- Awesome abode of holy men -
If you are looking for a haven of
peace and quietude - why not spend the day at Arankele. Its green sylvan
surroundings will relax and refresh you completely.
But this was never meant to be a pleasure
park. On the contrary it was the site of an ancient forest monastery - the
austere abode of a sect of recluse monks who had been attracted to this site
because of its very isolation and seclusion. Today it is a celebrated
archaeological site containing the ruins of the ancient forest monastery
.
The monks who dwelt here were called
Pansukulika. Pansukulika means 'rag-robes' and refers to a vow taken by these
monks to wear only robes made from rags. They observed extreme austerity and
they lived in caves and in monasteries in mountains and forests and their piety
and austere way of life were greatly admired by the people
.
The monastaries in which they dwelt
are now known as padhanaghara pirivenas.
A principal feature found at the
padhanaghara pirivenas of the pansukulika are the double platform buildings.
These are raised platforms formed by retaining walls of massive stone, found in
pairs and linked together by a stone bridge. Access to the building is from
either side of the stone bridge by two short flights of steps in the centre and
between the two platforms. The balustrades and guard stones are devoid of
ornamentation and simple in style
.
Another special characteristic of
these buildings is that they were surrounded by water troughs believed to keep
the interior of the building cool. There are several such buildings at
Arankele. Evidence of such buildings are also found at Ritigala, and Mihintale.
It is not known with any certainty
what the function of these double platforms was. Scholars believe that they
were used for meditation, ceremonies and teaching.
The building at the entrance of the
Arankele site has been identified as a Jantagara or hot water bath. Amongst the
other ruins that have been identified are meditating promenades ponds and
winding pathways.
Sunil, an Archaeology Department
worker at the site showed us around . According to him there are three bathing
ponds, of which only one is completely restored.
The site also had a number of paved
ambulatories some of which are believed to have been roofed. These paths rise
in an easy gradient -- sometimes a few steps at a time. These were paths that
once were walked upon by the ancient arahats in deep meditation.
Following in their footsteps
centuries after Sunil led our way and we came across a perfectly circular
round-about paved with stonee. These round- abouts were built so that the
arahats walking deep in meditation might not collide with each other, we were
told.
Sunil also stopped to show us three
ancient wells believed to have been dug by the Arahats themselves and which are
still in use by meditating Buddhist monks of the Arankale Maliyadeva Senasana
which adjoins the archaeological site.
Now Sunil was leading us along the
brick laid pathway through a canopy of forest greens; trees - mighty giants,
dramatic creepers climbing high or hanging low, insects and butterflies of
strange colours, and, of course, birds , birds and birds - the holy environs
resonating with their songs.
At the end of the path beside a
small clearing nestled a small rock cave which had been fashioned into a three
roomed little abode. The entrance was through a wooden door which was a replica
of the original.
Parts of the original stone door
frame were to be seen fallen on the side. By the entrance door were two low
steps flanked by a quaint miniature balustrade
and guard stones
but devoid of sculpture or other decorations. From the entrance hall two doors
opened into two rooms on either side Each room contained a window opening to
the front and a stone slab bed.
This is where Arahat Maliyadeva had
dwelt and meditated several centuries ago. This was his holy abode surrounded
by the forest, wild animals, birds reptiles and insects. Sunil also pointed to
a slab of granite that was lying on a side which had had been used as a portico
over the doorway he said
.
The buildings of this forest
hermitage it was observed were without any form of decoration Also significant
was the absence of stupas, shrines identified with the Bo - tree, or images.
All this was in keeping with the severe simplicity and austere religious
practices which ruled the lives of these monks, and with their aim to revive
the way of life led by the Buddha and his disciples after his Enlightenment.
The only concession to decoration is
usually found in the urinal stone.
The purpose of decorated urinal
stones is a matter of speculation. It is suggested by scholars that they
represent the architectural and ritualistic excesses of the orthodox monastic
chapters to which the pansukulika were opposed, and the act of urination was
for them a symbolic act of dissociation.
