The Mahawamsa tells how the sacred footprint was imprinted by the departing Buddha on his third visit to Lanka, but the site did not become an object of regular Buddhist pilgrimage until the Polonnaruwa period, when Vijayabahu I built resting houses for pilgrims and King Nissankamalla himself, in the year 1201, climbed to the top and worshipped the spot.
The Muslim tradition of a footprint of Adam, first of the prophets, goes back to gnostic sources as early as the Mahawamsa itself. According to the legend, Adam was hurled from Paradise for his disobedience and stood in penance for a thousand years on one foot at the top of Adam's Peak, after which he was reunited with Eve on Mt. Arafat overlooking Mecca. By the ninth century, this footprint was consequently considered one of the most sacred sites in the world.
Buddhist devotees who climb the Peak regard God Maha Sumana Saman as their benevolent protector. Buddhism was introduced to Sri Lanka during the reign of King Devanam Piya Tissa (307-266 B.C). He was the grandson of King Pandukabhaya (437-366 B.C), the pre-Buddhist founder of Anuradhapura, capital of Lanka, which lasted for 1500 years up to the middle of the 9th century AD.
It is believed that the first person to discover the Sacred Footprint was King Valagambahu (104-76 BC) while he was in exile in the mountain wilderness, better known to our people as "Sri Pada Adaviya" (Domain of Sacred Footprint), to escape the marauding Cholians. He had been led to the summit of the mountain by a deity in the guise of a stag. Thereafter not only ordinary pilgrims but Royalty with their court retinue paid homage to the Foot Print of the Buddha from ancient times. The Sinhalese kings alone, in their devotion and persistence made the Peak accessible to the crowds of devotees who annually trekked the mountain.
The first historical mention about Sri Pada comes during the reign of Vijayabahu. Professor Senarath Paranavitana states: "It is in the reign of Vijayabahu" (1065-1119 AD) we have the earliest historical evidence in chronicles and inscriptions by the cult of the Footprint on Adam's Peak. It is recorded of this monarch that he, having seen the difficulties undergone by the pilgrims on their way to worship the Buddha's footprint on Samanthakuta dedicated the village named 'Gilimale' to provide for their needs. Stone inscriptions of Vijayabahu have been found at Gilimale and Ambagamuwa confirming the statement of the chronicle.
The thousands of pilgrims who make their annual pilgrimage to Sri Pada today perhaps do not realize the difficulties their ancestors had to undergo in order to pay their need of homage at the Sacred Foot Print. Whatever route they undertook to ascend the Peak their difficulties must have been almost insurmountable. Marco Polo (1254-1324 AD) who visited the Peak in the 14th century remarked that in places flights of steps were out in the rocks but none upwards and towards the summit.
The mountain has been climbed for at least 1000 years. King Vijayabahu (1065-1119 AD) built shelters along its route, work continued by Parakaramabahu the 2nd (1250-1284 AD) who cleared jungle & built a road & bridges to the mountain.
King Nissankamalla (1198 AD-1206 AD). is stated to have visited the Samanthakuta with his four-fold army and worshipped the Footprint with great devotion. He had re-granted the Village Ambagamuwa and it has been recorded in an inscription found in a cave known as Bhagavalena. He had constructed a concrete slab to protect the Footprint.
A Pali poem "Samantha Kuta Vannama" by a monk named Vedeha in the 13th century confirms the increasing interest shown by the Sinhala-Buddhists to the cult of this Footprint. In our recorded history, a good number of ancient kings have visited the mountain from time to time. Parakramabahu the 2nd (1250-1284 AD) visited the Footprint and paid homage. His minister, Devaprathiraja constructed roads leading to the mountain and installed iron chains on iron posts to make the ascent easy and conducted great festivities in celebrating to worship of the Footprint. Parakramabahu's son, Vijayabahu, and other kings like Vikramabahu, Vimaladharmasuriya (1592-1603), his son King Narendrasinhe (1705-1737) were among Sinhala Kings who had visited the Footprint to pay homage.
King Vimaladharmasuriya constructed a silver umbrella over the Footprint. King Sitawake Rajasinhe (1581-1593), the ferocious warrior king, who strode in to battle against Portuguese at the age of eleven & throughout his reign inflicted heavy defeats on Portuguese at Mulleriyawa (Mulleriyawa marshy land had turned into a red flood with the blood of the slaughtered Portuguese) & held the Portuguese Fort in Colombo under siege (besieged Portuguese were reduced to survive on slaughtering dogs & chasing cats & rats for meat), had also visited the Footprint. Sri Vijaya Rajasinghe (1738-1745 AD) had also visited the mountain. King Kirthi Sri Rajasinhe (1746-1778) during whose reign, Buddhist renaissance took place had visited the Footprint and restored to the temple properties frozen by King Sitawake Rajasinhe, who was told, by the Buddhist monks, that patricide was an almost eternal sin & couldn't be redeemed during his lifetime. Kirthi Sri Rajasinhe also donated the village, Kuttapitiya and the copper plate charter in support of this donation is still in existence.
The first historical mention about Sri Pada comes during the reign of Vijayabahu. Professor Senarath Paranavitana states: "It is in the reign of Vijayabahu" (1065-1119 AD) we have the earliest historical evidence in chronicles and inscriptions by the cult of the Footprint on Adam's Peak. It is recorded of this monarch that he, having seen the difficulties undergone by the pilgrims on their way to worship the Buddha's footprint on Samanthakuta dedicated the village named 'Gilimale' to provide for their needs. Stone inscriptions of Vijayabahu have been found at Gilimale and Ambagamuwa confirming the statement of the chronicle.
The thousands of pilgrims who make their annual pilgrimage to Sri Pada today perhaps do not realize the difficulties their ancestors had to undergo in order to pay their need of homage at the Sacred Foot Print. Whatever route they undertook to ascend the Peak their difficulties must have been almost insurmountable. Marco Polo (1254-1324 AD) who visited the Peak in the 14th century remarked that in places flights of steps were out in the rocks but none upwards and towards the summit.
The mountain has been climbed for at least 1000 years. King Vijayabahu (1065-1119 AD) built shelters along its route, work continued by Parakaramabahu the 2nd (1250-1284 AD) who cleared jungle & built a road & bridges to the mountain.
King Nissankamalla (1198 AD-1206 AD). is stated to have visited the Samanthakuta with his four-fold army and worshipped the Footprint with great devotion. He had re-granted the Village Ambagamuwa and it has been recorded in an inscription found in a cave known as Bhagavalena. He had constructed a concrete slab to protect the Footprint.
A Pali poem "Samantha Kuta Vannama" by a monk named Vedeha in the 13th century confirms the increasing interest shown by the Sinhala-Buddhists to the cult of this Footprint. In our recorded history, a good number of ancient kings have visited the mountain from time to time. Parakramabahu the 2nd (1250-1284 AD) visited the Footprint and paid homage. His minister, Devaprathiraja constructed roads leading to the mountain and installed iron chains on iron posts to make the ascent easy and conducted great festivities in celebrating to worship of the Footprint. Parakramabahu's son, Vijayabahu, and other kings like Vikramabahu, Vimaladharmasuriya (1592-1603), his son King Narendrasinhe (1705-1737) were among Sinhala Kings who had visited the Footprint to pay homage.
Among the artifacts devised to ascend then almost inaccessible peak were massive iron chains affixed to stanchions of the same metal secured to the bare rock face. The chains were secured to the stanchions with rivets of iron and bronze. Commenting on the ancient artifacts on Sri Pada, the Englishman Robert Percival, who served with the British garrison in Colombo in the early nineteenth century, notes: "The iron chains on the rock face of Adam's Peak have the appearance of being planted there at a very early date, who placed them there or for what purpose they were set up there is difficult for anyone to know". The beliefs and superstitions of the natives present difficulties. Whatever it is, all evidence indicates that the Peak was in the limelight long before the recorded history of the Island. Remains of these artifacts are still evident. Early pilgrims to the peak made use of these chains to hoist themselves up to the summit.
Source - http://sripada.org/
Source - http://sripada.org/
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