Poson Poya falls today:

Arhath Mahinda heralded Buddhist era

Ven. Shasthravedi Bibile Piyananda Thera

Ven. Shasthravedi Bibile Piyananda Thera, Viharadhipati of the Sri Chandrasekera Mudalindarama, Mahawalatenna, Balangoda in an interview with Panchamee Hewavissenti on the significance of Poson Poya.

Q: Poson Poya is significant for Sri Lankan Buddhists. That the socio-religious reawakening took place after the arrival of the Arhath Mahinda Thera, can be viewed as the major reason for that. Could you briefly explain the type of civilisation that existed, the creed the people believed and the means of livelihood in pre-Mahinda era in Sri Lanka?

A: According to historical evidence, there was no organised religion as such. People mainly engaged in devotional activities which would please their so-called `Gods’. They often offered `Poojas’ to whom they believed in. Mainly the worship of `Yaksas’, worship of inanimate things such as rocks, trees, sun and moon etc. were prominent in that society. They also believed in unseen deities.

There are authentic facts to prove that some people believed in and worshipped `Brahmanas’ and `Parivrajakas’. There had been several small groups of practitioners of various creeds, scattered throughout the island.

The King Pandukabhaya was reported to have built two special `entrances’ in Anuradhapura for two `Yaksas’, Chittaraja and Kalavela. Later those `entrances’ were developed into places of worship of the two `Yaksas’. This explicitly shows that the worship of `Yaksas’ had received the royal patronage in the then society.

The pre-Mahinda era was mainly a hunting and tribal society. Apart from hunting the main economic activity was the cultivation of paddy aided by an irrigation system. Abhaya Lake was the main source of water for the paddy cultivation. In addition to paddy, other grains and spices were also cultivated. Besides, hunting animals, animal husbandry and fisheries were also other means of living.

Q: Our chronicles bear witness that Buddhism was introduced to Sri Lanka before the arrival of Arhath Mahinda Thera. Could you briefly explain that?

A: On the day of the great demise of the Buddha, Prince Vijaya, who was ostracized by his clan embarked on a mission to `Thambapanni’ with his followers. After the reign of King Vijaya, Panduwasdev succeeded the throne and had got down a princess and 325 maidens from the Sakyan clan for the king’s marriage. Princess Bhaddacachchana who was from the same clan of Prince Siddhartha became the wife of Sri Lankan king. By that time the `Buddha Sasana’ was firmly established in India and Sakyans were believed to be followers of Buddhism. So, we can raise a point that Princess Bhaddacachchana and 325 maidens were followers of Buddhism and they might have shared their knowledge of the Buddhism with others after they arrived in Sri Lanka. Yet, the impart of knowledge of Buddhism might not had resulted in a great deal because the king believed in some other `creed’.

These events had taken place after the passing away of Buddha. According to our great chronicle Mahawamsa the Buddha had visited Sri Lanka thrice. Thus, the Buddha himself introduced and preached the `Dhamma’ 281 years before the arrival of Arhath Mahinda Thera.

Q: The socio-religious revolution which took place after the advent of Buddhism was a landmark in the history of Sri Lanka. How did the lifestyle of people change drastically and what strategies did Arhath Mahinda Thera adopt to make such a profound doctrine easily comprehensible by the people?

A: The proper establishment of `Buddha Sasana’ took place after the arrival of Arhath Mahinda Thera. Conforming to the Buddhist tradition, Arhath Mahinda progressed step by step through which the lifestyle of people changed. With the royal patronage in full measure, Arhath Mahinda Thera continued to preach Dhamma to vast congregations of people from the royal households to the common people.

As mentioned earlier, Arhath Mahinda Thera’s mission was not to introduce Buddhism, but to polish the Dhamma which had already been expounded by the Buddha and to establish the national order of `Sangha’ in Sri Lanka.

Disciples

As the Arhath Mahinda Thera arrived in the country, he first and foremost delivered Dhamma to the Head of the State. Arhath Mahinda Thera introduced himself before the King. “O, King of righteousness! We are disciples of the King of Dhamma, with compassion to thee, we have come here from Jambudeepa”. This is a good example of the practice of introducing yourself to someone before someone asks you who you are? Arhath Mahinda Thera possessed such sublime qualities which later were introduced to the people of the country.

Arhath Mahinda Thera did not deliver the Dhamma as he alighted on the `Missaka Pabbatha’ (now known as Mihintale). Upon meeting the King, the disciple of Buddha engaged in a brief conversation with the King to test the level of his intelligence to ascertain, if he was in a state of comprehending the doctrine of the Buddha.

That brief conversation enabled the Mahinda Thera and the King to be comfortable with each other which also encouraged and persuaded the King to listen to the sermons. This situation explicitly shows the quality of a good messenger in Arhath Mahinda Thera. Arhath Mahinda Thera delivered `Chullahaththipadopama Sutta’ and other Suttas after deliberately examining them, so as to make those sermons interesting. After listening to `Chullahaththipadopama Sutta’, the King was impressed on the `Triple Gem’ and was converted to Buddhism, which is regarded as the most important event in the country which led to a distinctive civilisation and cultural patterns attached to it.

When preaching Dhamma to the royal household, especially for women of the palace, Arhath Mahinda Thera had chosen `Vimanavattu and Pretavattu’ which were narrated in the form of stories.

The wisdom behind choosing such interesting parts of Dhamma which are in the form of tales were to make them understand the essence of the Dhamma in a simple way. He delivered profound yet most important parts of the Dhamma such as `Balapanditha Sutta’, ‘Devadutha Sutta’ etc. which teach the Karma and its wholesome and unwholesome effects, in this life and the hereafter.

He turned the people’s beliefs of primitive forms of worship such as worshipping rocks, trees, mountains, `Yaksas’ to a noble and supreme doctrine. Arhath Mahinda Thera gradually inculcated the concepts of Buddhism in people.

He didn’t make massive changes of people’s beliefs overnight. He introduced the worship of `Bodhi’ and offer `Bodhi Poojas’ instead of worshipping trees.

Instead of worshipping rocks he advised people to worship Pagodas in which the Relics were preserved. He taught people to offer merits (Punyanumodhana) to deities and the dead instead of worshipping deities and the dead.

Royal stables

At the time of the arrival of Arhath Mahinda Thera, there was no specious place in the kingdom for people to gather. Therefore, the King had to arrange the royal stables for the public to listen to Dhamma. Also, since there was no proper place for the Arhath Mahinda Thera to stay, the King immediately built `Kala Prasada House’.

Arhath Mahinda Thera handed over the responsibility of preserving the Noble Dhamma to Sri Lankans. The retinue who came with Arhath Mahinda Thera ordained ‘Panduka Upsasaka’ as an example of how the ordination should be done and they also demonstrated the `Upasampada’ process of Sumana Samanera Thera. Arhath Mahinda Thera ordained the sons of Sinhala parents and taught them `Tripitaka’ Dhamma.

The translation of `Tripitaka’ into Sinhala took place during that time. Aritta and fifty five of his brothers were the first in the island to be ordained by Arhath Mahinda Thera.

When women requested Mahinda Thera to ordain them, he made necessary arrangements for the `Sangamitta Therani’ to arrive in Sri Lanka, and establish an order of `Bhikkuni’. Along with the arrival of Sanghamitta Therani, people of various trades arrived in the country.

After the King Devanampiyatissa offered `Mahamevna Park’ to Arhath Mahinda Thera and the Monks, the architects who built the monasteries were closely inspected by the Thera.

The first `Dagoba’ to be built in Sri Lanka was `Thuparama’, built by King Devanampiyatissa.

Buddhism cemented the foundation of an agriculture based society. There was a great revolution of people’s means of living from chiefly hunting to agricultural activities. Sri Lanka had a highly advanced irrigation subsystem. The technologies were developed with the assistance of people brought from India with the arrival of `Sangamitta Therani’. Formerly Sri Lankans had the custom in which they killed animals for amusement. That habit was later changed with the adherence to five precepts, especially the first precept of refraining from killing living beings.

The King Devanampiyatissa was anointed for the second time according to Buddhist customs.

The `mango question’ and `relatives question’ which were asked by the Arhath Mahinda Thera is reported to be the world’s oldest `IQ’ questions. This shows that the people of Sri Lanka were intelligent.

Therefore it had been easier for Arhath Mahinda Thera to preach Dhamma to the public because their ability of comprehension was at a higher level, which was later advanced by the teachings of Buddha. It is worth mentioning the country became an abode to righteous and disciplined people after the advent of Arhath Mahinda Thera.

Q: Arhath Mahinda Thera arrived in the country on a special day in which people used to enjoy themselves. What speciality had on that day as it was a Poya Day?

Wilderness

A: It was a festival day in Sri Lanka on which Arhath Mahinda Thera alighted on the `Missaka Pabbatha’ where the King Devanampiyatissa was on a hunting spree towards the wilderness of Mihintale.

That incident shows that people in the country had a custom in which they killed animals for amusement. Especially on those `Poya’ days people engaged in more hunting of animals and make offerings to whom they believed in and enjoyed consuming various meats and foods on that day.

Later when people embraced Buddhism, they celebrated that Poya Day in a different manner. With the knowledge of Buddhism they named it `Poson Poya’. and observed `Sil’ on that day and refrained from killing animals and consuming intoxicants.

Q: Mihintale is a significant place associated with `Poson Poya’ day. Are there any other places religious importantance of connected with Arhath Mahinda Thera and `Poson Poya’ day?

A: Mihintale is of major importance. Before the group of monks departed to several countries of Asia, they had negotiated and decided where to arrive in a particular country. After examining a proper place in Sri Lanka, with his psychic powers, Arhath Mahinda Thera decided to alight on `Ambastale’. The serene and tranquil atmosphere ideal for preaching a profound Dhamma, impressed the Thera’s mind. Another reason was that Arhath Mahinda Thera wanted to meet the King personally, so he had seen using his psychic powers that the King would be on a hunting spree in the wilderness.

As the place where the Mahinda-Tissa encounter took place, today stands the `Ambatale Cetiya’ which is believed to be built by King Maha Deliyamana (lb-18-AD). The King held a splendid ceremony to mark the completion of the `Cetiya’ called the `Giribbhanda Pooja’ (lighting the whole city with oil lamps) and alms giving. The custom of lighting the whole city still seems to be continuing in Mihintale where people from various parts of the country gather to perform what is now called, `Aloka Pooja’ which is a modified version of `Giribhanda Pooja’.

Arahat Mahinda Thera and his companions spent nearly 26 days at Mahamegha Park in Anuradhapura and later shifted to Mihintale to spend the first retreat (vas period). They delivered the discourse of Vassupanayikkha and Sutta which pleased the King who offered them 68 caves.

Q: What is the reason for procrastination of the visit of Arhath Mahinda Thera to Sri Lanka?

A: After making the decision to visit Sri Lanka for the mission they actually could accomplish it after six months of the initial stage of planning: that’s after the enthronement of the King Devanampiyatissa. The wisdom behind the postponement of the mission was to wait till the appropriate time came. The King Mutasiva (367-307BC) was too old and feeble to comprehend Buddhism. They postponed the mission till the enthronement of King Devanampiyatissa so that the young king would be able to perceive the profound yet uncomplicated doctrine of Buddhism.

Q: King Devanampiyatissa embraced Buddhism as Arhath Mahinda Thera preached him Dhamma. And then he influenced people of the country to embrace Buddhism `as their religion too. Was it merely because Arhath Mahinda Thera was King Devanampiyatissa’s unseen friend’s son?

A: The way Arhath Mahinda Thera preached Dhamma aroused a fervent desire in the King to embrace Buddhism. The friendship between King Devanampiyatissa and King Asoka did not affect the former on his quick decision to make such difference in the lives of people and the king himself. The King dared to do that because he realised the depth of Dhamma in a short time. The King Devanampiyatissa was an intellectual and it was proved by successfully answering the questions asked by Arhath Mahinda Thera. The King was intelligent enough to understand the depth of the Dhamma and to practise it? He never forced his people to embrace Buddhism.

King Devanapiyatissa welcomed Arhath Mahinda Thera and the retinue and treated them in a royal manner because the thera was the King’s bosom friend’s only son.

Q: King Asoka is a fine example for today’s power-craving gang leaders. The King was craving for power and destroyed thousands of people’s lives in vain. After he seized many States of India, he realised the value of lives and the pain of people and vanity of mundane things. He was fortunate enough to realise the supreme truth. Yet still we see and hear of such power-craving gang leaders making unfruitful and desperate attempt to capture a piece of land which result in huge devastation of properties and valuable lives. How did the King’s realisation of the truth affect the uplift of `Buddha Sasana’?

A: Upon witnessing the vast devastation due to the desire to seize power over all states of India, King Asoka who was notoriously known as Chandashoka (Asoka the wicked), embraced Buddhism to give a solace to his troubled soul. Later Chandasoka, through the righteous conduct automatically became `Dharmasoka’ (Asoka the Virtuous).

The King’s conversion to Buddhism put a fullstop to crimes and corruptions. The King becoming a righteous leader people followed him and let virtuous lives. King built 84,000 Stupas, and monasteries for the `sangha’. He was satisfied with his way of life after embracing Buddhism. He became very attached to the religion so that he wanted to be a part of `Buddha Sasana’. He once inquired Moggaliputta Tissa Thera if has an inheritance in `Buddha Sasana’. The Thera replied `Dear righteous king, You are in no less quantity a donor of the `Buddha Sasana’, yet you cannot be a part of `Buddha Sasana’ and would not inherit it.’ The King with utmost disappointment asked “How can of inherit `Buddhasasana’, I would place my life second to do what I can do inherit `Buddha Sasana’. The Thera realised the King’s strong attachment to Buddhism and wanting to help the King said,” you have to ordain one of your children.” Then king glanced at his two children Prince Mahendra and Princess Sanghamithra. Two children understood their father’s wish and declared their assent to enter the order of `Sangha’ with one accord. By entering into the order of `Sangha’ the Prince Mahendra fulfilled his father’s noble objective and assisted the father to be a fervent follower of Buddhism and to propagate it for the preservation.

Q: Arhath Mahinda Thera’s mission was the most successful out of many missions King Asoka dispatched. What is the reason for the Buddhism to be preserved in its pristine form in Sri Lanka?

A: The Buddha arrived in Sri Lanka 281 years before the arrival of Arhath Mahinda Thera. The Buddha had visited Sri Lanka thrice and travelled far and wide across the country and those sixteen sacred abodes are now venerated as `Solomasthana’ with the knowledge of the country and its people, the Buddha predicted that His precious Dhamma would be preserved well in Sri Lanka. And that message was believed to have passed on to King Asoka. That might be the reason why be sent his own son to Sri Lanka.

Buddhism became part and parcel of people’s lives. People had strong love and attachment to their religion - Buddhism and their nationality - Sinhalese which were inseparable.

Another reason is that by the time Arhath Mahinda Thera arrived in Sri Lanka there was no properly organised religion. So the Dhamma was new to them and they embraced as they realised the truth. During the reign of King Devanampiyatissa, he made Buddhism, the religion of the State. Dhamma is still preserved in Sri Lanka in its pristine form.

Q: How long did Arhath Mahinda Thera stay in Sri Lanka after his arrival?

A: When Arhath Mahinda Thera was chosen to be sent to Sri Lanka, the Thera accepted it with a humble pleasure. Arhath Mahinda Thera, Emperor Dharmasoka and the wise people in India planned the journey to Sri Lanka. Besides the main purpose of propagating Buddhism, they also planned to create long-term cultural awakening, religious uplift and social reinforcement.

His mission in Sri Lanka became completely successful and religious. Cultural and civilisational reawakening had taken place in a great deal. Arhath Mahinda Thera without returning to his mother country spent the rest of his life in monasteries in Sri Lanka and propagating Buddhism.

Arhath Mahinda Thera became feeble and on becoming old, he was unable to actively engage in expounding Dhamma. Having served 60 years as a monk in the `Buddha Sasana’, he breathed His last at the age of 80 in 259 BC at the time of King Uttiya. Arhath Mahinda Thera’s corpse was taken to the capital. Anuradhapura and cremated at the left side of Ruwanweliseya.

Q: Though the Buddha was born in India, there is only a few people who practise Buddhism in comparison to those who practise other religions. If I cite an example, places where religious leaders were born have become abodes to fervent practitioners of particular religions such as Arabia-the birth place of Prophet Muhammed, Jerusalem the birth place of Jesus live in a great deal people who follow them. What do you think as the reason for extinction of Buddhists in India where the Buddha was born?

A: There are historical and religious reason which resulted in reduction of people who practise Buddhism. An approximate, reason is that the onslaught of India by Muslim Emperors. They launched `holy wars’ in the name of their religion which involved massacres of people. Buddhists were killed in large numbers.

Buddhists buildings and temples were destroyed by non-Buddhists. Hindu religion is still preserved in India because It’s a mixture of religions which believed in god as their creator. Buddhism being a non-god believing religion became isolated and remaining Buddhists joins the majority who believed in god.

Later Buddhism tailed to receive the royal patronage because the rulers were mainly Muslims and Hindus.

Anagarika Dharmapala rendered a yeoman service to Buddhists in India to preserve their proud identity. After Anagarika Dharmapala’s death many scholars and religious people are engaging in propagating the religion.

Q: What importance does a `Poya’ have for a Buddhist? Are there any other ways that a Buddhist can spend a `Poya’ day without observing `Sil’?

A: Those who are unable to observe `Sil’ too visit temples and engage in various religious activities. Especially they refrain from committing sins. Butchers and meat vendors too stop killing animals and selling on Poya Days. Those who get heavy work done by animals, release them from their work on Poya Days. Farmers do not set `Chenas’ aflame or do not work in the fields on Poya Days. Poya Days are venerated by Buddhists that try their best to lead a righteous day.

Buddha had explained the importance of observing sil and engaging in `Prathipaththi Poojas’ on Poya Days. `Poya Days’ are venerated equally by deities in heavens. Buddha had preached in `Lokanuvivarana Sutta’ that the deities descend to earth and bless those who engage in virtues.

Q: If we closely look at the contemporary society, people lead extremely busy lives hardly having free time to practise their religion. They behave as Buddhists on Poya Days. How important is practising the religion in today’s society?

A: Though people lead busy lives it’s imperative for them to behave as good Buddhists, wherever they live or whatever they do. If they go away from the religion, they are highly susceptible to mental disorders such as stress and depression.

The religion gives peace to a person’s mind. Even if one cannot find time to get to temple everyday one can practise his religion wherever he is a person can cultivate compassion, affection, consciousness within him if he is really keen attain the peace of mind.

Since Buddhism encourages peace and repels fights and wars, the follower too become a role model in the society. Such a person becomes popular and often sought after.

Even if a person becomes busy with his day to day activities, if he adhere to the teaching of Buddha, he can attain tranquillity in him and would be free from problems. Such a person leads a good family and runs a good business.

When people refrain from committing sins or doing any wrong to others, and lead righteous lives by taming their unwholesome desires and destroying defilements, a person can reap the real fruits of Dhamma and it would lead to a cultured society.

Q: Making thorana, lanterns, decorations and offering `Dansals’ are seen abundant in the country today, especially on Vesak and Poson Poya Days. Are those the results of cultural revolution that took place after the arrival of Arhath Mahinda Thera?

A: There is a religious influence on those activities. According to Bhikkhu Pahiyan and peregrinator Heumsang, ancient people had celebrated the arrival of Arhath Mahinda Thera in a glorious way. Those days people had made a huge picture of Arhath Mahinda Thera and had decorated it with colourful pieces of clothes and other various ornaments and demonstrated it in the city of Anuradhapura. That is the origin of modern `Thorans’ offering `dansals’ fall under the category of `Amisha Poojas’ which have great meritorious effects.Nevertheless, the Buddha had emphasised importance of engaging in `Prathipaththi Poojas’ on Poya Days especially. `Amisha Pooja’s have rather a cultural importance. But in the contemporary society everything has a monetary value.

Therefore the genuinity of those cultural activities are now subdued by money. Yet our responsibility as Buddhists is to correct our erroneous way of living and tread in the path on which the Buddha and his disciples trod.