Agriculture was a big part of Buddha’s life
- Lakbima Online
By Ven.Kamal Madhava Thera.
Prince Siddhartha was born to a royal dynasty associated with agriculture. His father who enjoyed a vast yield of clean paddy was named Suddhodana. Servants of other royal families ate naadu rice with a simple curry while the servants in King Suddhodana’s palace enjoyed delicious food made of clean rice. The rice festival marking the gathering of the new harvest was an occasion celebrated by King Suddhodana with elaborate festivity. According to Buddhist literature, Prince Siddhartha who was destined to attain Buddhahood displayed his first miracle on a day when the rice festival or the Vap Magula was in progress.
The ascetic Siddhartha, as he sat cross-legged at the foot of an Esathu tree resolutely determined to attain enlightenment before he rose from that sedentary position was offered a meal of milk rice by Princess Sujatha. That too was a historic blessing bestowed upon the agricultural community.
The Eight-fold Noble Path Arya Astangika Marga which is the foundation of Buddha’s teachings laid down Samma cammantha which included agriculture as a means of rightful earning. This means that Buddha appreciated and advocated tilling the soil to earn a living. At the same time Buddha wandered from place to place to meet farmers to see to their welfare and guide them along the path to cease suffering and his intense and close association with farmers surpasses similar efforts of any other religious teacher in human history. The Buddha was so friendly with farmers so as to visit their households and sometimes when nobody was in the house, to walk into the kitchen and serve himself with a meal of rice. As a result of this intimacy with farmers, they made it a point to venerate the Buddha with the offering of the first meal out of the first harvest from their fields.
Harvesting time
On one occasion, the Buddha visited a farmer just before harvesting time and found the farmer in sorrow because the rain that had fallen the previous night had devastated his entire paddy field that was ready for reaping. The farmer was worried more because he was missing the opportunity to offer the first meal to the Buddha. The Buddha preached and explained to him the uncertainty of the gains and losses due to nature. At the end of the sermon, the farmer attained enlightenment.
The story of “Kasee Bharadvaja” is another interesting case manifesting the Buddha’s relationship with farmers. Kasee Bharadvaja who used to meet Buddha very often, was in the habit of blaming the Buddha for not being engaged in tilling the soil as a means of sustenance instead of doing rounds with the alms bowl. Buddha in reply to Kasee Bharadvaja said that he too engaged himself in sowing as a means of livelihood and he used agricultural equipment. Puzzled with this answer Kasee Bharadvaja begged of the Buddha to show the agricultural equipment used by the Buddha. To this request, Buddha answered thus:
“Sadda beejan thapo vutti -pagngna me yuga nangalan
Hiri eesa mano yoththan - sathime paala paavanan.”
“Saddha ” or devotion is the seed I use to sow in my field.
My rainwater is ‘Thapasa” or strict restrain of sensualities.
The ploughs I use are my pragna or wisdom. Fear and shame to do wrong is the “Yotha” I use in my paddy field.
The Buddha waded across paddy fields throughout the length and breadth of the country to meet people who were destined to be helped by him. Once when the Buddha was walking across a paddy field he saw a wallet lying in the field and the farmer tilling the soil there. Then he turned to Ananda Thera who was accompanying him and asked “Ananda, did you see the serpent lying there. It was uttered to be heard by the farmer who was working in the field.
Story goes...
The farmer on hearing this word looked for the serpent and found the wallet which he picked up and kept aside and continued with his tilling. A while later, the king’s men who were chasing after a robber saw the wallet in the field and took the farmer to task. The farmer explained to the king’s men how he came by the wallet on hearing the Buddha’s speaking of a serpent. Thus the farmer was absolved from a possible charge at the hands of the king’s men.
Again in another instance the Buddha came across a farmer who was tired and hungry in his search for missing cattle from his herd. The Buddha realised the plight of the farmer and offered food from the alms bowl. The farmer after fulfilling his hunger listened to the preaching of the Buddha and succeeded to understanding the Dhamma.
The saffron robe worn by Buddhist monks is designed in the pattern of a paddy field. It came to be so on the advice of the Buddha. This signifies the close ties between Buddhism and agriculture over the past 2550 years.
The Buddhist text “Dhamma Padaya” which is the manual of Buddhism is rich with comparisons taken from agriculture. The Buddha advised that a wise person should control his thoughts like a farmer diverts water to his paddy field. Similarly he said that a leader of a community should find the proper path because his followers will go by the path he chooses like a herd of cattle following the leading ox.
In this way, the farmer and agriculture occupy pride of place in the Buddhist way of life. “Devo Wassathu Kaalena-Sassa sampatthi mewacha” This is the blessing that withstood the test of time in Buddhist culture during the past 2550 years.
Showing posts with label Culture. Show all posts
Showing posts with label Culture. Show all posts
Sunday, September 30, 2007
The mission of Buddha Dhamma propagation
The mission of Buddha Dhamma propagation
-Lakbima Online
Extracts from an interview with Ven. Polgampola Piyananda Thera, the Viharadhipathi of Sri Lankarama Viharaya, Singapore.
Interviewed by Dharma Sri Thilakawardena.
Q. There is a discernible increase in the interest among people the world over to study Buddhism. At the same time the general opinion is that there is a dearth of personnel to undertake the mission of propagation of Buddhism globally. What is your view on this condition?
A. This condition is an absolute truth. In spite of tremendous heights man has climbed in various fields, he is not mentally at rest. Ultimately man turns to Buddhism as a means of solace. Our Buddhist monks are confronted with certain handicaps to undertake this mission. They lack the knowledge of international languages as well as the wholesome knowledge of Buddhism itself. This drawback is specially felt by Buddhist monks who are young but they do not show any interest to overcome these shortcomings. That is our misfortune. As a Theravadi Buddhist country, Buddhist monks in Sri Lanka must become more enthusiastic to improve their knowledge of Dhamma and foreign languages, in the face of the great demand for them internationally. It is useless to blame others for this shortcoming. Each of our monks in the younger generation should strive to understand this situation by himself and remedy the situation.
Q. The Buddhist clergy of the younger generation in Sri Lanka, is more prone to politics than to the religion. Is this notion factually incorrect?
A. Young Bhikkus of Sri Lanka should rid themselves of politics. If they do not give up politics, that is the end of the Buddhist order or the Buddhasasanaya. They themselves are sure to perish. Let politicians do their politics without involving the young Bhikkus. Young Bhikkus should concentrate on improving the knowledge of Buddhism to serve mankind.
A practicable system should be adopted to impart knowledge of English from Pirivena level to University level. Ven. Gangodawila Soma Thera was a Bhikku of the young generation, who built up a dynamic personality by mastering the knowledge of the thripitikaya. He became renowned and commanded high respect of the people because his knowledge of Dhamma was wholesome.
Some Buddhist monks of our country are in the habit of comparing facts of Buddhism with the factors of modern science.
This is an absolutely vein exercise. The philosophy of Buddhism far exceeds the boundaries of modern science.
But the modern scientific developments can be made use of to communicate Buddhism.
On this point there is another matter to be emphasized. The preaching by monks should pacify the stress in the minds of our people. The minds of present day people are riddled with miscellaneous problems. We have to understand this reality. Instead of delivering a sermon, certain Bhikkus utter something to make people laugh or be cynical of somebody and rouse hatred. This way of preaching has come to be a fashionable art today and strangely called “popular Buddhism”.
Q. Venerable Sir, if you are to touch on the ways of practicing Buddhism in Singapore where you live?
A. In comparison with what is obtained in Sri Lanka, the Singaporean ways of practicing Buddhism are amazingly methodical. Singaporean Buddhists, soon after the death of a person, summon the monks and get them to chant Sathipattana Sutra. In Sri Lanka funeral rites include speeches by monks and laymen like an oratory contest. In Singapore it is not so. Funeral rites are confined to religious activities only.
Young Buddhist men and women do not spend a vacation by making rollicking tours. Instead they spend most of the days in temples engaging themselves in religious activities. Lankaramaya temple in Singapore has organised special facilities for these young men and women. They are taught to meditate and chant pirith according to the Theravadi system during the vacation.
Often these programmes are organised by Mr.Vajiro Richard Chi, a Chinese national who studied Buddhism under Ven. Bhikku Narada of Vajirarama Temple, Bambalapitiya and Ven.Bhikku Pallekele Amatha Gavesi.
Time for revival of Budhism in Sri Lanka
Time for revival of Budhism in Sri Lanka
- Lakbima Online' News
By Ven. Alubomulle Ratanasiri Thera, the Chief Sangha Anunayaka of Malaysia.
It is amidst irrepressible obstacles that Buddhism survived in Sri Lanka to date. Buddhism gave rise to a new civilization in this country. People became disciplined owing to Buddhism. The majority of Buddhists we find in Sri Lanka at present are nominal Buddhists who are so by virtue of birth. As Sri Lankan Buddhists, moral discipline has degenerated. Buddhists in other countries apply principles of Buddhism in their day-to-day life. In our country, we have Dhamma schools in every temple and preaching of Dhamma is a daily routine. But people have distanced themselves from practisinging what they listen. What is urgently needed in this country is a mental revolution. Cleanliness is the basic factor in Buddhism. Cleanliness should prevail both in thought and environment. This is the factor meant by pathiroopa desa vasocha.
There are a number of reasons for the degradation of Sri Lankans to this condition. Sri Lankans are burdened with so many problems they cannot endure. These problems have distorted their mentality. Among such problems, their economic condition dominates. Their security is at stake. Finding a square meal daily is a problem to them. Providing a satisfactory education for their children is another problem. The multitude of problems has thrown them out of mental balance and made them indisciplined. So they ignore religious teachings. They are battered by injustice. An under developed economy leads to spiritual collapse.
People of our country should not be blamed for this condition. It is owing to them that Buddhism survived in this country for so long. What they lack is a proper leadership to put them back on the correct track.
The Buddhist clergy can provide leadership for this cause. But to make the Buddhist laity abide by Buddhist principles, there must be unity among Buddhist monks. The Buddhist clergy in Sri Lanka today divided under various complexes. They are divided as Nikayas. They are divided according to lay patrons, according to political affiliations and so on. Among such causes of division, politics play a major role. You can hardly come by ten temples prepared to work together in harmony. An active amalgamation of Buddhist monks dedicated to perpetuate Buddhism is an urgent need of the hour. There are umpteen number of temples in the country which do not get alms
Some system has to be evolved to protect the Buddhist clergy. There must be an organisation capable of solving the miscellaneous problems confronting the Buddhist clergy. Towards this end the unity of the Buddhist religious order is absolutely essential.
Once the Buddhist order is free of obstacles, they become independent to see to the social and spiritual revival of the people. Programmes can be implemented to extricate people from alcoholism and similar vices. Children could be guided on a proper code of moral conduct through Dhamma school education which is not based on competition to pass examinations.
Buddhist monks should start social work at the village level to solve the prevalent problems in the village. They must visit patients in the village and help them recover. Such services should not be confined to mere lip service.
The active participation of young monks in this regard is absolutely essential. At the same time the young Bhikkus must be trained to undertake propagation of Buddhism in foreign countries. Their present contribution towards this end is less tangible. They must be versed in the three languages of Pali, Sinhala and Sanskrit in addition to literacy of English and Tamil. The pirivena vacation periods may be utilized for this purpose. Propagation of Buddhism needs some degree of sacrifice.
To achieve goals of this nature, Bikkhus must first of all, feel secure. Safeguards must be introduced to discourage young Bhikkus from leaving the robe. When they enter the order they are so young that they long for parental love. In the temple at their formative years the elder bhikkus in the temple should strive to bridge the gap. In our temples today, when the novice bhikku reaches the age of 14 or 15, his impression about the elder bhikkus is disheartening. So he begins to revolt.
Even the provisions of the Buddhist Temporalities Ordinance are not conducive. Under it the chief incumbency devolves on the eldest in the temple.
This condition tends to create tension among Bhikkus. Similarly I cannot agree with the provision for a Bhikku to become the Chief Incumbent of a number of temples. The knowledge of modern technology must be imparted to young Bhikkus at the Pirivena level. Without literacy in modern technology a person gets non-plussed in a developing surrounding.
Discipline and self control are the ingredients of a civilized society. A growing child needs the self-control of a soldier and a discipline of an ascetic. Persons of the ages of 18 to 50 years are eligible to receive higher ordination. The system of receiving temporary priesthood should be introduced in Sri Lanka. This is a common phenomenon among the Buddhists in Thailand and Myanmar.
The pirikara that is offered to us at almsgiving is our economic strength. When you offer pirikara to us make it a dozen exercise books. We can collect them and distribute them among poor school children in the village. In this way as Bhikkus we can unite and go to the village to serve the people.
- Lakbima Online' News
By Ven. Alubomulle Ratanasiri Thera, the Chief Sangha Anunayaka of Malaysia.
It is amidst irrepressible obstacles that Buddhism survived in Sri Lanka to date. Buddhism gave rise to a new civilization in this country. People became disciplined owing to Buddhism. The majority of Buddhists we find in Sri Lanka at present are nominal Buddhists who are so by virtue of birth. As Sri Lankan Buddhists, moral discipline has degenerated. Buddhists in other countries apply principles of Buddhism in their day-to-day life. In our country, we have Dhamma schools in every temple and preaching of Dhamma is a daily routine. But people have distanced themselves from practisinging what they listen. What is urgently needed in this country is a mental revolution. Cleanliness is the basic factor in Buddhism. Cleanliness should prevail both in thought and environment. This is the factor meant by pathiroopa desa vasocha.
There are a number of reasons for the degradation of Sri Lankans to this condition. Sri Lankans are burdened with so many problems they cannot endure. These problems have distorted their mentality. Among such problems, their economic condition dominates. Their security is at stake. Finding a square meal daily is a problem to them. Providing a satisfactory education for their children is another problem. The multitude of problems has thrown them out of mental balance and made them indisciplined. So they ignore religious teachings. They are battered by injustice. An under developed economy leads to spiritual collapse.
People of our country should not be blamed for this condition. It is owing to them that Buddhism survived in this country for so long. What they lack is a proper leadership to put them back on the correct track.
The Buddhist clergy can provide leadership for this cause. But to make the Buddhist laity abide by Buddhist principles, there must be unity among Buddhist monks. The Buddhist clergy in Sri Lanka today divided under various complexes. They are divided as Nikayas. They are divided according to lay patrons, according to political affiliations and so on. Among such causes of division, politics play a major role. You can hardly come by ten temples prepared to work together in harmony. An active amalgamation of Buddhist monks dedicated to perpetuate Buddhism is an urgent need of the hour. There are umpteen number of temples in the country which do not get alms
Some system has to be evolved to protect the Buddhist clergy. There must be an organisation capable of solving the miscellaneous problems confronting the Buddhist clergy. Towards this end the unity of the Buddhist religious order is absolutely essential.
Once the Buddhist order is free of obstacles, they become independent to see to the social and spiritual revival of the people. Programmes can be implemented to extricate people from alcoholism and similar vices. Children could be guided on a proper code of moral conduct through Dhamma school education which is not based on competition to pass examinations.
Buddhist monks should start social work at the village level to solve the prevalent problems in the village. They must visit patients in the village and help them recover. Such services should not be confined to mere lip service.
The active participation of young monks in this regard is absolutely essential. At the same time the young Bhikkus must be trained to undertake propagation of Buddhism in foreign countries. Their present contribution towards this end is less tangible. They must be versed in the three languages of Pali, Sinhala and Sanskrit in addition to literacy of English and Tamil. The pirivena vacation periods may be utilized for this purpose. Propagation of Buddhism needs some degree of sacrifice.
To achieve goals of this nature, Bikkhus must first of all, feel secure. Safeguards must be introduced to discourage young Bhikkus from leaving the robe. When they enter the order they are so young that they long for parental love. In the temple at their formative years the elder bhikkus in the temple should strive to bridge the gap. In our temples today, when the novice bhikku reaches the age of 14 or 15, his impression about the elder bhikkus is disheartening. So he begins to revolt.
Even the provisions of the Buddhist Temporalities Ordinance are not conducive. Under it the chief incumbency devolves on the eldest in the temple.
This condition tends to create tension among Bhikkus. Similarly I cannot agree with the provision for a Bhikku to become the Chief Incumbent of a number of temples. The knowledge of modern technology must be imparted to young Bhikkus at the Pirivena level. Without literacy in modern technology a person gets non-plussed in a developing surrounding.
Discipline and self control are the ingredients of a civilized society. A growing child needs the self-control of a soldier and a discipline of an ascetic. Persons of the ages of 18 to 50 years are eligible to receive higher ordination. The system of receiving temporary priesthood should be introduced in Sri Lanka. This is a common phenomenon among the Buddhists in Thailand and Myanmar.
The pirikara that is offered to us at almsgiving is our economic strength. When you offer pirikara to us make it a dozen exercise books. We can collect them and distribute them among poor school children in the village. In this way as Bhikkus we can unite and go to the village to serve the people.
Friday, August 31, 2007
'Buddhism, basis of strong bonds of friendship throughout history'
'Buddhism, basis of strong bonds of friendship throughout history' - Daily News
KANDY: Sri Lanka is not isolated in the international world. It has strong religious, cultural and political bonds with powerful Buddhist countries in the World said Enterprise Development and Investment promotion Minister Dr. Sarath Amunugama.
He was addressing the gathering at the opening of the Welivita Sri Asarana Sarana Saranankara Sangharaja Nahimi Memorial Buddhist Centre at Suriyagoda Viharaya, Pilimatalawa, Kandy. A visiting Thai Buddhist delegation also attended this function.
VISITORS BOOK: Thailand’s Chulalonkorn University Chancellor Ven. Dhammakusala Sadaham Thera signing the visitors book after the opening of the Welivita Sri Asarana Sarana Saranankara Sangharaja Nahimi Memorial Buddhist Centre at the Pilimatalawa Suriyagoda Sri Narendrarama Raja Maha Viharaya.
- Picture by Udeni Rajapaksa
Dr. Amunugama said certain sections were carrying out adverse propaganda against Sri Lanka portraying it as an isolated country in the international world. He wished to categorically state in the presence of Thai State guests that there was no truth whatsoever in such propaganda and that the country had strong bonds of friendship with nations such as China, Japan, Vietnam, Cambodia, Laos, Thailand and Myanmar which is home for millions of Buddhists.
Buddhism had been the basis of such strong bonds of friendship throughout history. It was most opportune to conduct a 'Dharma Sanghayana' in association with these countries as it would cater to the needs of the Sasana and help further consolidate existing ties of friendship.
Dr. Amunugama said the country and the people in the area were greatly honoured to host a Thai Buddhist delegation at the sacred precincts where the late Welivita Sri Sangharaja Thera lived.
It was on the Sangharaja Thera's initiative that King Kirthi Sri Rajasinghe sent a delegation to Thailand (Siam) to bring back the Upasampada to Sri Lanka. Accordingly, a team of bhikkhus from Thailand came down to Sri Lanka and performed the Upasampada Vinayakarma at the Malwatte Viharaya. The latent Buddhist revival was mainly due to this great service rendered by the late Ven. Welivita Sri Saranankara Sangharaja Thera.
Recalling the services of King Rama of Thailand, Dr. Amunugama said a printing press gifted by King Rama to Ven. Sangharaja Thera and Ven. Sumanatissa Thera set up in Galle as 'Vidyadhara Press' was a great impetus to the Buddhist revival. King Rama who had earlier lived the life as a hermit for 30 years could be called the founder of modern Thailand.
Paying a tribute to Urban Development and Sacred Area Development Minister Dinesh Gunawardena, Dr. Amunugama said Gunawardena was rendering a dedicated service towards the development of sacred areas throughout the country.
Minister Gunawardena said the greatest gift Sri Lanka could give the outside world was Buddhism. The Child generation should be given a proper knowledge and awareness about Buddhism to ensure its development and perpetration.
KANDY: Sri Lanka is not isolated in the international world. It has strong religious, cultural and political bonds with powerful Buddhist countries in the World said Enterprise Development and Investment promotion Minister Dr. Sarath Amunugama.
He was addressing the gathering at the opening of the Welivita Sri Asarana Sarana Saranankara Sangharaja Nahimi Memorial Buddhist Centre at Suriyagoda Viharaya, Pilimatalawa, Kandy. A visiting Thai Buddhist delegation also attended this function.
VISITORS BOOK: Thailand’s Chulalonkorn University Chancellor Ven. Dhammakusala Sadaham Thera signing the visitors book after the opening of the Welivita Sri Asarana Sarana Saranankara Sangharaja Nahimi Memorial Buddhist Centre at the Pilimatalawa Suriyagoda Sri Narendrarama Raja Maha Viharaya.
- Picture by Udeni Rajapaksa
Dr. Amunugama said certain sections were carrying out adverse propaganda against Sri Lanka portraying it as an isolated country in the international world. He wished to categorically state in the presence of Thai State guests that there was no truth whatsoever in such propaganda and that the country had strong bonds of friendship with nations such as China, Japan, Vietnam, Cambodia, Laos, Thailand and Myanmar which is home for millions of Buddhists.
Buddhism had been the basis of such strong bonds of friendship throughout history. It was most opportune to conduct a 'Dharma Sanghayana' in association with these countries as it would cater to the needs of the Sasana and help further consolidate existing ties of friendship.
Dr. Amunugama said the country and the people in the area were greatly honoured to host a Thai Buddhist delegation at the sacred precincts where the late Welivita Sri Sangharaja Thera lived.
It was on the Sangharaja Thera's initiative that King Kirthi Sri Rajasinghe sent a delegation to Thailand (Siam) to bring back the Upasampada to Sri Lanka. Accordingly, a team of bhikkhus from Thailand came down to Sri Lanka and performed the Upasampada Vinayakarma at the Malwatte Viharaya. The latent Buddhist revival was mainly due to this great service rendered by the late Ven. Welivita Sri Saranankara Sangharaja Thera.
Recalling the services of King Rama of Thailand, Dr. Amunugama said a printing press gifted by King Rama to Ven. Sangharaja Thera and Ven. Sumanatissa Thera set up in Galle as 'Vidyadhara Press' was a great impetus to the Buddhist revival. King Rama who had earlier lived the life as a hermit for 30 years could be called the founder of modern Thailand.
Paying a tribute to Urban Development and Sacred Area Development Minister Dinesh Gunawardena, Dr. Amunugama said Gunawardena was rendering a dedicated service towards the development of sacred areas throughout the country.
Minister Gunawardena said the greatest gift Sri Lanka could give the outside world was Buddhism. The Child generation should be given a proper knowledge and awareness about Buddhism to ensure its development and perpetration.
Wednesday, August 29, 2007
Esala Perahera concludes in style - friday
Esala Perahera concludes in style
The Kandy Esala Perahera concluded without any hindrance, amidst tight security in Kandy on Tuesday.
A large number of Buddhist devotees along with tourists from various parts in the world worshipped the sacred 'Tooth Relic' which paraded majestically, through the streets of Kandy.
It was for the first time the Esala Perahera was televised globally via Satelite, this year.
A large number of Police officials and security forces personnel were deployed in Kandy to avert any untoward incident during the pageant.
The visiting top level Buddhist delegations from Thailand and Myanmar also viewed the Perahera from special enclosures.
Hundreds of up-country dancers displayed various forms of dances, when the gaily decorated tasker carrying the 'Tooth Relic' walked elegantly.
The Perahera commenced on August 19 and concluded on 28 on Wednesday, the final day, the Perahera took place on the streets of Kandy.
The water cutting ceremony, performed at the centre of the Mahaveli River also concluded with the waters fetched in brass urns to seek the blessings of Elephant God Gamesha.
The Kandy Esala Perahera concluded without any hindrance, amidst tight security in Kandy on Tuesday.
A large number of Buddhist devotees along with tourists from various parts in the world worshipped the sacred 'Tooth Relic' which paraded majestically, through the streets of Kandy.
It was for the first time the Esala Perahera was televised globally via Satelite, this year.
A large number of Police officials and security forces personnel were deployed in Kandy to avert any untoward incident during the pageant.
The visiting top level Buddhist delegations from Thailand and Myanmar also viewed the Perahera from special enclosures.
Hundreds of up-country dancers displayed various forms of dances, when the gaily decorated tasker carrying the 'Tooth Relic' walked elegantly.
The Perahera commenced on August 19 and concluded on 28 on Wednesday, the final day, the Perahera took place on the streets of Kandy.
The water cutting ceremony, performed at the centre of the Mahaveli River also concluded with the waters fetched in brass urns to seek the blessings of Elephant God Gamesha.
Sunday, August 26, 2007
HINDAGALA:Brief shelter of the Tooth Relic - the Nation
HINDAGALA:Brief shelter of the Tooth Relic
The Kandy Perahera unfolds again this year, amidst tight security and road blockades. For centuries, this has been a pageant at which we parade the Sacred Tooth Relic through the streets of a holy city, evoking blessings for rain and prosperity. So this week, The Nation looks back on a time as uncertain as this when we visited the secluded rock temple of Hindagala in Peradeniya. The temple is steeped in history and legend surrounding the arrival of the Sacred Tooth Relic in the city of Kandy, when a young prince and princess braved so much danger to bring the relic safely to the place that has been its resting place since. Legend says Hindagala was where Danta and Hemamala took shelter for one night en route to Kandy and so the little temple will always hold a special place in the hearts of Sri Lankan Buddhists.......
By Rathindra Kuruwita and Indika Sakalasooriya
It is that time of the year again; the time that the streets of Kandy come alive to the sound of drums, the cracking of whips and the rhythmic movements of the Kandyan dancers. There are only a few days left of this grandiose procession, the Esela Perahera.
As a nation we are very engrossed in the beauty of the Esela Perahera, the number of the elephants in the procession and the majestic nature of the elephant that carries the sacred tooth relic.
During the colonial era, Buddhist monks and patriots faced hardships to protect the sacred tooth relic, similar to the adversities that Dantha and Hemamala faced during their epic journey of escorting it to Sri Lanka.
Sometimes during colonial rule it was unsafe to keep the sacred tooth relic in Dalada Maligawa and it was hidden in different places. The Hindagala Raja Maha Vihara was one of these places.
Hindagala Temple and the Tooth Relic
The Sacred Tooth Relic was brought to Kandy Pusulpitiya Raja Maha Vihara, Kotmale hidden by the Maha Sangha of Malwatu Maha Vihara, when the British were marching to Kandy.
It was brought to Kandy on the assurance of John O’Dyoly, who assured its safety and the performance of all rites and rituals without any lapse. On the way to Kandy the Sacred Tooth Relic was kept at Hindagala Rajamaha Vihara.
The location
Prof. Senarath Paranavithana is of the opinion that the name ‘Hindagala’ is a derivative of Indasala or Hindasala. Hindagala temple is picturesquely situated on a rock close to the Peradeniya University along the Galaha Road.
Its rock inscriptions date back to the sixth century – testament to the history of this temple. Amidst the ancient temple paintings, there are paintings that belong to recent periods of history as well.
This large cave has a drip-ledge (katarama) to drain off rain-water. A residence of monks, it had been later transformed into a patimagara (image house). The origins of the temple probably date back to the third century, B.C. The ancient paintings above the present rock shrine could be dated back to the seventh century.
The murals
The temple is famous for its wall paintings. All the walls are covered with murals belonging to different eras. The outer façade of the cave is plastered and ornamented with paintings from the early 20th century.
They mainly portray the life events of the Buddha and scenes of evil-doers born in hell being tortured on the katu imbula and lohakumba, with melted metal being poured into their mouths.
The names of the artists are on the upper part of the wall over the main doorway. One of these names also appears on lion-headed stone lamp in the courtyard, with the date, Buddhist Era 2461 (1917). The inscriptions on the oldest paintings below the drip-ledge are non-readable.
The present shrine has an outer verandah with timber, upright beams and a tiled roof, with paintings dating from the last 100 years. The older paintings are inside the cave; facing the east is the reclining statue of the Buddha, enclosed by thick walls.
Scenes from the Vessantara Jathakaya
The inner eastern wall depicts scenes from the Vessantara Jathakaya: King Vessantara conversing with his princess and two children, King Vessantara giving away his white elephant, a woman collecting plantains from a bunch provided by King Vessantara, the elephant being led away, the royal family riding in a chariot with the king controlling it and the princess and two children seated in the rear.
We can also see scenes from the Dhammasonda Jathakaya: the King pondering on life seated crossed-legged in a closed chamber, two ladies trying to dissuade the king from meditating, and God Sakra in the form of a yaksha trying to convince the King that he should leap from a cliff into the mouth of the yaksha.
Repetitive figures of the Buddha
Murals on the inner north wall contain a painting of a stupa at Nagadipa, the second site Buddha visited, and 24 repetitive figures of the Buddha. This also portrays the sanctions to become Buddha, vivarana.
Farewell to worldly pleasures
The paintings on the outer east wall are the most attractive, where the painter portrays the last moments of Prince Siddhartha’s life as a prince.
The scenes that show the prince leaving the palace on Kantaka horse with Channa, the heartbroken horse and Channa having a last look at Prince Siddhartha, Prince Siddhartha bidding farewell to his horse and charioteer Channa, and the Prince donning robes and taking a begging bowl are very moving.
The seventh week of Buddha after enlightenment adorns the outer rock face above the shrine. Tapassu and Bhalluka, the merchant brothers, meeting with the Buddha are also pictured on the same wall.
****
The Kandy Perahera unfolds again this year, amidst tight security and road blockades. For centuries, this has been a pageant at which we parade the Sacred Tooth Relic through the streets of a holy city, evoking blessings for rain and prosperity. So this week, The Nation looks back on a time as uncertain as this when we visited the secluded rock temple of Hindagala in Peradeniya. The temple is steeped in history and legend surrounding the arrival of the Sacred Tooth Relic in the city of Kandy, when a young prince and princess braved so much danger to bring the relic safely to the place that has been its resting place since. Legend says Hindagala was where Danta and Hemamala took shelter for one night en route to Kandy and so the little temple will always hold a special place in the hearts of Sri Lankan Buddhists.......
By Rathindra Kuruwita and Indika Sakalasooriya
It is that time of the year again; the time that the streets of Kandy come alive to the sound of drums, the cracking of whips and the rhythmic movements of the Kandyan dancers. There are only a few days left of this grandiose procession, the Esela Perahera.
As a nation we are very engrossed in the beauty of the Esela Perahera, the number of the elephants in the procession and the majestic nature of the elephant that carries the sacred tooth relic.
During the colonial era, Buddhist monks and patriots faced hardships to protect the sacred tooth relic, similar to the adversities that Dantha and Hemamala faced during their epic journey of escorting it to Sri Lanka.
Sometimes during colonial rule it was unsafe to keep the sacred tooth relic in Dalada Maligawa and it was hidden in different places. The Hindagala Raja Maha Vihara was one of these places.
Hindagala Temple and the Tooth Relic
The Sacred Tooth Relic was brought to Kandy Pusulpitiya Raja Maha Vihara, Kotmale hidden by the Maha Sangha of Malwatu Maha Vihara, when the British were marching to Kandy.
It was brought to Kandy on the assurance of John O’Dyoly, who assured its safety and the performance of all rites and rituals without any lapse. On the way to Kandy the Sacred Tooth Relic was kept at Hindagala Rajamaha Vihara.
The location
Prof. Senarath Paranavithana is of the opinion that the name ‘Hindagala’ is a derivative of Indasala or Hindasala. Hindagala temple is picturesquely situated on a rock close to the Peradeniya University along the Galaha Road.
Its rock inscriptions date back to the sixth century – testament to the history of this temple. Amidst the ancient temple paintings, there are paintings that belong to recent periods of history as well.
This large cave has a drip-ledge (katarama) to drain off rain-water. A residence of monks, it had been later transformed into a patimagara (image house). The origins of the temple probably date back to the third century, B.C. The ancient paintings above the present rock shrine could be dated back to the seventh century.
The murals
The temple is famous for its wall paintings. All the walls are covered with murals belonging to different eras. The outer façade of the cave is plastered and ornamented with paintings from the early 20th century.
They mainly portray the life events of the Buddha and scenes of evil-doers born in hell being tortured on the katu imbula and lohakumba, with melted metal being poured into their mouths.
The names of the artists are on the upper part of the wall over the main doorway. One of these names also appears on lion-headed stone lamp in the courtyard, with the date, Buddhist Era 2461 (1917). The inscriptions on the oldest paintings below the drip-ledge are non-readable.
The present shrine has an outer verandah with timber, upright beams and a tiled roof, with paintings dating from the last 100 years. The older paintings are inside the cave; facing the east is the reclining statue of the Buddha, enclosed by thick walls.
Scenes from the Vessantara Jathakaya
The inner eastern wall depicts scenes from the Vessantara Jathakaya: King Vessantara conversing with his princess and two children, King Vessantara giving away his white elephant, a woman collecting plantains from a bunch provided by King Vessantara, the elephant being led away, the royal family riding in a chariot with the king controlling it and the princess and two children seated in the rear.
We can also see scenes from the Dhammasonda Jathakaya: the King pondering on life seated crossed-legged in a closed chamber, two ladies trying to dissuade the king from meditating, and God Sakra in the form of a yaksha trying to convince the King that he should leap from a cliff into the mouth of the yaksha.
Repetitive figures of the Buddha
Murals on the inner north wall contain a painting of a stupa at Nagadipa, the second site Buddha visited, and 24 repetitive figures of the Buddha. This also portrays the sanctions to become Buddha, vivarana.
Farewell to worldly pleasures
The paintings on the outer east wall are the most attractive, where the painter portrays the last moments of Prince Siddhartha’s life as a prince.
The scenes that show the prince leaving the palace on Kantaka horse with Channa, the heartbroken horse and Channa having a last look at Prince Siddhartha, Prince Siddhartha bidding farewell to his horse and charioteer Channa, and the Prince donning robes and taking a begging bowl are very moving.
The seventh week of Buddha after enlightenment adorns the outer rock face above the shrine. Tapassu and Bhalluka, the merchant brothers, meeting with the Buddha are also pictured on the same wall.
****
The Truth Is Unbelievable - The Nation
The Truth Is Unbelievable
By Chamindra Wickremasinghe
The Truth Is Unbelievable is an exhibition of paintings, film and art installation on the life work of Bhikkhu Sumedha, organised by the Goethe Institute, German Cultural Centre, commemorating its 50th anniversary. The exhibition is curated on the priest’s wish by the artist Cora de Lang.
Bhikkhu Sumedha (Aja Iskander Schmidlin) born in Switzerland, lived the last decades of his life in a cave in Manapadassana Lena in Dulvala, near Kandy. He didn’t want to be remembered as German or Swiss, but simply a Sri Lankan monk.
The Truth Is Unbelievable is the culmination of Bhikku Sumedha’s last days spent with Ven. Mettavihari, Cora de Lang and Richard Lang in his cave. It is a presentation of their interviews with him, recorded images and sounds, viewing his installation in the cave.
In the film, Bhikku Sumedha reflects on the heart of the Dhamma, transience of sensual pleasures, the dangers of impermanence, the mask-like nature of selfhood, and the possibility of a peace that transcends all conditioned modes of understanding.
His paintings which are semiotics reflect a coming together of a deep emotion and intellect. He visualised the Dhamma, and also dived theoretically in the depths of Theravada thought.
The Truth Is Unbelievable will be held until September 21, from 10 a.m. to 5 p.m. at the Sri Sambodhi Vihara, opposite Goethe-Institute, Gregory’s Road, Colombo 7.
****
The Accused – forum theatre by Royal College
By Jayashika Padmasiri
“For me, a big part of it was at the end, the verdict-No emotion, No anything, that spoke a thousand words…. I heard enough from him.” (Richelle Nice)
What is it like to be part of a court room? To watch everything takes place? The black coats moving around, running with files, the occasional laughs that occur from the crowd, The words “order”, “order”, echoing through the court room. The verbal attacks that take place, words getting thrown back and forth by lawyers. The suspect waiting in anticipation. The prosecutor’s anger occasionally rising, loved ones, family members, all of the characters waiting, to hear one single word uttered, “Guilty”… or “not guilty”… and the rest…
If you always wanted to be part of the court decision making process, The Royal College, Colombo brings to us, “The Accused”, a drama by Jeffrey Archer which gives you, the audience, an opportunity to become a member of the jury.
How many times have you wished you could change the ending of a story? Did you ever read a detective story and wish someone had been innocent?
Well here’s your chance to make that decision, and contribute to the making of the story, to give life to your own verdict.
Must all stories have a single ending? What if you were to change events leading up to the conclusion? Would that affect the outcome of the story? In real life situations, we come across millions of occasions on which a single act, performed differently or not at all could have changed life-altering events and changed the course of our lives forever. A movie director made Butterfly Effect based on this concept. Forum Theatre, fairly new to Sri Lanka and performed previously only by Ruwanthi De Chickera and her theatre company, is what this school production is all about.
The Director of the play, Sajith Amendre, speaking to The Nation said, “The idea of forum theatre is still new to our country. But we wanted to do something new and different. So we are taking this chance. It is a risk we are willing to take. This is a play for everyone who wants to be Sherlock Homes. It is a real life courtroom experience. You are a part of the jury, even during the leisure hours; your mind is working, as if you’re in a courtroom and a part of the jury.
The story brings forth the life of Dr Sherwood, who is accused of murdering his wife, the judge, lawyers and another lady called Jennifer Mitchell who is suspected to be the mistress of Dr, Sherwood are the main characters of the play. However, in this play, every person in the audience is a character, since they are contributing to the drama.
The Accused consists of 20-30 actors and will be held the Ladies Collage Auditorium on 14, 15, 16, September. Tickets will be available a week before the performance. Hafeel Farize, Feroze Ahamad, Sanjaya Jayewardene will be palying the main roles.
****
By Chamindra Wickremasinghe
The Truth Is Unbelievable is an exhibition of paintings, film and art installation on the life work of Bhikkhu Sumedha, organised by the Goethe Institute, German Cultural Centre, commemorating its 50th anniversary. The exhibition is curated on the priest’s wish by the artist Cora de Lang.
Bhikkhu Sumedha (Aja Iskander Schmidlin) born in Switzerland, lived the last decades of his life in a cave in Manapadassana Lena in Dulvala, near Kandy. He didn’t want to be remembered as German or Swiss, but simply a Sri Lankan monk.
The Truth Is Unbelievable is the culmination of Bhikku Sumedha’s last days spent with Ven. Mettavihari, Cora de Lang and Richard Lang in his cave. It is a presentation of their interviews with him, recorded images and sounds, viewing his installation in the cave.
In the film, Bhikku Sumedha reflects on the heart of the Dhamma, transience of sensual pleasures, the dangers of impermanence, the mask-like nature of selfhood, and the possibility of a peace that transcends all conditioned modes of understanding.
His paintings which are semiotics reflect a coming together of a deep emotion and intellect. He visualised the Dhamma, and also dived theoretically in the depths of Theravada thought.
The Truth Is Unbelievable will be held until September 21, from 10 a.m. to 5 p.m. at the Sri Sambodhi Vihara, opposite Goethe-Institute, Gregory’s Road, Colombo 7.
****
The Accused – forum theatre by Royal College
By Jayashika Padmasiri
“For me, a big part of it was at the end, the verdict-No emotion, No anything, that spoke a thousand words…. I heard enough from him.” (Richelle Nice)
What is it like to be part of a court room? To watch everything takes place? The black coats moving around, running with files, the occasional laughs that occur from the crowd, The words “order”, “order”, echoing through the court room. The verbal attacks that take place, words getting thrown back and forth by lawyers. The suspect waiting in anticipation. The prosecutor’s anger occasionally rising, loved ones, family members, all of the characters waiting, to hear one single word uttered, “Guilty”… or “not guilty”… and the rest…
If you always wanted to be part of the court decision making process, The Royal College, Colombo brings to us, “The Accused”, a drama by Jeffrey Archer which gives you, the audience, an opportunity to become a member of the jury.
How many times have you wished you could change the ending of a story? Did you ever read a detective story and wish someone had been innocent?
Well here’s your chance to make that decision, and contribute to the making of the story, to give life to your own verdict.
Must all stories have a single ending? What if you were to change events leading up to the conclusion? Would that affect the outcome of the story? In real life situations, we come across millions of occasions on which a single act, performed differently or not at all could have changed life-altering events and changed the course of our lives forever. A movie director made Butterfly Effect based on this concept. Forum Theatre, fairly new to Sri Lanka and performed previously only by Ruwanthi De Chickera and her theatre company, is what this school production is all about.
The Director of the play, Sajith Amendre, speaking to The Nation said, “The idea of forum theatre is still new to our country. But we wanted to do something new and different. So we are taking this chance. It is a risk we are willing to take. This is a play for everyone who wants to be Sherlock Homes. It is a real life courtroom experience. You are a part of the jury, even during the leisure hours; your mind is working, as if you’re in a courtroom and a part of the jury.
The story brings forth the life of Dr Sherwood, who is accused of murdering his wife, the judge, lawyers and another lady called Jennifer Mitchell who is suspected to be the mistress of Dr, Sherwood are the main characters of the play. However, in this play, every person in the audience is a character, since they are contributing to the drama.
The Accused consists of 20-30 actors and will be held the Ladies Collage Auditorium on 14, 15, 16, September. Tickets will be available a week before the performance. Hafeel Farize, Feroze Ahamad, Sanjaya Jayewardene will be palying the main roles.
****
Sunday, August 5, 2007
Dondra Festival of 2007 still on...
As mentions before, Dondra festival has begun on last Poyaday. It'll last after 7 days with "Thoyill" and "Ginipegeema" ceremony.Here are soe photos to view, I've taken.
Main statue of Buddha.
"Dhatu" of reverence Arahat Seevali.
some of Shops of the festive season
From the possession day of launching the ceremony
Main statue of Buddha.
"Dhatu" of reverence Arahat Seevali.
some of Shops of the festive season
From the possession day of launching the ceremony
Wednesday, August 1, 2007
The Ruhunu Maha Kataragama Devalaya Esala Perahera
The Ruhunu Maha Kataragama Devalaya Esala Perahera 2007
The Ruhunu Maha Kataragama Devalaya Esala Perahera which began on July 15 ended on Monday. The most prestigious and oldest pageant in the social, cultural calendar of the country, dates back to King Dutugemunu’s era. The Perahera comprised around 80 traditional dance and drama ensembles selected from over 290 including those from the Eastern Province.
Picture by Sumaga Hewagama
The Ruhunu Maha Kataragama Devalaya Esala Perahera which began on July 15 ended on Monday. The most prestigious and oldest pageant in the social, cultural calendar of the country, dates back to King Dutugemunu’s era. The Perahera comprised around 80 traditional dance and drama ensembles selected from over 290 including those from the Eastern Province.
Picture by Sumaga Hewagama
Monday, July 30, 2007
Festive Season Of "Dondra" Has Begun
The festive season of "Dondra" Matara has begun from today, 28 July 2007.
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That goes to 7 days to end with Maha Dana ceremony.Thousans of people will visit 24/7 a day from every part of the country to receive blessing from Divine "Sri Vishnu".The ceremony begins with a Perahera every year from the Poya Day, of July, means "Esala".
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That goes to 7 days to end with Maha Dana ceremony.Thousans of people will visit 24/7 a day from every part of the country to receive blessing from Divine "Sri Vishnu".The ceremony begins with a Perahera every year from the Poya Day, of July, means "Esala".
Sunday, July 29, 2007
Haven in Buddha Gaya
Haven in Buddha Gaya
By Bernie Wijesekera
Despite the hot weather prevailing in India at this time of the year, my wife and I made a visit to Buddha Gaya on Poson Poya, June 30. We took refuge at the Maha Bodhi Society in Gaya, where we met Ven. Pelawatte Seevali Thera. He had started his schooling in a village school and then entered the Vidyalankara Pirivena (Kelaniya). Following a course of studies at the University of Benares, India (1994) he later joined the Sri Maha Bodhi Society, Calcutta and after a period of meditation in Thailand came to Gaya in 2002.
It was here that he came to know what it was like to meet the poorest of the poor. It was the late Anagarika Dharmapala, who spearheaded the Buddhist revival in Sri Lanka. He was responsible for the creation of the Mahabodhi Society in 1891 in Sri Lanka at Maligakanda. He spurned caste, creed and nationality. In Gaya too, all races and religions live in peace and harmony. People from all over the world come to Gaya to pay homage to Lord Buddha. They are happy to see how Buddhism is being spread among the rich and poor alike.
The Maha Bodhi Society runs a school for children aged between 5-14, headed by Chanchala Pandey with a staff of eight. The students are able to speak Sinhala, English and their mother tongue (Hindi) fluently. They are from all races. Everything is provided for them.
Many Sri Lankans visit Gaya. Ven Seevali paid a glowing tribute to Major Gen. (Dr.) C. Thurairaja who had come to India for a Sports Medicine conference held in Gaya and been most helpful to the society by giving medical attention to some Tibetan priests along with an Indian counterpart. Ven. Seevali and his team are working with dedication to heal the festering wounds among the poor in Gaya.
The day that the Buddha delivered his first sermon...
The day that the Buddha delivered his first sermon...
by Samangie Wettimuny
One night, while in deep slumber, Queen Maya ,the wife of King Suddhodhana of Kapilavatthu in India (then known as Jambudipa) had an unusual dream in which she saw the four Deva Rajahs (four guardian deities of the world) carrying her with the couch to the foothills of the Himalayas.
There a snow white baby elephant, carrying a white lotus in his trunk walked thrice round the couch of the sleeping queen and entered into her womb from the right side of her abdomen.
Many a thousand years ago Queen Maya saw this dream on an Esala Full Moon Poya day, the buddhist literature reveals. In fact that unusual dream indicated the conception of Boddhisatta in the womb of Queen Maya.
About ten months later he was born to this world (his last birth) as Prince Siddartha. This great birth brought immense happiness to the King and the queen who did not have children for twenty years, more than all that the prince's birth was a great relief to the entire human race groping in the dark, not knowing the way out of suffering.
At the age of 29, the prince decided to leave his palace and beloved ones in order to find the way out of the universal suffering. Again this Great Renunciation too had taken place on an Esala Full Moon Poya Day, some 2600 years ago.
Great Renunciation
It was on the same Esala full moon day that Prince Rahula, the only child of Prince Siddartha and Princess Yasodara was born. He saw the whole world including his wife and child are suffering not knowing the way out of it.
Determined to find a way out of it, the Prince left home at the height of his youth. Buddhists strongly believe that his Great Renunciation is the boldest step that a man has ever taken.
As the Buddhist history reveals the Buddha had explained Abhidhamma to Matru Divya Rajaya (his mother) in the Thavuthisa heaven on an Esala Poya day.
Above all, Esala Full Moon Poya day is of great significance to the entire Buddhist community as it was on such a day, two months after the Buddha attained Enlightenment, that he delivered his first sermon, Dhamma Chakka Pawathna Sutta( the wheel of truth) to the five ascetics- Kondangna, Bhaddiya, Wappa, Mahanapa and Assaji at Isipathanaya in Benares (Baranasi).
The sermon consisted of the central teachings of the Buddha- the Four Noble Truths and the Noble Eightfold Path. This set in motion the great Buddhist tradition of the Sangha , for popularizing the teachings of the Buddha firstly in India and later through out the world.
In his 'The Discovery of India' , Former Indian Prime Minister , Jawaharlal Nehru mentions how he almost sees the Buddha preaching his first sermon " At Saranath near Baranasi , I'd almost see the Buddha preaching his first sermon, and some of his recorded words would come like a distant echo to me through two thousand five hundred years."
Even in Sri Lanka today , Esala Poya marks the beginning of 'Vas' season when Bhikkus stay in their own temples without going out for dhana.
As the Buddhist history reveals the first Vas was observed by the Buddha and his first five disciples- the five ascetics at Isipathana in Benares.
Apart from this, Esala Full Moon Poya day ranks quite high in the order of importance to the Sri lankan Buddhists because it was on such a day that the Buddha Sasana was established in the country during the reign of King Devanampiyatissa.
Under the instructions of Mahinda Thera who visited Sri Lanka in the 3rd Century B.C (as the missionaries of Asoka Emperor of India), the King took necessary steps to ordain the children of the country and teach them Dhamma.
On the Esala Full Moon Poya day, Mahinda Thera preached Wassupanayikkandaya to the king and the group and on the same day the nephew of the king, Aritta and fifty five other children were ordained thus establishing Buddha Sasana in the country.
So keen in reestablishing higher ordination in Sri Lanka, King Keerthi Sri Rajasingha (1747 to 1780), invited 18 theras from Siam Deshaya( now Thailand) including Upali Thera to visit Sri Lanka in 1753. As Mahavamsa reveals these thera's arrived in the country by a Dutch Ship in the month of May and resided at Malwatu Viharaya in Kandy.
On the Esala Full Moon Poya Day of the same year, the king who went to the Malvathu Viharaya by foot ( He did that out of veneration) and invited these theras to establish the Higher Ordination in Sri Lanka.
Thus Sinhalese novice monks (Samaneras), including Weliwita Saranankara, Thibbotuwawe Siddartha, Kobbakaduwa, Navinna, and Hulangamuwa obtained higher ordination while Upali thera played the role of the instructor (Upadya) and Brahmajothi and Maha Punna thera appeared as teachers. (Archarya). Followed by the establishment of Higher Ordination in Sri Lanka, Siyam Nikaya too was established and up to this day it is also called' Shyamopali Maha Nikaya' indicating its origin.
Laying of the foundation for the Ruwanwelisaya and its enshrinement of relics by King Dutugamunu too had taken place on an Esala poya day as revealed by Mahavamsa.
In our country, of all the twelve Full Moon days, Esala full Moon Poya day is given much significance (just as Vesak and Poson Full Moon Poya Days) not only because it is related to great incidents of the life of Prince Siddartha (Later the Buddha), but also because quite a few of great incidents connected to Sri Lanka's Buddha Sasana has occurred on this great day.
Buddhists in Sri Lanka hence celebrate the Esala Full Moon Poya day today out of great veneration, with religious festivals and processions through out the country, yet anticipating to see the most grandeur one of all or rather the climax-the Kandy Esala Perehara in mid August.
samangie@sundayobserver.lk
by Samangie Wettimuny
One night, while in deep slumber, Queen Maya ,the wife of King Suddhodhana of Kapilavatthu in India (then known as Jambudipa) had an unusual dream in which she saw the four Deva Rajahs (four guardian deities of the world) carrying her with the couch to the foothills of the Himalayas.
There a snow white baby elephant, carrying a white lotus in his trunk walked thrice round the couch of the sleeping queen and entered into her womb from the right side of her abdomen.
Many a thousand years ago Queen Maya saw this dream on an Esala Full Moon Poya day, the buddhist literature reveals. In fact that unusual dream indicated the conception of Boddhisatta in the womb of Queen Maya.
About ten months later he was born to this world (his last birth) as Prince Siddartha. This great birth brought immense happiness to the King and the queen who did not have children for twenty years, more than all that the prince's birth was a great relief to the entire human race groping in the dark, not knowing the way out of suffering.
At the age of 29, the prince decided to leave his palace and beloved ones in order to find the way out of the universal suffering. Again this Great Renunciation too had taken place on an Esala Full Moon Poya Day, some 2600 years ago.
Great Renunciation
It was on the same Esala full moon day that Prince Rahula, the only child of Prince Siddartha and Princess Yasodara was born. He saw the whole world including his wife and child are suffering not knowing the way out of it.
Determined to find a way out of it, the Prince left home at the height of his youth. Buddhists strongly believe that his Great Renunciation is the boldest step that a man has ever taken.
As the Buddhist history reveals the Buddha had explained Abhidhamma to Matru Divya Rajaya (his mother) in the Thavuthisa heaven on an Esala Poya day.
Above all, Esala Full Moon Poya day is of great significance to the entire Buddhist community as it was on such a day, two months after the Buddha attained Enlightenment, that he delivered his first sermon, Dhamma Chakka Pawathna Sutta( the wheel of truth) to the five ascetics- Kondangna, Bhaddiya, Wappa, Mahanapa and Assaji at Isipathanaya in Benares (Baranasi).
The sermon consisted of the central teachings of the Buddha- the Four Noble Truths and the Noble Eightfold Path. This set in motion the great Buddhist tradition of the Sangha , for popularizing the teachings of the Buddha firstly in India and later through out the world.
In his 'The Discovery of India' , Former Indian Prime Minister , Jawaharlal Nehru mentions how he almost sees the Buddha preaching his first sermon " At Saranath near Baranasi , I'd almost see the Buddha preaching his first sermon, and some of his recorded words would come like a distant echo to me through two thousand five hundred years."
Even in Sri Lanka today , Esala Poya marks the beginning of 'Vas' season when Bhikkus stay in their own temples without going out for dhana.
As the Buddhist history reveals the first Vas was observed by the Buddha and his first five disciples- the five ascetics at Isipathana in Benares.
Apart from this, Esala Full Moon Poya day ranks quite high in the order of importance to the Sri lankan Buddhists because it was on such a day that the Buddha Sasana was established in the country during the reign of King Devanampiyatissa.
Under the instructions of Mahinda Thera who visited Sri Lanka in the 3rd Century B.C (as the missionaries of Asoka Emperor of India), the King took necessary steps to ordain the children of the country and teach them Dhamma.
On the Esala Full Moon Poya day, Mahinda Thera preached Wassupanayikkandaya to the king and the group and on the same day the nephew of the king, Aritta and fifty five other children were ordained thus establishing Buddha Sasana in the country.
So keen in reestablishing higher ordination in Sri Lanka, King Keerthi Sri Rajasingha (1747 to 1780), invited 18 theras from Siam Deshaya( now Thailand) including Upali Thera to visit Sri Lanka in 1753. As Mahavamsa reveals these thera's arrived in the country by a Dutch Ship in the month of May and resided at Malwatu Viharaya in Kandy.
On the Esala Full Moon Poya Day of the same year, the king who went to the Malvathu Viharaya by foot ( He did that out of veneration) and invited these theras to establish the Higher Ordination in Sri Lanka.
Thus Sinhalese novice monks (Samaneras), including Weliwita Saranankara, Thibbotuwawe Siddartha, Kobbakaduwa, Navinna, and Hulangamuwa obtained higher ordination while Upali thera played the role of the instructor (Upadya) and Brahmajothi and Maha Punna thera appeared as teachers. (Archarya). Followed by the establishment of Higher Ordination in Sri Lanka, Siyam Nikaya too was established and up to this day it is also called' Shyamopali Maha Nikaya' indicating its origin.
Laying of the foundation for the Ruwanwelisaya and its enshrinement of relics by King Dutugamunu too had taken place on an Esala poya day as revealed by Mahavamsa.
In our country, of all the twelve Full Moon days, Esala full Moon Poya day is given much significance (just as Vesak and Poson Full Moon Poya Days) not only because it is related to great incidents of the life of Prince Siddartha (Later the Buddha), but also because quite a few of great incidents connected to Sri Lanka's Buddha Sasana has occurred on this great day.
Buddhists in Sri Lanka hence celebrate the Esala Full Moon Poya day today out of great veneration, with religious festivals and processions through out the country, yet anticipating to see the most grandeur one of all or rather the climax-the Kandy Esala Perehara in mid August.
samangie@sundayobserver.lk
Poson at the Sri Dalada Maligawa
Commemorating Poson at the Sri Dalada Maligawa
By Udumbara Udugama
The Temple of the Tooth Relic of the Buddha, the Sri Dalada Maligawa is a hallowed place of worship for all Buddhists the world over. Yesterday, as Sri Lankans marked Poson Purapasaloswaka Poya, The Sunday Times visited the Sri Dalada Maligawa to witness the special Poson programme.
Poson Poya is significant because it was on such a full moon Poya day that Mahinda Maha Thera set foot in Sri Lanka. Therefore, the emphasis is on Mihintale, eight km away from Anuradhapura where Mahinda Maha Thera met King Devanampiyatissa.
Painting depicting Princess Hemamala and Prince Danta bringing the Sacred Tooth Relic to Sri Lanka
The Maha Thera arrived in Mihintale with his entourage comprising theras Ittiya, Uttiya, Sambala, Baddhasala, Sumana samanera and Upasaka Banduka who was the only layman.
Standing atop the Missaka rock, they watched King Devanampiyatissa hunting and aiming his arrow at a frightened and cornered deer. ‘Tissa’ said Mahinda Maha Thera. A surprised king looked up at the rock wondering who could be calling him thus. Seeing the yellow robed figures in calm silence, he moved to take a closer look. The Maha Thera wishing to judge the king’s intellect asked him a few questions which the king answered intelligently. Then Mahinda Maha Thera decided that the king would understand the Buddha Dhamma and its deep philosophy. There was a discourse of the Chullahattipadopama Sutta which was understood by the king. The reformed king Devanampiyatissa threw away his bow and arrow and embraced Buddhism.
Mahinda Maha Thera was the son of Emperor Asoka who after winning many wars and seeing the great destruction in the Kalinga war realized the futility of it all and embraced Buddhism. With the Buddha’s Parinibbhana (passing away) many kings in Dambadiva claimed the Buddha’s relics. A Brahmana named Drona resolved this by dividing the relics into eight portions. But, he quietly hid the left canine tooth of the Buddha in his turban. However, he was unable to keep it for himself and finally it was owned by the king of Kalinga. With many wars in the country and the insecure situation in Kalinga and realising the possibility of the Sacred Tooth Relic being lost, King Guhasiva decided to send the relic to Sri Lanka through his daughter princess Hemamala and her husband prince Danta. They brought it to Sri Lanka disguised as travellers and arrived in Anuradhapura. Meeting the king Kirtisri Meghavanna also known as Kitsiri Mevan, they gifted the Sri Dalada (the Sacred Tooth Relic) to him. The Relic was venerated and taken in a perahera ( procession) to the palace.
With many wars and various kings ruling the country, the Sacred Tooth Relic was shifted to Polonnaruwa, Dambadeniya, Yapahuwa, Kurunegala, Gampola, Kotte. It is stated that in 1592, King Wimaladharmasuriya I brought it to Kandy from Seethawaka Delgamuwa Raja Maha Viharaya in Kuruwita, Ratnapura.
The Sinhala as well as the Nayakkar kings who ascended the Kandyan throne guarded, revered and paid homage to the Relic placing it in a shrine in the precincts of the royal palace.
Even during British rule, the administrators agreed to continue to protect the Tooth Relic and conduct religious rituals and ceremonies. In 1853 the British handed over the custody of the Sacred Tooth Relic to the most Venerable Mahanayakes of the Malwatte and Asgiriya Chapters and the Diyawadana Nilame. From that time the Tevava’(religious service) was conducted alternately by the Asgiriya and Malwatte viharas. The change and handing over of the duties are done on Esala Poya day every year when the ‘Vas’ season begins. The Sri Dalada Maligawa conducts festivals and peraheras (processions) for the Aluth Sahal Mangalya in January, New Year festival in April, Vesak perahera and Upasampada(high ordination) ceremony and Waahala Naaga perahera in May, Poson perahera in June, Esala perahera in July/August and Karthika Mangalya -Aloka pooja in November. Every Wednesday, the Nanamura Mangalya is performed.
On Poson Poya at the Sri Dalada Maligawa, a ‘Sila Vyaparaya’ was conducted for about six hundred ‘Ata Sil’ (Eight precepts) observers. The early morning ‘Tevava’ was conducted by Ven. Hunupalagama Vajira Sri Maha Nayaka thera and Ven. Naranpanawe Ananda Thera. ‘Bhavana” (meditation) was conducted by Ven. Ketakumbure Dhammarama Thera. There was a Dharmadesana (sermon) by Ven.Dr. Kotapitiye Rahula Thera of the Malwatte Chapter who is a lecturer at the Peradeniya University . The Diyawadana Nilame and Mr.M. Meegahakumbura discussed the activities of the Sri Dalada Maligawa.
At 4.00 in the afternoon, ‘Seth Pirith’ was chanted and after ‘Sil Pavaaranaya’ the sila vyaparaya was concluded. Students from the Sri Dalada Daham Pasala, Asgiriya Buddhist Centre sang ‘Budhu Guna Gee’.
To conclude the Poson Poya activities, later in the evening, a perahera with about ten elephants, dancers, drummers, flag bearers and torch bearers paraded three times round the Palace square. Hundreds of devotees came to venerate and pay homage to the Sacred Tooth Relic at the Sri Dalada Maligawa on this day.
The Mihindu Perahera commemorates of the visit of Maha Thera Mahinda who introduced Buddhism to Sri Lanka on a Poson Poya day.
By Udumbara Udugama
The Temple of the Tooth Relic of the Buddha, the Sri Dalada Maligawa is a hallowed place of worship for all Buddhists the world over. Yesterday, as Sri Lankans marked Poson Purapasaloswaka Poya, The Sunday Times visited the Sri Dalada Maligawa to witness the special Poson programme.
Poson Poya is significant because it was on such a full moon Poya day that Mahinda Maha Thera set foot in Sri Lanka. Therefore, the emphasis is on Mihintale, eight km away from Anuradhapura where Mahinda Maha Thera met King Devanampiyatissa.
Painting depicting Princess Hemamala and Prince Danta bringing the Sacred Tooth Relic to Sri Lanka
The Maha Thera arrived in Mihintale with his entourage comprising theras Ittiya, Uttiya, Sambala, Baddhasala, Sumana samanera and Upasaka Banduka who was the only layman.
Standing atop the Missaka rock, they watched King Devanampiyatissa hunting and aiming his arrow at a frightened and cornered deer. ‘Tissa’ said Mahinda Maha Thera. A surprised king looked up at the rock wondering who could be calling him thus. Seeing the yellow robed figures in calm silence, he moved to take a closer look. The Maha Thera wishing to judge the king’s intellect asked him a few questions which the king answered intelligently. Then Mahinda Maha Thera decided that the king would understand the Buddha Dhamma and its deep philosophy. There was a discourse of the Chullahattipadopama Sutta which was understood by the king. The reformed king Devanampiyatissa threw away his bow and arrow and embraced Buddhism.
Mahinda Maha Thera was the son of Emperor Asoka who after winning many wars and seeing the great destruction in the Kalinga war realized the futility of it all and embraced Buddhism. With the Buddha’s Parinibbhana (passing away) many kings in Dambadiva claimed the Buddha’s relics. A Brahmana named Drona resolved this by dividing the relics into eight portions. But, he quietly hid the left canine tooth of the Buddha in his turban. However, he was unable to keep it for himself and finally it was owned by the king of Kalinga. With many wars in the country and the insecure situation in Kalinga and realising the possibility of the Sacred Tooth Relic being lost, King Guhasiva decided to send the relic to Sri Lanka through his daughter princess Hemamala and her husband prince Danta. They brought it to Sri Lanka disguised as travellers and arrived in Anuradhapura. Meeting the king Kirtisri Meghavanna also known as Kitsiri Mevan, they gifted the Sri Dalada (the Sacred Tooth Relic) to him. The Relic was venerated and taken in a perahera ( procession) to the palace.
With many wars and various kings ruling the country, the Sacred Tooth Relic was shifted to Polonnaruwa, Dambadeniya, Yapahuwa, Kurunegala, Gampola, Kotte. It is stated that in 1592, King Wimaladharmasuriya I brought it to Kandy from Seethawaka Delgamuwa Raja Maha Viharaya in Kuruwita, Ratnapura.
The Sinhala as well as the Nayakkar kings who ascended the Kandyan throne guarded, revered and paid homage to the Relic placing it in a shrine in the precincts of the royal palace.
Even during British rule, the administrators agreed to continue to protect the Tooth Relic and conduct religious rituals and ceremonies. In 1853 the British handed over the custody of the Sacred Tooth Relic to the most Venerable Mahanayakes of the Malwatte and Asgiriya Chapters and the Diyawadana Nilame. From that time the Tevava’(religious service) was conducted alternately by the Asgiriya and Malwatte viharas. The change and handing over of the duties are done on Esala Poya day every year when the ‘Vas’ season begins. The Sri Dalada Maligawa conducts festivals and peraheras (processions) for the Aluth Sahal Mangalya in January, New Year festival in April, Vesak perahera and Upasampada(high ordination) ceremony and Waahala Naaga perahera in May, Poson perahera in June, Esala perahera in July/August and Karthika Mangalya -Aloka pooja in November. Every Wednesday, the Nanamura Mangalya is performed.
On Poson Poya at the Sri Dalada Maligawa, a ‘Sila Vyaparaya’ was conducted for about six hundred ‘Ata Sil’ (Eight precepts) observers. The early morning ‘Tevava’ was conducted by Ven. Hunupalagama Vajira Sri Maha Nayaka thera and Ven. Naranpanawe Ananda Thera. ‘Bhavana” (meditation) was conducted by Ven. Ketakumbure Dhammarama Thera. There was a Dharmadesana (sermon) by Ven.Dr. Kotapitiye Rahula Thera of the Malwatte Chapter who is a lecturer at the Peradeniya University . The Diyawadana Nilame and Mr.M. Meegahakumbura discussed the activities of the Sri Dalada Maligawa.
At 4.00 in the afternoon, ‘Seth Pirith’ was chanted and after ‘Sil Pavaaranaya’ the sila vyaparaya was concluded. Students from the Sri Dalada Daham Pasala, Asgiriya Buddhist Centre sang ‘Budhu Guna Gee’.
To conclude the Poson Poya activities, later in the evening, a perahera with about ten elephants, dancers, drummers, flag bearers and torch bearers paraded three times round the Palace square. Hundreds of devotees came to venerate and pay homage to the Sacred Tooth Relic at the Sri Dalada Maligawa on this day.
The Mihindu Perahera commemorates of the visit of Maha Thera Mahinda who introduced Buddhism to Sri Lanka on a Poson Poya day.
The history of the Dalada Perahera
The history of the Dalada Perahera
By Gamini Jayasinghe
According to the chronicles King Guhasiva of Kalinga in East India had in his possession the left canine Tooth of the Buddha which he held in the highest esteem. It was believed that it was the ruler who had the Tooth Relic with him that was blessed with divine power to rule the subjects. Another king of a kingdom in the same region waged war with King Guhasiva in a bid to possess the Tooth Relic. The king was determined not to hand over the Relic to the enemy. However, he was not confident in combating the enemy and the alternative for him was to send the Tooth Relic to King Mahasena of Sri Lanka who was his friend and contemporary. Thereupon, King Guhasiva arranged his own daughter, princess Hemamala to take the Tooth Relic to Sri Lanka.
She was asked to go in disguise with her husband prince Danta. It was during the fourth century BC that princess Hemamala hid the Tooth Relic in her knot of hair and embarked from Thambulipuththu in India with prince Danta. They disembarked at Ilankeethurai in Trincomalee’s Kochchiyar Paththu. It was king Mahasena’s son King Kithsiri Mewan who was the king at that time. King Kithsiri Mewan received the Tooth Relic with reverence, paid it the highest honours, laid it in an urn of pure crystal and brought it to a building called “Dhammacakka” built by King Devanampiyatissa in the royal territory. This temple came to be known as the Temple of the Tooth Relic.
The origin of the present Dalada Perahera is the procession organized on the direction of King Meghawarna to take in procession the Tooth Relic from the Dalada Maligawa in the inner court house to Abhayagiri Viharaya. The king decreed that the Tooth Relic should be brought to Abhayagiri Viharaya annually and that sacrificial ceremonies should be conducted. Accordingly these rites had been observed to the letter up to the fifth century BC with royal patronage and without any interruption.
The Chinese pilgrim monk Fa-hsien who lived for two years in Abhayagiri Viharaya had made a note about the Dalada Perehera.
“Midway between the third and fourth months of every year the Sacred Tooth Relic is exhibited to the people. Ten days ahead of the exhibition an announcement is made on the streets by a public crier mounted on a caparisoned elephant. This is done by beating a drum used to proclaim commands”.
Until the time of shifting the country’s capital from Anuradhapura to Polonnaruwa, it is believed that the Sacred Tooth Relic had been housed in the temple near the Mahapali Alms Hall built by King Devanampiyatissa to provide meals for the monks from the royal palace. Near Mahapali alms hall there are tall columns of stones and according to an inscription it is stated that the ancient Temple of the Tooth Relic was located there.
Subsequent to the fall of the Anuradhapura kingdom the Sacred Tooth Relic was brought to Polonnaruwa. After liberating the country from the South Indian invaders, King Vijayabahu I in the 11th century constructed a two storied building called the Atadage for the Temple of the Tooth Relic and the Bowl Relic.
The upper storey housed the Tooth Relic and the Bowl Relic and the ground floor was used as an image house. This is one of the oldest buildings in Polonnaruwa. The buildings are located in an open square area which is really the terrace of the Tooth Relic palace.
According to a rock inscription found there, South Indian soldiers known as “Velaikkaras” had been employed to protect the relics enshrined there. According to some rock inscriptions of King Nissankamalla, he had built an enlarged double storied building known as the Hatadage with a masterfully carved doorway. In this building too the Tooth Relic and the Bowl Relic were housed in the upper floor and the ground floor was for the image house.
According to the Mahawamsa, the Sri Dalada Perahera had been conducted in a noble way during the reign of King Parakramabahu the Great and Panditha Parakramabahu. The streets of Polonnaruwa decorated for Sri Dalada Perahera under the direction of King Parakrama Bahu the great were compared by the author of Mahawamsa to the Sakra’s street called “Sudarshana” and the terrace of the Tooth Relic Temple to the Wesamunipura”.
“The road about one ‘Yoduna’ or sixteen miles long from the royal palace up to the Dalada Maligawa situated at the centre of the city was levelled and either side of the road was decorated with canopies, wall paintings, triumphal arches or pandals, blinds of wicker work and festoon work and the street was not second to “Sudarshana”, the street of Sakra and the terrace of the Sacred Tooth Relic Temple was more variegated than “Wesamunipura”.
King Panditha Parakramabahu brought the Sacred Tooth Relic to his native village Siriwardenapura which is supposed to be a village situated close to Dambadeniya. From Siriwardanepura the king shifted the Sacred Tooth Relic to his capital at Dambadeniya.
The author of the Mahawamsa has illustrated how the Sacred Tooth Relic was held in high esteem by King Panditha Parakramabahu.
“The Sacred Tooth Relic and the Bowl Relic were carried in a beautifully decorated chariot. Flags variegated with gold and silver were hoisted. Similar banners too were displayed. Full water pots and flower vases made of gold and silver were placed at various points. Ministers and service men followed the chariot attentively”.
There is historical evidence to the effect that the Sri Dalada Perahera had been conducted annually throughout history except during the period when Yapahuwa was the capital of Sri Lanka.
No mention is made in the chronicles about the Dalada Perahera conducted during this period. Even the ruins of most of the buildings of Yapahuwa kingdom are not existant today.
However, there remains a small building to the right side of the Dagaba which is regarded as the Temple of the Tooth Relic. There is an opening in a wall of the inner chamber. Presumably it was through this opening that the devotees had watched and worshipped the Sacred Tooth Relic.
Details of the Dalada Perahera during the Kurunegala period are available in the “Dalada Siritha” composed by King Parakramabahu IV.
“The temple of the Tooth Relic is whitewashed, canopied and decorated with silk before commencing the Sri Dalada Perahera at the auspicious moment. The king, accompanied by the ministers, women from the inner chambers of the palace and the residents of the city, offer alms, flowers, incense etc. on all seven days when the Perahera is conducted.
“The streets were illuminated. The chariot carrying the sacred Tooth Relic was drawn by a tusker which was regarded as a promoter of prosperity. The Maha Sangha followed the chariot chanting Pirith. Pirith thread was connected to the chariot carrying the Sacred Tooth Relic.”
There is historical evidence to the effect that during the Kotte period too the Sacred Tooth Relic was held in high esteem, worshipped and various types of offerings made and about a Dalada Perahera. In literal works during this period attempts had been made to exaggerate the grandeur of the Hindu temple rather than the Buddhist temple. In Nikaya Sangrahaya it is stated that Sri Dalada Pooja had been performed by four Devalayas on the four quarters. Most of the structures belonging to the Sri Dalada Maligawa during the Kotte period had been destroyed by the Portuguese.
King Wimaladharmasuriya who was enthroned in 1590 brought the Sacred Tooth Relic from Delgamuwa where it was kept hidden and performed the Esala Perahera in a bid to get his royal dignity and the prosperity of his kingdom established. This perahera had been organized on behalf of the four Devalayas.
Robert Knox had observed the Kapurala of the Devalaya as the most important person in the Perahera.“The Kapurala of the Devalaya wearing a mouth band and holding a pole wrapped partly with silk cloth and decorated with flowers leads the perahera. The devotees who throng the place worship and make offerings. The Kapurala mounted on a tusker attired in a white dress and holding the sacred pole parades the streets elegantly and magnificently. The tusker is accompanied by two other elephants on either side and followed by a retinue of elephants, dancers and torch bearers”. What Robert Knox highlighted was an account of the Devala Perahera conducted during that time.Under the guidance and admonition of Weliwita Sri Saranankara Sangharaja Thera the attitudes of the rulers were changed. They realized how the Dalada Maligawa Perahera should be conducted as a national event to pay respects to the Sacred Tooth Relic. According to historical records King Vimaladharmasooriya II had constructed the Temple of the Tooth Relic in Kandy and his son King Narendrasinghe had improved it by converting it to a two storied building. The last King of Kandy, Sri Wickrema Rajasinghe had made several alterations and added the octagon or dais known as the “Pattiruppuwa”. The traditional multi-storied buildings can be regarded as a style coming down from the Anuradhapura period. The Tooth Relic Temple or Sri Dalada Maligawa we have today in Kandy had been constructed according to the traditional art forms of the Sinhalese. The walls, the ceilings, the columns and the roof are adorned with not only traditional motifs but also its techniques. Service rituals are held daily in the morning, noon and the evening and annually a number of ceremonies such as the Vesak Mangallya, Avrudu Mangallya and Aluth Sahal Mangallya are conducted in addition to the world famous Esala Perahera which consists of the Kumbal, Randoli, Day Perahera and the water cutting ceremony on the banks of the Mahaweli Ganga at Gatambe.
The procession consists of the Dalada Perahera followed by the processions of the four Devalayas (Sathara Devalaya) Natha, Vishnu, Kataragama and Pattini.
The Esala Perahera is held during the month of Esala (August) and traverses the streets of Kandy to venerate the sacred Tooth Relic. This procession embodies all the traditional forms of music and dancing and conducted at night, illuminated both by electricity and oil lamps. Hundreds of elephants including tuskers in addition to the Diyawadana Nilame, Peramunerala various other officers of the Sri Dalada Maligawa, Basnayake Nilames of the four Devalayas, dancers and drummers add colour and profundity to the procession.
By Gamini Jayasinghe
According to the chronicles King Guhasiva of Kalinga in East India had in his possession the left canine Tooth of the Buddha which he held in the highest esteem. It was believed that it was the ruler who had the Tooth Relic with him that was blessed with divine power to rule the subjects. Another king of a kingdom in the same region waged war with King Guhasiva in a bid to possess the Tooth Relic. The king was determined not to hand over the Relic to the enemy. However, he was not confident in combating the enemy and the alternative for him was to send the Tooth Relic to King Mahasena of Sri Lanka who was his friend and contemporary. Thereupon, King Guhasiva arranged his own daughter, princess Hemamala to take the Tooth Relic to Sri Lanka.
She was asked to go in disguise with her husband prince Danta. It was during the fourth century BC that princess Hemamala hid the Tooth Relic in her knot of hair and embarked from Thambulipuththu in India with prince Danta. They disembarked at Ilankeethurai in Trincomalee’s Kochchiyar Paththu. It was king Mahasena’s son King Kithsiri Mewan who was the king at that time. King Kithsiri Mewan received the Tooth Relic with reverence, paid it the highest honours, laid it in an urn of pure crystal and brought it to a building called “Dhammacakka” built by King Devanampiyatissa in the royal territory. This temple came to be known as the Temple of the Tooth Relic.
The origin of the present Dalada Perahera is the procession organized on the direction of King Meghawarna to take in procession the Tooth Relic from the Dalada Maligawa in the inner court house to Abhayagiri Viharaya. The king decreed that the Tooth Relic should be brought to Abhayagiri Viharaya annually and that sacrificial ceremonies should be conducted. Accordingly these rites had been observed to the letter up to the fifth century BC with royal patronage and without any interruption.
The Chinese pilgrim monk Fa-hsien who lived for two years in Abhayagiri Viharaya had made a note about the Dalada Perehera.
“Midway between the third and fourth months of every year the Sacred Tooth Relic is exhibited to the people. Ten days ahead of the exhibition an announcement is made on the streets by a public crier mounted on a caparisoned elephant. This is done by beating a drum used to proclaim commands”.
Until the time of shifting the country’s capital from Anuradhapura to Polonnaruwa, it is believed that the Sacred Tooth Relic had been housed in the temple near the Mahapali Alms Hall built by King Devanampiyatissa to provide meals for the monks from the royal palace. Near Mahapali alms hall there are tall columns of stones and according to an inscription it is stated that the ancient Temple of the Tooth Relic was located there.
Subsequent to the fall of the Anuradhapura kingdom the Sacred Tooth Relic was brought to Polonnaruwa. After liberating the country from the South Indian invaders, King Vijayabahu I in the 11th century constructed a two storied building called the Atadage for the Temple of the Tooth Relic and the Bowl Relic.
The upper storey housed the Tooth Relic and the Bowl Relic and the ground floor was used as an image house. This is one of the oldest buildings in Polonnaruwa. The buildings are located in an open square area which is really the terrace of the Tooth Relic palace.
According to a rock inscription found there, South Indian soldiers known as “Velaikkaras” had been employed to protect the relics enshrined there. According to some rock inscriptions of King Nissankamalla, he had built an enlarged double storied building known as the Hatadage with a masterfully carved doorway. In this building too the Tooth Relic and the Bowl Relic were housed in the upper floor and the ground floor was for the image house.
According to the Mahawamsa, the Sri Dalada Perahera had been conducted in a noble way during the reign of King Parakramabahu the Great and Panditha Parakramabahu. The streets of Polonnaruwa decorated for Sri Dalada Perahera under the direction of King Parakrama Bahu the great were compared by the author of Mahawamsa to the Sakra’s street called “Sudarshana” and the terrace of the Tooth Relic Temple to the Wesamunipura”.
“The road about one ‘Yoduna’ or sixteen miles long from the royal palace up to the Dalada Maligawa situated at the centre of the city was levelled and either side of the road was decorated with canopies, wall paintings, triumphal arches or pandals, blinds of wicker work and festoon work and the street was not second to “Sudarshana”, the street of Sakra and the terrace of the Sacred Tooth Relic Temple was more variegated than “Wesamunipura”.
King Panditha Parakramabahu brought the Sacred Tooth Relic to his native village Siriwardenapura which is supposed to be a village situated close to Dambadeniya. From Siriwardanepura the king shifted the Sacred Tooth Relic to his capital at Dambadeniya.
The author of the Mahawamsa has illustrated how the Sacred Tooth Relic was held in high esteem by King Panditha Parakramabahu.
“The Sacred Tooth Relic and the Bowl Relic were carried in a beautifully decorated chariot. Flags variegated with gold and silver were hoisted. Similar banners too were displayed. Full water pots and flower vases made of gold and silver were placed at various points. Ministers and service men followed the chariot attentively”.
There is historical evidence to the effect that the Sri Dalada Perahera had been conducted annually throughout history except during the period when Yapahuwa was the capital of Sri Lanka.
No mention is made in the chronicles about the Dalada Perahera conducted during this period. Even the ruins of most of the buildings of Yapahuwa kingdom are not existant today.
However, there remains a small building to the right side of the Dagaba which is regarded as the Temple of the Tooth Relic. There is an opening in a wall of the inner chamber. Presumably it was through this opening that the devotees had watched and worshipped the Sacred Tooth Relic.
Details of the Dalada Perahera during the Kurunegala period are available in the “Dalada Siritha” composed by King Parakramabahu IV.
“The temple of the Tooth Relic is whitewashed, canopied and decorated with silk before commencing the Sri Dalada Perahera at the auspicious moment. The king, accompanied by the ministers, women from the inner chambers of the palace and the residents of the city, offer alms, flowers, incense etc. on all seven days when the Perahera is conducted.
“The streets were illuminated. The chariot carrying the sacred Tooth Relic was drawn by a tusker which was regarded as a promoter of prosperity. The Maha Sangha followed the chariot chanting Pirith. Pirith thread was connected to the chariot carrying the Sacred Tooth Relic.”
There is historical evidence to the effect that during the Kotte period too the Sacred Tooth Relic was held in high esteem, worshipped and various types of offerings made and about a Dalada Perahera. In literal works during this period attempts had been made to exaggerate the grandeur of the Hindu temple rather than the Buddhist temple. In Nikaya Sangrahaya it is stated that Sri Dalada Pooja had been performed by four Devalayas on the four quarters. Most of the structures belonging to the Sri Dalada Maligawa during the Kotte period had been destroyed by the Portuguese.
King Wimaladharmasuriya who was enthroned in 1590 brought the Sacred Tooth Relic from Delgamuwa where it was kept hidden and performed the Esala Perahera in a bid to get his royal dignity and the prosperity of his kingdom established. This perahera had been organized on behalf of the four Devalayas.
Robert Knox had observed the Kapurala of the Devalaya as the most important person in the Perahera.“The Kapurala of the Devalaya wearing a mouth band and holding a pole wrapped partly with silk cloth and decorated with flowers leads the perahera. The devotees who throng the place worship and make offerings. The Kapurala mounted on a tusker attired in a white dress and holding the sacred pole parades the streets elegantly and magnificently. The tusker is accompanied by two other elephants on either side and followed by a retinue of elephants, dancers and torch bearers”. What Robert Knox highlighted was an account of the Devala Perahera conducted during that time.Under the guidance and admonition of Weliwita Sri Saranankara Sangharaja Thera the attitudes of the rulers were changed. They realized how the Dalada Maligawa Perahera should be conducted as a national event to pay respects to the Sacred Tooth Relic. According to historical records King Vimaladharmasooriya II had constructed the Temple of the Tooth Relic in Kandy and his son King Narendrasinghe had improved it by converting it to a two storied building. The last King of Kandy, Sri Wickrema Rajasinghe had made several alterations and added the octagon or dais known as the “Pattiruppuwa”. The traditional multi-storied buildings can be regarded as a style coming down from the Anuradhapura period. The Tooth Relic Temple or Sri Dalada Maligawa we have today in Kandy had been constructed according to the traditional art forms of the Sinhalese. The walls, the ceilings, the columns and the roof are adorned with not only traditional motifs but also its techniques. Service rituals are held daily in the morning, noon and the evening and annually a number of ceremonies such as the Vesak Mangallya, Avrudu Mangallya and Aluth Sahal Mangallya are conducted in addition to the world famous Esala Perahera which consists of the Kumbal, Randoli, Day Perahera and the water cutting ceremony on the banks of the Mahaweli Ganga at Gatambe.
The procession consists of the Dalada Perahera followed by the processions of the four Devalayas (Sathara Devalaya) Natha, Vishnu, Kataragama and Pattini.
The Esala Perahera is held during the month of Esala (August) and traverses the streets of Kandy to venerate the sacred Tooth Relic. This procession embodies all the traditional forms of music and dancing and conducted at night, illuminated both by electricity and oil lamps. Hundreds of elephants including tuskers in addition to the Diyawadana Nilame, Peramunerala various other officers of the Sri Dalada Maligawa, Basnayake Nilames of the four Devalayas, dancers and drummers add colour and profundity to the procession.
Buddhist perspective
Family life from a Buddhist perspective
(By Ven.Panangala Vajiragnana Thera, the Viharadhipathi of Nasoli Buddhist Temple, Italy)
Buddhism does not exalt lay life as in the case of ascetic life nor does it abhor or reject lay life altogether. For the benefit of the laity, Buddhism explains a way of life that enables comfortable living by the observance of the ‘five precepts’
When one considers the practical aspects of meditation in a layman’s life, it is imperative to examine its impact on the ‘worldly’ well-being as enunciated in Buddhist philosophy.
The clergy and the laity
The teachings of Buddha on a broad basis could be divided into two main categories: teachings pertaining to the clergy and those which are relevant to the laity. Bhikku and Bhikkuni, or monks and nuns form the clergy while Upasaka and Upasikas or lay male and female devotees which form the laity. The precepts observable under the first category are undoubtedly motivated to attain absolute cessation of suffering which state is described as Nirvana, while the second category envisages a certain extent of worldly comforts within a framework before the attainment of the final bliss of Nirvana.
There are detailed analyses of desirable approaches incorporated in the many Suttras of Buddhist scriptures to achieve a comfortable family life, dealt in an atmosphere of biological, psychological and social realities.
Successful family life
Buddhism explains a way of life that enables comfortable living by the observance of the ‘five precepts’ and engaging in righteous means of collecting wealth in order to maintain a family of wife and children while being virtuous in word, deed and thought. Buddhism advocates celibacy and asceticism above family bondages in order to accelerate the journey towards the attainment of the final goal which is Nirvana.
Andhupama Sutta is one of the sermons among Buddha’s teachings which illustrates the way to a comfortable and successful family life. It says that a layman should prosper in two aspects. One is his life here and the other is the life after death. The other is concerned with the amassing of wealth for comfort in this life while inculcating virtues for spiritual welfare. The two aspects are compared to the two eyes of a person.
There are persons blind in one eye, others who are blind in both and those who have good sight in both eyes. Similarly certain people are prosperous in wealth but lack in virtue. There are others who are virtuous but suffering from poverty.
And thirdly there are persons who are wealthy as well as virtuous. Those who are perfect in both these aspects are the ones who build successful lives.
The right way to wealth
Poverty is an agony for a layman who has to bear the responsibility of a family. Buddhism advocates a policy of earning by good means; through sweat and effort and distributing the wealth gained among the family members and the needy without avarice.
Buddhism does not encourage amassing wealth greedily. Such wealth is compared to a clean pond under the charge of a cruel devil. Similarly, extravagance is discouraged under Buddhist principles.
Righteous and virtuous behaviour
As far as morality is concerned, a person living a family life should be righteous in all his dealings and virtuous under all living conditions. He expects nothing outside justice either for the benefit of himself or for the benefit of others including his own family, or for his country.
This pronouncement is from the Dhamma Pada. He observes the five precepts throughout his life. He consumes the well earned wealth for the benefit of himself and others and is always mindful of renouncing all belongings at some stage of his life. He has one goal: that is to realise the ultimate reality of Nirvana- eternal bliss.
These are the bases on which successful family lives could be established as advocated by the Buddha.
(By Ven.Panangala Vajiragnana Thera, the Viharadhipathi of Nasoli Buddhist Temple, Italy)
Buddhism does not exalt lay life as in the case of ascetic life nor does it abhor or reject lay life altogether. For the benefit of the laity, Buddhism explains a way of life that enables comfortable living by the observance of the ‘five precepts’
When one considers the practical aspects of meditation in a layman’s life, it is imperative to examine its impact on the ‘worldly’ well-being as enunciated in Buddhist philosophy.
The clergy and the laity
The teachings of Buddha on a broad basis could be divided into two main categories: teachings pertaining to the clergy and those which are relevant to the laity. Bhikku and Bhikkuni, or monks and nuns form the clergy while Upasaka and Upasikas or lay male and female devotees which form the laity. The precepts observable under the first category are undoubtedly motivated to attain absolute cessation of suffering which state is described as Nirvana, while the second category envisages a certain extent of worldly comforts within a framework before the attainment of the final bliss of Nirvana.
There are detailed analyses of desirable approaches incorporated in the many Suttras of Buddhist scriptures to achieve a comfortable family life, dealt in an atmosphere of biological, psychological and social realities.
Successful family life
Buddhism explains a way of life that enables comfortable living by the observance of the ‘five precepts’ and engaging in righteous means of collecting wealth in order to maintain a family of wife and children while being virtuous in word, deed and thought. Buddhism advocates celibacy and asceticism above family bondages in order to accelerate the journey towards the attainment of the final goal which is Nirvana.
Andhupama Sutta is one of the sermons among Buddha’s teachings which illustrates the way to a comfortable and successful family life. It says that a layman should prosper in two aspects. One is his life here and the other is the life after death. The other is concerned with the amassing of wealth for comfort in this life while inculcating virtues for spiritual welfare. The two aspects are compared to the two eyes of a person.
There are persons blind in one eye, others who are blind in both and those who have good sight in both eyes. Similarly certain people are prosperous in wealth but lack in virtue. There are others who are virtuous but suffering from poverty.
And thirdly there are persons who are wealthy as well as virtuous. Those who are perfect in both these aspects are the ones who build successful lives.
The right way to wealth
Poverty is an agony for a layman who has to bear the responsibility of a family. Buddhism advocates a policy of earning by good means; through sweat and effort and distributing the wealth gained among the family members and the needy without avarice.
Buddhism does not encourage amassing wealth greedily. Such wealth is compared to a clean pond under the charge of a cruel devil. Similarly, extravagance is discouraged under Buddhist principles.
Righteous and virtuous behaviour
As far as morality is concerned, a person living a family life should be righteous in all his dealings and virtuous under all living conditions. He expects nothing outside justice either for the benefit of himself or for the benefit of others including his own family, or for his country.
This pronouncement is from the Dhamma Pada. He observes the five precepts throughout his life. He consumes the well earned wealth for the benefit of himself and others and is always mindful of renouncing all belongings at some stage of his life. He has one goal: that is to realise the ultimate reality of Nirvana- eternal bliss.
These are the bases on which successful family lives could be established as advocated by the Buddha.
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