Mihintale

"We arc Monks Oh King
Disciples of the Dhaimna Raju (Lord of the Dhamma)
Through compassion for you
We have come here frcimJambudvepa,"

This is the call that gave Mihintale its name. This is the call that awakened Lanka to lead the path of virtue 260 years before the birth of Christ. This is the call that sends millions of pilgrims from all over the island by bus and rail (anew railway station was built about a decade ago) to Mihintale Rock. During the reign of King Devanampiyati.wa — 250 BC, Emperor Asoka of India sent a delegation of monks led by Arahat Mahinda to expound the Dhamma to the people of Lanka. Of course, Emperor Asoka must have informed his friend Devanampiyatissa
of the visit. What Devanamplyatissa did not expect was the manner in which the meeting took place, Ambatat Rock was a grove of Mango trees spreading over many hillocks and was the royal hunting ground, The King indulged in the sport, when a voice calling him 'Tissa' coming from above made him stop. There silhou-
etted against the clear morning sky on the top most boulder of the rock stood a group of yellow robed monks who introduced them selves to the King as the disciples of the Dhamma Raja (Buddha). The Dhamma which Arahut Mahinda brought to Lanka was complex and unique. 'Ignorance makes people crave for sensual pleasure.' These pleasures are impermanent and their impermanence brings sorrow. To release oneself from sorrow, one musC in his inner consciousness realize this truth. That will release him from craving and sorrow. To an agricultural community the idea of im permanence went down well. The wide-open spaces of fields and meadows and the leisure time between the cultivation seasons enabled him to meditate, Thus Buddhism became the religion of Lanka.

Devanampiyatissa gifted the Mihimale Rock and all its precincts to Arahat Mahinda. Ancient chronicles tell us that there were 68 caves at Mihintale used by Arahat Mahinda and his disciples as abodes during the rainy scason. As time passed there were many more cells cut in the rock. Fa-Hsiun the 5th Century Chinese traveler says that there were 2000 monks in the stone cells. The existing ruins of buildings and terraces enable us to visualize Mihintale as a large forest monastery' with stupas, terraces and ponds mingling with forest trees.

A flight of stone steps comprising 800 or more steps link vast open areas or common buildings. The steps lead to the Kantaket Chetiya, Naga Pokuna and indika Seya. It leads also toMihindu Lena where it is believed that Arahat Mahinda spent his time in contemplation. Pil grims also make the arduous climb to Aradanagala the palace where Arahat Mahinda first appeared and was invited, (aretiiana) to preach the Dhamma.

At the foot of Mihintale hill to the Southwest, is the Kaludiya Monastic complex. Kaludiya Pokuna is situated in a valley between two hillocks Eth Wehera and Anikutti. The complex is about 2000 square meters. The pond is the most elightful feature in the landscape. It is a natural pool with added stone walls and boulders. In the middle of the pond is an island pavilion throwing its majestic reflection on the water. A narrow flight of stone steps winding in and out among the boulders directs the visitor onto a terrace enclosed by stone walls and gateways, Beyond the gatehouse are residential buildings. Then more steps and more terraces leading to the uppermost terrace where the sacred building and the stupa were found. Situated at different levels they would have thrown a beautiful reflection on the water of the pond. Rain water was brought from these terraces down to the ponds through spouts and gargoyles.

Rafagifilena is situated opposite the entrance to the Kaludiya Monastery complex. The lay out here is different. The sacred buildings occupy the ground level and the hillocks above were converted into caves. The entire complex was built up of caves some cut into rock boulders complete with drip ledges and others natural caves, Both monastic complexes are now in ruin. But these ruins speak of highly developed and well-organiffi zed monastic tradition. Sewage systerns, medical facilities as exemplified by Beheth oru or medicinal baths, systematic collection of rainwater, into pools for bathing and perhaps preparation of food provide evidence of this fact.