Sanghamitta Theri and the dawn of a cultural revolution
Avanthi Sri Nissanka Karunaratne’s painting that depicts Sanghamitta Theri bringing the Bo-sapling and King Devanampiyatissa wading upto the .ship to receive it at Dambakolapatuna in the North
Unduvap, the last full moon Poya for the year fell yesterday. This Poya is of great importance as many cultural changes occurred in Lanka with the arrival of Sanghamitta Theri on an Unduvap Poya.
Women were ordained as bhikkhunis (nuns) in India during the time of the Buddha, six years after the Bhikkhu Sasana(order) was established.
With the arrival of Theri Sanghamitta in Lanka, women here were ordained as bhikkhunis (nuns) during the month of Unduvap. Princess Anula who became a Buddhist after listening to the Dhamma, requested Arahant Mahinda Maha Thera to ordain her as a Bhikkhuni. This was conveyed to King Devanampiyatissa by the Maha Thera and he requested that his sister Arahant Theri Sanghamitta be invited to ordain women in Lanka.
The king sent a message to Emperor Ashoka through Prince Aritta. Theri Sanghamitta requested her father to send her to establish the Bhikkhuni Sasana (Order) in Lanka. On an Unduvap Full Moon Poya, Sanghamitta Theri accompanied by ten other bhikkhunis and a contingent of skilled craftsmen arrived from India bringing with her a sapling of the Sri Maha Bodhi, under which Prince Siddhartha attained Supreme Enlightenment.
Theri Sanghamitta landed in Dambakolapatuna in the North and the Bo-sapling was received by the king with great reverence. The sapling was taken to Anuradhapura and planted in the Mahameuna Uyana (garden) in the presence of Arahant Mahinda Maha Thera, Sanghamitta Theri, Ministers and nobles of the king’s court.
Princess Anula was the first to be ordained in Lanka as a Bhikkhuni, followed by other women. Sanghamitta Theri guided the bhikkhunis in their spiritual development and established the Meheni Sasana (Order of nuns) which lasted for about 1000 years in Sri Lanka.
The arrival of Sanghamitta Theri heralded a new cultural revolution. The Meheni Sasana was established with the liberation of women. The Maha Bodhi culture, literature, arts and crafts developed. There were other benefits too for the country. The entourage that accompanied the Theri included people of many castes, with carpenters, builders, artists and others of various disciplines. The local people were benefited by the skills of these craftsmen and we can now see the large stupas, buildings, paintings, woodcraft in the country made by them. The stupas of Anuradhapura, the Gal Viharaya of Polonnaruwa are marvels – works of art which are recognised throughout the world.
Many temples organize the Sanghamitta Perahera on Unduvap full moon day to commemorate the arrival of Theri Sanghamitta. The Sri Pada pilgrim season also begins on Unduvap Poya and ends with
the Vesak Poya.
Buddha has said both men and women have the same capacity to achieve spiritual knowledge and attain enlightenment. There was no discrimination. Buddha also said the fourfold community of Buddhists are Bhikkhu, Bhikkhuni, Upasaka, Upasika who strengthen the Buddha Dhamma. But at present there is discrimination. The Bhikkhuni Sasana is not accepted in Sri Lanka. When women (Upasika) visit the Sri Maha Bodhi in Anuradhapura, they are not permitted to go to the mound or Uda Maluva (upper terrace) where the Bo-tree stands! Yet, it should be remembered that the Bo-sapling was brought by a woman- Sanghamitta Theri!! Who made this rule and why? No one seems to have an answer.
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