History behind the visit of Mahinda Thera

by Sirisaman Wijetunge

Our attention is drawn to the Archaeological evidence of the Advent of Arahath Mahinda Thera to Sri Lanka in the 3rd Century B.C. This is confirmed by our ancient chronicles like Dipvaransa, Mahanwamsa and Samantha Pasadika.

The advent of Arahath Mahinda Thera to Sri Lanka is Archaeologically evident in the Two Rock Inscriptions.

The one from Mihintale and the other from Rajagala in the district of Ampara in the eastern province of Sri Lanka.

The Rock Inscription from Rajagala mentioned with the Brahmi Script not only the name of Arahath Mahinda Thera and Ittiya Thera, one of his companions but also of Arahath Mahinda Thera’s visit to Sri Lanka.

This rock inscription was discovered, explained and interpretated 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 that the patronage extended to Buddhism by early rulers of Ceylon was due to the influence of the Mauryan Emperor Asoka. And this is what the chronicle narrated at great length.

The agreement of the Chronicles and our epigraphs on this point is emphasized by inscription No. 468 (at Rajagala) making the site of a stupa in which were enshrined the ashes of Arahath Mahinda Thera, together with those of Ittiya-Thera.

It is well known that Arahath Mahinda Thera was the missionary who arrived in Ceylon (Sri Lanka) from North India to spread the teachings of the Buddha; Ittiya Thera who accompanied him to Ceylon. (Inscriptions of Ceylon Vol. I Senarat Paranavitana 1970 - Page li)

The Rock inscription of Rajagala in Brahmin script is as follows : ‘YE IMA DIPA PATAMAYA IDIYA AGATANA IDIKA (TERA-MA) HIDA-TERAHA TUBE”

The meaning of this is as follows :

“This is the stupa of the elder IDIKA and the elder MAHINA who came to this land by its foremost good fortune.

This rock inscription record consists of two lines of writings. With regard to this inscription Prof. Senarat Paranavitana further said that the association of Arahath Mahinda Thera with Idika-Thera, mentioned in particular of their having come to Ceylon (Sri Lanka).

Presumably from outside leave no room for doubt that the reference in the inscription is to Saint Mahinda, the apostle of Buddhism in Ceylon (Sri Lanka).

The existence in ancient ties of a stupa containing the relics of saint Mahinda at Rajagala confirms the statement in the chronicle that a portion of the relics which remained after the cremation of the Saints body on his demise, was distributed for the enshrinement at the mountain throughout the land.

That event mentioned in Mahawansa is as follows:

The Lord of the earth (king Uttiya) had many ceremonies performed during the week and had a perfumed pyre built at Baddhamalaka 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 (King Uttiya) caused a Cetiya to be built there.

Taking half the relics the kastriya (King Uttiya) had Thupa built at Cetiya Pabbatha and also at all the monasteries.

The place where this seer’s body was laid down in respectfully called “Isibhumangana”. Henceforth the remains of holy men for three Yojanas around were brought there and cremated.

(Mahavamsa - Translated by Dr. Ananda W. P. Guruge - Ch. xx . ver. 42-47)

During the regin of King Uttiya Arahath Mahinda’s demise took place.

Palaeographically, it is quite possible to ascribe this record to the beginning of the second century before Christ, and it is most likely that stupa referred to in the inscription was built within a a few years of the demise of Arahath Mahinda Thera, and that the record was indicted on the rock at the same time as the monument was raised.

The record is thus of first rate historical importance, in that it proves the trust worthiness, in its essentials of the account given in the chronicle of the introduction of Buddhism to Sri Lanka in the reign of Devanampiyatissa.

A question that may arise is why a stupa which was built to commemorate Mahinda Thera also had Ittiya Thera associated with it, and not the other companions of the apostle. Perhaps this was due to the reasons that it was saint Uttiya who propagated the faith in the region where Rajagala was located.

Rock Inscription at Mihintale

This rock inscription at Mihintale mentiones the name of Arahath Mahinda Thera together with other names of three members of Buddhist monks who belong to the mission of Mahinda Thera to Sri Lanka in the 3rd century B.C.

Some of the villages granted are especially stated to have been for a stated purpose. One of these was connected with the images of Mahinda Thera and three of his companions, the theras Ittiya, Uttiya and Bhadrasala.

One of the four companions of saint Mahinda, Sambala Thera does not find mention in this place.

(Inscriptions of Ceylon Vol. II part II - Prof. Senarath Paranavithana - 1985 P. P. 31-35)

This rock inscription is engraved on the Rock forming the hillside to the right as one ascends the main flight of steps at Mihintale about twenty feet below the point at which it lands on the plateau of the sela-Chetiya.

As regards to the time of the rock inscriptions, they do not belong to the same period. The Rajagala rock inscription belongs to the 2nd century B.C. while the latter was in the region of King Mahadatika Mahanaga (9-21 AD0. Both Rock inscriptions were engraved with Brahmi script.

(The writer is the former Archaeological Asst. Director of the Department of Archaeology.)