Poson

The religious and cultural awakening

Premasara Epasinghe

In the history of humanity, Buddhism is the first Religion with a universal message of salvation. Buddhism was born in Northern India, at Saranath, in the vicinity of the beautifully snow capped Himalayas. At the inception, Buddha - The Great Teacher – Exalted One, had only five followers – Kondanna, Bhaddhiya, Vappa, Mahanama and Assaji. Buddhism, thereafter made rapid progress.

Today, there are about six billion followers throughout the world. The majority of them is in Asia. Sri Lanka can proudly boast as an “Epic centre of Theravada or Hinayana Buddhism.” Mahayana Buddhism spread in China, Japan and Thailand and to a certain extent in Tibet too.

Out of the twelve months in the calender, the month of June or Poson, (according to the Sinhala and Buddhist calendar) is the most important month for the Sri Lankan Buddhists next to Vesak. It marks the official introduction of Buddhism to Sri Lanka, which revolutionized the entire social, cultural, economic, structure and life of Sri Lankans. The radiant human being, Arahat Mahinda’s verse which were uttered from the top of Mihintale Ambastale rock summit:-

Samanamayan Maharaja
Dhammarajassa Savaka
Thaveva Anukampaya
Jambudipa Idasatha

(Honourable King, we are the Disciples (monks) of the Buddha - “Dharmaraja”. Through compassion towards you’ll, we came from the Island of Rose Apple – Jambudivapa – India)

The above stanza signalled and echoed the biggest change for the future, ever recorded in the history of this country – Sri Lanka. A new life began. A new heritage dawned. It was to a certain extent, the advent and the beginning of a civilized and disciplined Nation. It all began on a Poson Pura Pasalosvaka Poya Day with the arrival of Arahat Mahinda and his retinue monks Ittiya, Uttiya, Sambala, Baddhasala, Sumana and lay disciple Bhanduka and the meeting of King Devanampiyatissa who was on hunting expedition to Mihintale from the city of Anuradhapura marked a biggest cultural and Religious Revolution in Sri Lanka.

This year’s – 2013 Poson Pura Pasalosvaka Poya Day falls on Sunday, 23, June 2013.

The story of how Buddha Sasana or Buddhism officially established and deep rooted in Sri Lanka is an interesting episode.

It all happened on a Poson Full Moon Poya Day. The historical facts reveal that Sri Lanka and India had close social, political, economic and trade relations from times immemorial.

Even during the time of Gautama Buddha, Sri Lankan history records that two leading traders namely Tapassu and Balluka arrived in Sri Lanka at “Gokarnatitta” Port, Trincomalee along with Buddha Relics of the Blessed One’s - “Hair locks”. They were instrumental in constructing the Dagaba known as “Girihanduseya”. This may be the first stupa built in Sri Lanka before the official advent of Buddhism. This means, that there were Buddhist settlements in this area before Arahat Mahinda’s arrival. Of course, the official introduction of Buddhism took place during the Anuradhapura period when King Devanampiyatissa was the ruler. As the king accepted Buddhism and the Royalty became Buddhist followers, and main sponsors of Buddhism for others it was plain sailing, to accept this philosophy. It became the State Religion.

Emperor Asoka foremost Royal Patron of Buddhism and the first monarch to rule over an United India was one of the greatest kings of India. As a Mauryan king, Asoka, ascended to the throne after the death of his father Bindusara. He was keen in extending the borders of his kingdom and he took upto a Policy of “Digvijaya” and extended his territories. He declared war against Kalinga. The chronicles record that about 100,000 were killed and 150,000 captured by Asoka’s campaign. It was one of the “Bloodiest Battles” recorded in Indian History. Emperor Asoka, became a worried man after this victory. He was perturbed by this massive “Blood Bath”. Mentally, he suffered. During this time a Novice monk namely Nigrodha, introduced his Teacher Moggaliputtatissa to Emperor Asoka, who became a devoute Buddhist. Now, Asoka, became an Epitome of Dharmavijaya. He was so attached to Buddhism, he donated his son and daughter Prince Mahinda and Princess Sanghamitta to the Order or Buddha Sasana. It was the biggest and the greatest sacrifice. In the meantime, this Great Emperor Asoka, sent Buddhist Missionaries to the Asian Region and sent his own son Arahat Mahinda to Sri Lanka. Undoubtedly, this was the most valuable Precious Gift, Sri Lankans were fortunate to receive. This Greatest Treasure, was received on Poson Poya Day. The Sri Lankans were so grateful to Arahat Mahinda, they called him with utmost honour and reverence and with Great Respect as “Anubuduhimi Mahinda Thera” - or as “Second Buddha” Undoubtedly, he was our Second Buddha.

Buddhism is a thinking Religion – It’s a philosophy meant for the wise. There is no Blind Faith in this philosophy and Buddhist does not believe in a God as their Saviour or Master. Buddhism is meant for the Intelligent.

Arahat Mahinda, before expounding the “Essence of Buddhism Tested the IQ of the King Devanampiyatissa to make sure whether the King of Sri Lanka posses the intelligence to grasp the Buddhist Doctrine – Philosophy.

This question and answer discussion between Arahat Mahinda and king Devanampiyatissa can be considered as the “First Intelligence Test”, recorded in the Great Chronicle Mahavamsa, in the History of Ceylon.

For the benefit of our readers, I quote Mahavamsa Chapter XIV – Line 16:- (The place – Missaka Pabbata Mountain Area)

“What is the name of this tree, oh King.”
“This tree is called a Mango Tree.”

“Is there yet another Mango Tree, besides this? And are there any Mango trees and yet other tree?”

“Sir there is this Mango Tree.”
“Thou has shrewd wit, Oh Ruler of Men. Hast thou kinsfolk, oh king”

“There are many Sir.”
“Are there also some who are not they kinsfolk.”

“There are more of those than my kinsmen.”
“Is there anyone besides the kinsfolk and the others.”

“There is myself Sir.”
“Good, thus has a shrewd wit. Oh Ruler of Men”

(Mahawamsa – XIV – Line 16)

After, explaining the purpose of his visit to Sri Lanka, his mission Arahat Mahinda delivered to the King and his retinue of Ministers and security officers - “Chullahattipadopama Sutta.”

Quote -

Dhunatha Macchuno – Seminnatagaranya Kunjjavo
Pahaya Jati Samsaran
Dhukkassanthan Karissati
(Majjima Nikaya)

Start; set for the; observe the Doctrine of the Buddha. The Blessed One; Destoryes the armies of the Mara (Evil one), like an Elephant crushing a House made of Bamboos. If one observes this Doctrine and Discipline with Diligence; He will overcome Birth in the Samsara and realize the end of suffering.

Through the Royal Patronage, extended to Buddhism, it was deeply rooted in Sri Lanka. There would have been earlier, religious beliefs such as worshipping of Nature – Trees, sun, as unseen Gods. The new Philosophy introduced to the people was centred round loving kindness, compassion and Equanimity. All activities – social, economic, cultural, personal took a more Humanitarian Aspect. Thus Buddhism became the springboard from which all aspects of Personal life and it became an “Art of Living.”

On the second day, Arahat Mahinda and his retinue was invited to the capital Anuradhapura and the king and Queen Anula, Ministers and other state officials offered them Alms. Arahat Mahinda, after alms delivered a sermon - “Bhuttamodanawa” (the sermon delivered after partaking Alms), quoting a verse from Pethavattu.

It was during king Devanampiyatissa’s Reign the first official Dagaba Thuparama was constructed in Anuradhapura. A rich tradition of Art and Architecture, culture, beautiful majestic serene Buddha Statues. Buddhist Monuments and massive Dagabas were constructed. The peaceful living helped Anuradhapura, Polonnaruwa area to be self-sufficient and giant Tanks were built for agricultural purposes. With the advent of Buddhism, there began literary activities and Great Buddhist scholar, poets, such as Buddhaghosa, Dharmasena, Gurulugomi, Buddhaputra, Sri Rahula, Wettewe, Parakramabahu II etc followed contributed immensely to enrich the Buddhist literature.

The Temples became the crest jewels of Buddhist Education. Mahavihara became the centre of Education Historical Books – Mahavamsa, Chulavamsa, Dharmapradipikava, Amavatura, Butsarana, Saddharmaratnavaliya, Pansiyapanas Jataka Potha, Kausilumina, Kavayasekaraya, Pujavaliya, Budugunalankaraya were some of Books, out of many written after the advent of Buddhsim.

A notable feature of Buddhism and its missionary activities were that, they never forced anyone to become a Buddhist. The Buddha instructed the monks “go now and wander for the welfare and happiness of many out of compassion for the world for the benefit. Welfare and Happiness of many.” The Great “Buddhaputra Arahat Mahinda”, son of Emperor Asoka too followed the Blessed One to the letter. There was no “Blood-shed” in propagating Buddhism in Ceylon or anywhere else in the world.

The birth of Sangha Sasana and Bhikkuni Sasana – order of the Nuns had its birth after the advent of Buddhism on Poson Full Moon Poya Day. We, Sri Lankans became productive citizens and agriculture flourished. The message of Arahat Mahinda had the biggest impact on us. Therefore, more than any Poya, on this Poson Full Moon Poya day, the Sri Lankan Buddhist pay their highest respect, honour and reverence to Arahat Mahinda and to his sister Sangamitta for establishing the Buddha Sasana or the Buddhist Doctrine.

Arahat Mahinda Thera had the distinction of establishing Bhikkhu Sasanaya – Order of the monks. Once, he ordained a local Sinhala Prince Arittha, the order of the Bhikku Sasana began.

The advent of Buddhism had a direct impact on our Arts, Paintings, Sculpture and language and literature. Also with the arrival of Arahat Therani Sangamitta, later, bringing a sapling of the Bo-Tree from Buddha Gaya, which was planted at Mahameuna Uyana at Anuradhapura, developed a “Bodhi Culture”, which became part and parcel of the Sinhala Buddhists culture. Even today, we pay our reverence to Bo-Tree with Bodhi Poojas.

It should be mentioned here the Sri Lankan Buddhists are greatly indebted to Emperor Asoka of India, Araht Mahinda Thera, Arahat Meheni – Nun Sanghamitta and King Devanampiyatissa and they pay their highest reverence to them on Poson Poya Day. Millions flocks to Anuradhapura and Mihintale today. All Buddhist Temples are filled to the rafters.

The Great Arahat Mahinda Thera, who propagated Buddhism in Sri Lanka, passed away at the age of eighty (80) years, during the reign of King Uttiya.

On this significant day, let us remember the message of Dalai Lama to the world on Religious Harmony, at the Inter-Faith seminar on Preservation of Religious Harmony – Co-Existence and universal peace. He stressed the value of Religious Harmony. Buddha never attacked or criticised other Faiths or Religions.

I conclude this article on Poson, quoting a poem that comes to my mind composed by that Great Catholic Priest late Rev Father Marcelline Jayakody. My humble earnest wish is to see the Father’s sentiments will be fruitful in this “Dharmadipa”.

Yana yana Hematenama Veherak Sediyan
Veherak Nethi Tenaka Veherak Hediyan
Dutu Hematenama Sil Suwadak Hemiyan
In yana Panividaya Nuwanata Deniyan
Let there be construction of Vehera, Vihara and Dagabas everywhere
Construct a vehera in a place where there is no vehera
Everywhere, eminate the Fragrance of virtue and fill the air
Let this noble message be transmitted to their brains
May the Triple Gem Bless You!

Arahant Mahinda’s arrival: archaeological evidence

Sirisaman Wijetunge

There are two rock inscriptions referring to Arahant Mahinda. One of these rock inscriptions is in Rajagala, Ampara, and the other is in Mihintale.

The inscription from Rajagala with the name of the Arahant Mahinda stands out as the most important document with regard to religion as well as history. It mentions that Ittiya Thera was named as Idika. This becomes very important as information in the chronicle regarding Mahinda Thera’s visit to Sri Lanka is corroborated by contemporary inscription. In the record Mahinda Thera and Idika Thera are introduced as ‘Ima-dipa patamaya idiya agatana’ (who came here by the good fortune of this land). This refers to the historical anecdote of Arahant Mahina’s arrival. As the name of Ittiya Thera is mentioned, it goes to prove that Ittiya, Uttiya, Sombala and Baddasala Theras mentioned in the chronicle did actually come here. This record also conforms that the ashes of Mahinda Thera were distributed among the Sri Lankan temples for entombment in stupas.

The Mahawansa mentions it as follows: “The lord of earth (Uttiya King) had many ceremonies performed during the week and had a pyre built at the Badhamalaka of Theras in the eastern direction. He had the beautiful bier brought there circumbulating the (site of the) Great Stupa had it placed on the pyre and performed the last rite. Having got the relics collected, he caused a cetiya to be built there. Taking half the relics the Ksatriya (King Uttiya) had Thupas built at chetiya-Pab-batha and also at all the monasteries.” (Mahavamsa - chap xx 42 – 47).

As the script of the record of rock inscription of the Brahmi letters belong to the second century BC, it is clear that the stupa in Rajagala was completed not too long after the demise of Arahant Mahinda Thera. Our attention is drawn to the archaeological evidence of the advent of Arahant Mahinda Thera to our land in the 3rd century B.C. This is confirmed by our ancient chronicles like Dipavamsa, Mahavamsa and the Samantha Pasadika.

As mentioned above, here the rock inscription from Rajagala mentions not only the names of Arahant Mahinda Thera and Uttiya Thera. This valuable rock inscription was discovered and interpreted by Prof. Senarat Paranavitana, the former Archaeological Commissioner of Sri Lanka as follows:

“We have already pointed out that contents of these records are Buddhist in nature and that there is evidence in them to establish to Buddhism by early rulers of Ceylon was due to the influence of the Maurya Emperor Asoka and this is what the chronicle narrated at great length. The agreement of chronicles and our epigraph on this point is emphasized by Inscription No. 468 (at Rajagala) making the site of a stupa in which were enshrined the ashes of Arahant Mahinda Thera together with those of Uttiya Thera.

It is well known that Arahant Mahinda Thera was the missionary who arrived in Ceylon (Sri Lanka) from North India, to spread the teaching of the Buddha and Ittiya Thera who accompanied him to Ceylon.” (Inscription of Ceylon Vol. 1 by Prof. Senarat Paranavitana 1970 Dept. of Archaeology). The rock inscription is Rajagala as follows:

‘Yeima dipa ptamaya idiya agatana
Idika thera mahinda theraha tube’
The meaning of this Rajagala rock inscription is as follows:

This is the Stupa of the Elder Idika and Elder Mahinda who came to this land by its foremost good fortune.”

This inscription record consists of two lines of writing in Brahami script of third Century BC with regard to this inscription. Prof. Senarat Paranavitana further said that the association of Arahant Mahinda Thera with Idika Thera is mentioned in particular of their visit to Ceylon (Sri Lanka).

The other archaeological evidence of the advent of Arahant Mahinda Thera and retinue to Sri Lanka in the third Century BC is situated in Mihintale.

Statues made of the Theras Mahinda, Ittiya, Uttiya and Baddasala are referred to in an inscription of Mahadhatika Mahanaga King (9-21 AD) in Mihintale. This is indicated on the bedrock on the right side of the upward climber, beside the steps leading to the upper terrace at the site. This inscription though not contemporary with Mahinda Thera is important as it refers to the making of statues of the above named Theras. This also is an instance of the description of the matter connected with the missionary party of Mahinda Thera, mentioned in the chronicle by an inscription of the date close to the event. Basically the arrival of Arahant Maha Mahinda and retinue is evident by the above two rock inscriptions and the chronicles of our land.

(The writer is the former Asst. Director of the Dept. of Archaeology and the Media Consultant of the Central Cultural Fund of the Ministry of National Heritage and Cultural Affairs.)

Canonical story of Arahant Mahinda

Sapumal Keenawinna

Arahant Mahinda’s choice shows the clear difference he wanted to point out between a normal saint and a Buddhist saint. The best way to see the truth is walking from darkness up into light. Janussoni was enlightened when he heard the Buddha’s expanded version of elephant footprint simile. Just because the footprint was large in length and breadth, it does not help picture the big elephant. There can be dwarf female elephants with feet large in length and breadth.

Likewise there can be other non-Buddhist saints who stay away from the sins; most sins are listed in the sutta. A big elephant if fathomed only by seeing the whole being.

So the real Buddhist saint should be understood, or the real accomplishment of wisdom should be understood, by the realisation and the practice of four noble truths, originally taught in Buddhism. The sutta is hard to understand in one go. However, if studied carefully, the sutta helps us develop the idea that the modern-day concept of comparing Buddhism with other religions is not theoretically correct. Every religion has its unique features, and so has Buddhism: four noble truths, for one.

Although the message seems simple and clear, it is hard to convince it to a run-of-the-mill. It is this background that led, or forced, arahant Mahinda to inquire the intellectual capacity of King Devanampiyatissa to get the message.

Many scholars, especially Westerners, entertain the theory that Buddhism encourages only the saintly life. Arahant Mahinda gives the lie to this famous misconception with his subsequent sermons of Peta Vatthu, Vimana Vatthu, Devaduta Sutta and Balapandita Sutta, which mostly discuss the way a Buddhist should behave as a layperson. For instance Peta Vatthu illustrates the fate of evil-doers and Vimana Vatthu focuses on what the virtuous can await.

The third council in fact remains significant and weighty since it paved way for the establishment of the teachings in nine different countries; hence Arahant Mahinda set foot in Lanka, one of the countries then known as Thambapanni, to establish Buddhism.

The background for the third council was created 218 years after the Buddha’s demise, in Emperor Asoka’s regime. Despite his notoriety for military offensives, Asoka turned into a different personality following the encounter with a novice monk. The emperor soon grew interest in the teachings.

He channeled a great deal of state funds to the welfare of Buddhism, earning the wrath of powerless brahmins. Brahmins obviously had issues with the upbringing of Buddhism, and they had been scheming for the downfall of Buddhism. One strategy was entering the monk order and living as they desire. This was infiltration, one can say. This strategy proved effective as people became embarrassed and disappointed over the behaviour of some monks. They did not care to assume it was a brahmin strategy to put Buddhism into shame.