Online edition of Sunday Observer

One of the most crucial events in the national and cultural history of Sri Lanka is the official introduction of Buddhism to the country by Arhat Mahinda during the reign of King Devanampiyatissa (250 -210 B.C).

As missionaries of emperor Asoka, Arhat Mahinda accompanied by monks appeared atop Mihintala while the king was hunting and preached to him the message of universal compassion. The authentic history of the country thus commenced as the new religion gave birth to a cultural revolution by fashioning lifestyles, fostering the arts and inspiring the creation of dagabas , statues, reservoirs and so on.

As missionaries of emperor Asoka, Arhat Mahinda accompanied by monks appeared atop Mihintala while the king was hunting and preached to him the message of universal compassion.

As believed by thousands of Buddhists in the country, the doctrine of the Buddha is the greatest asset that Sri Lanka gained from her powerful neighbour India. It is indeed worthwhile to examine further its arrival and development in the country as mentioned in Mahavamsa,the record of the early history of the land and other inscriptions.

Mahavamsa though written several years later than Deepavamsa (The first book which mentions about Buddhism) , is considered `Sasanavamsa' as it contains detailed descriptions of our history including the arrival of Buddhism and its development.

What is mentioned in Mahavamsa has been proved by the archaeological excavations done in India and Sri Lanka.

Fifteen out of its first twenty chapters deal with the spreading of Buddhism in Sri Lanka. From these facts it becomes evident that Emperor Asoka was the pioneer in establishing Buddhism in Sri Lanka.

According to `Mahavamsa' the friendship between Emperor Asoka and King Devanampiyatissa who ruled contemporary Sri Lanka was so great that the former even assisted the latter on the occasion of his coronation. Even Asoka inscriptions are fine archealogical factors which provide further proof of the strong bond between the leaders of the two countries.

From Asoka's own inscription,Girinargiri Lipi No2, we observe him having provided medical facilities to the countries or States like `Chola',` Pandya',` Sathiya Putra',` Kerala'and `Thambapanni'. If the name Thambapanni stands for Sri Lanka it proves that medical facilities were being sent to the country providing fine evidence for the relationship that was in existence in a by-gone era.

Similarly the 13th kalsigiri inscription mentions the names of the countries to which missionaries were sent and `Thambapanni'is stated there as well.

Asoka Dhamma was said to have been influenced by the doctrine of the Buddha to a great extent.In Lumbini Stamba Lipi, the pillar inscription erected at Lumbini to mark the visit of Asoka, it is mentioned that `Asoka worshipped Lumbini where Prince Siddartha was born and made an inscription there'. Such inscriptions reveal the great veneration this mighty Emperor had towards 'Buddha', `Dhamma' and `Sangha'.

Though western critics still hold diffrent views about Asoka embracing Buddhism according to `Mahavamsa' the Emperor became a Buddhist after hearing sermons of Negrodha the thera.

The third dhamma council which was held under the chairmanship of Moggaleeputtha Tissa Thera in order to settle the true doctrine of Buddha, is largely responsible in spreading Buddhism around the world.Emperor Asoka's mission in conducting the `Thatheeya Dhamma Sangayana' thus became a success.

The relationship between the `Third Dhamma Sangayana' and bringing Buddhism to Sri Lanka on a Poson Full Moon Day is worth discussing. According to Mahavamsa the Thera himself was involved in despatching missionaries to various States after the third council. It is hence proved that missionaries were sent to `Kashmeera', `Gandara', `Mahisa Mandala', `Vanavasidesha',`Aparanthadesha',`Maharattajanapada',`Yawanalokaya'`,Himavanthapadesha' `Suwannaboomi'and `Lankadeepa'. Archaeological factors provide further proof to what has been mentioned in `Mahavamsa'.

According to Archaeologist Sir.A. Cunningham an incribed casket had been found in Sanchi with the names `Majjimasa' and `Kassapa Gothasa' leaving further evidence for the veracity of the third council.

Though chronicles and archaeological excavations in Sri Lanka provide fine proof relating to the arrival of Mihindu thera on a Poson Full Moon day ,neither Asoka inscriptions nor any other archaeological factors relating to the matter have so far been found in India.

In `Mahavamsa' there is reference to the arrival of Mahinda thera in Sri Lanka along with Ittiya, Utthiya, Sambala and Bhaddasala :

Maha Mahinda therancha
Theran Iththiya muththiyan
Sambalan Baddasalancha
Sake Saddhiviharake

Anyway an inscription done in that period has not so far been found.However one which was supposed to have been done after several centuries of the incident (named as Mihintale inscription) mentions `Mahida Therahacha Bhadasala therahacha, Itika Uthitheracha'.

Thus the fact that Sri Lanka entered into the path of Buddhism under the directions of Mahinda thera and his companions is vouched for by documents only two hundred years later than the date generally ascribed to the event.The damaged part of the inscription no doubt contained the names of the other two.

As Archaeologist Dr. E. Muller says this inscription belongs to 3A.D.But according to Prof. Senerath Paranavithana it could either belong to the latter part of B.C or 1A.D.

With the assistance of Mahinda thera King Devanampiyatissa tried to spread the religion throughout the country.The king determined to establish a Buddhist kingdom, provided a lot of facilities to the citizens who were interested in embracing the new religion.

As mentioned in Mahavamsa the elephant stable of the palace was cleaned and expanded so that it could be used as a Dharmashala. On the occasion of enshrining relics in Thuparama several devotees were ordained.

The sapling of Sri Maha bodhi which was brought down from India under the guidance of Mahinda Thera made a tremendous impact on the lifestyle of the people.Construction of Maha vihara, Chethiyagiri, Thuparama vihara, Isurumuni Vessa giri vihara,Thissa wewa, Paramaka Chethiya, Dambakola Vihara in Naga island (and several others) which took place during the first year of Mahinda thera's arrival further shows how Buddhism had taken a firm hold on the land.

The message of universal compassion introduced to the country in the 3rd century B.C was strong enough to make Poson Full Moon day a festival of great religious and historical significance celebrated islandwide.

Buddhism activated a cultural revolution