Sangamitta
Saṅghamittā (Saṅghamitrā in Sanskrit) was the grand daughter of Emperor Bindusara and daughter of Emperor Ashoka and his wife, Devi. Together with Mahinda, her brother, she entered an order of Buddhist monks. The two siblings later went to Sri Lanka to spread the teachings of Buddha at the request of King Devanampiya Tissa (250 BC – 210 BC) who was a contemporary of Ashoka (304 BC – 232 BC). At first she landed in 'Mathagal'. The village Mathagal is situated 16 km away from Jaffna town, in the north of Sri Lanka, along the shores of the Indian Ocean. Buddhist Emperor Samrat Ashoka sent her to Sri Lanka together with several other nuns to start the nun-lineage of Bhikkhunis (a fully ordained female Buddhist monastic) at the request of King Tissa to ordain queen Anulā and other women of Tissa's court at Anuradhapura who desired to be ordained as nuns after Mahindra converted them to Buddhism.
After Sanghamittā’s contribution to the propagation of Buddhism in Sri Lanka and her establishing the Bikhhunī Sangha or Meheini Sasna (Order of Nuns) there, her name became synonymous with "Buddhist Female Monastic Order of Theravāda Buddhism" that was established not only in Sri Lanka but also in Burma, China and Thailand, in particular. The day the most revered tree, the Bodhi tree, a sapling of which was brought by her to Sri Lanka and planted in Anuradhapura, and which still survives, is also celebrated every year on the Full Moon day of December as "Uduvapa Poya" or "Uposatha Poya" and "Sanghamittā Day" by Theravāda Buddhists in Sri Lanka.
Background
Sanghamitra is known for the proselytisation activity among women that she pursued as her lifetime goal in Sri Lanka, along with her brother, Mahendra (called Mahinda in Sri Lanka) at the initiation of her father, Emperor Ashoka of the Maurya dynasty who ruled in India in the 3rd century BC. Ashoka, after adopting Buddhism, took to spreading tenets of Buddhism in nine other countries of the region. His contemporary in Sri Lanka, King Devanampiya Tissa, in close alliance with Ashoka, saw the arrival of Buddhism in Sri Lanka.
However, before deputing missions abroad in the region around India, Ashoka, in consultation with Venerable Moggaliputta Tissa convened a meeting of the Third Buddhist Council in which 1,000 Arahants participated. The purpose of this council meeting was not only to purge the Sangha of undesirable elements but also to take a view on the proselytisation of Buddhism in view of the strong challenge faced from the Brahmins of Hindu religion. Moggaliputta presided over the Council meeting where it was decided to send nine delegations to different regions to spread Buddhism.
King Ashoka then sent out missionaries in nine different directions. The delegation that was sent south to Sri Lanka, at the request of Tissa, was led by Ashoka's son Mahendra. Before taking the long journey, Mahendra sought blessings of his mother. The delegation (considered a diplomatic mission) comprised six other Arhats, namely Ittiya, Uttiya, Sambala, Bhaddasala, young Samanera (nephew of Mahendra) and a Bhanduka (also a cousin of Mahendra). All members of the mission belonged to the royal family, indicating the importance Ashoka attached to spreading Buddhism in Sri Lanka.
This was also considered an opportune moment to spread Buddhism in Sri Lanka since Buddha himself had created awareness of his philosophy and precepts of Buddhism among the royalty and the common people during his three visits to Sri Lanka undertaken in the eight years following his enlightenment. Buddha, during his lifetime, had also created a social structure for the practice of Dhammavinaya or Dhamma (in Sanskrit: Dharma), which comprised the Sangha – order of bhikkhus (monks) and bhikkunis (nuns) to preserve his teachings for posterity.[4] However, it was only King Tissa, realising the poor status of the religion in his country, desired fresh efforts by a delegation from India.
Mahendra arrived with his delegation at Anuradhapura where King Tissa, accompanied by his sister-in-law (brother's wife) Princess Anula with her entourage of 500 women, met him at the Mahamegha Garden. The Mahendra mission was very successful in introducing Buddhism to Sri Lanka. He established the Bhikkhu Order for men. However, thousands of women, starting with Anula, who had converted to Buddhism along with the King Tissa, wished to be ordained into the Bhikkuni Order. Thera Mahindra expressed his inability to do so since this ordination had to be performed by a priestess or a Theri Arahat. He therefore advised the King to write to Emperor Ashoka and seek the services of his younger sister Theri Sangamitta, who was "profoundly learned", to be deputed to Sri Lanka for the purpose. He also desired that a sapling of the right branch of the Bodhi-Tree (where the Tathagata got his enlightenment) from Bodh Gaya should also be brought by her to Sri Lanka. King Tissa then chose his Minister Prince Arittha (his nephew) for the purpose since the minister had volunteered to go to India on the condition that on his return he would also be ordained into the Bhikkhu Sasana by Thera Mahindra. This was agreed.
Early life
Sangamitta's parents were the Emperor Ashoka and his consort Vidisa Devi (first wife who belonged to the Vaishya caste and who was a Buddhist). Her birth in 285 BC, as popularly known in published texts was as the second child of Ashoka and younger sister of brother Mahindra. She was born in Ujjeini (present day Ujjain in Madhya Pradesh in India). Her mother did not join Ashoka when he was crowned and her two children had embraced Buddhism. She was married at the age of 14 to Agribrahmi, a nephew of Emperor Ashoka, who was also an Arhant. She had a son, Sumana who also later became an Arhant and went along with his uncle Mahindra to Sri Lanka to preach Buddhism. Her teacher was Ayupala. She was ordained at the age of 18 into Theravada Buddhism Order by their preceptor Dhammapala. Her brother was also ordained at the same time. With her dedicated perseverance to Dhamma she became an Arhant Theri and resided in Pataliputra (now known as Patna).
Middle life
Mahindra’s mission in Sri Lanka was very successful. Among his new converts was Princess Anula, King Tissa’s sister-in-law who became Sotapanna and requested ordination. King Tissa wrote to Emperor Ashoka to depute Sangamitta for the purpose. Mahindra also wrote to his father to depute his sister Sanghamitta to Sri Lanka as requested by King Tissa.
Following this invitation from the King and also the request made by his son Mahindra, Ashoka sent Sanghamitta with a retinue of 10 other learned bhikkunis (priestesses) to accompany her and to give ordination to the Sri Lanka's princess Anula and other women. Ashoka was initially distraught at the prospect of sending his daughter away but Sangamitta herself persisted that she would like to go to Sri Lanka. She appealed to her father stating:
"Great King! the injunction of my brother is imperative and the females who are to be ordained in Lanka are many; on that account it is absolutely essential that I should go there.
The purpose was also to establish the Bhikkuni Order to spread Buddhism in that country with the devoted participation and assistance of women. Ashoka finally agreed to send her. She travelled to Sri Lanka by sea carrying a sapling of Bodhi-Tree in a golden vase. She landed at Jambukola in the North. King Tissa himself received Sangamitta and the sapling of the Bodhi-Tree with deep veneration. They were then ceremonially escorted by the king and his people to Anuradhapura. They entered at the northern gate of Anuradhapura along a road sprinkled with white sand. The Bodhi sapling was planted with great fanfare in the Mahāmeghavana Grove in Aunradhapura. It is still seen at the same location.\
In Dipavamsa chronicle, the number of nuns who accompanied Sangamitta has been mentioned differently – three figures have been quoted but the figure of 11 including Sangamitta is inferred as the plausible number. The names of the young nuns who accompanied here on the ship were: Uttara, Hema, Pasadpala, Aggimitta, Dasika, Pheggu, Pabbata, Matta, Malla, and Dhammadasiya. In addition, the delegation headed by the Sri Lankan Ambassador Prince Athitha, which returned to Sri Lanka, comprised the Chief priestess Sangamitta and ten other priesteses, eight people of royal lineage of Magadha (Bogut, Sumitta, Sangot, Devgot, Damgot, Hirugot, Sisigot and Jutindhara), eight members of nobility (families of ministers), eight Brahmins, eight Vaishyas (traders), herdsmen, Hyaenna, Sparrow-hawk, Nagas, Yakkas, craftsmen, weavers, potters and many members of other castes.
A legend mentioned related to the journey of Sangamitta to Sri Lanka is that Nagas encircled the Bodhi tree. Sangamitta drove them away by assuming the form of Garuda (half-man half-bird form). Sanghamitta was 32 years of age when she took this journey. Her son Samanera was already in Sri Lanka as he had joined his uncle Mahindra's mission to spread Buddhism.[2][4] Sangamitta performed the formal Pabbajja ordination of Princess Anula. Anula was the first Sri Lankan woman to be ordained as a bhikkuni; concurrently her companions numbering more than 1000 who were also observing Dasa Sil were bestowed with Pabbajja ordination. This formally created the "first ecclesiastical life of the Bhikkuni Sasana in Sri Lanka". The ordination covered not only the royalty but also common people of various strata of the society. She pursued every effort to enhance the status of woman, with sustained devotion, dedication and diligence.[12]
Sangamitta, on arrival at Anuradhapura, was put up initially at the ‘Upasika Viharaya’ along with the bhikkunis who had accompanied her. An additional 12 buildings (ashramas) were built to accommodate the bhikkunis. Subsequently, the King also built a separate house for Sangamitta known as 'Hathalakha-Vihara' acceding to the request of the nuns to reside in a secluded place where they could exclusively concentrate on devotional religious pursuits.
Dipavamsa, a chronicle written in 400 BC, records that after the Bhikkuni Sangha was established, there was widespread following in the country among women of all ages and from all levels of society. The women who ordained were highly learned in the scriptures and they readily taught their knowledge of the Vinaya or rules of discipline to others.
