Dalada Maligawa in Kandy, Sri Lanka

The Sacred Temple of the Tooth

Dalada Maligawa in Kandy

Dalada Maligawa occupies a unique position in the life of the people of Sri Lanka. Not only during festive days but also throughout the year the throb of drums, the wail of the fife, the clang of the cymbals and the call of the conch continues to resonate within the chambers of this hallowed shrine reminding us of oblations that have been performed throughout the ages.

Sabaragamuwa

Kandyan king Wimaladharmasuriya I (1592-1604 A.D) built a two storied Temple for the Relic which had been concealed in Delgamuwa near Kuruwita in the Sabaragamuwa.
King Wimaladharmasuriya II (1687-1707) built a three storied temple and king Kirthi Sri Rajasinghe (1747-1782) built the existing inner temple and King Sri Wickrama Rajasinghe built the Pattirippuwa.
The Paththirippuva (octagan) is part of the royal palace. The king is said to have addressed the people from this spot. It was constructed by Devendra Moolachari during the period of king Sri Wickrama Rajasingha.
Now it is part of the temple of the tooth and is used as a library. In front of the Dalada Maligava is the Diyarelibamma, which is seen and as soon as you walk out of the temple. The diyarelibamma is in the shape of waves of a lake.

Diyarelibamma

There are two walls. One is the diyarelibamma. The one close to the temple is called the walakulubama and at the entrance you get the maha wahalkada. At the entrance you get a moonstone and it is intricately carved with the figures of elephant.
When entering the Wahalkada you pass through a door, with “Makara thorana”.
Then you come to the hevisi mandapaya (drumers’ courtyard) in front of the sacred tooth relic temple. The lower chamber of the temple is called pahale maluwa. The upper chamber is called uda mahala or wedahitina mahala.

Chamber

To the right side of the octagon is aramudal ge where one can see the Buddha’s image house. Further on one can see the pirith mandapaya. The lower chamber of this building have two rooms called dig ge or ‘long house.’
Another chamber is called the maha aramudhala or the ‘treasure room,’ where the gifts offered are housed. The wooden doors were framed over late with rich silver plates with the sun and moon symbol either sides. This is on the lower floor.
In the upper chamber there are three rooms. Second room, or sandal wood shed is called a “Gandhakutiya” or perfume chamber.
It is the first room that the exposition of the tooth relic take place. The third room is called wadahitina maligawa , where the tooth relic reside. Door frames in these chambers are late with ivory. There are seven golden caskets enclosed for the tooth relic and each studded with precious gems. The outer most casket is embedded with jewellery offered to the relic by various kings and other distinguished quest.
On the right hand of the tooth relic is the perahera karanduwa. There is a relic chamber presented by India with the Buddha’s relic from dharmajika sthoopa in Thaksala. The relic casket is covered with bullet proof glass frame.
In front of it is the wooden alter mal asana in late with silver. Over it from the ceiling hangs lotus flower made out of gold with gems at the center. Daily rituals are performed three times a day. One is early in morning at 4.30 a.m. second is at 10.30. a.m. and the third is at 6.30. p.m. in the evening at 4.30 a.m. and 10.30 a.m. 32 measures of rice are cooked as offering for Breakfast and Lunch every day.
32 vegetables are cooked for alms and in the evening various medicinal drinks like koththamalli, tea, fruit juice, with beetle and banana are offered as Buddhists believe treating Buddha’s relic is like treating Buddha alive.

**********Lakbima News !

A Thief ! Who robs A Temple !

I've captured a photo of a thief, who has stolen from the Mudalinda Temple , hittatiya East, Matara, Sri Lanka. all the monks have gone to a arms giving ceremony at sub mayors house of Matara Municipal Council. And nothing anyone in the temple except a small ones who are not monks. When he was a Coconut tree, I saw him. when he climbed down from that tree, he blame me to do something for my life and take care of your self to me. he didn't afraid to do so and I got a photos while he was blaming me. Here it's. robes

*******I've found out, The Robber : Named Chootiya in the East Hittatiya, lives behind(Near by) the Mudalinda pirivena, Matara.

Liberation of the Buddhist Woman

Today is Unduwap Poya

Liberation of the Buddhist Woman

When Princess Prajapathi, foster mother of the Buddha wished to enter the order of the Bhikkunis, He at first discouraged her, but she along with her royal relatives, shaved their heads and put on the yellow robe and came to Buddha.

Rupa Banduwardena

Buddha the Sakyamuni Gautama was an outstanding personality of exceptional calibre. His was a heart full of compassion, a heart bent on service for the emancipation of all- the entire humanity. Buddhism is of special significance with regard to the liberation of women.

When Princess Prajapathi, foster mother of the Buddha wished to enter the order of the Bhikkunis, He at first discouraged her, but she along with her royal relatives, shaved their heads and put on the yellow robe and came to Buddha.

He then admitted them into the order. At a time that human rights were denied with hardly any recognition given to women due to Brahmana teachings, the permission granted by the Buddha to enter the Sasana under the leadership of Prajapathi was an achievement in Sasanic history.

The social revolution thus emerged in India had a definite bearing on the Lankan society. It is a well-known fact that a similar situation arose in Sri Lanka with the advent of Theri Sanghamitta on this day of Unduwap Poya.

According to ancient chronicles with the introduction of Buddhism by Ven. Mahinda the message of the Buddha gave the people a definite way of life with an ideal to aim at.

When the King's (Devanampiyatissa) sister-in-law Queen Anula and her retinue were anxious to enter the Bhikkuni Sasana, the King informed Emperor Asoka, Theri Sanghamitta was dispatched immediately. When she arrived for the purpose she brought with her a Bo-sapling from Sri Maha Bodhi at Bodh Gaya.

The King accorded her a grand welcome when she first arrived at Northern Dambakola Patuna (present Sambilithurai) accompanied her, in a colourful procession and it was planted in Mahamevna gardens at Anuradhapura amidst much ceremony and grandeur.

The sacred sapling brought on this Unduwap Poya day lies majestically giving immense Sraddah to the devotees who turn out in thousands daily. Deepawansa mentions that Theri Sanghamitta was accompanied by 11 Bhikkhunis: Uththara, Hema, Aggimitta, Pabbatha and Dhammadasi to name a few. With the ordination of Queen Anula and her retinue of 500 ladies the Unduwap Poya marked the inauguration of the Bhikkuni Sasana in Sri Lanka. They had been accommodated in a place called Haththalahaka built by the King.

History reveals that when Theri Sanghamitta set foot in Sri Lanka people belonging to 18 crafts arrived here along with her for the safety of the Bo tree. The skilled labour, connected with metals, clay, textiles, domestic utensils, masonry and agriculture etc. leading to the creation of an industrial class, paved the way for extensive commercial activity.

There was a distinctive change in the social and religious life of the country, also in the economic sphere.

Another major event of importance is the evolution of the customary tradition centering the Bo tree worship. Ever since the arrival of Theri Sanghamitta Bo tree worship became an important aspect of Buddhism.

Saplings from the main Bodhi tree were planted in the premises of other viharas, and later it became customary for every vihara to have a Bodhiya.

According to 'Sumangala Vilasinee' a Bhikkhu must consider it his duty to preserve and look after the Bodhiya with tender care and it is said that he must behave, as if he is in the presence of the Buddha himself.

The establishment of the Bhikkuni sasana and the introduction of the Bodhi worship are therefore events of great historical importance attached to Unduwap Full Moon day.

The sacred bodhi tree planted in Sri Lanka

The sacred bodhi tree planted in Sri Lanka- Daily News

Sirisaman WIJETUNGE

The southern branch of the Sacred Bodhi Tree (Ficus religiosa) at Buddhagaya in India was brought to Sri Lanka by Theri Sanghamitta. It was under this Sacred Bodhi Tree at Buddhagaya that Prince Siddhartha attained supreme Enlightenment. As a result of this the tree achieved sacred status. It was on the full moon day of the month of December that the branch was brought to Sri Lanka.

The arrival of the Sacred Bodhi Tree in Sri Lanka was sponsored by Ven. Arahath Mahinda. Due to the effort of Ven. Arahath Mahinda Buddhism got firmly rooted in Sri Lanka. This even took place during the reign of King Davanampiyatissa (250-210 B.C.) Buddhism fashioned the lifestyle of the people in the Island since then.

King Devanampiyatissa extended his utmost support and patronage to Ven. Arahath Mahinda to establish Buddhism firmly in Sri Lanka. King Devanampiyatissa despatched his minister Aritta to proceed to India (Then Dambadiva or Jambudveepa) to invite Theri Sanghamitta to Sri Lanka in order to establish the order of Nuns in this country.

Minister Aritta arrived in the city of Pataliputta (modern Patna) and made his presence before Emperor Asoka. Responding to this request Emperor Asoka sent Theri Sanghamitta along with the southern branch of the sacred Bodhi Tree. Chronicles state that members of 18 guilds possessing expert craftsmanship accompanied her to Sri Lanka. The ship carrying them arrived at the port of Jambukola Pattuna in the Jaffna peninsular. That port is known today as Sembilithurai. The King Devanampiyatissa, Arahath Mahinda and the King's retinue were at the port to receive them. The King went knee deep into the sea and received the bowl containing the branch of the Bodhi Tree. Either side of the road leading from the Port of Jumbukola Pattuna to the public park Mahameghavana in the city of Anuradhapura was gaily decorated. The branch of the sacred Bodhi Tree and the followers were conducted in royal procession. On the way a reception ceremony was held in the village of Brahmin Tivakka. From there the procession reached Anuradhapura. The planting ceremony was held at the Mahamegha park. There were two independent Ksastriya families in Kacharagama and Candanagama (Kataragama and Sandungama). They were invited to participate together with Brahmin Tivakka from North of Sri Lanka.

Instantly this Bodhi Tree bore eight seeds. Three persons who participated in the Bodhi Tree planting ceremony were gifted three plants of the Ashtaphala Ruka. Those Ashtaphala Ruka or eight plants were planted in the following places. The port of Dambakolapattuna (Jambukola pattuna) Brahman village of Tivakka, Segiriya (Mihintale). Patamaka chetiya, Thuparama, Isurumuniya, Kataragama and Candanagama.

The Singhalabodhivamsa subsequently states that 32 saplings of the sacred Bodhi Tree were planted in various parts of Sri Lanka. The people of Sri Lanka took care of this Bodhi Tree without any interruption. It is recorded that the Sacred Bodhi Tree at Buddhagaya in India was destroyed in the days of Emperor Asoka itself. The branch planted in Sri Lanka still flourishes in the upper courtyard (udamaluwa) of the Sri Maha Bodhi shrine at Anuradhapura.

Out of all the trees in the world with a recorded history this particular tree is supposed to be the oldest. The Mahavamsa records that parts of the ship that brought the Sacred Bodhi Tree were kept on display in special halls at Anuradhapura. This was an example of the assistance of museums in this island as far back as then.

The order of the Buddhist nun was established in Sri Lanka with the arrival of the branch of the Sacred Bodhi Tree and Theri Sangamitta. A group of people who arrived with it was entrusted with the responsibility of looking after the Sacred Bodhi Tree. Performing rights and rituals to the Sacred Bodhi Tree was considered the special duty of Kings. Provision of buildings such as Bodhighara and other features for the Sacred Bodhi Tree also was the duty of Kings and nobles.

Fa-hian, the Chinese Buddhist pilgrim monk who visited Sri Lanka in the fifth Century AD has made a reference to the Sacred Bodhi Tree at Anuradhapura. Presently the protection and the care of the Sacred Bodhi Tree is under the close supervision of the Director, Botanical Gardens, Peradeniya.

The Original Sacred Bodhi Tree at Buddhagaya in India under which Prince Siddharta attained supreme Englithtenment is no more. The Bodhi Tree now growing at Buddagaya is a representative of the original Bodhi Tree. It is a great blessing that its original branch is still growing and existing as a living monument in Sri Lanka.

The writer is former

Asst. Director of

Dept. of Archaeology

The mission misunderstood

Fifth death anniversary of Ven. Gangodawila Soma falls today

The mission misunderstood

Some observations:

Sachitra Mahendra and Shamika Soysa

It is human for us to be lured into the wrongful more than rightful actions. We are naturally born to see the world with a temporary vision. The Buddhist, in this backdrop, has a high-frequency trend to be foxed into a false view. Buddhism is quite flexible that can be easily and is being distorted by the anti-Buddhist camps all over the world. The techniques are quite smart to the extent that only a handful will be brave enough to expose them.

The late Venerable Gangodawila Soma belongs to that clan of monks who were adorned with the bravery to express the truth. Life is so short for men of such chivalry and it was no exception for Ven. Soma. He had to face the inevitable. He earned more wrath than bouquets from all fronts, though ironically he had a grand funeral participated by many who looked down on him.

Ven. Soma is notorious among many Buddhists to have condemned the god-worship. Many Buddhists did not hesitate to misinterpret that Ven. Soma denied the existence of the gods, which is not so. The Buddha had spelled out the existence of gods, but ruled out that gods should be left alone. Having the blessings of the gods does not mean we should pray them for material gains. Importantly we get nothing by praying for gods. Our strength is what we do ourselves, whereas no outer force has a power to reign over us.

The Venerable's views on the caesarean birth was not understood properly. Some pointed out that the monks have no right to poke their fingers on laypeople's business.

Medically speaking a caesarean birth should be performed under critical conditions such as pregnancy pressure. According to medical sources many women request for caesarean operations for no apparent reasons. Ven. Soma spoke about the second category and stressed that caesarean birth should not be performed unnecessarily. The normal delivery bridges the bond between the mother and child.

Ven. Soma scoffed at the petty vegetarian concepts among the Buddhists. Vegetarianism was not only refraining from eating beef, just because the cow is a useful animal for Ven. Soma. Buddhism means spreading loving-kindness to all in equality, not to a particular animal.

Ven. Soma was sometimes harsh in expressing his views, but was gentle at the same time. However his views led him to many forces that stood against him. They tried out many times to exploit the Venerable's mission. The rumour of Ven. Soma's intention to run for the country's presidency was one such result. Ven. Soma had a philosophical outlook on the monk's role in politics, but what his rivals were spreading was the late Venerable's last thought.

Ven. Soma was not reluctant to identify many Sri Lankans as either half or quarter Buddhists. They always sought after other refuges such as Sai Baba and God Kataragama. Many Kataragama pilgrims give priority to the shrines of various gods and Kirivehera, the only Buddhist shrine located in the premises is given a minor place in their to-do list. Ven. Soma never wanted to attack the devotees of these gods personally, but he felt humiliating to see a Buddhist going after other refuges.

He stood against the common comparison of meditation with prayers and hypnosis. He never looked down on any of the rituals, but maintained that the Buddhist meditation cannot be compared with other rituals.

Fundamentalism was not in the good books of the Venerable. He opined that it diminishes the good status of other religions. He knew that he will be a target of fundamentalists one day, which was inescapable.

Ven. Soma was not just a preacher. During his short and busy life, he has authored over 10 publications including the posthumously famed Buddha Stupa. The book reviews the nine great spiritual qualities of the Buddha; this is quite familiar to the average Buddhist starting from 'Itipiso Bhagava Arahan...' and so on. Ven. Soma emphasises the need of concentrating the Buddha's nine great qualities for a calm and serene mind. The mind of such a being can be compared with a Buddha Stupa, a Buddhist shrine. Buddha Stupa provides a detailed chapter-wise analysis of the nine great qualities of the Buddha.

Books authored by the late Ven. Gangodawila Soma Buddha Stupa Dhammapada Artha Vivaranaya Bodhi Pooja haa Soovisi Vivarana ShanthiyaRahula Matha Dhamma Chintha Bodhi Pooja Deva Sankalpaya haa Bauddha Akalpa Lovuthuru Suvanda Mage Deshaya Avadi Karana Handa (co-authored by Chamika Munasinghe) Sitata Sahana dena Budu Bana (co authored by Gamini Sumanasekara) Misaditu Bindina Handa (co authored by Indu Perera) Buddha, get to know Him

Another intellectual exercise of Ven. Soma Thera is annotating the Dhammapada, a Buddhist text consisting 423 stanzas. Having explored various related texts written in explanation of Dhammapada like Dhammapada Purana Sannaya, Saddharma Sagaraya and Dhammapada Pradeepaya, Ven. Soma undertook a notable attempt to further simplify the text so that it will be of maximum use to the common reader. Even a single stanza would be useful in rectifying one's mistakes - so obviously it is a mirror that reflects one's own self.

Sithata Sahana Dena Budu Bana addresses the chaos we come across in our daily life. Deshaya Surakina Ran Asipatha basically speaks Ven. Soma's interpretation about the Sri Lankan soldier. The soldier in the battlefield, according to Ven. Soma, is not an assassin. The soldier's main intention is to save the country from terrorism. He is more engrossed in killing a terrorist rather than a human being.

Rahula Matha is his first book based on the life of Princess Yasodhara, Prince Siddhartha's wife. He explains the way the princess gradually renounced the palatial luxuries to become a spiritually elevated asset of the Buddhist order. The book is said to have inspired many young ladies on their spiritual activities.

Deva Sankalpaya haa Bauddha Akalpa discusses much of his commonly discussed viewpoints on the God concept in Buddhism.

Books were published in heaps posthumously. Many authors did not know who the late Venerable actually was, and only a very few were actually genuine. Tilak Senasinghe, Gamini Sumanasekara, Chamika Munasinghe and Indu Perera wrote down the late Venerable's words when he was alive. They should be appreciated for their efforts in preserving Ven. Soma's legacy for the posterity.

Whatever people thought about the late Venerable Gangodawila Soma, his outlook of the Buddha's philosophy remains universal.

---------------Dailynews.LK................