|
|
 |
 |
| Sunday, 13 July 2003 |
 |
|
 |
Features |  |
| News Business Features Editorial
|
Anuradhapura - cradle of Sinhala Buddhist civilisation by Wasantha Sanjeewa Hettiarachchi
Anuradhapura was the ancient Sinhalese Buddhist Kingdom of Sri Lanka. Its historical and archaeological remains, symbolise a culture which pervaded Mahameghavana which includes the Mahavihara Complex. The origin of Anuradhapura is very obscure as it is interwoven with myths and legends. The tradition as found in our Chronicles says that Anuradha, a minister of Vijaya was responsible for the establishment of the first human settlements and the name Anuradhagama (later Anuradhapura) was named after him. Another legend says Anuradha, a brother of Baddakachchana, a Queen of Panduwasdeva, built a tank and a palace and was responsible for the setting up of human settlements and the city was named after him. Another legend supports the astrological significance of the term Anuradha and connects it to the origin of the city of Anuradhapura. There is same kernel of truth in these legends and the name Anuradha is very significant in this. It is possible that same powerful personality by that name is connected with the origin of Anuradhagama. This is proved by the account of Pandukabhaya as given in the Mahavansa. It was during his reign that Anuradhagama achieved its significance as a well planned city. During the reign of Mutasiva 3rd century (B.C.) that the royal pleasure garden named Mahameghavana was built and this garden subsequently became the nucleus of a Buddhist religious Centre. It was during the reign of Devanampiyatissa that Arahant Mahinda introduced Buddhism to Sri Lanka. This mission received royal patronage from Sri Lanka as well as India. Soon within a short period of time Mahameghavana became a hub of Buddhist activities under the guidance of Arahant Mahinda. Maha Sima Bandhana or demarcation of precincts was done on the instructions of Arahant Mahinda and a Vihara which built for him within the sacred precincts and it was known as Kalapasada (M.V. Chapter 15 v. 218-223 Dipavansa chapter 13 v.15-41) It was built with clay and subsequently its walls were burnt to strengthen them. Dipavansa as well as Mahavansa gives a detailed account of the excavation of the sixty eight caves near Kanthaka cetiya (Dipavansa chapter 14,15, v Mahavansa chapter 15v. 178-209). Vinayatthakatha gives and account of Devanampiyatissa's desire to built a Stupa (p.77) with the assistance of five neighbouring villagers which have now been identified. All types of religious buildings were erected with royal patronage extended by Devanampiyatissa. Sasanavamsapprakarana refers to this type of religious buildings as Panchayatana (P. 46). Thupavamsa says that Mirisavetiya, Lohapasada and Ruvanveliseya built by Duttagamini and all these religious edifices have been identified. Rev. Valpola Rahula is of opinion that Mahavihara and Tissarama refer to the same institution are identical (History of Sinhalese in Sri Lanka (P. 351). Samanthapasadika refers to the erection of new Viharas due to the increase of Bhikkus and Bhikkunis. It also refers to the wide curriculum prevalent at Mahavihara. Secular subjects like law and administration had been taught in this institution. It refers to Abhidhammikagodatta. Perhaps this term refers to the chief justice. It is with reference to administration of justice within the community of monks. The fame of Mahavihara as a seat of learning spread beyond the shores of Sri Lanka. Visuddhimagga and Papancasudani refer to foreigners who studied Buddhist Philosophy at Mahavihara. Fa-hien and It-sind, two famous monks who visited Sri Lanka and studied at Abhayagiriya say that monks at Mahavihara and Abhayagiriya were theravadius and there was no difference in the Tripitakas of both sections. Dipavamsa describes Mahameghavana as the supreme centre of the Buddhist religious order. It is not too near and not too far from the citadel. It is surrounded by ramparts and there were ponds to beautify and neutralise extreme hot weather. It has an ideal environment for meditation. Arahant Mahinda, having marked the precincts of the Mahavihara, marked eight places for important religious buildings. Professor Senaka Bandaranayake is of opinion that there were three types of gardens at Anuradhapura, viz (1) Urban (2) Sub-Urban (3) Forest dwellings. Arahant Mahinda was well versed in the subject of Buddhist garden's construction and all planning was done under his guidance. There was no one who know this art earlier in Sri Lanka. Arahant Mahinda's eight most religious edifices were completed during the reign of Duttagamini in second B.C. Mahavamsa states in the form of a prediction that a grand son of Devanampiyatissa would build the Mahathupa. There is plenty of Archaeological evidence to prove that Mahathupa (Ruvamveliseya) was built by Duttagamini. Mahavihara survived for nearly 1500 years. It could survive even during the reigns of hostile monarchs who patronise Abhayagiriya. Thus, it could be safely concluded that Anuradhapura was the cradle of ancient Sinhala Buddhist culture and civilisation. |
|
News | Business | Features
| Editorial | Security Produced by Lake House |
