Buddhism and concept of gods

Thursday was Duruthu full moon poya day

Buddhism and concept of gods

By Vitharandeniye Vajirawansa Thero, Incumbent, Singhagiri Vihara, International Buddhist Cultural Institute

www.lakbimanews.lk

There are many debates about Buddhism and the concept of gods. All religions in the world can be divided into two major categories as human centred and god centred. In Buddhism, man is the lord of himself and he has the freedom to think. God centred religions believe that man, all other creatures and the world is being controlled by an almighty god. Most religions of the world like Islam, Christianity and Hinduism are god centred religions.
Lord Buddha too has taught about gods in some of the sutras and Buddhism describes about three types of gods.

1. Samuththi Deva
2. Vishuddhi Deva
3. Opapathika Deva

‘Samuththi Deva’ are the elites of a society like kings, counts and ministers etc. ‘Vishuddhi Deva’ are the noble enlightened persons like Buddhas, pase Buddhas and Arahath. ‘Opapathika Deva’ are the gods who are born in the heavens, or higher levels of existence, because of their meritorious deeds in ‘Sansara’.
This article describes the ‘Opapathika Deva’ concept. The concept of god was believed even before Lord Buddha was born. People are said to have worshipped nature like trees and rocks. In addition during early times, they believed in devils, cobras and the dead as well. Then they believed in 33 000 000 gods and thereafter converted that in to the belief of one almighty god ‘Maha Brahma’. The ‘Tripitaka’ shows us that people used to believe in divisions of devils like ‘Gandarva’, ‘Kubmbhanda’ and ‘Naga’. They believed that ‘Deva’ (gods) and ‘Bhrahma’ as the noble ones. Buddhism describes about six heavens dwelt by gods who were born there because of their meritorious deeds. The one nearest to the world of humans is ‘Chathummaharajika’ heaven where there are four gods, tutelary of the four directions.
‘Dutharashta’ the chief of East, ‘Viruta’ the chief of South, ‘Virupashta’ the chief West and ‘Vaishravana’ the chief of North are the four gods in this ‘Chathummaharajika’ heaven. These gods are said to be the protectors of Buddhism. Above the ‘’Chathummaharajika’ is the ‘Thavathinsha’ heaven where the king of heavens, god ‘Shakra’ dwells. Above this are the two heavens ‘Yamaya’ and ‘Thusitha’. Next are the ‘Nimmanarathi’ and ‘Parinimmitha’ heavens. Creators of heavens are said to be dwelling in ‘Nimmanarathi’ heaven.
Most of the gods in these heavens have had conversations with Lord Buddha and Buddhism divides these gods into two categories.

1. ‘Samyak Drushtika’ gods.
2. ‘Mithya Drushtika’ gods.

‘Samyak Drushtika’ gods are the ones who have learned and accepted Buddhism. They always protect the humans who share merits with them (Punyanumodana) while ‘Mithyadrushtika’ gods, with wrong ideas, only enjoy the luxuries in heavens they are dwelling in. However, Buddhism teaches that one needs to do meritorious deeds in the human world to be born a god or a goddess of any sort. Lord Buddha has focused on gods in many sutras like Mangala, Dhajagga, and Atanitiya etc.
Lord Buddha was a god in ‘Thavathinsha’ heaven and, on a request of gods, was born in the human world after considering the five requirements (Pas Maha Belum). Gods too listened to Lord Buddha’s first sermon at Isipathnarama in ‘Baranesa’ which has itself described about heavens. It is said that 100 years in the human world is one day in some heavens while its a 1000 years in the human world is one day in some other heavens. In addition to that, the sutra describes about flowers in heavens like ‘Madara’, ‘Parasathu’ and ‘Kadupul’ and it describes happiness as the only food of the gods.
‘Maha Samaya’ sutra of ‘Deega nikaya’ describes about gods of time and their areas of power. According to the ‘Sakkapaha Sutra’ of ‘Sangyuktha nikaya’

Ye gahatta punnakara
Seelavantho upasaka
Dhammena darang posanthi
Thee namassami mathalee

The king of gods ‘Shakra’ respects the people who conduct meritorious deeds. Thus, those who live by the ‘dharma’ are blessed by gods. Sutras of ‘Anguththara nikaya’ also describe that the gods come to the human world and protect the people who live by the ‘dhamma’.
When Lord Buddha performed miracles, gods are said to have come and worshipped him and according to the Mahawamsa, when Lord Buddha came to Sri Lanka, god Sumana Saman held a parasol for him. God Sumana Saman was considered as the chief of the ‘Samanala’ area and Lord Buddha is said to have entrusted Sri Lanka to his care when Lord Buddha passed away. At this time the king of gods ‘Shakra’ is said to have expressed their sympathies, saying the verse ‘Anichcha vatha sankara’.
Buddhism teaches about twenty ‘brahma’ worlds which are above the heavens of gods. ‘Brahma’ are described as a nobler group than gods and those who have attained ‘Anagami pala’ (third stage of enlightenment) come to live in the ‘brahma’ world known as ‘Shuddha vasa’.
Buddhism shows that ‘Samyak Drushtika’ gods have attained stages of enlightenment ( marga pala) following the teachings of Lord Buddha and they attend to the needs of Lord Buddha and ‘Sangha’ and protect the people who live by the Dhamma. Thus, Buddhism broadly describes the concept of gods in its teachings.
But today, Sri Lankans and the people of the world have tended to believe in gods in a different manner other than how it is mentioned in Buddhism. As Sri Lanka was invaded by several foreign nations, Sri Lankans are used to the beliefs of Hinduism and Christianity. During the era of Polonnaruwa kingdom, kings married Hindu women and constructed ‘devala’ inside temples so that their queens could worship at the ‘devala’ when the king was worshipping at the temple. It kept evolving from then on and today ‘devalas’ can be seen in almost all the temples. Buddhists, in addition to worshipping at Buddhist temples, have started worshipping Hindu gods like Vishnu, Kataragama, Vibheeshana, Dedimunda, Natha and Paththini etc. The people, who believe that gods have a greater power than humans, make offerings to gods and wish for prosperity. But according to the Buddhist concept, this cannot be accepted as a wise act. One has to work to make his wishes come true and expecting the gods to come and do miracles will not help him all.

Significance of Vap Full Moon Poya

Significance of Vap Full Moon Poya

by Premasara Epasinghe

The rainy season commenced three months ago with Esala – ‘Vassana Kalo’. It comes to an end with the Vap Poya. The ‘Katina’ season ushers in the Buddhist calendar with Vap, which is popularly known as ‘Cheevara Masaya’.

This year, Vap Full Moon Poya falls on Saturday, October 3 (today).

Vap Poya marks the offering of the ‘Katina Cheevara’ or new robes to Buddhist monks, who observed ‘Vas’ – Rainy Retreat, beginning from Esala to Vap.

‘Katina’ – ‘Cheevara Pooja’, the noble meritorious deed is considered the most sacred wholesome act a Buddhist can perform. It is known as the Great Eight Merits or ‘Ata Kusal’. The word ‘Katina’ means unbreakable. It is believed that those who participate in ‘Katina’ religious activities obtain much merit and they live a happy life in this world as well as in the other world once they depart.

It was on Vap Full Moon Poya Day that the Buddha visited the heavenly abode of Tavatimsa. In this heavenly abode, He preached ‘Abidhamma’ to the Devas of that celestial plane, which resulted in the elevation of ‘Matru Deva’ (Mother Diety) to attain ‘Sotapanna’ and 80 crores of Devas to various stages of Sainthood. Eventually, He terminated his retreat in order to descend to the city gate of Sankassapura. He informed Arahat Moggallana about his arrival. Moggallana had paid him a visit seven days before.

Vap Poya is of great significance for yet another reason. Throughout our cherished history, Buddhists have celebrated Vap on a grand scale. Temples in Sri Lanka will be filled to capacity. They will be involved in ‘Dana’, ‘Seela’, ‘Bhavana’ and thereby they accumulate merit.

Buddhist history reveals another important landmark which is connected to Vap Full Moon Poya Day; for it was on such a day that the future Buddha, Maitriya Bodhisatva, entered the order with a retinue of 500 followers.

Furthermore, Vap Poya paved the way for the arrival of Sangamitta Theri. The advent of Buddhism took place with the advent of ‘Dhammarajassa Savaka’ Arahat Mahinda Thera. King Devanampiyatissa’s sister-in-law Anula, was very keen to enter the Order of Bhikkunis. Therefore, the King made a request to Emperor Asoka to send Sanghamitta Theri.

It is clear as crystal that Sri Lanka and India had a very cordial diplomatic relationship, even at that time. It was on Vap Poya Full Moon Day that Devanampiyatissa sent Minister Maha Aritta, a close relation of Devanampiyatissa to India, for this mission. This resulted in the arrival of Sangamitta during Unduvap Poya, which is in the month of December. It records the establishment of a ‘Bhikkuni Sasanaya’ in Sri Lanka. Sangamitta brought a Bo–Sapling from the Jayasri Maha Bodhiya to Sri Lanka.

The Great King Devanapiyatissa, who propagated Buddhism, questioned Arahat Mahinda whether Buddhism was firmly rooted in Sri Lanka. Arahat Mahinda stated; "Dear King, until such time a person born and bred in Sri Lanka enters the order, holds a ‘Dhamma Sangayanawa’ and after a complete and thorough study of ‘Vinaya’ rules relating to Dhamma, then only will Buddhism be firmly established throughout Sri Lanka."

According to chronicles, this was fulfilled by Minister Aritta, who entered the order. Therefore, the establishment of Buddhism on a firm footing took place on Vap Full Moon Poya Day.

On this Vap Poya Day, Let us follow firmly the five precepts (Pancha Seela), abstain from destroying living beings, abstain from taking things not given, abstain from sexual misconduct, abstain from false speech and abstain from taking anything that causes intoxication.

May the blessings of the Noble Triple Gem and the protection of the devas be with you!

Island.lk

SAVE THE CHILDREN FROM SUICIDE

SAVE THE CHILDREN FROM SUICIDE

By Shalika Ranaweera

The future of this country are the school children and their well being is very important to the society. Some incidents taking place in the schools already shows a bad signal and our school children are not really in a position to handle some of the problems on their own.

It is a pathetic situation that the students see the best option available as committing suicide for small issues.

To get the opinion regarding this situation the Daily Mirror contacted some professionals in the field of education yesterday.

Pix by Pradeep Dilrukshana

Dhanapala Wijesinghe, Senior Lecturer, Department of Sociology, University of Sri Jayawardanepura

The socialization of children is the main reason for this problem. Socialization is the way how we train a child to behave in an accepted manner in society and direct them to a good life style.

It is a life long process and through the socialization we develop the personality. Socialization trains the people to integrate with society. Integration is an important fact because it is the pathway to learn how to live in society and adopt the conditions prevailing in society.

There are different levels of integration. If the student’s level of integration is low he or she would not interact properly in society and try to lead a solitary life. They prefer being alone than in a company.

If the level of integration is high they tend to lead highly committed social lives abiding by norms and customs. High levels of integration help them to build their personalities and they are capable of sharing their good and bad. As they have enough people around them they have the chance of sharing all their problems. Even before taking a critical decision like committing suicide they would discuss their problems with friends.

But solitary confined children take unto themselves and develop an egoism. To avoid this type of incidents, parents must develop a strong relationship with their children. Weak integration reflects the weakness prevailing within the family.

Family should be one entity and share everything within the family. Then children develop confidence in their parents and they would divulge all their problems to the parents. Other than this the idea of freedom has been misused in society. Earlier in our traditional society parents had a control over the children and allowed them certain freedom. Society had been able to make an impact on the children’s behaviour as well.

But the Western concept on freedom is controversial to this. Children are given much more freedom and parents think that they should not intervene into children’s problem.

I personally believe that the parents should be more inquisitive and look into what their children are up to. If not, the children would enjoy their freedom in a wrong manner.

It is a fact that the weaker integration with the family and society would persuade them to make their own decisions. Their solitary life would lead to several psychological problems and breaks the psychological equilibrium. That also disturbs the tolerance levels of the students.

When it escalates into higher level, students tend to get various ideas. Some retrieve, some commit suicide, that depends on the level of experience they have received.

To solve these type of problems, the best option is that we as adults should not allow children to become solitary in their lives. Parents must be watchful about their children’s behaviour and should be aware of their associates.

Parents and teachers should observe the children carefully and assist them to solve their problems in an appropriate way. There should not be any secrets in the family and the children would not fear to come up with their problems.

A highly integrated child would never commit suicide because when he/she takes the decision all the relationships, loving and affectionate people in the child’s surrounding would come to their mind. That would definitely avoid those hasty decisions taken by them.

Deputy Principal, Royal College, Colombo

Students took those hasty decisions because they did not have the strength to solve their own problems.

The media is responsible for the repetition of these incidents. They highlight those incidents and figures as if those who committed suicide are heroines. That sets a bad example for those weaker students. Sometimes the TV channels narrate the story while performing suicide. But it is not the proper thing that they should do. Media must correct the wrong in it.

Teachers are there to correct students and they should point out their mistakes.

All students do not have the same capability to bear problems. That might be due to the way they were brought up in the family. Any way the schools are there to leverage those shortcomings.

At the same time parents should be helpful in solving the problems of the children and they must not exert pressure on them. Parents must not try to achieve what they could not through their children.

Through counselling there is a possibility of solving the student’s problem. Parents should develop a friendly environment at home as well.

Ajith Liyanage – Businessman

Now both the students and the parents are busy and they live in their own world. Earlier the situation in our families was different and the parents had enough time to listen to their children. Parents were willing to sacrifice anything for the sake of their children. Now the children live away from their parents and they see each other rarely. So the child has no way of sharing their problems with the parents, thereby the children are isolated in their own world and there is nobody to direct them in the correct path.

Chaminda Dandeniya – A graduate

Now the society is more complicated and the students have more exposure to the world, they have to spend more time out of the family in a tuition class or in a boarding house, thereby the students build up unnecessary relationships that puts them in the wrong path.

Vindya Wickramanayake – Teacher

Students are weak in their thinking and they should develop their advance thinking. They should share their problems with the parents. It is definite that the school supports us in building our personality but the most important fact is family bond between parents and children. If that bond is high children would have courage to solve the problems in a better way.

Roshini Perera – Audit Trainee

Students must develop good relationship with their families. Now the competition is high and students have no time to communicate with their parents. The parents are also busy and they let their children grow in their own way, thereby parents do not know the friends of their children and this leads to many of these problems.

Mayasiri Dias – Driver

These incidents occurred due to the inborn weakness of the students.

They are not in a position to think far and get their own decisions correctly. These types of incidents are common in the city.

In rural areas the family bond is high and children do not take decisions haphazardly.

Dailymirror.lk

Mind and Brain

Mind and Brain

Andrew OLENDZKI

There are generally two approaches to understanding the relationship between the mind and the brain. By mind we mean the subjective side of things, the full range of lived experience, both conscious and unconscious, including such things as thought, cognition, memory, desire, emotional states, and even perhaps the sense of transcendence.

By brain we refer to the objective side, the physical stuff between our ears, with its complex architecture of inter-related neurons and the electro-chemical processes activating and connecting them.

One approach regards the two as basically identical. In this view all subjective experience not only depends upon but also consists of brain activity, and when we have fully mapped out the functions of the brain we will have explained the mind.

The other approach considers the mind to be much more than the brain, extending far beyond the merely physical in both scope and capability in ways that the current scientific models either have not yet conceived or a just beginning to glimpse.

In this view there are of course parallels between brain activity and subjective states, but the one does not entirely explain the other. Traditionally (both east and west) this non-physical perspective on consciousness that are outside the matrix of physical cause and effect.

This view has been steadily retreating before the advances of neuroscience, but recent iterations of it are looking to the new physics for ways of articulating a deeper and more fundamental relationship between mind and matter than formerly imagined.

In Buddhist terms the question comes down to whether all consciousness is conditioned, as the consciousness of the grasping aggregates surely is, or whether consciousness might also be conceived in larger, even unconditioned, terms.

Such is the case in some of the later forms of Buddhism, like the Mahayana and Vajrayana, but there are many in the Theravada who see it this ways as well. The issue turns on how we construe the word “unconditioned” (asankkhata), which is regularly employed as a synonym for nibbana.

If everything is conditioned and nibbana is the one state that is unconditioned, then surely awakening consists of at least glimpsing if not deeply experiencing a form of consciousness well beyond conditioned phenomena and thus beyond the mere brain.

On the other hand, the term “unconditioned” is most plainly defined only as the absence of greed, hatred, and delusion (as in the Asankhata Samyutta, 343), consciousness is specifically declared to be conditioned (Majjhima 38) and nowhere, at least in the Pali texts, do we find the (oxymoronic) phrase “unconditioned consciousness.”

Either some are making too much of consciousness, or others are making too little of it. As I understand the early teachings, the Buddha was trying to steer us to a middle way of approaching this issue, a way between what he called eternalism and annihilationism.

It is tempting, both in ancient and contemporary tradition, to essentilize consciousness or ascribe to it a status well beyond “that which appears” in experience when a sense object or a mental object is cognized by means of its corresponding organ.

http://www.dailynews.lk

Significance of Katina

Significance of Katina

Premasara Epasinghe

The rainy season commenced three months ago with Esala - “Vassana Kalo”. It comes to an end, with the Vap Poya. Katina season ushers in the Buddhist Calendar with Vap, which is popularly known as Cheevara Masaya.

Vap poya marks the offering of the Katina Cheevara or new robes to Buddhist monks, who observed “Vas” - Rainy Retreat, beginning from Esala to Vap.

Meritorious deed

Katina - Cheevara Pooja, the noble meritorious deed is considered as the most sacred wholesome act a Buddhist can perform. It is known as the ‘Great Eight Merits or Ata - Kusal. The word Katina means unbreakable. It is believed that those who participate in Katina Religious Activities obtain much merit and they live a happy life in this world as well as in the other world once you depart.

It was on Vap Full Moon Poya Day the Buddha visited the heavenly abode of TAVATIMSA. He spend seventh rainy season since HIS enlightenment. In this heavenly abode He preached Abidhamma to the Devas of that celestial plane, which resulted in the elevation of Matru Deva (Mother Deity) to the attain Sotapanna and Eighty crores of Devas to various stage of Sainthood. Eventually, HE terminated his retreat in order to descend near the city gate of Sankassapura. He informed his arrival through Arahat Moggallana who paid him visit seven days before.

Grand scale

Vap poya is of great significance for yet another reason. Throughout in our cherished history, Buddhist celebrated Vap in a grand scale. Temples in Sri Lanka will be filled to the capacity. They are involved in Dana, Seela, Bhavana and thereby they accumulate Merit.

Buddhist history reveals another important landmark which was woven with Vap Full Moon Poya Day.

This sacred event occurred during the following month, November - IL. The future Buddha, Maitriya Bodhisatva, entered the order with a retinue of 500 followers on the Vap Full Moon Poya Day.

Order of Bhikkunis

Further, Vap, Poya paved way for the arrival of Sangamitta Theri. The advent of Buddhism, took place with advent of. “Dhammarajassa Savaka” Arahat Mahinda Thera.

King Devanampiyatissa’s sister in law Anula, was very keen to enter the Order of Bhikkunis. Therefore The King made a request to Emperor Asoka to send Sanghamitta Theri.

It is clear as crystal, Sri Lanka and India had very cordial friendly Diplomatic Relationships, even at that time.

It was on Vap Poya Full Moon Day Devanampiyatissa, send Minister Maha Aritta, a close relation of the Devanampiyatissa to India, for this mission.

This resulted in the arrival of Sangamitta during the Unduvap Poya which fell on the month of December.

It records the establishment of Bhikkuni Sasanaya in Sri Lanka. Sangamittas brought a token of gift the Bo - Sapling of Jayasri Maha Bodhiya to Sri Lanka.

Buddhism questioned

The Great King Devanapiyatissa who propagated Buddhism questioned Arahat Mahinda whether Buddhism firmly rooted in Sri Lanka.

Arahat Mahinda stated “Dear King, until such time a person born and bred in Sri Lanka enter the order, holds a Dhamma Sangayanawa, and after complete a thorough study of Vinaya Rules relating to Dhamma, then only Buddhism will be firmly established throughout Sri Lanka”.

According to chronicles, this was fulfilled by Minister Aritta, who entered the order. Therefore, the establishment of Buddhism on a solid firm footing took place on Vap Full Moon Poya Day.

Buddhism is a plan for living in such a way as to derive higher benefit from Life. It is a religion of wisdom, where knowledge and intelligence predominate. The Buddha did not preach to win converts but to enlighten listners.

http://www.dailynews.lk/

Solace in wilderness > Buddhist prose

Buddhist prose:

Solace in wilderness

Sachitra Mahendra

Siddhartha was about to give it up. It was sore in every way.

Wilderness was dark, yet he could hear and feel rustle of soft leaves. He looked up to watch clouds leaving the moon alone. Moon was skeletal a tad with a few days and nights to reach its ripe plane.

He had to look downcast in an instant, because what pierced through his neck and eyes was painful. His body was aching all over. He shifted body on terrain, a bed of leaves, and leaves of course gave out a little shriek as if it hurt them a lot. Ruins of these woods fitted Siddhartha enough, only if he could get wise to right muse.

He knew he could touch his spines from the front, he dared not. He was feeble, he dared not to contemplate on it. He has been with this tough mission now for six odd years.

It is but a chain in retrospect: renunciation, encounter with teachers Alara Kalama and Uddaka Rama Putta, outsmart them, penance and Siddhartha is now an ascetic through with absolutely nothing, save disappointment caked all over his face.

Is truth something that cannot be dug out? Or is there a thing called truth that exists actually?

Siddhartha rested his back against the tree. He set eyes on his mind's reel. His princely life at the palace. Soft-spoken father Suddhodana, seven days of infancy with mother Maha Maya, tender stepmother Prajapathi Gothami, caring wife Yasodhara, stubborn cousin Devadatta and friends faded in and out. He did not regret leaving them behind, that happiness would not last. But memories kept on stirring Siddhartha's peaceful mind.

A moment passed on. The rustle of soft leaves ceased inch by inch. It was uneventful, Siddhartha did not notice as yet - until the dark crept away too.

Siddhartha has never seen such a stony footpath before. It was dazzlingly lit, soothing Siddhartha's strained eyes. He could see a figure walk that footpath. Is it a hallucination, or just an offshoot of a tired mind, Siddhartha was at a loss.

That figure turned out to be a heavenly spirit. Her face betrayed her middle-age, but it was adorned with splendid features. She got closer and placed her divine hand on his head.

Maha Maya spoke up. Siddhartha closed his eyes to concentrate.

"Siddhartha my son. I fought many a time in this cycle of births to own the womb that bears the greatest being of this eon.

"I ached many a time to hear saints prophesy my son would conquer the cycle of births. It is no simple thing, my son, O the Greatest One. Prove them right. Be firm and solid, make me worthy to have borne you."

When he opened his eyes at length, he noticed she was gone. The woods were dark once again, with the rustle of soft leaves reigning the woods. Whether the footpath existed or not, Siddhartha was not sure in this dark.

He contemplated about holy life. He tried out everything. He cannot return to lay life. He doesn't want to. He knew penance would not help him discover the true meaning of this life. He was feeling tired again, and in a little while a tired Siddhartha dozed off.

Then it came to pass again. The dark crept away and the rustle stopped. He made out the figure this time: Prajapathi Gothami treading soft toward him.

She virtually followed her sister Maya, place the hand on Siddhartha's head.

"Siddhartha, my son. I fought many a time in this cycle of births to mother the greatest being of this eon. So rare O the Holy Being, is your birth in this world. Oh the Greatest Man of the earth do not turn back. Make me worthy to have mothered you. O Great Being make me worthy."

Then he watched Gothami walk back into the darkness slow and solemn, the footpath shrinking away.

It was the third watch of that night. Siddhartha was feeling like waiting for another guest.

He witnessed the footpath for a third time. He had a keen eye on the figure. He knew it should be no one else but Yasodhara, at length.

His memories raced back to those days of sweet-nothings. They aroused no emotions. They flared up no fires of lust. It was a long looked-forward-to meeting. He was amazed about his determination not to look back at her and their kid in the renunciation.

He was strong, and Yasodhara's presence made him feel even stronger. It now wove a spiritual link between them, anyone could hardly analyze this bond. He listened attentively to her soft voice seemingly frail but teemed with inspiration.

"Siddhartha, you are precious. You have that legacy buried deep beneath your soul. Exhume that and pass me down that legacy.

"O great being, I need you, this whole world needs you. Do not give up, do not turn back. Do not come back to me empty handed. Do not let evil hang over you. Be brave Siddhartha, for you can."

Siddhartha watched her make way back. The three most important women in his life, come at the darkest hour to rekindle the drained-down hopes of a great sage.

He knew it will be his strength to curve and bend his mind as he wishes. He knew it will be the strength to be the shield against the three tempting daughters of Mara.

He watched the sun rise - which he would liken to the wisdom later on - and invade the woods,. He was blessed feeling the sunrays touch the ground..

That dawn was a moment of solace in wilderness. Because wisdom was about to dawn upon him. He took a decision. It is a steady journey from the dark into the light; that footpath he was certain he would never turn back.

http://www.dailynews.lk

Sacred Tooth Relic and the Esala Perahera

Sacred Tooth Relic and the Esala Perahera

by Walter Wijenayake.

The most spectacular Buddhist festival of the year, the historic Kandy Esala Perahera of the Sri Dalada Maligawa commenced on 27th July 09, with the Kumbal Perahera and comes to a conclusion on the August 05th with the final Randoli Perahera. The day Perahera will be on the 6th with the water cutting ceremony (Diya Kepeeme Mangalya) at the Gatembe ferry.

This year, the route of the Kumbal Perahera was extended. It started from the Maligawa Square and proceeded along Dalada Veediya. D. S. Senanayake Veediya (Trincomalee street), Pansala Para, Deva Veediya, Srimath Bennet Soysa Veediya, Kotugodella Veediya, Raja Veediya and back to Maligawa Square.

With the planting of the Kap, the inner Perahera commenced on the 22nd by parading within the Sri Dalada Maligawa Complex and continued till 26th before it took to the streets with the Kumbal Perahera.

The perahera festival - an event of great historical and cultural significance - takes place annually in the charming hill capital of the country in the month of July/August. This event, known the world over as the Kandy Esala perahera, is not only a religious ritual but also a folk festival which provides an occasion for local artistes and multi-racial populace to exhibit their reverence and devotion to the Buddha and Gods and Goddesses such as Natha, Vishnu, Kataragama and Pattini who with their divine blessings protect this country.

The Sacred Tooth Relic of the Buddha was brought to this island in the reign of King Kirthi Sri Meghavanna (303-331), as an invaluable gift of the King of Kalinga (Orissa in India). Since the day it was brought here, it has been the custom of the devotees to celebrate this great event with the highest esteem and reverence.

However, the Sacred Tooth Relic was never enshrined in a Dagaba, unlike other relics, but always remained a movable revered object devoutly venerated by the Buddhists all over the world. Whatever it is, it had to be buried in the earth once at Kotmale to save it from the enemies.

The King enshrined the Sacred Tooth Relic in a pure crystal bowl and placed it at Abhayagiriya Viharaya in Anuradhapura, the Kingdom of King Kirthi Sri Moghawanna, embellished with costal jewels for public worship. It is recorded in the history that the Dalada Perahera came into being during this King in his kingdom. Furthermore, the Abhayagiri Viharaya undertook to conduct annually the Perahera.

The Maha Viharaya, Abhayagiri Viharaya and Jethavanarama Maha Viharaya were the three main places of worship when King Kirthi Sri Megavanna was reigning Anuradhapura. The three places were known as thun nikaya (three nikayas).

Fa Hien, the Chinese traveller who visited Anuradhapura, in his writings has described the ceremony of the Sacred Tooth Relic which was conducted with great splendour.

When Cholians conquered Anuradhapura in 1017 the devout Buddhist Bhikkus had to shift the Sacred Tooth Relic to Rahula for safety. Again it was brought to Polonnaruwa. However, the Sacred Tooth Relic was shifted to so many places like Beligala, Dambadeniya, Yapahuwa, Kurunegala, Kotte, Kuruwitha, Kothmale, and after seventeen centuries to Senkadagala - Kandy.

When once the loaders of the Uva Rebellion were captured in 1818, Rev. Wariyapola Sumangala Thera hid the Sacred Dhantha Dhatuwa in a bubble of robes, but the Britishs soldiers captured him and the Sacred Tooth Relic fell into the hands of the British for the second time and their rule was firmly established.

The Sacred Tooth Relic is now under the three custodians - two Maha Nayake Theras of Asgiri and Malwathu socets of Siam Maha Nikaya and Diyawadana Nilame of the Kandy Dalada Maligawa safely secured under the Sri Lankan government.

Whatever the reasons attributed to the origin of the Kandy Esala Perahera are, the general belief is that the pageant in Kandy commenced during the reign of Kirthi Sri Rajasinghe (1747 - 1781). This belief has probably come about because it was during the reign of Kirthi Sri Rajasinghe that the Perahera, as it exists today took form, with the amalgamation of the four Devale Peraheras with the Dalada Perahera. There is sufficient evidence, both historical and literary, to effect that the annual celebrations in connection with the Sacred Tooth Relic originated since its arrival.

Fa-Hien describes that this annual festival has been performed every year in the middle of the third month, and the Sacred Tooth Relic was taken in procession from the shrine in the centre of the city to the Abhayagiri monastery. It was kept there for three months and the exposition of the Tooth Relic held, after which the Relic was brought back to the city. The doors of the Relic house were kept open for the devotees to pay their reverence to the Relic on every Uposatha (Poya) day. Fa-Hsien further observes that as a result of the regular performance of these rites in honour of the Sacred Tooth Relic, the Kingdom suffered neither from famine, calamity nor revolution.

Formerly the King himself in person used to ride on horseback with all his train before him in this solemnity, but now he delights not in these shows.

Three very interesting points emerge from Robert Knox’s observations:

1. In earlier times the King himself participated in the procession.

2. The Natha Devala Perahera which is seen today as an integral part of the procession was absent earlier.

3. Instead of the present Vishnu Devala Perahera, there was the Aluthnuwara Devala Perahera which is no longer held.

The next account of the Perahera belongs to the era of King Sri Wickrema Rajasinghe. It was during his reign that the Dalada Perahera amalgamated with the four Devala Peraheras, thereby making the whole pageant more Buddhistic.

As per the contents in the book ‘The Kandy Esala Perahera’ authored by Anuradha Seneviratne:

John Davy who spent four years in Sri Lanka from 1816 - 1820 has given in this work an Account of the interior of Ceylon (1969: 128-130) a graphic description of the Perahera. Davy’s description though lengthy is very fascinating. His account reveals the following features:

1. The High officials who performed administrative functions in the temples and the government participated in the procession.

2. The Perahera was held twice a day, in the afternoon and night.

3. The Natha Devala Perahera was incorporated into the Kandy Esala Pageant.

4. The Vishnu Devale Perahera took the place of the Aluthnuwara Devala Perahera.

5. The Dalada Perahera for the first time was associated with the Devale Perahera, thereby giving the whole pageant a Buddhist complexion.

6. The ruling king participated personally in the grand procession.

7. On the final night of this pageant the relic casket of the Buddha was taken in procession to Asgiri Vharaya where it was deposited until the conclusion of the Perahera. Records reveal that this is done to honour the mother of Kirthi Sri Rajasinghe who was cremated there.

In respect of the reliability, the account of the perahera held on the August 19, 1817 given to the British Governor of Ceylon by Millawa Disawe (chieftain) of Vellassa region and appearing in the Government Gazette of the September 13, 1817 is more authentic. This account begins with reference to the preliminary ritualistic practice-erection of sacred poles (Kap) - and is followed by a description of the whole procession.

‘É the Buddhist priests of the Maligawa bring to the gate of their temple the dhatukaranduwa and place it in the ranhilige on the back of an elephant, who remains at the gate. In the meantime the procession moves from the gate of the Maligawa, where the Relic of the Buddha is waiting.

The procession is as follows:

1. The King’s elephants with gajanayake.

2. Gingals with Kodituwakku Lekam.

3. The people of the Four Korales, Disavane, carrying gingals, muskets and flags with the disava and petty chiefs of that Disavane.

4. The people of the Seven Korales.

5. These of Uva.

6. Of Matale.

7. Of Sabaragamuwa.

8. Of Valapane.

9. Of Udapalatha.

10. The bamboos or images representing devils covered with cloths.

11. The elephant of the Maligawa bearing the shrine followed by other elephants and the people of the Maligawa who precede the Diyavadana Nilame and Nanayakkara Lekam With umbrellas, talipat, flags, fans, shields, tom-toms, drums, flutes, etc. accompanied by dancers.

12. The elephant of the Natha Devale bearing the bow and arrow of the God, attended by the women of the temple, and followed by the Basnayake Nilame with the same pomp of attendants as the former.

13. The elephants, bow and arrows, and people of the maha Vishnu Devala.

14. Of the Katharagama Devala.

15. Of the Pattini Devala.

16. the people of the Maha Lekam Departments carrying muskets and flags and proceeding their chiefs.

17. The people of the Atapattu department, similarly equipped, followed by the Atapattu Lekam, and the Ratemahatmayas of Udunuwara, yatinuwara, Tumpane, Harispattu, Dumbara, Hewaheta.

18. The people of Vedikkara Department, followed by their Lekam.

19. The people of the Vadanatuvakku department with their Lekam.

20. The people of the Padikara department and their Lekam.

The procession was very grand.

1. Maha Lekam Mahatmaya with the Lekam mitiya and writing style.

2. Gajanayake Nilame with the Hastiya (elephant) Maha Kodiya (flag).

3. Kodituwakku Nilame with the Kodituvakku (gun flag) Maha Kodiya.

4. Ketara Korale Disave with the Ira-sanda (sun and moon) Maha Kodiya.

5. Sat Korale Disave with the Sinha (lion) Maha Kodiya.

6. Uva Disave with the Hansaya (sacred goose) Maha Kodiya.

7. Matale Disave with the Sudu (White) Maha Kodiya.

8. Sabaragamuwa Disave with the Pataredi (Yellow Silk) Maha Kodiya.

9. Tun Korale disave with the Bheru (Double headed eagle) Maha Kodiya.

10. Valapane Disave with the Mayura (Peacock) Maha Kodiya.

11. Uda Palata Disave with the Nelum Mal (Lotus flower) Maha Kodiya.

12. Nuwara Kalaviya Disave with the Gajasinghe (elephant trunk lion) Maha Kodiya.

13. Vellasse Disave with the Kotiya (Leopard) Maha Kodiya.

14. Bintenne Disave with the Girava (Parrot) Maha Kodya.

15. Tamankaduwe Disave with the Valaha (Bear) Maha Kodiya.

16. Elephant of the Maligawa, bearing the shrine and Tooth Relic attended by other elephants and the people of the Maligawa.

17. - 20 Elephant and people of the four devales:

Natha, Vishnu, Kataragama and Pattini.

21. Ratemahatemayas and their flags.

22. Maha Lekam Department - Atkanda Lihiniya Kodiya.

23. Nanayakkara Lekam - Nil pata (blue silk) Kodiya.

24. Atapattu Lakam.

25. Vedikkara Lekam - Ratu pata (Red silk) Kodiya.

26. Vadana Ruvakkukara Lekam - Sudu pata (White silk) Kodiya.

27. Panidakara Lekam - Ratu pata (Red silk) Kodiya. The two Adigars brought up the rear.

Walter Wijenayake.

**********The Island

The Significance of Nikini Poya Day

The Significance of Nikini Poya Day

by Premasara Epasinghe

***The Island

Nikini is the eighth Full Moon Poya of the year. In ancient India, even before the time of Buddha, all Poya Days had been kept as holy. The Buddhist adopted all religious activities and observances that were there earlier and followed on Poya Days. The Nikini Full Moon Poya Day is important as far as the Buddhist Order is concerned. Buddhist Monks and lay devotees perform an act, according to certain rules and regulations laid down by Gautama Buddha the "Great Mahapurisha". The close association and the link that bind the Devotees and the Sangha, can be clearly seen on Poya Days.

After the Enlightened One preached his first sermon, DHAMMA CHAKKA PAVATTANA SUTRA the Wheel of Dhamma, to the five disciples, Kondanna, Bhaddiya, Vappa, Mahanama, Assaji, in the Deer Park , Isipathana, in Banares, he advised his disciples to spread the Buddhist Doctrine and the Message of Noble Dhamma to Mankind. Nikini Poya is connected with VAS- Rainy Season - which commence from Esala Poya. During the "VAS" season, Buddhist monks are assigned themselves to be stationed in one place, under one roof during.

According to the principles and rules laid down by the Blessed One, Buddhist monks are not expected to live outdoors, under the trees, in cemetries or open - air, commencing from Esala Poya, for four months.

VAS can be divided into two segments. "PERA – VAS" and "PASU – VAS" – namely Pre – Retreat and Post - Retreat. The period beginning with VASSANA is a colourful and eventful period. The dawn of the VAS season in the month of Nikini records a religious awakening among the lay devotees and it has a tremendous impact on their moral thinking.

After delivering the "Dhamma chaka pavattana sutta", Gautama Buddha, observed the first recorded VAS – Rainy Retreat at Migadaya Deer Park Isipathanaramaya.

According to the climatic and weather conditions globally, there are four recorded seasons. The first season of the year, Autumn, when plants begin to grow, coming between Winter and Summer, is from March to May in the Northern Hemisphere. The Summer, the warmer season of the year outside topic comes between Spring and Autumn from June to August in the Northern Hemisphere. The third season of the year, coming between Summer and Winter, falls between September to November in the Northern Hemisphere. The last and the coldest season of the year, winter comes between Autumn and Spring, is from December to February in the Northern Hemisphere.

The month of Nikini comes with the South West Monsoon. If you analyze the seasonal wind in South Asia, especially in the Indian Ocean, blowing from South West from April to October and from North East from October to April, brings Rainfall.

The Thathagatha Gautama Buddha always appreciated constructive criticism. As the Buddhist Monks were earlier involved in religious activities and missionary during Rainy Season, there was a public cry against them in some quarters. The Thirthakas, followers of Jainism, protested, stating that the Buddhist Monks are not assigned to indoors during the Rainy Season and violating the age old rule. Buddha, then advised the Buddhist Monks to assign themselves to indoors. With this began the Vas season or period of Rainy Retreat.

Another important significant event that took palace on Nikini Full Moon Day was the holding of the First Sanga Council, led by Maha Kassapa, under the patronage of Ajasatta, at Rajagaha.

This important council was a landmark in history of Buddhism. Buddha in HIS eightieth year, on a Veask Full Moon Poya Day, attained Parinibbana. After the passing away of Buddha there were a large number of Bhikkus in the Sasana. There were some undesirable Monks, too, who joined the Buddhist Order, for worldly gains. With the exception of Arahats and those who achieved the state of Anagami, all others wept, cried in grief. There was one Bhikku by the name of Subaddha, a monk who joined the order in his old age. Bhikku Subaddha requested the mourners not to weep, but, be happy and rejoice, because, they are now free to do anything they want as the Master is not there. Further, this Bhikku Subhadda stated that Buddha had been an obstacle for their freedom.

It was Maha Kassapa Thera , who boldly took steps of conducting the First Sangha Council. Maha Theras such as Upali, Ananda, and Anurudda provided the fullest support to Venerable Maha Kassapa, the "Dharmabhandagarika" – (The Treasurer of Dhamma).

Ananda Maha Thero, who possessed a powerful retentive memory, played a leading part in the First Council. He attained Arahatship free from postures of sitting, standing walking or sleeping. Ananda Thero attained Arahatship at the night on the day before the First Dhamma Sangayanawa or Council. This council was held to arrest the deterioration of the Sasanaya and to discipline the Buddhist Order.

The lay devotees or Dayakas, invite the Maha Sangha to observe "Vas", which can be considered as one of the most sacred events, (it is known as "Vas Aradhana Pinkama"), which ends with Katina Puja Pinkama. The lay devotees see to the comfort of the Buddhist monks with great respect and care. The Maha Sangha in return, shower their Blessings. The sight of Dhamma, undoubtedly excels all other sights. (Sabbha Dhanam Dhamma Dhanam Jinathi). They live indoors for nearly four months.

The advent of Buddhism to Sri Lanka took place during the reign of Devanampiyatissa with the establishment of, the Buddhist Order in Sri Lanka, the Sri Lankan Buddhist monk with a retinue of monks, observed the first Vas- Rainy Retreat in 68 rock caves at Mihintala Missaka Pabbhata. This took place during Nikini season.

On the Nikini Full Moon Day, lets’ recall that the Buddha, who was spending the 14th Rainy season, since His Enlightenement at "Devramvehera" in Sravastipura, giving advice on Meditation to the Reverend Rahula Thero- his son in his lay life, preached RAHULOVADA SUTTA to him and that the Reverend Thera, Rahula listening attentively attained Arahanthship at the end of the Discourse.

In the Buddhist Philosophy, transient are all conditioned things, when this, with wisdom, one discerns, then is one disgusted with ill; THIS IS THE PATH TO PURITY.

Sabbe Sankhara Anicca ti-

Yada Pannaya Passati-

Atha Nibbidati Dukkhe-

Esa Masso Visuddiya- Massa Vagga (Dhammapada- 277)

When with wisdom one discerns transience of conditioned things, one wearily from Dukkha turns Treading the Path to Purity.)

In Sri Lankan Buddhist history another important event that took place on a Nikini Full Moon Poya Day was the laying of the foundation stone for Seruwila Chaitya. Nikini Perehera at Seruwila Raja Maha Viharaya was also commenced on a Nikini Poya.

The Bellanwila Raja Maha Viharaya annual Perahera will be held during the month of Nikini, this year 2009. This will be one of the most important cultural pageants in Sri Lanka.

New LTTE leader KP arrested, being questioned in Colombo

New LTTE leader KP arrested

The new self appointed LTTE leader and chief arms dealer Kumaran Pathmanathan also known as KP, who was wanted by INTERPOL, has been arrested, Foreign Secretary Dr. Palitha Kohona told Daily Mirror online. The LTTE last month announced that Kumaran Pathmanathan, will lead the struggle for Eelam now that its supreme leader V Prabhakaran has died in action without realizing his dream. The LTTE executive committee has said KP, who was made head of the international division by Prabhakaran,”will lead us into the next stage of our freedom struggle”.

KP being questioned in Colombo

Kumaran Pathmanathan also known as KP is now being questioned in Colombo. The Hindustan Times today quotes MP Basil Rajapaksa as saying KP was flown down to Colombo following his arrest although details of how arrest was conducted was not revealed. Meanwhile respected columnist D.B.S Jeyaraj, in a posting on his blog site said that according to informed sources KP was staying in Kuala Lumpur(KL) , Malaysia when taken into custody. Pathmanathan had met with two visitors from London, England at a hotel room in KL in the afternoon of August 5th. He had received a call on his cellular phone. KP had then signaled to his visitors that he was going out to the corridor and walked away while conversing on the phone. He had not returned for a long time and the when the worried visitors from Britain went out in search there was no sign of the new global tiger chief. Meanwhile the friend who had been talking to KP on the phone had heard a sudden thud and some noise while chatting. The phone went dead and repeated calls were not successful. The friend then alerted some assistants of KP in Malaysia who went in search of KP to the place where he was staying in KL. The place was empty but KP’s insulin and syringes and other medical stuff was still there. The visitors from London also got alarmed and contacted circles close to KP. Meanwhile KP seized in Malaysia was taken to Bangkok in Thailand. Sri Lankan authorities were contacted and a team from the Police Terrorist Investigation Department flew to Bangkok in the early hours of Thurasday August 6th. The team returned with Pathmanathan alias KP on a special flight on the same day. KP was handcuffed and had a mask covering his head and face when disembarking from the plane at Katunayake Airport. He was whisked away in a vehicle with tinted glasses to a high-security , secret location run by the terrorism investigation dept personnel. KP is to be interrogated intensively by Sri Lankan anti-terrorist sleuths. It is widely believed that the arrest was made possible through “inside information” supplied by some members of the LTTE abroad who were opposed to KP donning the tiger leadership mantle after the demise of supremo Velupillai Prabhakaran.

Dalada Perahera concludes successfully

Dalada Perahera concludes successfully

Asela KURULUWANSA, Indika POLKOTUWA and Sanjaya MATURATA- Daily news

President Mahinda Rajapaksa yesterday extended his profound thanks on behalf of the Government and people to all those involved in the conduct of the first Dalada Perahera since the unification of the country after 30 years, in such grand splendour and it's successful conclusion.

The President was speaking after receiving the traditional scroll from the Diyawadana Nilame declaring that the Esala Perahera has been successfully concluded, at a ceremony at the President's House in Kandy yesterday.

The perahera officially ended after the handing over of the scroll to the President by the Diyawadana Nilames accompanied by the Basnayake Nilames of the sathara devales who went in a perahera to the President's House. Gifts were also handed over to artistes who performed well at the Perahera. Diyawadana Nilame Pradeep Nilanga Dela paid special tribute in the Perahera scroll to the President, Defence Secretary and the Security Forces for dedicating themselves to the unification of the country after 30 years.

Of special note was the decision taken by the Diyawadana Nilame and the Basnayake Nilames to refrain from making any requests from the President through the Perahera scroll since the President had met all the requests contained in the scroll presented last year.

Dailymirror.