meaning the Buddhist order. This is a formula used in inscriptions from the pre-christian centuries. However, the same inscription mentions the name of a donor: “The gift of Aggibhuti, brother of Cavalry Officer, to the Sangha of the four directions present and absent.” This content indicates it is from the centuries A.D. Only later inscriptions, though still from the Anuradhapura period, usually mention names of specific monks who were the beneficiaries or the names of lay people (viz. the donors) who were not kings. However, a quite simple inscriptions which may be from the pre-christian centuries, has also been found. It only contains the name of the cave, Dakina Lena.
Pilikuttuwa Rajamaha Vihara is one of the Buddhist temples with highest numbers of ancient monastic rock caves in Sri Lanka. It claims to have 99 monastic caves identified by ancient drip ledges, also known as kataran. Drip ledges are cut above the opening of the rock shelter in order to prevent rain water from flowing along the rock surface into the interior. Actually, about 80 drip-ledged caves have yet been identified and marked with numbers. Rock shelters are usually called caves in Sri Lanka, although the correct term would be “half-caves” for cavities under overhanging rocks. The scientific name for such a “cave” is abri. Abris were often used as shelters and abodes by hunter-gatherers. So it comes to no surprise that according to archaeological excavations Pilikuttuwa was already inhabited during prehistoric times.
King Walagamba, another highly important Buddhist king living before Christ, is also believed to have taken refuge in the caves of Pilikuttuwa. But you should be aware: There is almost no cave or rock temple to the south of Anuradhapura not connected to this Sinhalese king, who is known as Vatthagamani Abhaya from the chronicles written in Pali language.
Some of the abris or caves are inhabited by reclusive monks today, though most monks of the Pilikuttuwa monastery live in brick-built structures, most of them modern, but some are from the Kandiyan period, probably from the 18th century.
Pilikuttuwa Rajamaha Vihara is one of the Buddhist temples with highest numbers of ancient monastic rock caves in Sri Lanka. It claims to have 99 monastic caves identified by ancient drip ledges, also known as kataran. Drip ledges are cut above the opening of the rock shelter in order to prevent rain water from flowing along the rock surface into the interior. Actually, about 80 drip-ledged caves have yet been identified and marked with numbers. Rock shelters are usually called caves in Sri Lanka, although the correct term would be “half-caves” for cavities under overhanging rocks. The scientific name for such a “cave” is abri. Abris were often used as shelters and abodes by hunter-gatherers. So it comes to no surprise that according to archaeological excavations Pilikuttuwa was already inhabited during prehistoric times.
King Walagamba, another highly important Buddhist king living before Christ, is also believed to have taken refuge in the caves of Pilikuttuwa. But you should be aware: There is almost no cave or rock temple to the south of Anuradhapura not connected to this Sinhalese king, who is known as Vatthagamani Abhaya from the chronicles written in Pali language.
Some of the abris or caves are inhabited by reclusive monks today, though most monks of the Pilikuttuwa monastery live in brick-built structures, most of them modern, but some are from the Kandiyan period, probably from the 18th century.
Small circular path in Pilikuttuwa
The preaching hall, known as Darma Salawa in Sinhala, is located close to the entrance gate and car park of the monastic premises of Pilikutuwa. It was build in 1910.
The nearby Bo-tree terrace, Bodhi maluwa, has in fact two trees, though they appear to form only one crown. They are called “prince tree” and “princess tree”, as they are believed to have been planted by a royal prince and princess.
Besides the Bo-tree platform, there are an ancient stone pond, the Vihara Lena housing the shrine room with Buddha images and the Chaithya lena with a the stupa, four typical elements of a classic Buddhist monastery in Sri Lanka. Once you have passed the Boo tree you will not miss the small stupa which is the landmark of Pilikuttuwa due to its location within a rock shelter.
The nearby Bo-tree terrace, Bodhi maluwa, has in fact two trees, though they appear to form only one crown. They are called “prince tree” and “princess tree”, as they are believed to have been planted by a royal prince and princess.
Besides the Bo-tree platform, there are an ancient stone pond, the Vihara Lena housing the shrine room with Buddha images and the Chaithya lena with a the stupa, four typical elements of a classic Buddhist monastery in Sri Lanka. Once you have passed the Boo tree you will not miss the small stupa which is the landmark of Pilikuttuwa due to its location within a rock shelter.
Chaitiya Lena in Pilikuttuwa
The Chaithiya Lena contains the main stupa of the Pilikuttuwa complex. Originally, “chaitiya” was a word used for early cave temples in India that were artificial dug into the rocks. However, the meaning of the term changed in the Theravada Buddhist tradition. Sri Lanka’s Chaithiyas and Southeast Asia’s Chedis are structures also known as stupas or dagabas. Thus, “Chaithiya Lena” means “stupa cave”. Indeed, it’s a whote stupa under an overhanging rock.
Visitors of Pilikuttuwa can walk along two different circular routes, both start at Pilikuttuwa’s landmark stupa of the Chaithiya Lena. One turning left in front of this rock will lead to the top of the turtleback rock of Pilikuttuwa and will take about one hour, wheras the smaller one requires only half an hour and starts by crossing the “cave” wherein the stupa is placed.
Visitors of Pilikuttuwa can walk along two different circular routes, both start at Pilikuttuwa’s landmark stupa of the Chaithiya Lena. One turning left in front of this rock will lead to the top of the turtleback rock of Pilikuttuwa and will take about one hour, wheras the smaller one requires only half an hour and starts by crossing the “cave” wherein the stupa is placed.
Chaitiya and Vihara Lena in Pilikuttuwa
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Recling Buddha in Pilikuttuwa's Vihara Lena
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Seated Buddha in Pilikuttuwa's Vihara Lena
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Vihara Lena
Close to the Chaithiya or stupa is a typical cave temple transformed to an “image house” during the Kandyan perion. Caves surving as image houses now wer initially constructed to house monks, too. They were later on converted into a shrine room, because lay visitors in particular expected to find an opportunity to meditate or pray in front of Buddha statues. Pilikuttuwa’s Vihara Lena is decorated with typical Kandy paintings, though they are younger than the Kandy period, they are from the British colonial period, when the Kandyan cave painting tradition continued to be perfomed.
The ceiling of the rock cave is decorated with the typical Kandyan art decorations of geometrically stylized lotus flowers. The large reclining Buddha, though covered with a Kandyan style coating now, is believed to be from the much earlier Polonnaruwa period (11th to 13th century).
The ceiling of the rock cave is decorated with the typical Kandyan art decorations of geometrically stylized lotus flowers. The large reclining Buddha, though covered with a Kandyan style coating now, is believed to be from the much earlier Polonnaruwa period (11th to 13th century).
painted Portuguese soldier as Dvarapala
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Kandyan painting of Vessanthara Jataka in Vihara Lena
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ceiling paintings of signs of the zodiac
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A unique sujet is a Portuguese soldiers armed with a sword , appearing to guard the entrance to the shrine room. Everybody knows, that the Christians did not protect but destroy or occupy sacred sites of other religions. For example, the Portuguese bishops of Goa, who were in charge of Christians in Sri Lanka, too, were highly fanatic destroyers of other religions’ heritage. So, how can it be, that a Portuguese soldier protects a Buddhist temple? The answer is indicated by the term “apotropaic”. The depiction of the Portuguese soldier in Pilikuttuwa has the same function as sculptures of warriors and demons at other temple doorways. Evil is abhorred by evil. Many gates of Asian temples are protected by depictions of awesome figures, deterring or hindering other terrifying demons from entering the temple. Thus, the paintings depicting a Christian soldiers in this case replaces the Davarapalas, the common doorkeepers of Asian temples.
The typical Jataka paintings telling stories from the previous lifes of the Buddha show colonial influence, as King Vessantha, the main character of the most popular of these Jatakas, is wearing socks and Queen Manthree was drawn as a normal woman. Sun and moon and illustrations of hells are shown in the temple murals, too. The ceiling is decorated with astrological signs of the zodiac. They are called the 12 lagnas of the astrological chart.
The typical Jataka paintings telling stories from the previous lifes of the Buddha show colonial influence, as King Vessantha, the main character of the most popular of these Jatakas, is wearing socks and Queen Manthree was drawn as a normal woman. Sun and moon and illustrations of hells are shown in the temple murals, too. The ceiling is decorated with astrological signs of the zodiac. They are called the 12 lagnas of the astrological chart.
stupa platform of Chaitya Lena
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between Chetiya Lena and Thoppigala Lena
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inside Thoppigala Lena of Pilikuttuwa
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Thoppigala Lena
The small circular path is winding through the rock formations just behind the white stupa of the Chaitiya Lena. Just behind it are impressively large overhanging boulders. The rock formation was such that it formed a large habitation. In one cave, bones from prehistoric times have been unearthed.
The last and most southern rock shelter of this group seems to be flat. From the outside, you cannot see that there is a natural cavity in the shape of a hemisphere allowing you to stand upright in the rear, as the height is of the apex reaches about 2 m from the floor. It’s the Thoppigala Lena, which translates to “hat rock cave”, because the circular hole has the outline of a hat. It is this rock shelter where archaeological excavations carried out in 1995 have revealed some early pottery and colourd beads as well as coins from the medieval Polonnaruwa and Dambadeniya periods.
The said natural hollow has niches which are perfect places to keep small items such as gems hidden. King Walagambha is said to have used this cave to store his treasures and the queen’s cloths, “Pili-kotthuwa” meaning “cloths fortress”. Another story has it, that the surrounding villages provided apparel to the kings.
The last and most southern rock shelter of this group seems to be flat. From the outside, you cannot see that there is a natural cavity in the shape of a hemisphere allowing you to stand upright in the rear, as the height is of the apex reaches about 2 m from the floor. It’s the Thoppigala Lena, which translates to “hat rock cave”, because the circular hole has the outline of a hat. It is this rock shelter where archaeological excavations carried out in 1995 have revealed some early pottery and colourd beads as well as coins from the medieval Polonnaruwa and Dambadeniya periods.
The said natural hollow has niches which are perfect places to keep small items such as gems hidden. King Walagambha is said to have used this cave to store his treasures and the queen’s cloths, “Pili-kotthuwa” meaning “cloths fortress”. Another story has it, that the surrounding villages provided apparel to the kings.
Devala Lena area of Pilikuttuwa Viharaya
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Ancient wooden bridge in Pilikuttuwa
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entrance of Pilikuttuwa monastery at car park
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Devala Lena
Pilikuttuwa Rajamaha Vihara’s main complex which is still (or again) inhabited by monks is the Devala Lena. This name translates to “gods’ cave”. This part of the forest monastery is a pleasant rock garden. Besides monks abode, the dining hall and a bathing well are built in this complex of several ancient caves and modern structures. Such an area inhabited by monks is called an Awasa.
Ancient wood bridge
There is another interesting feature integrated into the Devala Lena complex. The close to the caves and modern buildings inhabited by monks. Right in the centre. an ancient wooden bridge crosses a small stream. This is one of the quaintest sights in Pilikuttuwa. The bridge is said to have its origins in the Dutch colonial period (17th/18th century). Indeed, it is one of the 2 oldest wooden bridges existing in Sri Lanka today, besides the slightly older and much larger Bogoda Bridge. This small wooden bridge of Pilikuttuwa was renovated by Archaeological department recently.
Longer circular path in Pilikuttuwa
The Devala Lena with the ancient wooden bridge is not far from the car park. So you can quickly reach the central stupa in the Chaitiya Lena again to start another hike which will lead you to the main vantage point, taking about one hour up and down, though distances are not far and the walk will be not exhausting. You just need some time to enjoy the views and study some natural and cultural sights along the jungle path.
Samadhi Buddha in the Upper Viharaya
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rock shelters between Vihara and the summit
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Logan at the rock boulders of Pilikuttuwa
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Upper Viharaya
Returning to the Chaitiya Lena and Viharaya Lena, you this time have to turn left in order to walk along the longer path exploting further rock shelters of Pilikutthuwa. After only a few meters you will see a stairway to a platform with another cave temple, which is the Upper Viharaya. There is a small in seated Buddha Buddha statue in Samadhi posture inside the cave. The wall painting paintings are from the second half of the 19th century.
Group of Rock Shelters
Returning to the ground level and taking the next path uphill, you cross another group of half-caves in a labyrinth of boulders. A Yoda Puswela (Giant creeper) spreads through a huge area. It is believed to be at least 500 years old.
part of Pilikuttuwa's giant creeper
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Giant creeper Yoda Puswela
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Hindu shrine halfway to the top
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Dig Thalawa, Gal Mala and Maligathenna
The summit of the Pilikuttuwa hills forms an open rock plain called Dig Gala or Dig Thalawa, more than 1 km long and reaching a hight of more than 200 m above sea level. Another name for this summit plateau is Balun Gala, which translates to “look-out”.
From here you can see the Gal Mala jutting out from the green jungle. The vertical drained pattern of its surface is quite unique among Sri Lanka’s rock formations.
On the the other side, to the east, the withe stupa on the highest hill is that of Maligathenna. In fact, it’s the highest elevation of Gampaha District.
From here you can see the Gal Mala jutting out from the green jungle. The vertical drained pattern of its surface is quite unique among Sri Lanka’s rock formations.
On the the other side, to the east, the withe stupa on the highest hill is that of Maligathenna. In fact, it’s the highest elevation of Gampaha District.
view from Dig Thalawa to Gal Mala of Pilikuttuwa
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vantage point Dig Thalawa summit
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view from Pilikuttuwa's summit to Maligathenna
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Surroundings of Pilikuttuwa
The entire area to the south of Yakkala is crowded with ancient sites. Pilikuttuwa, Maligathenna, Koskanawela, Uruwela, Miriswatta, Warana and Petthagangala formed the major cluster of monastic caves in Western Sri Lanka during the Anuradhapura period. It's a rewarding full-day excursion from Colombo or Negombo. However, not many drivers know the exact locations of the places of interest. The arcadian landscape with all those rarely visited heritage attractions is locally known as Siyane Korale.
