Significance of Unduvap Poya to Sri Lanka

by S.B. Karalliyadda

Pandukabhaya with his queen Swarnapali ruled Anuradhapura for about seventy years. He was succeeded by his son Mutaseeva who ruled for forty years. Today on the Unduwap Full Moon day we remember with gratitude his second son Tissa who ascended to the throne with the prefix 'Devanampiya' as Devanampiyatissa (BC 250-237).

It is during his reign that our history records some landmark events which changed the entire history, language, culture, arts and crafts, literature and the governance of our land. It should be observed how these events influenced our society.

Buddhist eras two thousand three hundred and eighteen from today transformed the Sinhale to what it is now with the arrival of Arahat Maha Mahinda on the Poson Full Moon day followed by the arrival of his sister Sangamitta Maha Theri on the Unduwap Full Moon day in 336 B.C. Arahat Mahinda established the Buddha Dhamma here while his sister Sangamitta Theri who was only sixteen years old at the time brought the sapling of Sri Maha Bodhi on which occasion queen Anula entered the order along with five hundred other Bhikkunies and she attained the Arahathood.

It was during his reign that a Sinhala commentary to three-thripitaka, a corollary was written by Mahinda Maha Thera which was later translated to Pali by Ven. Buddagosha.

It was during his reign that the Ruhunu kingdom was established. Mutaseeva had ten sons and two daughters, Anula and Seevali.

Dhamso Nirindu 			puth
Mihindu Mahimi diya 		goth
Mile vana rivi 			goth
Sumith kumaruta mahath guna 	yuth

Namin Jaya 			Mahale
Tanaturu Devana 			Magule
Vijayindu raja 			kule
Devanapatis nirindu 		ekale

Gatha siv barana 			sedi
Balamin hisa sevulu 		bendi
Kirulada tama 			pelandi 
Taba ohu mudunathahi siri 		rendi

Magulathuta 			nanva
Sesath thunama  			nanva
Mahath yasa 			penva
Namadava bo vethata  		genva
					
Yali magada 			ratina
Sangamith therani 			vasana
Vehera un    			Sumana
Yeheli mohuge mohuta 		demina

Mahabo rakina     			lesa
Selasoo bokalaka 			vesa
Emahabo    			abiyasa
Visu kulayan melaka mul 		besa

Devanampiyatissa's brother Mahanaga-third son of Mutaseeva took as his consort one of his sisters and established the Ruhunu kingdom in Magama.

Their children were Yasalalakatissa and princess Abi Anura. This princess was the queen of her step father Uttiya, the fourth son of Mutaseeva. Yasalalakatissa ruled in Kelaniya and took as his queen the daughter of Uttiya and the couple had three children.

They were Gotabaya who ruled in Magama, Kelanitissa ruler in Kelaniya and Uttiya. Kelanitissa who suspected a Maharahat thera for having brought a letter to his queen from Uttiya without any inquiry put the Thero in a vessel of hot oil and threw his dead body in to Kelani river.

The place where the dead body was washed ashore is today known as Thelangapatha. Kelanitissa's daughter Devi who sacrificed her life to sea gods was washed ashore to Kirinda and became the queen of Kavantissa. Their two sons were the famous Dutugemunu and Saddatissa.

Arrival of the Bo-Tree

With the Bo-sapling arrived eight uncles of Sangamitta, eleven nuns, Chief Minister Aritta members of eight castes, members of eight categories of arts and crafts. Prince Bodhigupta was entrusted with the task of looking after the entire crew who came with the Bo-sapling.

A palace was built for him near the Bo-Tree. He was the eldest of the crew Prince Sumitta was in-charge of the Security of the crew.

He was also conferred the title of Jayamahale alias Diya Mahale or Jagathi Mahale. His function was to keep records of all activities and events connected to the Bodi. Kaviya Sekaraya describes this event thus -

Those descendants from Bodigupta are the Bulankulama, Nuwara veva, Hurulla Ulagalla families and the writer's wife's families are descendants of Sumitta alias Jagathi Mahale.

It was only the members of these families who could climb the Bo-tree according to the age old customs and traditions associated with the Bodhi worship.

The artists and craftsmen who came with Sangamitta were settled in nine villages which carry the prefix Vihara. Eg: Vihara Bulankulama, Vihara Halmillewa, etc. It is recorded that some relations of the Maha Theri were settled in Keeravella in Kegalle District. Prince Deva Gupta was conferred the title of 'Lak Maha Retina' and settled in Chatursiha danawwa which is the present day Harispattuwa. The rock inscriptions found in a rock here indicated that he lived in Doolwala.

The situ clan were settled in Vavuniya which is Chettikulam in modern usage. Out of four Wellidurayas who came Minuwan Welliya was settled in Loluwala and Rankoth Welliya in Salagama, Matale.

The names of other two are Thora duraya and Nimbula duraya. Maha Duraya who is the chief of nine gam durayas, Tikirage Karunadasa says that their clan exists from the reign of Devanampiyatissa.

The influence of the bo-tree to Sinhala

Sri Mahabo sapling was brought to Anuradhapura from Dambakolapatuna in a procession with all honours and respects befitting the event.

Provincial rulers from all parts of the country, gathered in Anuradhapura to witness the occasion. Eight bo-saplings that sprang from the main bo-tree 'astapala bo' were distributed to other parts of the country. This helped to unite the country under one rule.

There were thirty two other saplings 'detispala bo' that sprang from eight which were planted in all other parts of the country.

This helped the spread of the arts and crafts of the artists and craftsmen who came with the bo-tree from India. Uniformity of rituals and customs associated with bodi worship rooted throughout the island. Religious ceremonies with tom toms, flags dancers, etc. got assimilated to our local culture. There also appeared a literature connected to the bodi such as sulu bodiwance, Sinhala bodi wansa, Elu bodi wansa, etc.

It helped to lay a strong foundation to a Buddhist society. The women folk were able to contribute better for the upliftment of the Sinhala society.

They entered the order of nuns and attained arahat status. The decentralization of administration started in the island after the arrival of the bo-tree. The king became the custodian of the country rather than a despotic ruler.

Our system of indigenous medicine improved with the arrival of various artists and craftsmen. Horticulture too improved when the natives started planting various flower plants and aquatic species for bodi worship.

Our people built a system of worship to the Bodi and believed that it had divine powers to cure diseases, prevent unexpected calamity and give relief. Thus evolved a famous bodi-puja ritual which is observed and venerated by the kings and beggers alike.

The contribution to our civilization and culture with the arrival of the Sri Maha Bodhi is so vast and varied and we have absorbed so much to our society that we are annually celebrating these events for the last thousands of years.