The Cave Vihara in Mollikulama

මොල්ලිකුලම ගල්ලෙන් විහර 

The complex of The Cave Vihara in Mollikulama is situated in the Addaala Gramasewa Division adjoining The Archeological Divisional Office of Digavapi in the Ampara district. In the plain, there are four mountain ranges which do not claim a high elevation. One mountain range is situated little bit far away and the other three are situated closer-by. This mountain range of caves is surrounded by the wild and it’s a very beautiful scene to be experienced.

Someone who visits the caves there, will defiantly think of Vessagiriya and feels that there is some connection between these two places. Kataaram(1)can be seen in all the caves found here and under the Kataaram there are inscriptions to confirm the ownership. In addition to these caves, there are few inscriptions in the rocky plains situated in the plains. They are being decayed now. There are some archeological signs on the plain to prove that there had been a Dagaba here and now it is also destroyed. Most of the inscriptions found in this place were copied by us and due to the lack of facilities there can be defects in some inscriptions. Some of them were copied correctly and there cannot be any defects in them.      

First I would like to present few inscriptions which were copied correctly.

The other inscriptions which were copied with difficulties due to lack of proper facilities are as follows.

There are few historical factors that one will experience when these inscriptions are analyzed with an independent mind. The inscription number 01 and number 05 are very important. In the original inscription the first word found is “බත - Batha”. According to the Buddha Dhamma the word බත carries few meanings. The meaning of it will differ based on the way it is used in the inscription. This particular inscription explains “බත” as the person who treats (someone) with Sivpasa(2). It gets confirmed by inscription number 05 which says that he had gradually elevated up to status of Upasaka(3). In this manner, the ‘Upasakahood’(4) of the four types of disciple in the time of Buddha is explained.

The names such as Thuladara (තුලදර), Sharamana (ශ්‍රමන), Bamadatha (බමදත) and Chitha  (චිත) date back to Buddha’s time and they can be identified in the Suttas(5).The names other than Sharamana (ශ්‍රමන) are not in use now. But when these names are compared with the Suttas, it can be confirmed that these names had been used in the time of Buddha and as they are found in the inscriptions also it can be confirmed that these places were connected to the time of Buddha.

It is guaranteed that the name Thuladara (තුලදර) found here has been taken in to books as “Choolodara (චූලෝදර)”. The name Choolodara (චූලෝදර) found in the Buddhist literature, the one who met Buddha, can be understood in this manner. Another name can be understood of this nature is ‘Bamadatha’ (බමදත).  According to these inscriptions it is revealed that the names such as Data (දත) and Datta (දත්ත) had been used even prior to the Buddha’s time here in Lanka.  Hence, this is another simple example to for Lanka to claim its heritage of the Buddha. 

Prior to Buddha’s time, these caves were dwelled by the powerful Sages who were possessed with great knowledge. This historical truth is well proved by the presence of the places such as Vessagiriya, Pilikuththuwa, Isigili Kanda (The Isigili Peak) and Isinbassagala. It is proved not only by the use of the pronunciation of the names. But it is well proved by the inscriptions as well. These were not properly disclosed to the world as the initial researches conducted were hidden secretly for many reasons.

A name such as Bamadatha (බමදත) used in the Buddha’s time had been taken in to books as “Brahamadatta (බ්‍රහ්මදත්ත)”. Even though there are many ancient inscriptions carrying these kinds of names located in different places in Lanka, they haven’t been used for formal researches. Because of that we have lost the heritage of Lanka dates back to the time of the Buddha.

There are inscriptions at places like Ritigala and Wewalthanna which carry these kinds of names.  There, there are two inscriptions carrying the name ‘Bamadatha’ (බමදත). 

Inscription of Ceylon 268

“ මහමත බමදත පුත පරුමක පුශගුතෙන කරිතෙ බද තුබ ”

Inscription of Ceylon 269

“ මහමත බමදත පුත පරුමක බහිකෙ පරුමක පුශගුතෙ ”

When we compare these inscriptions with the number 04 in the list of the inscriptions given here, we would see some relations among them. Hence, it is proved that the name ‘Bamadatha’ (බමදත) does not have any connections with India and this name had been used in the time of Buddha and it is a heritage of Lanka.

It is very sensational to mention about the current status of the sacred land which was originally used by the Sages and later which was offered for the use of the Buddha and his great noble disciples, Bhikkus. Even though this condition has been identified by the Archeological Department, the officers in charge of these places do not have anything to do. It is true that they give their full attention and care for the protection of these places. But they are helpless due to different barriers and limitations. If they attempt to perform their duties genuinely, they may sometimes be subjected to the anger of the higher officers and may lose their jobs as well.  Hence it is not my interest to mention anything against these innocent people who are engaged in protecting these ancient places.

Places of this nature cannot be found from anywhere in the world. There are numerous ancient historical properties everywhere in Lanka. But, there isn’t a proper system to protect them, to conserve and to sustain them for the future. India attempts to protect the artificial ruins which were recreated by King Ashoka and to showcase their identity. It is definitely a hindrance to the heritage of Hela if we destroy or let them to be destroyed the most sacred natural historical places which were made by the Sages in Lanka, the great places which can be used in claiming the heritage of the Buddha. Some sinful people do not feel the importance of Lanka. They kneel down in front of the artificial ruins of King Ashoka in India. The universal wisdom had understood that this is not a surprise to expect a response of this nature from these sinful people who do not even know the Buddha and King Dutugamunu.(6)

1 - This is a special technique of carving the edge of the stone (stone cave) to prevent seepage of rain water.

2 - The food, clothing, shelter and medical facilities given for Bhikkus.

3 - Upasaka is the lay disciple of the Buddha. In the Pali canon, the term "disciple" transcends monastic-lay divisions and can refer to anyone from the following "four assemblies" -    monks (Pāli: bhikkhu),     nuns (Pāli: bhikkuṇī) ,    laymen (Pāli: upāsaka) and     laywomen (Pāli: upāsikā).

4 - The status of Upasaka.

5 - The discloses of Buddha

6 - Dutugamunu (Sinhala : දුටුගැමුණු duṭugämuṇu), also known as Dutthagamani duṭṭhagāmaṇī) and Gamani Abhaya ගාමිණී අභය gāmaṇī abhaya, "fearless Gamini" was a Sinhalese King of Sri Lanka who reigned from 161 BC to 137 BC. 

{The English translation of 'ඉසි රමණ විහර' (Isi Ramana Vihara)} - Part - XII 

Translated by Amal Meemanage (amalmeemanage@gmail.com)