Abayagiriya Viharaya

Abhayagiri vihāra is situated in Anuradhapura, Sri Lanka. It is one of the most extensive ruins in the world and one of the most sacred Buddhist pilgrimage cities in the nation. Historically it was a great monastic centre as well as a royal capital, with magnificent monasteries rising to many stories, roofed with gilt bronze or tiles of burnt clay glazed in brilliant colors. To the north of the city, encircled by great walls and containing elaborate bathing ponds, carved balustrades and moonstones, stood "Abhayagiri", one of seventeen such religious units in Anuradhapura and the largest of its five major viharas. One of the focal points of the complex is an ancient stupa, the Abhayagiri Dagaba. Surrounding the humped dagaba, Abhayagiri Vihara was a seat of the Northern Monastery, or Uttara Vihara.

The term "Abhayagiri Vihara" means not only a complex of monastic buildings, but also a fraternity of Buddhist monks, or Sangha, which maintains its own historical records, traditions and way of life. Founded in the 2nd century BC, it had grown into an international institution by the 1st century AD, attracting scholars from all over the world and encompassing all shades of Buddhist philosophy. Its influence can be traced to other parts of the world, through branches established elsewhere. Thus, the Abhayagiri Vihara developed as a great institution vis‑a‑vis the Mahavihara and the jetavana Buddhist monastic sects in the ancient Sri Lankan capital of Anuradhapura.

King Valagamba and Abhayagiri

It is recorded in the chronicles[citation needed] that Abhayagiri Dagaba was established by King Valagamba during the period of his second reign, from 89-77 BC. A young Brahmin named Tiya (Tissa) declared war against him. Tiya was deluded by the prophecy of another Brahmin that was destined to be king. Before the arrival of Bhikkhu Mahinda, who brought Buddhism to the island, Brahmins held the highest place in society. After the establishment of the Buddhist sangha on the island, however, they lost their supremacy, and were replaced by the sangha. Some Brahmins converted to Buddhism, while others revolted. Tiya, who enjoyed the support of his community, lived both in and outside of Sri Lanka, and was therefore very powerful.

At the same time, seven Tamil chiefs landed at Mahatittha with a mighty army. Valagamba, a good diplomat, realized that his forces were too weak to fight against both of these enemies and tried to rid himself of them by making them fight each other "like a palm leaf cutting itself". He sent a message to Tiya that he could have the kingdom, provided he managed to defeat the foreign invaders. Tiya agreed, advanced with his forces to meet the Tamils, and was vanquished by them. The Tamils, elated by their success, advanced towards Anuradhapura and defeated the King, who was forced to abandon the throne and go into hiding in the mountains. As the King, defeated in battle, was fleeing Anuradhapura, a Jain priest of Giri Monastery, which had been built by King Pandukhabaya near the northern gate of the city, cried out: "The great black Sinhala is fleeing." The king thereupon resolved, "if my wish (of regaining the kingdom) is fulfilled, I will build a Temple here."

During the Beminitiya Seya or period of famine and foreign rule which followed, Vattagamani Abhaya took refuge in the mountain region amassing troops until, after more than fourteen years of exile, he marched on Anuradhapura in 89 BC and defeated the last Tamil king, Bhatiya. In fulfillment of the vow made on the day of his defeat, one of his first acts was to build the Abhayagiri Vihara on the site of the Giri monastery. Mahatissa Thera of Kupikkala was appointed its Chief Incumbent as a mark of gratitude for his support in the fight against the invaders. Abhayagiri thereafter became a symbol not only of religious, but also of national, resurgence, as it signaled the end of Brahmin and Jain influence in the country.

According to the chronicles, the name Abhayagiri Vihara originated from the names of King Vattagamani Abhaya and of the Giri priests who lived in the Jain monastery. However, since most ancient monasteries were built around a hillock, or giri in Sinhala, (for example the Vessagiri, Meghagiri or Chetiyagiri monasteries) it is possible that the name Abhayagiri symbolizes the monastery created by Vattagamani Abhaya after his recapture of the kingdom surrounding the hillock known as Digapasana, now inside the Abhayagiri complex.
The golden age of Abhayagiri

The accession of King Mahasena in the 3rd century AD saw the suppression of the Theravada doctrine practised by the Mahavihara monks. The king prohibited the giving of alms to them and went as far as to demolish the buildings of the Mahavihara and re‑use their materials for the construction of new buildings at the Abhayagiri. The accession of Mahasena ushered in the golden age of Abhayagiri. After the Buddha's Tooth Relic was brought to Sri Lanka in the 4th century, Abhayagiri was selected to house it for public veneration.

Faxian, a Chinese monk, recounted:

    Ten days from now, Buddha's tooth will be brought out and carried to the Abhayagiri Monastery... on both sides of the road; the king sets images of the Five Hundred Forms which the Buddha assumed in his previous existence.

By the time Faxian came to Sri Lanka in search of the Dhamma and visited Abhayagiri in 412 AD, it had developed into a leading Buddhist centre of Sri Lanka. By the 7th century, Abhayagiri Vihara consisted of four mulas (literally "families", fraternities or grouped institutions for religious teaching): the Uttara‑mula, Kapara‑mula, Mahancthpa‑mula and Vahadu‑mula, all of which have now been located and identified through archaeological excavations, research and epigraphical evidence. In the course of time, Abhayagiri had developed into a well‑organized religious and educational institution having well established relations with China, Java and Kashmir.

According to the Chinese text Biqiuni-zhuan, the biography of the bhikkhuni compiled by Shi Baochang in 526 AD, and the biography of Gunavarnam and Sanghavarnam, the Sinhala nuns gave the second Upasampada, or higher ordination, to the Chinese nuns. According to another Chinese source, in 426 AD, eight Sinhala nuns arrived in Nanjing, the capital of the early Song dynasty (420‑77 AD), on a foreign merchant ship owned by man named Nandi. Consequently, three more nuns, headed by Tissara, arrived in Nanjing. Thus in the year 434, over three thousand nuns received their higher ordination for the second time in the presence of more than ten Sinhala nuns headed by Tissara at the Nanjing Temple in China.

It is also recorded that there were religious contacts between Sri Lanka and Java through the Abayagiri Vihara, at least toward the end of 8th century, as described by a fragmentary inscription from the Ratubaka plateau in central Java. This inscription records the establishment of "the Abhayagiri Vihara of Sinhalese ascetics trained in the sayings of jinas [Buddhas]." Commenting on this record, J.G. de Casparis observes, 'The most important detail is the name of the foundation, the Abhayagiri Vihara.
Supression and destruction

Abhayagiri Vihara appears to have been a center for Theravadin Mahayana and Vajrayana teachings; as such, it was seen as heretical by more conservative, Mahavihara monks.

Periodic South Indian invasions, especially in the 9th century in the reign of Sena I, almost half a century of Cola rule and the subsequent abandonment of the capital, Anuradhapura, led to the disintegration of the Abhayagiri Vihara. Despite efforts by Vijayabahu I and Parakramabahu I in the 13th century to renovate and resurrect the temple, its gradual destruction in the course of time could not be averted, particularly after the final transfer of the capital from Polonnaruwa in the Rajarata, or King's Country, to an alternative location in 1215 as a result of repeated Maga invasions.

A dark era of eight hundred years engulfed Abhayagiri Vihara until its rediscovery in the 1880s awoke scientific and scholarly interest in the abandoned and vandalized ruins. Mistakenly identified at first as Jetavana Vihara, they were photographed and drawn by specialists in the late 19th century, while the Department of Archaeology, established about the same period, undertook excavation and conservation work of some of the edifices at the beginning of the 20th century.
Architectural decoration
The Abhayagiri dagoba.

The architectural elements of the buildings excavated at Abhayagiri Vihara clearly reflect the social beliefs and religious practices prevalent at the time. Although Buddhism was the state religion and the principal doctrine followed by the majority of the population, the influence of other local beliefs, particularly Hinduism, were considerable, and are expressed in the architecture of the period. The design of entrances, for example, illustrates the practice of placing buildings under the protection of a guardian deity.

The two slabs erected on either side of the foot of the flight of steps leading to a building are known as guard stones (Muragal). They are usually carved, although plain guard stones have also been found. Among the Hindu symbols represented on these stones, the most common, apart from the Pot of Abundance and Kalpavrksa, is the figure of the Nagaraja, or anthropomorphic King Cobra. The best example of these, and one of the finest guardstones yet discovered, was found at the Ratnaprasada in Abhayagiriya, and illustrates the degree of perfection reached by the sculptors of Abhayagiri. Lotuses and punkalas are indicative of plenty. Representations of the lotus are of particular significance in agricultural societies where they symbolize the daughters of the guardian deity of rain. The elephant figure at the Eth Pokuna is also a symbol of water.

The principal Buddhist guardian deities are frequently indicated by the animal vehicles of the particular gods, particularity on the guard stones. A good example is furnished by the exquisite statues on either side of the entrance to Abhayagiri Stupa. The head‑dress of one of the statues is a conch while that of the other is a lotus. Representing Sanka and Padma, the two principal treasure houses of Kuvera, they are believed to have been erected to ward off any evil or danger that might threaten the stupa or its precinct. Even at present they are commonly believed to be endowed with mystic powers, and courts of law in Anuradhapura accept swearing before the statues as evidence in settlement of minor disputes between litigants.

The best example of a moonstone, a unique creation of Sri Lanka sculptors, can be seen at the foot of the steps leading to the Pancavasa commonly known as Mahasena’s palace. A smaller example, just as exquisitely carved, was found nearby at the Queen's Pavilion. Varying in shape and size and made of different kinds of stones, all are exquisite artistic creations. According to Paranavitana, the moonstone symbolizes samsara, the endless cycle of rebirth, and the path to freedom from the samsaric process leading to nirvana. He interprets the pattern of the outermost ring as flames, and the various animals shown in the other concentric circles as successive phases of man's passage through samsara.

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Poson Festival in Sri Lanka

Poson full-moon poya day (Poson Poya Day/Poson Festival) is celebrated the arrival of Buddhism in Sri Lanka in the 3rd century BC, a festival of great historical and religious significance celebrated island-wide by Buddhists. Poson, held on the full moon day of June, commemorates the occasion over 2,000 years ago when Arahat Mahinda, son of Emperor Asoka of India, converted King Devanampiyatissa to Buddhism. The main center of celebration is Mihintale, the ancient monastic complex where the royal missionary monk Mahinda perched the first sermon to the ruling king and at Anuradhapura the ancient capital, to which large crowd of pilgrims converge. Mass religious observances, illuminations pageants are part of the celebrations.

For Buddhists, this hallowed day of Poson is second only to Vesak in terms of importance. Although Poson is celebrated throughout the island, the major ceremonies are to be found in Anuradhapura and Mihintale. Long lines of devotees dressed in white climb the many steps to the top of the Mihintale hill first to the temple, and then to the dagobas that lie adorn the nearby hillocks. In addition, many devotees climb to the very top of the rock, to the spot where Arahat Mahinda delivered his initial discourses.

Poson Poya is celebrated annually with great fervour throughout the island but particularly in Mihinthalaya where Mahinda Thero first put his foot to preach the word of Lord Buddha.This is why Mihinthalaya is called the cradle of Buddhism in Sri Lanka. With the establishment of Bhikku Sasanaya all other elements of a civilized society began to emerge with the art of writing,art, architecture, river civilization, religious rituals in song and dance forms, literature, all with royal patronage.

Many religious activities are organized during this poson period in Sri Lanka such as Sil campaigns,Bodhi Poojas,Dansalas(Freely giving foods, coffee, tea from people ), Poson devotional songs, Poson pandols( thoran) and lanterns. Lot of Poson pandols and Poson Lanterns are making Anuradhapura in Sri Lanka.

In Poson many temples are filled with Atasil devotees and pilgrims all over Sri Lanka to mark this great event. The devout, clad in pure white with no make-up or jewelry,make their way to the temple,to spend the next twenty four hours in quiet contemplation. While the rest of the village, gather at the temple grounds after sunset to participate in lesser religious activities, like reading of holy books, or listen to the saffron clad monk relate ancient stories from Lord Buddha's previous lives. During the Poson Festival, the selling of alcohol and flesh is usually prohibited, with abattoirs also being closed.

A festival of great piety and sanctity which focuses on the virtual of compassion to all living creature,it is also one of much colour and gaiety, with street, homes and public places decorated with beautiful and finely decorated hand-made paper lanterns small and big and glittering with illuminations, pandals depicting the different occurrences in the life of the Buddha or his previous births.

Arahant Mahinda Thera test the king's knowledge

As a result of the conversion of Dig Vijaya policy of the emperor Dharmasoka to that of Dharma Vijaya policy Buddhist missionaries were sent to various countries in the world and to Sri Lanka. Emperor Dharmasoka sent his own son, Arahant Mahinda Maha Thera to lead the delegation. Arahants Ittiya, Uttiya, Sambala and Baddasala accompanied Arahant Mahinda Maha Thera in this missionary. Sumana Samanera also joined them. The only layman in this mission was Bhanduka Upasaka who had attained Anagami or the third of the four paths or stages leading to Nirvana.

It was a pleasant day with fine Weather and king Devanampiyatissa followed by his men engaged himself in a game of hunting in the royal park, ''Missaka Pawwa''. A well built deer ran swiftly by the king's side. The king had no time to spare. No one other than the king himself was to kill the biggest deer on that festive day. He pulled out an arrow and aimed at the deer. His arrow did not move.A ray of light radiated from the mountain top at the foot of which the king was standing. He heard his name being called in a sweet voice. The king was seriously concerned as to who in this world was dared to call him by his name. Further, presumably he would have been sorry that he missed his game. However, he was not annoyed as the words were pleasing .The king looked up from the foot of the Mango tree where he was standing dumb founded and saw the figure of a human being in yellow robes with rays radiating from the spectrum. The king could not remove his eyes away from this fascinating figure. He was amazed. ''This should be a supernatural being''the king thought. Hitherto the king saw only one figure. The other four arahants, the samanera and the upasaka too emerged one by one. Arahant Mahinda ascertained that the king was prepared to listen to him.

For the mighty king, the charm of Missaka Pawwa was that on it stood the treasure he was longing for. His bow and arrow fell from his hands. He put his hands together on his forehead and knelt down on the ground under the Mango tree. Arahant Mahinda Maha Thera decided to test the king's knowledge and intelligence and to ascertain whether he could understand the Dhamma by delivering it in the normal way.

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Polonnaruwa Vatadage

The Polonnaruwa Vatadage  is an ancient structure dating back to the Polonnaruwa period of Sri Lanka. It is believed to have been built during the reign of Parakramabahu I to hold the tooth relic of the Buddha, or during the reign of Nissanka Malla to hold the alms bowl used by the Buddha. Both these venerated relics would have given the structure a great significance and importance at the time. Located within the ancient city of Polonnaruwa, it is the best preserved example of a vatadage in the country, and has been described as the "ultimate development" of this type of architecture. Abandoned for several centuries, excavation work at the Polonnaruwa Vatadage began in 1903.

Built for the protection of a small stupa, the structure has two stone platforms decorated with elaborate stone carvings. The lower platform is entered through a single entrance facing the north, while the second platform can be accessed through four doorways facing the four cardinal points. The upper platform, surrounded by a brick wall, contains the stupa. Four Buddha statues are seated around it, each facing one of the entrances. Three concentric rows of stone columns had also been positioned here, presumably to support a wooden roof. The entire structure is decorated with stone carvings. Some of the carvings at the Polonnaruwa Vatadage, such as its sandakada pahanas, are considered to be the best examples of such architectural features. Although some archaeologists have suggested that it also had a wooden roof, this theory is disputed by others.

History

Theories vary among archaeologists and historians regarding who built the Polonnaruwa Vatadage, and when. One such theory suggests that it was built by Parakramabahu I during his reign in the 12th century.The chronicle Chulavamsa mentions that he built a circular stone shrine to hold the tooth relic of the Buddha. Archaeologist H. C. P. Bell believed that this shrine is the Polonnaruwa Vatadage. This is contradicted by several ancient sources of the island, including Rajavaliya and Poojavaliya, which mention that it was built by Nissanka Malla. However, according to the studies of Arthur Maurice Hocart, Nissanka Malla only renovated an already existing building and made some additions such as the entrance and outer porch. Wilhelm Geiger, who translated the ancient chronicle Mahavamsa, and historian H. W. Codrington both agree with this theory.A nearby stone inscription set by Nissanka Malla lists the Vatadage among his constructions. In this, he claims that it was built by one of his generals under his own direction.

A unique feature of ancient Buddhist architecture,vatadages were built for the protection of small stupas that had an important relic enshrined in them or were built on hallowed ground.If the Polonnaruwa Vatadage is the shrine built by Parakramabahu I, the tooth relic of the Buddha would have been enshrined within it.Another possibility is that the alms bowl used by the Buddha may have been enshrined here.Both these relics were important objects in ancient Sri Lankan culture, and would have made the Polonnaruwa Vatadage one of the most significant and venerated buildings in the country.

The Kingdom of Polonnaruwa ended in 1215 with an invasion from South India.The Polonnaruwa Vatadage appears to have been abandoned with the fall of the kingdom, and there is no mention of it in the chronicles in later periods. It was not until 1903 that the Department of Archaeology began excavation work at the site under Bell, who noted that it was "only a mound of earth" at the time.

Location and appearance
Layout of the Polonnaruwa Vatadage, with the outer circle indicating the lower platform and the second circle indicating the upper platform. The stupa, surrounded by four statues, as well as three concentric rows of stone columns are located in the upper platform which is accessed through four entrances.

The Polonnaruwa Vatadage is located in a quadrangular area known as the Dalada Maluva in the ancient city of Polonnaruwa. The Dalada Maluva contains some of the oldest and most sacred monuments of the city.The Polonnaruwa Vatadage, which occupies most of the south western area of it, is a prominent structure among them.It is the best preserved example of a Vatadage in the country,and is somewhat similar in design to those belonging to the Anuradhapura period, especially Thuparamaya and Lankaramaya.

The building has been built around a small stupa with a base diameter of 27 feet 8 inches (8.43 m). The Vatadage has two levels; the lower platform and the raised upper platform that contains the stupa. The upper platform is 80 feet (24 m) in diameter, and the lower one 120 feet (37 m).The lower platform is 4 feet 3 inches (1.30 m) from ground level, and the upper platform is 5 feet 3 inches (1.60 m) from the lower.

The circular lower platform is entered through a single entrance on the northern side. Four elaborately constructed doorways lead from it to the upper platform, which is surrounded by a brick wall on its edge. These entrances are oriented to the four cardinal directions. The center of this platform is occupied by the stupa, which has four Buddha statues seated around it, each facing one of the entrances.Each of these statues are 5 feet (1.5 m) high, and are seated on stone seats with a height of 2 feet 10 inches (0.86 m) each.Three concentric rows of stone columns had existed on the upper platform. Two of these rows, of which nothing remain, were within the brick wall, while the third row is just outside it. The inner row had consisted of 16 columns, the middle row of 20, and the outer row of 32. The existing stone columns of the outer ring are about 8 feet (2.4 m) in height.

Architecture and stonemasonry

Employing citizens in construction and repairing works was done in ancient Sri Lanka as a form of tax payment. Such labour may also have been used in the construction of the Polonnaruwa Vatadage. However, the quality of the works indicate that most of the task may have been carried out by skilled craftsmen. Architecture of vatadage type structures was at its peak during the Polonnaruwa period, and the Polonnaruwa Vatadage is considered to be its "ultimate development".Some of the most striking features of the structure are its elaborate stone carvings. The sandakada pahana (moonstone) at the northern entrance and the two muragalas (guard stone) at the eastern entrance are considered to be the best examples of such architectural features belonging to the Polonnaruwa period. These decorational elements were commonly placed at entrances to monastic buildings of ancient Sri Lanka,and historians believe that sandakada pahanas depict the cycle of Saṃsāra in Buddhism.According to Bell, the carvings on the sides of the upper platform are "unrivalled, whether at Anuradhapura or Polonnaruwa, and probably in any other Buddhist shrine of Ceylon".

The straight, symmetrical stone columns found in the Polonnaruwa Vatadage are quite similar to those seen in buildings of the Anuradhapura period. The foot of each column is carved in the shape of a lotus flower.Archaeologist Senarath Paranavithana has suggested that these stone columns had supported a wooden roof. This is widely accepted, and nails and roof tiles found in excavations seem to support this. However, another theory is that the Vatadage did not have a roof, and the stone columns were used to hang lamps, curtains or Buddhist symbols.
One of the Buddha statues on the upper platform, positioned next to the stupa. The brick wall is visible on the background.

The brick wall around the platform is in a considerably preserved state as well, although parts of it have broken off. It is quite thick—2 feet 6 inches (0.76 m)—and was presumably constructed to protect the stupa from the sides.There is evidence that inner surface of the wall had been adorned with paintings. Its lower portion is covered by stone panels with carvings of a flower design.Below the wall, the side of the upper platform itself is decorated with carvings, as is the side of the lower platform.

The four Buddha statues, which depict the Dhyana mudra, are also carved from solid rock. Two of them are more or less intact today, while only parts of the other two remain.The stupa in the middle appears to have been of the Bubbulakara (bubble shaped) design commonly seen in Sri Lanka. The upper part has been destroyed, and only the dome shaped lower part now remains.However, it has only two Pesavas (the rings found at the base of stupas) rather than the traditional three.

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Avukana Buddha Statue

The Avukana statue is a standing statue of the Buddha near Kekirawa in North Central Sri Lanka. The statue, which has a height of more than 40 feet (12 m), has been carved out of a large granite rock face during the 5th century. It depicts a variation of the Abhaya mudra, and the closely worn robe is elaborately carved. Constructed during the reign of Dhatusena, it may have been made as a result of a competition between a master and a pupil. Avukana statue is one of the best examples of a standing statue constructed in ancient Sri Lanka. It is now a popular tourist attraction in the country

Location and appearance

The Avukana statue is located in the village of Avukana near Kekirawa in the North Central Province of Sri Lanka. It is close to the Kala Wewa reservoir, and is positioned facing it.It has been carved out of a large granite rock face,but is not completely separated. A narrow strip of rock has been left at the back of the statue, connecting it to the rock face and supporting it.However, the pedestal on which the Buddha stands, which is carved in the form of a lotus flower, has been carved separately and positioned under the statue. The statue alone is 38 feet 10 inches (11.84 m) in height, and with the pedestal the total height of the Avukana statue reaches 42 feet (13 m).The statue had been located within a large image house or shrine, of which parts of the walls still remain. It had been made of brick and stone, and was 74 feet (23 m) long and 63 feet (19 m) wide

Characteristics

The Avukana statue is considered to be one of the best examples of a standing statue of the Buddha from ancient Sri Lanka.The Avukana statue indicates some influence of the Gandhara school of art, as well as the Amaravati school of art of India. The robe is worn tightly, clearly outlining the shape of the body, and its pleats are carved clearly and delicately. It is worn over the left shoulder, and the right shoulder is bare, as is the tradition in Buddha statues of Sri Lanka. The Buddha's body is straight, and the left hand clutches the robe at the left shoulder. The right hand is raised up to the right shoulder, with the palm facing left.This position is known as the Asisa mudra, a variation of the Abhaya mudra.

Construction

The Avukana statue is widely believed to have been constructed in the 5th century during the reign of King Dhatusena, and under his orders.However, another theory is that it was done by an individual named Barana.There is another standing statue of the Buddha, quite similar to the Avukana statue, at Sasseruwa located close to Avukana. According to legend, the two statues are the result of a competition between a stone sculpting guru (master) and gola (pupil). The story goes that the master constructed the Avukana statue, while the pupil made the statue at Sasseruwa. The first to complete his statue had to notify it to the other by ringing a bell. The master managed to complete his statue first, and won the competition. This is said to be the reason that the Sasseruwa statue is in an unfinished state. The Avukana statue is considered to be the better of the two, and similarities between them have led historians to believe that the story is actually true.The hand of the Buddha faces the viewer sideways in what is known as the Ashisha Mudra ( Blessing Pose ).

Current situation

Today, pilgrims visit the statue from all parts of the country and the Avukana statue has now become a popular tourist attraction in Sri Lanka. Although the site lacked many facilities, it has now been improved by the Department of Archaeology and the Civil Defence Force.

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Mihintale - the cradle of Buddhism in Sri Lanka

Mihintale is a mountain peak near Anuradhapura in Sri Lanka. It is believed by Sri Lankans to be the site of a meeting between the Buddhist monk Mahinda and King Devanampiyatissa which inaugurated the presence of Buddhism in Sri Lanka. It is now a pilgrimage site, and the site of several religious monuments and abandoned structures.

Description

Eight miles east of Anuradhapura, close to the Anuradhapura - Trincomalee Road is situated the "Missaka Pabbata" which is 1,000 feet (300 m) in height and is one of the peaks of a mountainous range. Geographically, the mountain range consists of three main hills: Ambastala Plateau of the Mango. Rajagiri, Mountain of the King, and Aanaikuddy the Mountain of the Elephant. The word 'Aanaikuddy' is Tamil. Thus, this mountain range should have some connection with the Tamils, probably the Tamil Buddhist Monks.

According to Dipavamsa and Mahavamsa, Thera Mahinda came to Sri Lanka from India on the full moon day of the month of Poson (June) and met King Devanampiyatissa and the people, and preached the doctrine. The traditional spot where this meeting took place is revered by the Buddhists of Sri Lanka. Therefore in the month of Poson, Buddhists make their pilgrimage to Anuradhapura and Mihintale.

“Mahinda” was the son of Emperor Ashoka of India. King Ashoka embraced Buddhism after he was inspired by a very small monk named “Nigrodha.” The King who was in great misery after seeing the loss of life caused by his waging wars to expand his empire, was struck by the peaceful countenance of such a young monk. Meeting this young monk made a turning point in his life and he thereafter, renounced wars. He was determined to spread the message of peace, to neutralize the effects from the damages caused by him through his warfare. As a result both his son and daughter were ordained as Buddha disciples, and became enlightened as Arahats. In his quest to spread the message of peace instead of war, he sent his son Mahinda, to the island of Lanka, which was also known as “Sinhalé”. This island was being ruled by his pen friend King Devanampiyatissa. Thus, “Mahinda” was the exclusive Indian name which in Sinhalé, became commonly known as “Mihindu” in the local vernacular “Sinhala”.

In Sinhala Mihin-Thalé literally means the “plateau of Mihindu”. This plateau is the flat terrain on top of a hill from where Arahat Mihindu was supposed to have called King Devanampiyatissa, by the King’s first name to stop him shooting a deer in flight. Hence, “Mihin Thalé” is a specifically Sinhala term. This is how the place has been called and still is, in the local vernacular “Sinhala”. A study of the local vernacular will give ample proof for this. Therefore, the supposition that this name “Mihin Thalé” was derived from the Tamil name Mahinda Malai is erroneous and unfounded.

This is said have been called Cetiyagiri or Sagiri,even thought it was more popularly known as Mihintale - the cradle of Buddhism in Sri Lanka.

However, the story of Mahinda meeting the King Devanampiyatissa of Anuradhapura and preaching him the doctrine as said in Dipavamsa and Mahavamsa is very similar to the story of Satuvan meeting the leader of the Nagga Nagas and preaching him about the good way of life in the Tamil epic Manimehala. There are a number of description in Manimehalai that are same or similar to that of Dipavamsa and Mahavamsa.

From ancient times a large number of large steps were constructed to climb Mihintale. It is stated that King Devanampiyatissa constructed a vihara and 68 caves for the bhikkhus to reside in. At Mihintale there gradually grew a number of Buddhist viharas with all the dependent buildings characteristic of monasteries of that period.


The Hospital
At the foot of the mountain are the ruins of a hospital, medical bath (or stone canoe in which patients were immersed in medicinal oil) a stone inscription and urns belonging to the ancient period have been unearthed. Between the hospital and the steps leading to the rock are the ruins of a large monastery. On the floors of the square building which is 125 feet (38 m) on one side, are beautiful carvings and also are stone balustrades and guard stones. As this side is precipitous, the steps are on the eastern side of the slope, spacious and in 4 sections. The stairway has 1840 steps made of granite, leading to the summit. At the end of the first set of steps on the right side of the plain, is a small mountain peak. On this is situated the most famous Kantaka Cetiya.

Heinz E Müller-Dietz (Historia Hospitalium 1975) describes Mihintale Hospital as being perhaps the oldest in the world.

Kantaka Cetiya

Kantaka Cetiya is a circular stupa having a base circumference of about 425 feet. It has three stepped rims. It has four frontispieces in the four cardinal directions. The frontispiece is called Vaahalkada. All the Vaahalkadas are decorated with sculptures of dwarfs, animals, human, divine figures and floral motifs. One of the most important of the sculptures on the Kantaka Cethiya Vaahalkada is the elephant headed God with two arms. The Saivites call it Ganapati or Ganeesaa. The Ganapati sculptures in the Vaahalkadas of the Kantaka Cetiya have created confusion among the archaeologists and historians. No one could not explain the connection between Ganapati God and Buddhism. Thus, the Sinhalese historians and archaeologists have tried to give some imaginary interpretation.

The four vahaalkadas facing the four cardinal points have different animals on the top of the square pillars - the elephant on the east, the lion on the north, the horse on the west and the bull on the south.

Most of the Indian and Sri Lankan archaeologists believe that there is a symbolic relationship between these animals and the four cardinal directions. But, they differ in associating a particular animal with a particular direction.

However, in a moonstone of Sri Lanka and the Lion Capital of Saranath, we find these four animals sculptured in the moving position. At the same time, in the coins collected in the Northern mainland of Sri Lanka, Jaffna peninsula and Akurugoda of Rununa, we find the following symbols marked on them: 1. the Lion on one side, and a group of four dots placed in the form of a square at the centre of a circle on the other side; 2. the Horse on one side and a group of four dots placed in the form of a square at the centre of a circle on the other side; 3. the Bull on one side and a group of four dots placed in the form of a square at the centre of a circle on the other side.

Also in the Northern and southern Sri Lanka, coins having a bull on one side and an elephant on the other side have been discovered. In India coins with a bull on one side and a lion on the other side have been discovered.

Therefore, the animals lion, horse and bull are associated with the very same group of four things.Therefore, the animals lion, horse and bull must symbolize a human who is associated with a group of four things.

Thus, one could come to the conclusion that the four animals lion, horse , elephant and bull symbolize Lord Buddha who is associated with the Four Noble Truths. Further study on coins, sculptures etc. will confirm this conclusion.

Therefore, the Kantaka Cethiya could have been built by the Mahayana Buddhists only, as Theravada Buddhism rejects literature, puraanas, symbolization, symbolization of Lord Buddha and Buddhism, music, dance, sculpture, painting and other forms of art.

On the other hand, Tamil name 'Aanaikuddy' and the compound word 'Vaahalkada' compels one to conclude that the Kantaka Cetiya was built by the Tamil Mahayana Buddhists and the name 'Mihintale' should have been Mahinta Malai.

Thus, a further study has to be conducted on Kantaka Cetiya.

However, the Sinhalese archaeologists and historians say that King Suratissa may have built this Stupa. The Pesavalalu and the frontispiece have been preserved to a great extent. There are ruins of the stupa which are 40 ft (12 m) in height. The monks would have resided in the caves close to the stupa. As this stupa was renovated by King Lajjitissa. There is no doubt that this belongs to the 1st century B.C.

The Refectory

The Courtyard is situated at the end of the third flight of steps. To the left of the courtyard is the refectory. The quadrangle is 62 feet (19 m) in length and 25 ft (7.6 m) in breadth and is surrounded by the storeroom. Since a part of a pipe line has been discovered here, it can be concluded that a systematic and well planned pipe borne scheme was provided. Two stone troughs can be seen here, which would have been used to store food close to the refectory. On either side of the entrance to a building, are 2 inscriptions engraved on 2 large slabs of granite known as the Mihintale stone inscriptions. The rules and regulations pertaining to the administrative purposes of the monastery are engraved on these 2 stone slabs. This inscription installed by King Mihindu (956 - 976 AD) contains records of payments made to the service staff. In the vicinity on another plain is the meeting hall of the monks. Here the monks met, to discuss the Dhamma and the Vinaya. This is an open building which is 62 feet (19 m) square and was constructed on 48 stone pillars. In the middle of the hall is a platform with 4 entrances.

To the East of the refectory is a stupa, 88 feet (27 m) in circumference. It has not been identified so far.

Ambasthala Dagaba

Is situated on the plain close to the peak of the mountain, and is said to have been built by King Makalantissa. The ruins show that there has been a house built encircling the stupa. The Dagaba itself is said to enshrine the relics of the great Apostle Mahinda. It is here that King Devanampiyatissa first met Arahant Mahinda. The traditional spot where this meeting took place is marked by the Ambasthala Dagaba.

The Cave of Arahant Mahinda

When proceeding from Ambastala dagaba along the narrow road, on the slope is the cave known as Mihindu Guhawa or the cave of Arahant Mahinda, where he resided. Out of the caves the most famous and incidentally the most sacred to Buddhists is this cave with its flattened slab on which Thera Mahinda was accustomed to rest.

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Dambulla Cave Temple

Dambulla cave temple also known as the Golden Temple of Dambulla is a World Heritage Site (1991) in Sri Lanka, situated in the central part of the country. This site is situated 148 km east of Colombo and 72 km north of Kandy. It is the largest and best-preserved cave temple complex in Sri Lanka. The rock towers 160 m over the surrounding plains.There are more than 80 documented caves in the surrounding area. Major attractions are spread over 5 caves, which contain statues and paintings. These paintings and statues are related to Lord Buddha and his life. There total of 153 Buddha statues, 3 statues of Sri Lankan kings and 4 statues of gods and goddesses. The latter include two statues of Hindu gods, the god Vishnu and the god Ganesh. The murals cover an area of 2,100 square meters. Depictions on the walls of the caves include the temptation by the demon Mara, and Buddha's first sermon.

Prehistoric Sri Lankans would have lived in these cave complexes before the arrival of Buddhism in Sri Lanka as there are burial sites with human skeletons about 2700 years old in this area, at Ibbankatuwa near the Dambulla cave complexes.

his temple complex dates back to the 1st century BC. It has five caves under a vast overhanging rock, carved with a drip line to keep the interiors dry. In 1938 the architecture was embellished with arched colonnades and gabled entrances. Inside the caves, the ceilings are painted with intricate patterns of religious images following the contours of the rock. There are images of the Lord Buddha and bodhisattvas, as well as various gods and goddesses.

The Dambulla cave monastery is still functional and remains the best-preserved ancient edifice in Sri Lanka. This complex dates from the 3rd and 2nd centuries BC, when it was already established as one of the largest and most important monasteries. King Valagambahu is traditionally thought to have converted the caves into a temple in the 1st century BC. Exiled from Anuradhapura, he sought refuge here from South Indian usurpers for 15 years. After reclaiming his capital, the King built a temple in thankful worship. Many other kings added to it later and by the 11th century, the caves had become a major religious centre and still are. King Nissanka Malla gilded the caves and added about 70 Buddha statues in 1190. During the 18th century, the caves were restored and painted by the Kandyan Kings.

The five caves

The temple is composed of five caves, which have been converted into shrine rooms. The caves, built at the base of a 150m high rock during the Anuradhapura (1st century BC to 993 AD) and Polonnaruwa times (1073 to 1250), are by far the most impressive of the many cave temples found in Sri Lanka. Access is along the gentle slope of the Dambulla Rock, offering a panoramic view of the surrounding flat lands, which includes the rock fortress Sigiriya, 19 km away. Dusk brings hundreds of swooping swallows to the cave entrance. The largest cave measures about 52m from east to west, and 23m from the entrance to the back, this spectacular cave is 7m tall at its highest point. Hindu deities are also represented here, as are the kings Valagamba and Nissankamalla, and Ananda - the Buddha's most devoted disciple.

Cave of the Divine King

The first cave is called Devaraja lena (lena in sinhalese meaning cave), or "Cave of the Divine King." An account of the founding of the monastery is recorded in a 1st-century Brahmi inscription over the entrance to the first cave. This cave is dominated by the 14-meter statue of the Buddha, hewn out of the rock. It has been repainted countless times in the course of its history, and probably received its last coat of paint in the 20th century. At his feet is Buddha's favorite pupil, Ananda; at his head, Vishnu, said to have used his divine powers to create the caves.

Cave of the Great Kings

In the second and largest cave, in addition to 16 standing and 40 seated statues of Buddha, are the gods Saman and Vishnu, which pilgrims often decorate with garlands, and finally statues of King Vattagamani Abhaya, who honored the monastery in the 1st century BC., and King Nissanka Malla, responsible in the 12th century for the gilding of 50 statues, as indicated by a stone inscription near the monastery entrance. This cave is accordingly called Maharaja lena, "Cave of the Great Kings." The Buddha statue hewn out of the rock on the left side of the room is escorted by wooden figures of the Bodhisattvas Maitreya and Avalokiteshvara or Natha. There is also a dagoba and a spring which drips its water, said to have healing powers, out of a crack in the ceiling. Valuable tempera paintings on the cave ceiling dating from the 18th century depict scenes from Buddha's life, from the dream of Mahamaya to temptation by the demon Mara. Further pictures relate important events from the country's history.

Great New Monastery

The third cave, the Maha Alut Vihara, the "Great New Monastery" acquired ceiling and wall paintings in the typical Kandy style during the reign of King Kirti Sri Rajasinha (1747–1782), the famous Buddhist revivalist. In addition to the 50 Buddha statues, there is also a statue of the king.

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The Built Environment of the Temple of Tooth Relic

The Relic Shrine is approached by a large draw-bridge over the moat and through a beautifully decorated frontispiece. A tunnel ambarawa, leads to the main shrine complex, having a central courtyard surrounded by storied structures. The two-storied open pillared hall in front constitutes the area where visitors and devotees gather. The lower hall has its central part set apart for the beating of drums and other forms of traditional music performed during ritual service hours. On either side are the Pallemale Vihara constructed by king Kirti Sri Rajasimha and the Octagon (Pattirippuva) built by the last king, Sri Vikrama Rajasimha on one side and the small stupa supposed to contain the Bowl Relic of the Buddha on the other. The storied structures to the right and left of the shrine, constitute the residence quarters of the monks engaged during daily service (Tevava), the conference hall, the Library and the Office of the Diyawadana Nilame.
  
The three-storied structure (Alut Maligava) at the back of the courtyard consists of the new shrine assuming the design of a Thai shrine on the groud floor. It is noteworthy that it was the Thai monks under the leadership of venerable Upali Thera who re-established the Higher Ordination during the period of king Kirti Sri Rajasimha.

The two upper stories of this building have recently been organized into a museum (Sri Dalada Museum), exhibiting some of the valuable donations made to the Tooth Relic by the devotees and visitors including State guests.

The Tooth Relic shrine popularly known as the Vadahitina-Maligava occupies the center of the paved courtyard approached by flights of steps decorated with moonstones beautifully carved with floral designs. It consists of two stories and as the Chronicle Mahavamsa records, was rebuilt by Vimaladharmasuriya II and subsequently renovated by Narendrasimha in the early 18th century. King Kirti Sri Rajasimha was responsible for replenishing the shrine into a magnificent structure and possibly he was responsible for the provision of ivory carvings decorating the doorways of the shrine facing the inner chamber containing the sacred Tooth Relic casket and other worshipful objects. The shrine is built on a high podium with a columned corridor decorated with diverse decorative paintings, running round the walled-in chambers. The entrance consists of a beautifully carved stone doorway which faces the west. The ground floor consists of an inner chamber and a vestibule (Aramudala) in front. The inner chamber corresponds to the image shrine in ancient Tooth Relic shrines such as the Atadage and Hatadade at Polonnaruva. Both the Aramudala and the inner chamber are recently transformed into repositories of gold ornaments, caskets and other offering made to the sacred Tooth Relic. The Aramudala also contains the stairway, by which the daily Buddha Puja are taken up to the upper floor, where the sacred Tooth Relic casket of gold is enshrined in the chamber known as Gandha-Kuti (Fragrance Chamber).

 The shrine chamber of the upper floor is preceded by a passage called Handunkudama where devotees gather to offer flowers, while the other three sides of the shrine consist of services rooms, viz., the Alatthibarande for the use of the women serving in the weekly Nanumura Mangalle, the Gepalumbrands (Strokeeper's room), Halubarande (Changing room for the king before entering the shrine to make offerings) and Kattiyana barande (Room for placing the pingo carrying the Buddha-puja). The Singer's Corner (Kavikaranmaduva) is located just outside the Kattiyanabaranda and served the shrine during the Nanumura Mangalle in the olden days.

 The bomb blast of 1998 exposed part of the wall which revealed at least three layers of paintings, the original layer depicting the Dalada procession and jataka stories executed in the early 18th century. (For details of these murals, see Prematilleke and Colombage, Dalada Maligava - New Discoveries - Ancient Paintings, 2001).

This elaborately decorated shrine known as Vadahitina Maligawa is enveloped by a Kandyan style hipped roof covered with tiles. The golden roof provided with plated lotus flowers adds to the glamour of the Dalada shine.

In between the upper floor shrine and the hall in front is an open mandapa or pavilion, which serves as the enclosure for religious chanting (pirith) and the exposition of the Tooth Relic on special occasions.

The whole Royal Complex consists of the Palace, a central courtyard separating the Dalada shrine at its southern extremity, the Audience Hall, Queen's Quarters, Queen's Bath, the Harem (the present National Museum), the Jalatilaka Mandapa (The traditional Island Pavilion) and other British period buildings.

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