Period: 210-200 B.C. Script: Early-Brahmi Language: Old Sinhala
Transcript: (1) Gamani-Uti-maharajhaha jhita Abi-Ti]shaya lene dasha-dishsha sagaye dine (symbols) (2) mata-pitasha ataya
Translation: (1) The cave of princess (Abi)Tissa, daughter of the great king Gamani-Uttiya, is given to the Sangha of the ten directions, (2) for the benefits of the mother and the farther.
Note: The name Uti is, without doubts, the name occurring in the chronicles as Uttiya. In the list of kings given in the Dipavamsa and Mahavamsa, there is only one sovereign of this name; that was the younger brother of Devanampiyatissa.
Citation: Paranavitana, 1970. pp.lii,3.
Among the number of later-Brahmi inscriptions in Mihintale, one is considered special as it contains the name of Arahant Mahinda Thera as well as the names three of his companions namely Itthiya, Uttiya, and Badrasala (Paranavitana, 1983). However, as mentioned in chronicles, one of the four companions of Arahant Mahinda Thera, Sambhala, does not find mention in this inscription (Paranavitana, 1983). This is also the earliest document in the country where a reference to coconut grooves has been made (Paranavitana, 1983).
Mihintale rock inscription of Mahadatika Mahanaga (9-21 A.D.)
Period: 1st century A.D. Script: Later-Brahmi Language: Old Sinhala
Content: This inscription lists the tanks, canals, villages, highlands, coconut lands etc. donated for the use of the monks of Segira (Mihintale) Viharaya. Also it records the donations made for the maintenance of the images of the Arahant Mahinda Thera, and Reverends Itthiya, Uttiya, and Bhadrasala Theras.
Paranavitana, 1983.
Three inscriptions belonging to the 6-7th centuries A.D. were found on a slab on the pavement of the Ambasthala Stupa at Mihintale (Dias, 1991).
Mihintale Ambasthala Stupa inscription
Period: 6-7th century A.D. Script: Later-Brahmi Language: Old Sinhala
Transcript: (1)
[Jayapa....pura ma]..... (2)
vaharala vata katu......>>Translation:......gave for the purpose of maintaining the compulsary service at the monastery. May the merit be achieved by all beings.
Citation: Dias, 1991.
An inscribed rectangular stone pillar of King Udaya II (887-898 A.D.) was found near the ancient hospital at Mihintale in 1952 (Ranawella, 2001). It helped to confirm the identity of the site of the Segiriya hospital (Ranawella, 2001). Another inscription of King Kassapa IV (909-914 A.D.) that was discovered from the same site enabled scholars to identify it as a hospital (Ranawella, 2001).
Mihintale fragmentary pillar inscription of Udaya II (887-898 A.D.)
Period: 9th century A.D. Script: Medieval Sinhala Language: Medieval Sinhala
Content:
This inscription has been issued to register certain immunities granted by the king in respect of the land on which the Mihintale hospital (Segiriya ved-hala) had been located.
Ranawella, 2001.
Two slab inscriptions of Mahinda IV has been erected in a ruined building at Mihintale. These two inscriptions have been inscribed on the orders of King Mahinda IV
(956-972 A.D.) to provide information on the administration and inner
life of the Mihintale monastery. They reveal the rules and
regulations pertaining to the monk community, the intervention of the
State, the wages and allowances for the employees of the temple as well
as the information regarding the work involved with the temple, the
relic house, and special monastic buildings.
Monuments
The existing ruins at Mihintale indicate that the monastery was in an active state from
the 3rd century B.C. to the 14th century A.D. (Wikramagamage, 2004). These ruins comprises a network of monasteries, caves, religious monuments and water works. Some of the important monuments belonging to the monastery are listed below;
The main flight of steps: The main flight of steps which leads the devotees to the Ambastala plain is located on the western slope of the mountain. It has 1840 stone steps arrange in three flights (Jayasuriya, 2016; Wickremasinghe, 1912). Shaded by temple trees on either side, this is perhaps the widest flight of steps in the country (Jayasuriya, 2016).
Kantaka Cetiya: This Stupa is believed to have been constructed during or soon after the
reign of King Devanampiyatissa (Nicholas, 1963).
According to Mahawamsa, Devanampiyatissa had refurbished sixty-eight
caves in the neighborhood of the Kantaka Cetiya for the use of the monks
headed by Arahant Mahinda.
Ambastala Stupa & Vatadage: This Stupa
has been built on the highest point of the Ambastala plain. As belief
of the people, this place has been hallowed by the Buddha on one of his
visits to the island (Jayasuriya, 2016). A Stupa named Sela Cetiya is
said to had been erected at this place by King Mahadathika Mahanaga
[(9-21 A.D.) Wikramagamage, 2004]. The Vatadage (circular Stupa shrine)
was constructed round the Stupa by King Kanittha Tissa [(165-193 A.D.)
Wikramagamage, 2004].
Maha Thupa: This is the largest Stupa in Mihintale. Built by King Mahadatika Mahanaga (9-21 A.D.), it is believed that the
Urnaromadhatu
of the Buddha (the rounded hair in the middle of the forehead of the
Buddha) has been enshrined in this Stupa (Wikramagamage, 2004). The Stupa has
been referred to as Ambulu Dagoba in
Pujavaliya as well as in the
Lithic Records of Mahinda IV (Wickremasinghe, 1912).
Mihindu Seya: This Stupa has been built in memory of Arahant Mahinda Thera (Jayasuriya, 2016). It is said that, King Uttiya, the
younger brother of King Devanampiyatissa (247-207 B.C.), built a Stupa
on the summit of the Mihintale mountain by enshrining a part of the
relic of Arahant Mahinda Thera (Nicholas, 1963). The old
Stupa which is found to the west of the
Maha Seya has been identified as that Stupa which is mentioned in the chronicle Mahawamsa (Nicholas, 1963)
Giribhanda Seya:
A Stupa exposed by an excavation done in 1951. Although the builder of
it is not known, it has been dated by scholars to the 8th century A.D.
The relic-chamber (with fragments of paintings) that recovered from the
Stupa is presently being exhibited in the Mihintale museum.
Indikatuseya: Indikatuseya
Stupa has been built on a brick platform about 5 ft. 6 in. tall
(Jayasuriya, 2016). Several copper plates containing quatations from
Mahayana texts in Sinhala letters of the 8-9th centuries A.D. have been
recovered from this Stupa during the conservation works commenced in
1923 (Jayasuriya, 2016).
Katuseya: It is believed that the smithy implements and the tools used in the
construction work of the Mihintale complex have been enshrined in this
Stupa. According to the remaining architectural features, it has been
found out that this was a Stupa-centered monastic complex that belonged
to the Mahayana tradition of the Anuradhapura period.
Ath Vehera: A brick-built Stupa constructed on a terrace 14 m in
diameter (Wikramagamage, 2004). Renovations were done in 1984
(Wikramagamage, 2004).
Mahavamsa states that King Devanampiyatissa had prepared 68 caves as dwellings for Bhikkhus headed by Arahant
Mahinda Thera (Seneviratna, 1994). The early Brahmi cave inscriptions
presenting below the drip-ledges of these caves confirm that they
had been prepared for the use of the Buddhist monks during the
pre-Christian era.
Mihindu Guhawa: This rock cave is supposed to have been used by Arahant Mahinda Thera (Jayasuriya, 2016). A part of the cave (measures 2.28 x 1.06 m) has been polished to suit human habitation and that is believed to had been used as a bed (Wikramagamage, 2004).
Monk's hospital: This hospital has been assigned to King Sena II (853-857 A.D.) and a 9th century inscription at a ruined building located near the entrance to the Vihara refers to it as the Segiri Hospital (Jayasuriya, 2016; Nicholas, 1963). Metal surgical instruments and a medicinal canoe have been found from this site (Jayasuriya, 2016).
The alms-hall: This building has been identified as the place where the daily alms were provided for the monks who lived in Mihintale.
Sannipata Salawa: This ruined building has been identified as the
assembly hall of the Mihintale monastery where monks assembled to
discuss matters of common interests pertaining to the monastic life.
Aradhana Gala: The
Aradhana Gala rock is believed to be the spot on which the Arahant
Mahinda Thera alighted when he came through the air (Jayasuriya, 2016).
Kaludiya Pokuna: Kaludiya
Pokuna means the "Black water pond". It is located at the foot of the
southern incline of Mihintale mountain. The remains of an ancient
monastery complex are found around this pond. These ruins have been
dated by scholars to the 10th century A.D. (Jayasuriya, 2016).
Naga Pokuna: The history of the Naga Pokuna runs back to the time of the arrival of
Arahant Mahinda Thera in Sri Lanka (Wikramagamage, 2004). It is mentioned in
chronicles that the pond named Nagacatukka was used as a bathing tank
by Mahinda Thera and the monks of the Vihara (Nicholas, 1963).
Chronicles further record that King Aggabodhi I (575-608 A.D.) had built
a bath at Cetiyagiri (modern Mihintale) by the name Nagasondi and
supplied it with a continual stream of water (
Wickremasinghe, 1912).
Sinha Pokuna: This pond has been given its name since there is a statue of lion
standing with two legs. The lion figure has been made on the outer wall
of the lower terrace of the pond. The water is discharged through the
mouth of the lion making a spout. This was used to collect water for the
use of Buddhist monks. The water for the pond had been supplied from
the
Naga Pokuna through a tunnel.
References
1)
Dias, M., 1991.
Epigraphical notes (Nos 1 -18). Colombo: Department of Archaeology. pp.15,19,85,90.
2) Jayasuriya, E., 2016. A guide to the Cultural Triangle of Sri Lanka. Central Cultural Fund. ISBN: 978-955-613-312-7. pp.58-62.
3) Nicholas, C. W., 1963. Historical topography of ancient and medieval
Ceylon. Journal of the Ceylon Branch of the Royal Asiatic Society, New
Series (Vol VI). Special Number: Colombo. Royal Asiatic Society (Ceylon
Branch). pp.162-166.
4) Paranavitana, S., 1970. Inscription of Ceylon (Vol. I). Department of Archaeology Ceylon. pp.lii,1-6,87.
5) Paranavitana, S., 1983. Inscriptions of Ceylon: Vol. II. Part I. Department of Archaeology, Sri Lanka. pp.26-27,30-34,37-39.
6) Paranavitana, S., 2001 (Edited by Dias, M.). Inscriptions of Ceylon: Vol. II. Part II. Archaeological Survey Department, Sri Lanka. pp.206-207,224-225,227-228.
7) Ranawella, S., 2001. Inscription of Ceylon. Volume V, Part I. Department of Archaeology. ISBN: 955-9159-21-6. pp.26-29,34-37,102-103,249.
8) Ranawella, G.S., 2004. Inscription of Ceylon: Containing pillar
inscriptions and slab inscriptions from 924 AD to 1017. Volume V, Part
II. Department of Archaeology. pp.272-285.
9) Ranawella, S., 2005. Inscription of Ceylon. Volume V, Part
III. Department of Archaeology. ISBN: 955-91-59-57-7. pp.4-5,8-9,144,162.
10) Seneviratna, A., 1994. Ancient Anuradhapura: the monastic city. Archaeological Survey Department. p.236.
11) Wikramagamage, C., 2004. Heritage of Rajarata: Major natural, cultural
and historic sites. Colombo. Central Bank of Sri Lanka. pp.157-174.
12) Wickremasinghe, D.M.D.Z., 1912. Epigraphia Zeylanica: Being
lithic and other inscription of Ceylon (Vol. I). London. Archaeological
Survey of Ceylon. pp.75-113.
