Recollecting Mahindagamanaya and King Devanampiyatissa on Poson Poya Day

Neetha S. RATNAPALA

BUDDHISM: Poson is commemorated in the island as one of the chief religious events. Devotees throng to Mihintale, and it is declared a public holiday.

Buddhism would not have thrived in Sri Lanka but for this wonderful day. It was on the full moon day of Poson (June) that Thera Mahinda reaching the island appeared on Mihintala rock.

Poson is not only an anniversary, a day for illumination and celebration, but a day for meditation, devotion and concern for life of all beings on the earth. The Buddha’s message of Metta, Karuna, Muditha, Upeksha was introduced to the islanders through Thera Mahinda and later Therini Sangamitta.

Mihintale rock emerge as a rock on which our civilisation was built following King Devanampiyatissa’s refuge in

 the Buddha Dhamma and the Sanga. Sri Lankan inscriptions, literature, art, sculpture and architecture all had their beginnings following this event.

Historically speaking, to this day, Mihintala stands unaffected by weather, isolation, and the enveloping fauna and flora. The wind seems to whisper the message of Thera Mahinda again and again to the successive generations of the island, to respect all beings.

The great chronicles Deepavamsa and Mahavamsa, give us interesting information on the arrival of Thera Mahinda in Sri Lanka in 3rd Century B.C.

According to the Deepavamsa great preparations had been made by Thera Mahinda for his mission to Sri Lanka. Deepavamsa also provides an ethical justification for the introduction of Buddhism to Sri Lanka.

‘Thambapanni is covered and enclosed by the over-clouding darkness of ignorance and of (worldly) existence; ruined by envy and selfishness, and cannot rise from the delusions which are produced by the fault of idleness.

It has entered on a wrong way and goes far astray from the true path; it is exhausted, entangled like a ball of string and covered with blight; it is (feeble) like ‘Munja’ or ‘Babbaja’ it has entirely been subdued by obstacles and passions in consequence of the obscurity of error and of the darkness of ignorance and of (worldly) existence; it is covered, pervaded, veiled, overshadowed and girt around with that great darkness, the obscurity of error’ (Oldenberg - lbid p. 170).

Mahavamsa while giving a briefer account of such observations deals in more detail on historical information on Asoka’s appointment as vicero at Ujjayani; the name and social background of the Thera Mahinda’s mother and the reason for delaying the mission to Sri Lanka, as being the old age of King Mutasiva and the crowning of his son Devanampiyatissa as king.

Deepavamsa also speaks of delay of Thera Mahinda’s visit, by thirty days, and that the Thera visited Vidisa to preach the doctrine to his mother.

The Vamsathhapakasini gives us a few more details on the Thera Mahinda and his visit to the island. It mentions that the Thera’s arrival in Sri Lanka was in the 236th year after the passing away of the Buddha.

The Thera’s mother’s name is Vedisadevi. It also relates how Asoka was sent as the victory of Avanthi to Ujjayini and met Vidisadevi who bore him Mahinda and Sangamitta (the Thera and Therini).

The coronation of Asoka had taken place according to Pali chronicles 218 years after the death of the Buddha, i.e. 488 - 487 B.C. Mahavamsa mentions Muttasiva as the father of 10 sons.

Tissa, Devanampiyatissa being the second of the lot, Uttiya, Mahasiva and Suratissa are the brothers of Devanampiyatissa who reigned simultaneously in different parts of the country.

Some could have been regional rulers - a raja or maharaja, it is also mentioned that his brother Mahasiva was devoted to Thera Bhaddasara one of the members of the Thera Mahinda’s mission.

The only work attributed to this king is a Vihara called Nagarangana in the east. Geiger also assumes this to be in the east to the city of Anuradhapura - probably Mihintale.

Devanampiyatissa who succeeded to the throne is said to have reigned for forty years. Uttiya, Mahasiva and Suratissa ruled Anuradhapura while the fourth Mahanaga, is said to have founded a dynasty in the Southern Kingdom of Rohana with Mahagama as the capital.

Although Muttasiva - Devanampiyatissa’s father reigned for nearly six years - The Pali Chronicles spent little space to cover the important events of his reign.

However we can conjecture that due to his efforts in establishing ties with contemporary Mauryan monarchs Devanampiyatissa was able to build up relations with Asoka, so much so, that they are presented as Adittha - Mitta, or as pen pals in modern reference, as Devanampiyatissa had been unseen friend of Asoka.

After he ascended the throne, he is said to have sent great gifts to the Mauryan Emperor. A four member delegation carried the gifts from Jambukola (Jaffna District) to Pataliputra the Mauryan capital. This took them fourteen days seven by foot and seven by sea.

Acknowledging the gifts, Asoka conferred honours on the four members of the embassy and in turn sent the king, gifts needed at the coronation ceremony and medicines. He also informed Devanampiyatissa that he (Asoka) had taken refuge in the Buddha, the Dhamma and the Sanga.

These envoys returned with such friendly ties in twelve days and Devanampiyatissa was consecrated for the second time on the full moon day of Vesak. The sending of gifts through envoys into the court of Asoka, some interpret as having been done through acceptance of the greatness of Asoka.

The entire Sri Lankan historical sources the main references (contributions) on Theravada tradition the great chronicle Chulavamsa of the 4th century and the Mahavamsa of the 6th century, Samanta Pasadika, the Vinaya commentary by Buddhaghosa of the 5th century Vamsatthappa Kasini or Mahavamsa-Tika and a great number of chronicles dealing with the history of relics, Stupas, the Bodhi tree etc. - is loosely called the ‘Vamsa Literature’.

Except for some variations in detail all these contain a fairly consistent account of Asoka and his immediate predecessors.

Though there was criticism from some western scholars on the authenticity of information in those sources they turned more favourable as other evidence from archaeology and epigraphy came to light.

It is mentioned in the Mahavamsa that Asoka who was attracted to Buddha’s doctrine was convinced that his patronage of Buddha would not be complete until and unless a child of his entered the Sangha (Buddhist order). Accordingly not only Mahinda his son but daughter Sangamitta too were ordained.

They thus came to play the enviable role of missionaries to establish Buddhism earning for them the position of historical heroes in our tradition. Taking into account a problem faced in today’s Sangha society, Asoka too faced the same as some monks joined the order for privileges. The need arose for purge and reform.

Asoka did not hesitate to patronise the cleaning process, with the assistance of some senior monks. This certainly had a big impact as the reformed sangha undertook to propagate the doctrine not only within Asoka’s empire but also outside the boundaries - it was such a mission that arrived on our island on the historic Poya full moon day in the middle of the year - which is celebrated today as Poson.

The first encounter of Thera Mahinda with Devanampiyatissa gives in greater detail, than Deepavamsa, which some critics highlight as a tendency on the part of the author of Deepavamsa to editing.

It is mentioned in the chronicles that the king was engaged in hunting - of a wicked or perverse form Paduttharupam? The words spoken by Thera Mahinda sounding strange or non-human, and ‘amanusim vacam;’ but after the conversion by Thera Mahinda the king appeared erudite and intelligent ‘Panditum buddhisampannam’ or showing great knowledge Mahavamsa goes further about a meeting on the first evening of the visit where a sermon was delivered to an audience comprising Gods and Deities.

The Mahavamsa deals in detail about the first week of the Thera’s visit, devoting nearly 272 verses for this purpose.

Deepavamsa too devotes some stanzas for the purpose but not in such detail as the Mahavamsa, however there is agreement on about six Suttas delivered by the Thera by both Vamsas. Both chronicals also give references to the interest of King Devanampiyatissa in constructing a great Stupa.

While the author of Mahavamsa indicates it to be Ruwanweliseya believed to glorify Dutugemunu by whose order it was constructed, in its later chapters, Deepavamsa interprets this as not the great Ruwanveliseya but later chapters, Deepavamsa interprets this as not the great Ruwanaveliseya but Thuparamaya built by Devanampiyatissa to the South of the city.

The Deepavamsa goes further providing us with the names of the two elephants used in the work of fixing the boundary of Mahameghavan - namely Mahapaduma and Kunjara, which is not found in Mahavamsa.

Historically, it is important that the two chronicles agree on the sequence of events as well as the details of the events covering the period of the establishment of Buddhism in the island. The dedication of Missaka Pabbatha and its re-naming as Cetiyapabbata.

The arrival of Buddha relics, in the island Queen Anula’s desire to be ordained as a Bhikkuni - it is mentioned that Queen Anula with 500 other maidens and 500 women of the Royal harem observed the ten precepts, awaiting the arrival of Sangamitta Therini, for Thera Mahinda could not ordain Bhikkunis.

Arittha’s second mission to Asoka - here Devanampiyatissa sent Arittha his own nephew. On the arrival of Sangamitta with the Bodhi tree, the author of Mahavamsa exaggerating his great attachment to the Bodhi tree hints at the jealousy of Asoka’s second queen Tissarakkha, and her plans to destroy the tree.

The Deepavamsa also mentions that on departing from the Bo- sapling he cried and looked at it through tears. The king taught the Bodhi tree should not even be injured with a knife.

On the advice of Thera Mogguhputta, he arranged for the ceremony of sending the sapling - and it is mentioned that through Asoka’s faith the branch severed itself.....The acquisition of the great Bodhi tree (Mahavamsa)

Subsequently when the great Bodhi tree was thus established for the welfare of the islanders Anula with her company ordination from Therini Sangamitta and attained Arahathood. (Coming of the Bodhi Tree - Mahavamsa)

Deepavamsa also comes out with some names of Sangamitta’s companions - Uttara, Hema, Mahaderi, Masagalla, Aggimitta, Tappa, Matta, Pabbatacchinna, and Dhammadasiya. The Mahavamsa mentions that she arrived here with eleven Theris, but none is named.

The importance of Mahinda’s visit is highlighted in both chronicles. The Deepavamsa mentions the contributions of the Thera to the following. The putting up of

* Tissarama

* Chetiyapabbata (Situl Pavva)

* Bodhi Tree at Mahameghavana

* Vessagiri

* Colakatissa

* Monasteries for the Sangha at every Yojana

* Mahapela

The Mahavamsa too makes reference to all these with exception of Colakatissa, but emphasises on two nunneries Devanampiyatissa, has established - known as Upasika-Vihara and Hatthahaltika a monastery (built near the elephant’s stable post).

The Deepavamsa also gives a list of celebrated Theris in about 44 verses while these details are missing in Mahavamsa probably because Deepavamsa was a chronicle maintained by the Bhikkuus, but no reference is made to the nunneries gifted by the king.

Mahavamsa brings to an end the Thera Mahinda’s influence on the island with the death of the Thera and his retinue, and the death of Theri Sangamitta and her companions all during the reign of Uttiya - king Devanampiyatissa’s brother.

Deepavamsa also mentions the death and the funeral rites of the Thera Mahinda. The great Bodhi-tree in the beautiful Mahamegha-grove in the island of Lanka lasts bringing about the welfare of the people of Lanka and the progress of the faith.

Mihintala rock stands unshaken, reminding us of the visit of Mahinda on Poson Poya. To this day it is venerated by devotees and the Bhikkus and Bhikkunis as well as visitors to the island.