Survival of the Buddhist philosophy totally depends on the association of wise. Why is the survival of the philosophy needed? The Buddhist philosophy has methods of relief for those unhappy in technologically advanced society.
We have got almost everything we need, and our strong need is to be happy. Intellectual discussion is one way to be happy. Intellectual discussion itself is a broad concept. An intellectual can live in any person, not only among university dons and other scholars. There are people who know only a little, but essential features, whereas we come across erudite scholars interpreting their knowledge in diverse ways.
An erudite scholar may attempt to interpret and publish another book. They hardly attempt to adopt what they have learned into their daily life. People with little, but essential knowledge, are most practical. They attempt to adopt the essential knowledge they have into the normal life. By hearting thousand stanzas will be useless, if you don’t apply them into practice.
Why intellectual discussion? It is basically required to keep on updating your existing knowledge base. This is helpful to tolerate the pains we come across.
For instance, we keep on listening to Dhamma Chakkapavattana Sutta, which describes the natural disasters we face in life. But when we encounter them personally, we become shocked. We have listened to the Sutta, but did not try to realise the contents. An intellectual discussion is required to work on how to adopt the theory into practice.
People in the Buddha’s period did not have the written form to discuss what they have heard. The absence of a written medium could make them remember what they have heard very clear. They all had a sharp memory. Ven. Ananda is the most common example of the memory strength. They could discuss the Dhamma they have heard.
This hardly happens today. We listen to endless sermons almost everyday. Dozens of books on Buddhism are being published regularly. We listen to and read the philosophy everyday, and we hardly have time to contemplate and review what we have heard and read. We do not discuss but add many things to our head. If we can discuss how to apply essential features of the philosophy in daily life, that will wipe out most of our sorrows.
However intellectual discussion does not help always. What we have discussed some time ago will go away from the memory, which is natural. We should keep on discussing.
Engrossed in Dhamma does not mean escaping from the day-to-day life. Dhamma reminds you the nature of life, when you face things like getting sick and decaying body.
How do we get association of wise? It may be hard to find anybody with a sharp knowledge of the essential features of Dhamma. The best thing, in a case like this, is to write down your inspirational ideas on Dhamma. When you read Dhamma Chakkapavattana Sutta, you slowly realise decaying body is something natural which happens to anybody and unavoidable. However in another occasion, you will be upset to see the decaying body, because the memory of Dhammachakkapavattana Sutta has faded off. You will have to be watchful of the mind in such instances. When some such thing occurs, you should go back to the Sutta, or the inspirational notes you have written down on the Sutta.
When nobody is around to have intellectual discussion, the best person is your self. Discuss with self. Keep on analysing what we have heard on Dhamma. There is nothing to be frustrated over in this life. Many people are ignorant and they are subject to do ignorant deeds. What the Buddha’s philosophy teaches us is to be indifferent considering the circumstances. And this is what we keep on forgetting, and what we should write down somewhere to be referred whenever it slips our memory.
Showing posts with label Buddhist. Show all posts
Showing posts with label Buddhist. Show all posts
Sunday
The monk and the law
The recent turn of events led us to contemplate on the role of the monk in the law. Should the monk respect the country’s judiciary by standing up when the Judges approach? A sensitive and complicated issue that has no straight 'yes' or 'no'.
In Britain, the Archbishop has to rise when the head of state arrives. The British constitution rules that the Queen or the King remains highest in the country's echelon hierarchy. This is otherwise in Sri Lanka. Even in an award ceremony, whoever the layperson in the stage has to step down to offer the award to the monk. Monks do not rise for the Speaker in the Parliament.
Ever since the inception of Buddhism, the religion has been considered ultra-venerable in Sri Lanka. Heads of state always sought the advice of the monk. This position is given since the monk was considered aloof from the lay bonds.
The history has the common story of Emperor Ashoka and Ven. Samanera Nigrodha. Emperor Ashoka asked the Venerable monk to take an appropriate seat. The Venerable monk took the Emperor's seat. His justification was that he could not see any other suitable seat than that of the Emperor to impart Buddha's philosophy which is far higher than the whole empire.
Even today political high-ups like President himself hardly make an official visit to a fellow lay person. But he makes official visits to any temple and rises when a monk approaches.
In the case of Judiciary, the Judges are expected to treat both lay and monk equally. Even when monks do not rise for them, they cannot stick to ‘ultra-venerable’ theory. If the Judge has to rise in the temple for the monk, the monk's role in the Judiciary premises should be reconsidered. The Mahanayake Thera of the Asgiriya Chapter, Ven. Udugama Buddharakkhitha Thera, in this backdrop, has declared that monks should respect the law by which they set a model to the lay people.
On the other hand, Judges represent the Judiciary. So rising means respecting the Judiciary, not the Judges individually. Quite similar to the situation when Buddhists worship the individual monks out of reverence to the whole 'Sangha' community.
The President is to issue a directive that clergy should be reserved a separate enclosure in courts. However the issue on which is higher is yet to be solved. Whether it is Buddha's representatives considered as 'ultra venerable', or the Judiciary representatives in this Buddhist country.
It is ironical to see a monk being charged just for airing Pirith in a country where the official religion is Buddhism and Pirith is the normalcy. This is the root cause for the monk being forced to appear in the courts. We learn on grapevine that the petition against the monk was initiated by a Sinhalese, which is paradoxical in a way.
In Britain, the Archbishop has to rise when the head of state arrives. The British constitution rules that the Queen or the King remains highest in the country's echelon hierarchy. This is otherwise in Sri Lanka. Even in an award ceremony, whoever the layperson in the stage has to step down to offer the award to the monk. Monks do not rise for the Speaker in the Parliament.
Ever since the inception of Buddhism, the religion has been considered ultra-venerable in Sri Lanka. Heads of state always sought the advice of the monk. This position is given since the monk was considered aloof from the lay bonds.
The history has the common story of Emperor Ashoka and Ven. Samanera Nigrodha. Emperor Ashoka asked the Venerable monk to take an appropriate seat. The Venerable monk took the Emperor's seat. His justification was that he could not see any other suitable seat than that of the Emperor to impart Buddha's philosophy which is far higher than the whole empire.
Even today political high-ups like President himself hardly make an official visit to a fellow lay person. But he makes official visits to any temple and rises when a monk approaches.
In the case of Judiciary, the Judges are expected to treat both lay and monk equally. Even when monks do not rise for them, they cannot stick to ‘ultra-venerable’ theory. If the Judge has to rise in the temple for the monk, the monk's role in the Judiciary premises should be reconsidered. The Mahanayake Thera of the Asgiriya Chapter, Ven. Udugama Buddharakkhitha Thera, in this backdrop, has declared that monks should respect the law by which they set a model to the lay people.
On the other hand, Judges represent the Judiciary. So rising means respecting the Judiciary, not the Judges individually. Quite similar to the situation when Buddhists worship the individual monks out of reverence to the whole 'Sangha' community.
The President is to issue a directive that clergy should be reserved a separate enclosure in courts. However the issue on which is higher is yet to be solved. Whether it is Buddha's representatives considered as 'ultra venerable', or the Judiciary representatives in this Buddhist country.
It is ironical to see a monk being charged just for airing Pirith in a country where the official religion is Buddhism and Pirith is the normalcy. This is the root cause for the monk being forced to appear in the courts. We learn on grapevine that the petition against the monk was initiated by a Sinhalese, which is paradoxical in a way.
Starving shades outside the wall
When he was wandering along still a saint with no mission accomplished, King Bimbisara wanted him to make one promise: visit him first on the next visit to Rajagaha. The sage’s next visit took five long years of hardship. The Buddha kept the promise when he was in hometown after nine months of enlightenment; King Bimbisara, for that matter, was topmost even above his one-time family.
On the Buddha’s second day at Rajagaha, the king’s palace was experiencing great hue and cry from some apparitions. The apparitions were workers tasked with distributing alms to the Buddha and the retinue, eons ago. But they neglected their duty keeping some gifts for themselves. They suffered so long, for that reason, and became apparitions in Kassapa Buddha’s period. Kassapa Buddha asked them to wait for Gauthama Buddha’s time when King Bimbisara, their one-time relative, gathers merit for them by distributing alms to the Buddha. They waited so long, and had to create a scene when King Bimbisara failed to fulfill what they require.
The Buddha could see the plight in his divine eye and spelled it out to the king. The Buddha accepted the alms by the king and invoked blessings to the dead relatives reciting Tirokudda Sutta.
This contemplative recital is found in Khuddakapatha recitals in Khuddaka Nikaya (short recital section), which is modeled as an elementary textbook for the novice monks. Tirokudda Kanda, hungry shades outside the walls, is the seventh of nine short passages: 1. going for refuge, 2. the ten training rules, 3. the 32 parts, 4. the novice’s questions, 5. protection, 6. treasures, 8. The reserve fund, 9. The good will. The seventh passage elucidates the generosity expounding how gifts to the Sangha can be dedicated to the welfare of one's dead relatives.
Here goes the poetic translation into English by Ven. Thanissaro, an American Buddhist monk of the Thai forest kammatthana tradition:
Outside the walls they stand,
and at crossroads.
At door posts they stand,
returning to their old homes.
But when a meal with plentiful food and drink is served,
no one remembers them:
Such is the Kamma of living beings.
Thus those who feel sympathy for their dead relatives
give timely donations of proper food and drink
— exquisite and clean —
thinking: "May this be for our relatives.
May our relatives be happy!"
And those who have gathered there,
the assembled shades of the relatives,
with appreciation give their blessing
for the plentiful food and drink:
"May our relatives live long
because of whom we have gained (this gift).
We have been honored,
and the donors are not without reward!"
For there (in their realm) there is
no farming,
no herding of cattle,
no commerce,
no trading with money.
They live on what is given here,
hungry shades
whose time here is done.
As water raining on a hill
flows down to the valley,
even so does what is given here
benefit the dead.
As rivers full of water
fill the ocean full,
even so does what is given here
benefit the dead.
"He gave to me, she acted on my behalf,
they were my relatives, companions, friends."
Offerings should be given for the dead
when one reflects thus
on things done in the past.
For no weeping,
no sorrowing
no other lamentation
benefits the dead
whose relatives persist in that way.
But when this offering is given, well-placed in the Sangha,
it works for their long-term benefit
and they profit immediately.
In this way the proper duty to relatives has been shown,
great honour has been done to the dead,
and monks have been given strength:
The merit you have acquired
Is not small.
On the Buddha’s second day at Rajagaha, the king’s palace was experiencing great hue and cry from some apparitions. The apparitions were workers tasked with distributing alms to the Buddha and the retinue, eons ago. But they neglected their duty keeping some gifts for themselves. They suffered so long, for that reason, and became apparitions in Kassapa Buddha’s period. Kassapa Buddha asked them to wait for Gauthama Buddha’s time when King Bimbisara, their one-time relative, gathers merit for them by distributing alms to the Buddha. They waited so long, and had to create a scene when King Bimbisara failed to fulfill what they require.
The Buddha could see the plight in his divine eye and spelled it out to the king. The Buddha accepted the alms by the king and invoked blessings to the dead relatives reciting Tirokudda Sutta.
This contemplative recital is found in Khuddakapatha recitals in Khuddaka Nikaya (short recital section), which is modeled as an elementary textbook for the novice monks. Tirokudda Kanda, hungry shades outside the walls, is the seventh of nine short passages: 1. going for refuge, 2. the ten training rules, 3. the 32 parts, 4. the novice’s questions, 5. protection, 6. treasures, 8. The reserve fund, 9. The good will. The seventh passage elucidates the generosity expounding how gifts to the Sangha can be dedicated to the welfare of one's dead relatives.
Here goes the poetic translation into English by Ven. Thanissaro, an American Buddhist monk of the Thai forest kammatthana tradition:
Outside the walls they stand,
and at crossroads.
At door posts they stand,
returning to their old homes.
But when a meal with plentiful food and drink is served,
no one remembers them:
Such is the Kamma of living beings.
Thus those who feel sympathy for their dead relatives
give timely donations of proper food and drink
— exquisite and clean —
thinking: "May this be for our relatives.
May our relatives be happy!"
And those who have gathered there,
the assembled shades of the relatives,
with appreciation give their blessing
for the plentiful food and drink:
"May our relatives live long
because of whom we have gained (this gift).
We have been honored,
and the donors are not without reward!"
For there (in their realm) there is
no farming,
no herding of cattle,
no commerce,
no trading with money.
They live on what is given here,
hungry shades
whose time here is done.
As water raining on a hill
flows down to the valley,
even so does what is given here
benefit the dead.
As rivers full of water
fill the ocean full,
even so does what is given here
benefit the dead.
"He gave to me, she acted on my behalf,
they were my relatives, companions, friends."
Offerings should be given for the dead
when one reflects thus
on things done in the past.
For no weeping,
no sorrowing
no other lamentation
benefits the dead
whose relatives persist in that way.
But when this offering is given, well-placed in the Sangha,
it works for their long-term benefit
and they profit immediately.
In this way the proper duty to relatives has been shown,
great honour has been done to the dead,
and monks have been given strength:
The merit you have acquired
Is not small.
Richness of a culture
Perahera – known as Procession in English – has been fascinating many ever since its inception: Fa Hsien, Robert Knox and S W R D Bandaranaike to name a few.
Though little known for his collection of Sherlock Holmes style writing apart from his familiar field, much respected late premier Bandaranaike has dedicated the last story for Esala Perahera in the collection. The story narrates the proud feelings of the writer on seeing the richness of the culture embedded in the event. Sinhala being made an official language came as no surprise from such a politician though raised in a Western environment.
Perahera has more depth and meaning than procession; in fact the local term has already become the buzzword among foreigners. Perahera is not just a group moving along in an orderly manner, as its English rendering defines. It can well be compared with a board of Chess; every item carries significance with one or many reasons for taking part.
Whip crackers opening the Perahera is a kind of ‘declare open’ function. They announce the approach of the rest of the group. Traditionally only Adigars, the high officials in the king’s court, were allowed to employ whip crackers to announce their approach. This was not an essential item of the Perahera, which was introduced only during Disawe P B Nugawela’s period.
Whip crackers are followed by flag bearers showing the provinces and towns they belong to. Peramune Rala, the leading official, is the first to ride on an elephant. The official has the right to conduct Perahera, and keeps the records of the temple. The next elephant carrying Gajanayaka Nilame, chief officer in charge of elephants, looks regal and upright. Drummers engage seriously in their performance. This is to be followed by many dignitaries like Diyawadana Nilame, and the royal retinue in ancient sense.
The major feature of the Perahera is use of light. The heavy use of light can be a little debatable when it comes to energy crisis. However light symbolises wisdom in Buddhist philosophy, with numerous references. Moving into light from darkness means achieving wisdom ridding the ignorance in Buddhism. Many Buddhist events, especially Vesak, are celebrated with hugely lit lamps and pandals. Buddhism, on the other hand, is not a grim philosophy as many misinterpret; it spots light even in the spiritual life devoid of worldly bonds.
Why Perahera held between Esala and Nikini poya is also theoretically notable. Esala marks the first sermon of the Buddha and Nikini marks the first Dhamma convocation. Buddha started preaching only after Brahma’s invitation, because traditionally Buddhas never set the Dhamma wheel without invitation. The first Dhamma convocation was the need of the hour, as the philosophy was on the verge of shatters following the Buddha’s death, hence the convocation was held with the participation of 500 Arahath monks presided by Ven. Kasyapa. Both events symbolise the survival of the philosophy. Perahara aptly celebrates this theme.
The Perahera is rooted in Indo-Aryan tradition and was a ritual invoking the gods' blessings for rainfall during drought in the ancient. The belief on spiritual forces remained even when the British were occupying the land. When Perahera was banned in the first year of British rule, 1815, a severe drought is said to have followed crippling the country's agriculture. British had to give in for the stern protests of the locals, and lifted the ban and the heavy rains had followed. Superstitious it can be, but it shows the strong local faith on Perahera, let alone admiration. Invaders had a number of attempts to get hold of sacred relics in vain. Many scholars accredit it to the invaders’ need to wipe out the national heritage, while some view that the British shared the local belief of linking sacred relics with royal entitlement.
The Perahera has many origins, apart from its Indo-Aryan roots. As one writer mentions, 'it's lost in the mists of centuries'. Perahera has been continuing ever since taking different forms. Fa Hsien's descriptions on the Perahera, for example, do not have references on Dewale traditions.
The recent history records King Kirthi Sri Rajasinghe as the first lay patron who added colour to the modern Perahera with Ven. Welivita Saranankara, the Chief Monk of the country. The royal opinion was that Perhera should have influence from Hindu rituals too, hence many Hindu temples were built alongside Dalada Maligawa.
However, the king had to rethink about his policy because of Siamese monks who wanted to establish Upasampadha ordination in Sri Lanka. They are reported to have been taken aback to observe Hindu elements in the function. The King had then ordered the Perahera to be headed with sacred relics. However in today’s context – as Sir Richard Aluwihare notes in The Kandy Esala Perahera - sacred tooth relic is not carried in the Perahera. Only a duplicate of the casket is carried because it is considered inauspicious to remove the relics from the sacred precincts.
The ceremony starts with cutting down either a jak or rukattana tree that gives out a milky sap. The intention of this procedure is to open the function with a sign of prosperity. Before cutting, the tree is anointed with a preparation of sandalwood and offerings of a lamp with seven wicks, nine betel leaves and nine types of flowers.
Elephant and tusker play a major role in not only Perahera but Buddhism too, unlike other animals. In the case of Perahera, Tusker is the only animal privileged with carrying the sacred tooth relic on the back during the Perahera. Elephant has many allusions in Buddhist references: he is compared with a being who bears all the shortcomings in the life. Campaign against tusker slaughter seeking tusks partly stems from the Buddhist traditional thinking. Dalada Maligawa has interesting and moving stories about tuskers who carried the sacred relics. Raja, stuffed in Maligawa museum, is a ‘living’ example.
Perahera may look as another colourful pageant to a general observer. The Kandy Esala Perahera, strictly speaking, is really not so; it implies a lot of nuances that have survived the ages – they deserve a great deal of patient observation.
Though little known for his collection of Sherlock Holmes style writing apart from his familiar field, much respected late premier Bandaranaike has dedicated the last story for Esala Perahera in the collection. The story narrates the proud feelings of the writer on seeing the richness of the culture embedded in the event. Sinhala being made an official language came as no surprise from such a politician though raised in a Western environment.
Perahera has more depth and meaning than procession; in fact the local term has already become the buzzword among foreigners. Perahera is not just a group moving along in an orderly manner, as its English rendering defines. It can well be compared with a board of Chess; every item carries significance with one or many reasons for taking part.
Whip crackers opening the Perahera is a kind of ‘declare open’ function. They announce the approach of the rest of the group. Traditionally only Adigars, the high officials in the king’s court, were allowed to employ whip crackers to announce their approach. This was not an essential item of the Perahera, which was introduced only during Disawe P B Nugawela’s period.
Whip crackers are followed by flag bearers showing the provinces and towns they belong to. Peramune Rala, the leading official, is the first to ride on an elephant. The official has the right to conduct Perahera, and keeps the records of the temple. The next elephant carrying Gajanayaka Nilame, chief officer in charge of elephants, looks regal and upright. Drummers engage seriously in their performance. This is to be followed by many dignitaries like Diyawadana Nilame, and the royal retinue in ancient sense.
The major feature of the Perahera is use of light. The heavy use of light can be a little debatable when it comes to energy crisis. However light symbolises wisdom in Buddhist philosophy, with numerous references. Moving into light from darkness means achieving wisdom ridding the ignorance in Buddhism. Many Buddhist events, especially Vesak, are celebrated with hugely lit lamps and pandals. Buddhism, on the other hand, is not a grim philosophy as many misinterpret; it spots light even in the spiritual life devoid of worldly bonds.
Why Perahera held between Esala and Nikini poya is also theoretically notable. Esala marks the first sermon of the Buddha and Nikini marks the first Dhamma convocation. Buddha started preaching only after Brahma’s invitation, because traditionally Buddhas never set the Dhamma wheel without invitation. The first Dhamma convocation was the need of the hour, as the philosophy was on the verge of shatters following the Buddha’s death, hence the convocation was held with the participation of 500 Arahath monks presided by Ven. Kasyapa. Both events symbolise the survival of the philosophy. Perahara aptly celebrates this theme.
The Perahera is rooted in Indo-Aryan tradition and was a ritual invoking the gods' blessings for rainfall during drought in the ancient. The belief on spiritual forces remained even when the British were occupying the land. When Perahera was banned in the first year of British rule, 1815, a severe drought is said to have followed crippling the country's agriculture. British had to give in for the stern protests of the locals, and lifted the ban and the heavy rains had followed. Superstitious it can be, but it shows the strong local faith on Perahera, let alone admiration. Invaders had a number of attempts to get hold of sacred relics in vain. Many scholars accredit it to the invaders’ need to wipe out the national heritage, while some view that the British shared the local belief of linking sacred relics with royal entitlement.
The Perahera has many origins, apart from its Indo-Aryan roots. As one writer mentions, 'it's lost in the mists of centuries'. Perahera has been continuing ever since taking different forms. Fa Hsien's descriptions on the Perahera, for example, do not have references on Dewale traditions.
The recent history records King Kirthi Sri Rajasinghe as the first lay patron who added colour to the modern Perahera with Ven. Welivita Saranankara, the Chief Monk of the country. The royal opinion was that Perhera should have influence from Hindu rituals too, hence many Hindu temples were built alongside Dalada Maligawa.
However, the king had to rethink about his policy because of Siamese monks who wanted to establish Upasampadha ordination in Sri Lanka. They are reported to have been taken aback to observe Hindu elements in the function. The King had then ordered the Perahera to be headed with sacred relics. However in today’s context – as Sir Richard Aluwihare notes in The Kandy Esala Perahera - sacred tooth relic is not carried in the Perahera. Only a duplicate of the casket is carried because it is considered inauspicious to remove the relics from the sacred precincts.
The ceremony starts with cutting down either a jak or rukattana tree that gives out a milky sap. The intention of this procedure is to open the function with a sign of prosperity. Before cutting, the tree is anointed with a preparation of sandalwood and offerings of a lamp with seven wicks, nine betel leaves and nine types of flowers.
Elephant and tusker play a major role in not only Perahera but Buddhism too, unlike other animals. In the case of Perahera, Tusker is the only animal privileged with carrying the sacred tooth relic on the back during the Perahera. Elephant has many allusions in Buddhist references: he is compared with a being who bears all the shortcomings in the life. Campaign against tusker slaughter seeking tusks partly stems from the Buddhist traditional thinking. Dalada Maligawa has interesting and moving stories about tuskers who carried the sacred relics. Raja, stuffed in Maligawa museum, is a ‘living’ example.
Perahera may look as another colourful pageant to a general observer. The Kandy Esala Perahera, strictly speaking, is really not so; it implies a lot of nuances that have survived the ages – they deserve a great deal of patient observation.
In search of sanctity
Lihini was feeling worn-out when she trekked down the sacred mount. She could not just put up with the fatigue. In no time she lost her balance and fell down a rock cliff. Some believe this took place in Hatton route and others think it is Ratnapura route. Whatever the route pilgrims stop over at one particular place to bid adieu to Lihini and resume the journey.
Sripada is a pilgrimage that was hard when the modern transport was quite unheard of back then. Our ancestors used to declare the last wills and initiate the pilgrimage. This is Buddhists’ Mecca since they have a great faith on this mountain believed to be accommodating the Buddha’s footprint.
The pilgrims never climb the mount alone. They are always in groups which have a chief each. The group chief is normally handpicked from the elder generation. They always kept tabs on what came out of their lips. They entertained fears for divine forces that reigned over the territory.
Lieutenant Malcolm narrates an interesting story on beliefs of divine forces. During the British rule the monks in the vicinity of Sripada had a belief that no White could climb the mount without impediment. Malcolm wanted give the lie to this local Tutankhamun's Curse attitude. He started the journey at 11 at night. No rains stood in the way as they were warned. Lieutenant’s team stumbled upon many things including dilapidated army castles. It took four hours to climb one hill of the whole range. The climbers somehow reached the peak at eight the following morning.
They proved the monks wrong, and came the most celebrated event hot on the heels. They fired three gunshots to mark their victory. Still they did not seem to have any idea of islanders’ fame for sanctity and calmness. Malcolm was regretting that he could not bring the Union Jack to hoist in the territory. Such was the thought of invaders by then; Sripada was only a joyride, it was no spiritual voyage in the least.
This account is found in the Sinhala translation of William Skeen’s ‘Adam’s Peak – Legendary, Traditional and Historic Notices’. The original which was written in 1870s is now a rare find. Yasapala Wanasinghe has translated the work with his additional resourceful notes, may be because the White thought stream poles apart from ours.
Sripada journey, though infrastructure has improved quite a lot now, is still arduous and the baggage makes the journey heavier. However it is not so for the pilgrims. Even if they feel honest, they would not dare say that. They fear the wrath of deities and consider it as a verbal misgiving if any such thing comes out of your mouth. Whatever said and done night trek is the most enduring as well as enjoyable journey. Especially in season, you wouldn’t be alone. Back trekkers would keep your spirits lifted by ‘hosannas’.
A commonly known hosanna is Aggala kan don putha meaning ‘son you should eat Aggala’. Aggala is a victual with sweets and pepper mixed inside which stimulates the body into the chilly environment.
Tamils have grounds to identify Sri Pada as their Sivanoli Padam. They have dedicated a number of places to God Siva; they are mainly Trincomalee and Mannar. The Tamil work Thadchana Kaylasa Manuium describes the birth of Sivanoli Padam in chapter 6 and 7.
Three rivers spring from Siva’s footprint on the mount’s top. They are called Mahaveli, Menik and Kavari. Mahaveli river flows towards Trincomalee. Menik river is up to Kataragama, which is considered to be owned by Siva’s son Subramniyam Sami. Kavari river is up to Mannar. All these three rivers are considered holy by Tamil Hindus.
The Muslim reverence for the mountain fascinatingly stems from a Christian source. Ever since the times of Apostles, they had formed a number of different opinion groups. Those who followed Plato, the Greek philosopher, placed Adam as the first man in the earth and started paying homage to him. In one of the ancient sources they are believed to have had great faith in body relics too. This is the starting point of Muslim devotion towards Adam’s peak, though they were scoffed at by then.
This belief on a first man stole the show in Arab world. Arabs took in Prophet Muhammad as the first man on earth and started worshipping him. Muslims believe that Adam was lamenting on a mountain in India until he met Eva who was in a hill over Mecca. Koran brings up an incident about Adam’s fall, but never goes into details. The belief that Adam lived on what is Sripada for Buddhists got instilled on Arab minds only after their navigators came across the mountain.
How did Buddhist pilgrimage start off, naturally the question arises. According to Mahawamsa, the Buddha left his footprint on his third visit to Sri Lanka. Ancient literary sources reveal that a king from Kashmir had visited Sri Lanka in the first century AD to worship the Buddha’s footprint.
Deity Saman, whatever the belief that he holds authority over the mountain range, is a Buddhist disciple. Buddhism does not reject the idea of gods and deities - it turns down the concept of praying gods. So to say deity Saman is someone who has achieved Sotapanna, the first stage of Buddhist sainthood. An average Buddhist has a fair reason to worship deity Saman, for he is above the normal human, being a deity as well as a Buddhist saint.
Sripada is a pilgrimage that was hard when the modern transport was quite unheard of back then. Our ancestors used to declare the last wills and initiate the pilgrimage. This is Buddhists’ Mecca since they have a great faith on this mountain believed to be accommodating the Buddha’s footprint.
The pilgrims never climb the mount alone. They are always in groups which have a chief each. The group chief is normally handpicked from the elder generation. They always kept tabs on what came out of their lips. They entertained fears for divine forces that reigned over the territory.
Lieutenant Malcolm narrates an interesting story on beliefs of divine forces. During the British rule the monks in the vicinity of Sripada had a belief that no White could climb the mount without impediment. Malcolm wanted give the lie to this local Tutankhamun's Curse attitude. He started the journey at 11 at night. No rains stood in the way as they were warned. Lieutenant’s team stumbled upon many things including dilapidated army castles. It took four hours to climb one hill of the whole range. The climbers somehow reached the peak at eight the following morning.
They proved the monks wrong, and came the most celebrated event hot on the heels. They fired three gunshots to mark their victory. Still they did not seem to have any idea of islanders’ fame for sanctity and calmness. Malcolm was regretting that he could not bring the Union Jack to hoist in the territory. Such was the thought of invaders by then; Sripada was only a joyride, it was no spiritual voyage in the least.
This account is found in the Sinhala translation of William Skeen’s ‘Adam’s Peak – Legendary, Traditional and Historic Notices’. The original which was written in 1870s is now a rare find. Yasapala Wanasinghe has translated the work with his additional resourceful notes, may be because the White thought stream poles apart from ours.
Sripada journey, though infrastructure has improved quite a lot now, is still arduous and the baggage makes the journey heavier. However it is not so for the pilgrims. Even if they feel honest, they would not dare say that. They fear the wrath of deities and consider it as a verbal misgiving if any such thing comes out of your mouth. Whatever said and done night trek is the most enduring as well as enjoyable journey. Especially in season, you wouldn’t be alone. Back trekkers would keep your spirits lifted by ‘hosannas’.
A commonly known hosanna is Aggala kan don putha meaning ‘son you should eat Aggala’. Aggala is a victual with sweets and pepper mixed inside which stimulates the body into the chilly environment.
Tamils have grounds to identify Sri Pada as their Sivanoli Padam. They have dedicated a number of places to God Siva; they are mainly Trincomalee and Mannar. The Tamil work Thadchana Kaylasa Manuium describes the birth of Sivanoli Padam in chapter 6 and 7.
Three rivers spring from Siva’s footprint on the mount’s top. They are called Mahaveli, Menik and Kavari. Mahaveli river flows towards Trincomalee. Menik river is up to Kataragama, which is considered to be owned by Siva’s son Subramniyam Sami. Kavari river is up to Mannar. All these three rivers are considered holy by Tamil Hindus.
The Muslim reverence for the mountain fascinatingly stems from a Christian source. Ever since the times of Apostles, they had formed a number of different opinion groups. Those who followed Plato, the Greek philosopher, placed Adam as the first man in the earth and started paying homage to him. In one of the ancient sources they are believed to have had great faith in body relics too. This is the starting point of Muslim devotion towards Adam’s peak, though they were scoffed at by then.
This belief on a first man stole the show in Arab world. Arabs took in Prophet Muhammad as the first man on earth and started worshipping him. Muslims believe that Adam was lamenting on a mountain in India until he met Eva who was in a hill over Mecca. Koran brings up an incident about Adam’s fall, but never goes into details. The belief that Adam lived on what is Sripada for Buddhists got instilled on Arab minds only after their navigators came across the mountain.
How did Buddhist pilgrimage start off, naturally the question arises. According to Mahawamsa, the Buddha left his footprint on his third visit to Sri Lanka. Ancient literary sources reveal that a king from Kashmir had visited Sri Lanka in the first century AD to worship the Buddha’s footprint.
Deity Saman, whatever the belief that he holds authority over the mountain range, is a Buddhist disciple. Buddhism does not reject the idea of gods and deities - it turns down the concept of praying gods. So to say deity Saman is someone who has achieved Sotapanna, the first stage of Buddhist sainthood. An average Buddhist has a fair reason to worship deity Saman, for he is above the normal human, being a deity as well as a Buddhist saint.
Hiripitiye Rala's dream
Hiripitiye Rala had a dream. A white-clad human approached him and uttered: Kotte kalale kisille, data medaganna rale. This onomatopoeic pattern sounds puzzling in Sinhala and weird when said in English: ‘Kotte’s rug in armpits, better brush your tooth officer’. Hiripitiye held the rank equivalent to today’s Diyavadana Nilame, the chief officer in charge of Dalada Maligawa, which was then in Kotte. He deciphered the cryptic statement: ‘affection for Kotte is gone to the trash bin, bring the Tooth to the centre, officer’ (officer, give up affection for Kotte and move the Tooth relics to Kandy).
Hiripitiye Rala left for Sabaragamuwa to see Ven Devanagala Rathanalankara Thera, Incumbent of Delgamu Vihara. This was when King Dharma Parakramabahu IX reigned the kingdom which was under Portuguese dominance. We still have this legend thanks to elder generation, likes of Tissa Abeysekara D P Wickramasinghe who have written it down.
But the threat – as the legend has it - was not yet over. The Portuguese were after the relics too for they shared the common belief of attributing royal symbol of authority to the sacred relics. They feared a rightful Sinhala Buddhist king in possession of the relics. Delgamu Incumbent had to make a strategic move. He made artificial replicas in ivory, replaced in its original place and gave the other to Vidiya Bandara. The genuine one, he kept to himself, well preserved inside a grinding stone, in Palabaddala until he met the rightful heir to the treasure.
Portuguese were taken in by the fake relics and sent it to Goa. They somehow got the wind of accurate news later on, though in part. They still relied on anti-Portuguese Vidiya Bandara, who they feared would become a king. Bandara was arrested in Jaffna on orders of Goa’s Archbishop who then destroyed the relics. Portuguese were yet to know the fate of genuine relics still preserved inside something they would never ever fathom.
Don John, who grew up with the Portuguese, ascended the throne by then. Delgamu Incumbent went all the way to see the new king with the relics. The king was happy too. He gave up Catholicism and became known as Wimaladharma. Two of his major tasks were to build a separate mansion for the relics and a temple for Delgamu Incumbant.
How did Wimaladharma – who was Don John - easily give up his faith and what made Delgamu Incumbent trust him? It is but an interesting saga about Wimaladharma’s ancestry.
King Sitavaka Rajasinghe killed Sundara Bandara lest the latter would take over the kingdom. For Bandara’s luck he had sired a son who was known as Konappu Bandara. Following the father’s death Bandara took up Roman Catholicism becoming Don John and lived along with the Portuguese, his motif being to avenge his father’s death.
However he was expelled to Goa for something he did offensive in Colombo. He won the favour of the Portuguese after a while, and was sent back to Colombo. For the throne there were disputes: Don Philip descending from King Karalliyadde who reigned before King Sitavaka Rajasinghe demanded more rights to the throne, though John proved himself to be more effective. The Portuguese finished off all affairs with a Dear John letter. John was any way not in very much good terms with the Ceylon’s first European invaders.
This only wreaked an unwanted havoc for the Portuguese. John rioted against the Portuguese and Philip, having mustered the support from Kandyan aristocrats.
Wimaladharma was never all over the Portuguese again and he did all his best to preserve the relics. His brother King Senerat, who succeeded him, had reverence for relics too. He took all steps to protect them from the Portuguese.
Hiripitiye Rala left for Sabaragamuwa to see Ven Devanagala Rathanalankara Thera, Incumbent of Delgamu Vihara. This was when King Dharma Parakramabahu IX reigned the kingdom which was under Portuguese dominance. We still have this legend thanks to elder generation, likes of Tissa Abeysekara D P Wickramasinghe who have written it down.
But the threat – as the legend has it - was not yet over. The Portuguese were after the relics too for they shared the common belief of attributing royal symbol of authority to the sacred relics. They feared a rightful Sinhala Buddhist king in possession of the relics. Delgamu Incumbent had to make a strategic move. He made artificial replicas in ivory, replaced in its original place and gave the other to Vidiya Bandara. The genuine one, he kept to himself, well preserved inside a grinding stone, in Palabaddala until he met the rightful heir to the treasure.
Portuguese were taken in by the fake relics and sent it to Goa. They somehow got the wind of accurate news later on, though in part. They still relied on anti-Portuguese Vidiya Bandara, who they feared would become a king. Bandara was arrested in Jaffna on orders of Goa’s Archbishop who then destroyed the relics. Portuguese were yet to know the fate of genuine relics still preserved inside something they would never ever fathom.
Don John, who grew up with the Portuguese, ascended the throne by then. Delgamu Incumbent went all the way to see the new king with the relics. The king was happy too. He gave up Catholicism and became known as Wimaladharma. Two of his major tasks were to build a separate mansion for the relics and a temple for Delgamu Incumbant.
How did Wimaladharma – who was Don John - easily give up his faith and what made Delgamu Incumbent trust him? It is but an interesting saga about Wimaladharma’s ancestry.
King Sitavaka Rajasinghe killed Sundara Bandara lest the latter would take over the kingdom. For Bandara’s luck he had sired a son who was known as Konappu Bandara. Following the father’s death Bandara took up Roman Catholicism becoming Don John and lived along with the Portuguese, his motif being to avenge his father’s death.
However he was expelled to Goa for something he did offensive in Colombo. He won the favour of the Portuguese after a while, and was sent back to Colombo. For the throne there were disputes: Don Philip descending from King Karalliyadde who reigned before King Sitavaka Rajasinghe demanded more rights to the throne, though John proved himself to be more effective. The Portuguese finished off all affairs with a Dear John letter. John was any way not in very much good terms with the Ceylon’s first European invaders.
This only wreaked an unwanted havoc for the Portuguese. John rioted against the Portuguese and Philip, having mustered the support from Kandyan aristocrats.
Wimaladharma was never all over the Portuguese again and he did all his best to preserve the relics. His brother King Senerat, who succeeded him, had reverence for relics too. He took all steps to protect them from the Portuguese.
Hard times of a monarch
Even King Dutugemunu did not build Ruvaweliseya in one day. For he could not witness the glamour of the giant creation he initiated with unsurpassed piety. As the famous legend has it Prince Tissa had covered up the Ruvanveliseya for his dying brother king. It was sight for sore eyes, but King Dutugemunu’s mind’s eye was elsewhere.
The king maintained a book of merits where he recorded all his virtuous activities. It contained luxurious times when he initiated the Ruvanveliseya project as well as hard times when he braved the odds.
Dutugemunu was fleeing back from Chulanganiyapatti loosing the battle for his brother Tissa. He was journeying to Mahagama with two close associates: minister Tissa (not his brother) and mare Dighathunika. They were starving over the noon, and the minister offered food for Dutugemunu first. Dutugemunu placed food in a golden vessel. He needed to give the first portion to an Arhath. And he was determined to see an Arhath to share his portion with the Sangha order.
Arhath Thera Gothama sensed the king’s determination through his divine faculties. He approached the king to partake the meal. When the King put the first portion into Thera’s bowl, minister did not want to have his portion. Neither did the beast. They both gave up food. The Arhath shared the whole meal with the Sangha order in chunks. For a run-of-the-mill person this may look stupid. But the threesome were happy and felt fulfilled.
Dutugemunu did not let his virtue slip by even at hard times. His virtue is such. Read Mahawamsa’s chapter 25 to take a glimpse of the monarch’s inner beauty.
“When he [king] had bidden them farewell and had given them leave to depart he lay down again and thought: `Without the brotherhood you shall never take a meal,’ thus our mother and father have caused to swear us in our boyhood at the meal. Have I ever eaten anything whatsoever without giving to the brotherhood of bhikkhus?’ Then he saw that he had, all unthinkingly, eaten pepper in the pod, at the morning meal, leaving none for the brotherhood; and he thought: `For this I must do penance.’”
The Chulangani story wraps up the complex yet sensitive relationship of Dutugemunu-Tissa siblings. Soon after King Kavantissa’s death, Dutugemunu and Tissa were on the warpath for the throne. The war that took place at Chulanganiyapatti killed a good number of Dutugemunu’s troops. Dutugemunu had to flee to Mahagama where he mustered enough support for another battle which made things worse for his brother. However the brothers were reunited later on with Tissa becoming part and parcel of King Dutugemunu’s entourage.
Dutugemunu as a monarch actually deserves respect historically although some may not agree so. Some look down on Dutugemunu primarily for his brutal military activities against the Tamils. But his intention was to regain the invaded territories and unite the country. He identified Elara, his Tamil counterpart in North, as a virtuous ruler and made a tomb for everybody to pay homage.
Mahawamsa’s chapter 25 goes on to say:
“Should a man think on the hosts of human beings murdered for greed in countless myriads, and should he carefully keep in mind the evil (arising from that), and should he also very carefully keep in mind the mortality as being the murderer of all, then will he, in this way, shortly win freedom from suffering and a happy condition.”
We shall rediscover King Dutugemunu, the man behind Ruvanweliseya!
Arhath Sariputta
The Yaksha was anxiously waiting for that moment. The monk was serene and deep in his contemplation, his shaven head invitingly glistening. But the Yaksha's mates pleaded with him not to strike the monk's head fearing the bad consequences. The monk's companion's warning fell on a deaf ear. The monk still firm in meditation. The Yaksha could fulfill his desire by striking the monk's head, which could have killed an average person on the spot. For Arhath Sariputta, however, this came like a little poke on his head.
Arhath Sariputta is a famous name in Buddhist literature among a few others: Moggallana, his colleague and Ananda, the Buddha's chief assistant. Sariputta's story starts in a village of Brahmins, being born to Sari in Upatissa village. The Brahmin priests named him after his hometown, Upatissa.
Upatissa had a lifelong companion called Kolitha. Their friendship - it is recorded in both Mahayana and Theravada - had been throughout Sansara until they achieved deathlessness in their last birth. Kolitha, who later became Mugalan, has a different story, though we apparently mention him oftentimes with Sariputta.
Every Buddhist knows that these two young chaps went to see a pageant, which ultimately caused them a depression. Like any other their next quest was for a teacher. Their teacher Sanjaya interestingly turned out to be one of the six so-called contemporaries of the Buddha including Nigantha Nataputta of Jainism.
Sanjaya Belatthiputta - Sanjaya of the Bellattha clan - is famously known for his 'eel wriggler's theory' (Amaravikkhepavadi). Although many Jain philosophers do not like to accept, some opine that Sanjaya studied and was largely influenced by Jainism. However his teachings mostly do not specify any ideals, like Jainism. The following extract from Nyanaponika Thera's 'Great Disciples of the Buddha' (don't get the misconception that the learned priest considered Sanjaya as a great disciple of the Buddha) offers insights to Sanjaya's philosophy.
"If you ask me if there exists another world (after death), if I thought that there exists another world, would I declare that to you? I don't think so. I don't think in that way. I don't think otherwise. I don't think not. I don't think not not. If you asked me if there isn't another world... both is and isn't... neither is nor isn't... if there are beings who transmigrate... if there aren't both are and aren't... neither are nor aren't... if the Tathagatha exists after death... doesn't both... neither exists nor exists after death, would I declare that to you? I don't think so. I don't think in that way. I don't think otherwise."
However Sanjaya had a great personality to release his students Upatissa and Kolitha in their quest for another teacher when they became disappointed at him. When they returned having discovered the Buddha's teachings, nevertheless Sanjaya did not like to join them on grounds he thought justifiable. Being a teacher of a large retinue, Sanjaya told his ex-students, he cannot just abandon them for the sake of another philosophy, however rich it may seem. Sanjaya was wise to say "Majority are fools, I belong to and cannot get rid of. You may join the clan of few wise men." When Upatissa and Kolitha became Sariputta and Moggallana, most of Sanjaya's students abandoned him. It was too late when Sanjaya realized his mistake.
Of the pair, it was Sariputta who was first fortunate to find the way of purification. He spotted Arhath Assaji, a monk quite collected in his composure. Nothing could have ruffle him; no, not in the least. His calm composure beckoned inquiring Upatissa to wait up. At length, only after making sure the monk's mood is not disturbed, Upatissa approached the Arhath. And then started a new tradition.
I reproduce an extract from Nyanaponika Thera's 'Life of Sariputta' here:
"...the Elder Assaji uttered this stanza:
"Of all those things that from a cause arise,
Tathagata the cause thereof has told;
And how they cease to be, that too he tells,
This is the doctrine of the Great Recluse."
Upon hearing the first two lines, Upatissa became established in the Path of stream-entry, and to the ending of the last two lines he already listened as a stream-winner."
When both Sariputta and Moggallana were appointed chief disciples of the Buddha, apparently the question of seniority arose. There were many who were ordained long before. The Buddha was on the verge of being accused of favouration! Despite his superior status of spirituality as well as knowledge, Sariputta was still humble and modest. He had, above all, excellent qualities of preaching. He was commissioned to preach the monk order in absence of the Buddha.
One well known instance is when the Buddha visited Thusitha Heavens to preach his mother-god. Sariputta was hence not only one of the chief disciple, but he was also the General of Dhamma, Dhamma Senapathi. With all this weighed against his credentials, Sariputta still had respect to his elder Arhath Assaji. No matter where he rests, Arhath Sariputta always paid homage in the direction where his elder was resting. Many misunderstood this mission as following Brahmin rituals too.
The Buddha then said 'as gods their homage pay to Indra, so should a man give reverence to him from whom he learned the Dhamma' in Nava Sutta. One may naturally compare this theory with the simile of raft. That a man should not continue carrying Dhamma like someone who still carries a raft even when he is done with crossing the river. The Buddha encouraged gratitude on top of everything. He proved it himself by enlightening his family.
Sariputta's modesty earned him much popularity in the monk order. He had the props of both modesty and everlasting friendship with Moggallana in reuniting the monk order on two occasions: splits caused by Devadatta's and two other misbehaving monks.
Sariputta was beyond reproach. Yet he was modest in his own way to ask the Buddha for forgiveness when the moment for passing away arrived. The Mother Earth burst out with tears when this moment occurred.
Sariputta came back to his hometown to spend the last days. He had a mission to fulfill. This was a return to layman's life for his Brahmin mother, yet she arranged everything. The Arhath fell ill with dysentery, and a number of heavenly creatures attempted to attend him. His mother saw the arrival of divine creatures and inquired about them from the son. She was stunned to hear that her son is greater to be attended by divine creatures her clan had been upholding. She was quite convinced about her son's position. And then the General of the Dhamma could preach the nine great qualities of the Buddha, hence convince his mother; Sariputta repaid the nursing debt of his mother Rupa Sari in that way.
Arhath Sariputta's life is full with events of inspiration. The Buddha summed up his chief disciple's life as a whole of purity, noble friendship, noble companionship and noble association.
http://www.dailynews.lk/2009/05/28/fea11.asp
Friday
The global village
Some scholars predict Jackson Anthony's 'Aba' will harm the image of Buddhist culture. With this in the backdrop, we could listen to a well-prepared speech by Anthony on a book launch by Nuwan Nayanajith at BMICH recently. Nayanajith launched his fifth book Gaddarika Pravahaya Hevath Sookiri Batillange Lokaya.
Jackson Anthony's bottom line was the Global Village concept. He raised the interesting question on why the popular concept was not titled 'Global City'.
The village, in the general sense, is a small group of people sharing each others' belongings. The village in the ancient Sri Lanka consisted of agriculture and religion. This symbolised the richness of the Buddhist tradition. The Buddha ruled that any human being should be fed before preached, taking a hungry peasant for example. The ancient villagers had the financial freedom, hence they could spare enough time for religious and spiritual affairs.
Long before the money-involved modern civilisation, the general economy was the barter system sharing goods and services. The village physician may provide his services for a portion of harvest of a peasant, for instance. We have got into the global concept now. Things have now become easier, thanks to the Internet and other convenient mediums available at hand. Now that money plays a major role in our lives, we have varying things to share. Each country, therefore, should have something distinctive to share with other countries in the village of globe.
Japan has Sumo tradition, and they say the British are popular for punctuality. What is our major contribution to the globe as Sri Lankans save tea and garments? Our attempt to absorb the European education is hard, though we have hardly anything original in a European country.
Our own traditions are what we are least concerned about. We consider Buddhism as an over-the-hill philosophy. We are concerned only about commercially-flourishing subjects like Information Technology. We have no base to argue against studying the subjects like Information Technology, though we should focus on our originality at the same time.
When our own people give up Buddhism, many Europeans tread on the philosophy. Some even become monks, let alone accept Buddhism. Many Europeans have the fulfillment of basic requirements – just as the peasant who should be fed before preached – hence they are in a good mental position to absorb the deep philosophy.
Why Buddhism is considered original in Sri Lanka? Buddha was born in Nepal (an earlier part of ancient India) and he had visited Sri Lanka only thrice. However the philosophy was developed and nourished in Sri Lanka, not in Nepal. Even the foreign invasions did not affect the survival of Buddhism, because of hard-living Sinhalese.
Sri Lanka, in fact, is the living epitome of the ancient philosophy, which marks its unrivalled position in the 'Global Village'.
Jackson Anthony's bottom line was the Global Village concept. He raised the interesting question on why the popular concept was not titled 'Global City'.
The village, in the general sense, is a small group of people sharing each others' belongings. The village in the ancient Sri Lanka consisted of agriculture and religion. This symbolised the richness of the Buddhist tradition. The Buddha ruled that any human being should be fed before preached, taking a hungry peasant for example. The ancient villagers had the financial freedom, hence they could spare enough time for religious and spiritual affairs.
Long before the money-involved modern civilisation, the general economy was the barter system sharing goods and services. The village physician may provide his services for a portion of harvest of a peasant, for instance. We have got into the global concept now. Things have now become easier, thanks to the Internet and other convenient mediums available at hand. Now that money plays a major role in our lives, we have varying things to share. Each country, therefore, should have something distinctive to share with other countries in the village of globe.
Japan has Sumo tradition, and they say the British are popular for punctuality. What is our major contribution to the globe as Sri Lankans save tea and garments? Our attempt to absorb the European education is hard, though we have hardly anything original in a European country.
Our own traditions are what we are least concerned about. We consider Buddhism as an over-the-hill philosophy. We are concerned only about commercially-flourishing subjects like Information Technology. We have no base to argue against studying the subjects like Information Technology, though we should focus on our originality at the same time.
When our own people give up Buddhism, many Europeans tread on the philosophy. Some even become monks, let alone accept Buddhism. Many Europeans have the fulfillment of basic requirements – just as the peasant who should be fed before preached – hence they are in a good mental position to absorb the deep philosophy.
Why Buddhism is considered original in Sri Lanka? Buddha was born in Nepal (an earlier part of ancient India) and he had visited Sri Lanka only thrice. However the philosophy was developed and nourished in Sri Lanka, not in Nepal. Even the foreign invasions did not affect the survival of Buddhism, because of hard-living Sinhalese.
Sri Lanka, in fact, is the living epitome of the ancient philosophy, which marks its unrivalled position in the 'Global Village'.
Wednesday
A thought for Poson
Hindus took in the Buddha's arrival as a challenge, since his teachings were mostly at odds terms with Hinduism. Brahmins had a number of attempts to infiltrate the Buddha's monk order and disfigure the teachings, in vain. Brahmins, on the other hand, had fair grounds to carry out whatever they thought effective. The Buddha's teachings shattered the status of Brahmins basking in their unsurpassed glory. The Buddha was well familiar with this situation, hence had a extenuating attitude. He never encouraged a swift conversion of another religious stalwart. Hinduism and Buddhism are poles apart mostly in philosophical terms, though both disciples should respect each other as siblings.
The Brahmin attempt seems to be well grounded in many Sinhala customs and rituals. Buddhists celebrate the Sinhala Hindu New Year, which ironically accommodates Hindu rituals. Thilak Senasinghe deals with this subject in his book Mana Ranjana Mithya Katha. His implication that this festival should be wiped out of the Sinhala Buddhist calendar has apparently sparked many arguments in www.pothmithuro.com. Too sensitive it seems, for this is a festival that has been in existence for quite a long period. However Senasinghe takes up many reasons to give the lie to the fact that New Year is Sinhala Buddhist. That takes the cake!
He questions the origin of Sinhala New Year. The New Year is mostly Hindu rather than Sinhala. If you observe the rituals closely, you may feel a twinge of sympathy for being a Buddhist to celebrate a festival of this nature.
The festival gives prominence to neketh, 'auspicious time', which is out of place in Buddhism. The auspicious time is decided on having consulted the planet movement. Any moment with a virtuous thought frame is the auspicious time - this is what is exactly said both direct and indirect in many instances of Buddhism.
Nakkathan pathimeneththan atthobalan upachchaga Aththo Aththassa nakaththan, kin karissathi tharaka
The fool puts off everything waiting for an auspicious time and would not achieve the objective. If you could achieve your objective, that itself is auspicious. What could the stars in the sky do?
Speaking of neketh you should have naturally heard this Jataka tale of 'The groom who lost his bride to the stars', retold by Todd Anderson in 'Prince Goodspeaker'. Here goes a condensed version of this engrossing tale:
"A rich family lived in Benares, northern India. Their son was to be married to a virtuous girl from the neighbouring village. The groom's family decided on a date for the wedding. The bride's family agreed to meet them on the wedding day.
The rich family's special astrologer found out about the wedding day. This made him angry because he was not consulted. He wanted to get even.
The astrologer was in his finest attire on the wedding day, and called the family together. He looked at his star charts very seriously and said that the stars were too close to the horizon, and that planet was in the middle of an unlucky constellation, and the moon was in a very dangerous phase for having a wedding. In other words he said they had picked the worst day without consulting him.
The frightened family forgot all about the wonderful qualities of the intended bride, and remained home in Benares.
Meanwhile, the bride's family had arranged everything for the village wedding ceremony. They kept on waiting for the future husband and his family. They took this as an insult: 'those city people picked the date and time, and now they didn't show up. Why should we wait any longer? Let our daughter marry an honourable and hardworking village man.' So they quickly arranged a new marriage and celebrated the wedding.
The next day, the astrological priest suddenly said that the planets and moon were in perfect positions for a wedding! So the Benares family went to the village. But the village people said, 'You picked the date and time. Then you disgraced us by not showing up!'
The city people brought up what their astrologer advised. The village family said, 'You have no honour. You have made the choice of the day more important than the choice of the bride. It's too late now. Our daughter has married another.' Then onwards the two families were on the warpath.
A wise man happened to come along and attempted to settle them. The city people again brought up what their astrologer said. The wise man said, 'The good fortune was in the bride, not in the stars. You fools have followed the stars and lost the bride. Without your foolishness, those far-off stars can do nothing!'"
This story does not seem to have gone out of fashion. You cannot just count the times this story has unfolded in the so-called modern Buddhist family scene.
Sinhala Hindu New year is initiated as a result of the solar movement. If you can have a poya everyday based on lunar movement, what is wrong with New Year decided on solar movement?
The difference is that every full moon day is made poya for convenience, but the Buddhist does not worship the moon. When the New Year comes in, the Buddhist has to undergo all sorts of god-worshipping activities, including oiling the head and so on.
The Buddhists should respect other religious rituals and should not look down on them. Nevertheless this attitude is not a visa to allow other rituals into the Buddhism. The New Year has a period called nonagathaya before the auspicious time. You should refrain from all kinds of activities such as taking meals.
Senasinghe brings up a funny experience. Once the neketh was set after 12 noon, hence all activities had to be given up by early morning. A monk should have his meal before 12 noon, and for that matter many Buddhists had given either money or dry items the day before.
This is the perfect way of studying how Buddhist alms can be ill-mannered. Hilariously or sadly they had given prominence to a Hindu ritual over the requirements of Buddhist priests.
Senasinghe has an interesting attempt to provide historical evidence for the significance of Vesak as a New Year Festival.
Many kings, including Dutugemunu, had celebrated Vesak with such a glamour. With this Senasinghe raises the apparent question: why can't we have Vesak as our Sinhala New Year?
Vesak bears the highest spiritual emblem in Buddhist history, out of the question. However Poson played a vital role in the establishment of Buddhism in Sri Lanka.
No country in the world practises charity the way Buddhists do. They have dansela or alms halls to celebrate on both Vesak, Poson, and sometimes Esala. Although we have our arguments about the way the danselas are being held, still the concept beckons other nations to a fresh spiritual path.
However glamorous people may celebrate these poyas, Vesak and Poson do not inspire use of liquor and animal flesh as in New Year Festival.
More importantly Poson signifies a period when we had fresh and rich diplomatic relations with our immediate neighbour. Buddhism was not instilled in Sri Lanka by force. It is, in fact, a result of friendly negotiations between two noble politicians.
Shouldn't this itself be a fact that should make Poson our New Year Festival?
The Brahmin attempt seems to be well grounded in many Sinhala customs and rituals. Buddhists celebrate the Sinhala Hindu New Year, which ironically accommodates Hindu rituals. Thilak Senasinghe deals with this subject in his book Mana Ranjana Mithya Katha. His implication that this festival should be wiped out of the Sinhala Buddhist calendar has apparently sparked many arguments in www.pothmithuro.com. Too sensitive it seems, for this is a festival that has been in existence for quite a long period. However Senasinghe takes up many reasons to give the lie to the fact that New Year is Sinhala Buddhist. That takes the cake!
He questions the origin of Sinhala New Year. The New Year is mostly Hindu rather than Sinhala. If you observe the rituals closely, you may feel a twinge of sympathy for being a Buddhist to celebrate a festival of this nature.
The festival gives prominence to neketh, 'auspicious time', which is out of place in Buddhism. The auspicious time is decided on having consulted the planet movement. Any moment with a virtuous thought frame is the auspicious time - this is what is exactly said both direct and indirect in many instances of Buddhism.
Nakkathan pathimeneththan atthobalan upachchaga Aththo Aththassa nakaththan, kin karissathi tharaka
The fool puts off everything waiting for an auspicious time and would not achieve the objective. If you could achieve your objective, that itself is auspicious. What could the stars in the sky do?
Speaking of neketh you should have naturally heard this Jataka tale of 'The groom who lost his bride to the stars', retold by Todd Anderson in 'Prince Goodspeaker'. Here goes a condensed version of this engrossing tale:
"A rich family lived in Benares, northern India. Their son was to be married to a virtuous girl from the neighbouring village. The groom's family decided on a date for the wedding. The bride's family agreed to meet them on the wedding day.
The rich family's special astrologer found out about the wedding day. This made him angry because he was not consulted. He wanted to get even.
The astrologer was in his finest attire on the wedding day, and called the family together. He looked at his star charts very seriously and said that the stars were too close to the horizon, and that planet was in the middle of an unlucky constellation, and the moon was in a very dangerous phase for having a wedding. In other words he said they had picked the worst day without consulting him.
The frightened family forgot all about the wonderful qualities of the intended bride, and remained home in Benares.
Meanwhile, the bride's family had arranged everything for the village wedding ceremony. They kept on waiting for the future husband and his family. They took this as an insult: 'those city people picked the date and time, and now they didn't show up. Why should we wait any longer? Let our daughter marry an honourable and hardworking village man.' So they quickly arranged a new marriage and celebrated the wedding.
The next day, the astrological priest suddenly said that the planets and moon were in perfect positions for a wedding! So the Benares family went to the village. But the village people said, 'You picked the date and time. Then you disgraced us by not showing up!'
The city people brought up what their astrologer advised. The village family said, 'You have no honour. You have made the choice of the day more important than the choice of the bride. It's too late now. Our daughter has married another.' Then onwards the two families were on the warpath.
A wise man happened to come along and attempted to settle them. The city people again brought up what their astrologer said. The wise man said, 'The good fortune was in the bride, not in the stars. You fools have followed the stars and lost the bride. Without your foolishness, those far-off stars can do nothing!'"
This story does not seem to have gone out of fashion. You cannot just count the times this story has unfolded in the so-called modern Buddhist family scene.
Sinhala Hindu New year is initiated as a result of the solar movement. If you can have a poya everyday based on lunar movement, what is wrong with New Year decided on solar movement?
The difference is that every full moon day is made poya for convenience, but the Buddhist does not worship the moon. When the New Year comes in, the Buddhist has to undergo all sorts of god-worshipping activities, including oiling the head and so on.
The Buddhists should respect other religious rituals and should not look down on them. Nevertheless this attitude is not a visa to allow other rituals into the Buddhism. The New Year has a period called nonagathaya before the auspicious time. You should refrain from all kinds of activities such as taking meals.
Senasinghe brings up a funny experience. Once the neketh was set after 12 noon, hence all activities had to be given up by early morning. A monk should have his meal before 12 noon, and for that matter many Buddhists had given either money or dry items the day before.
This is the perfect way of studying how Buddhist alms can be ill-mannered. Hilariously or sadly they had given prominence to a Hindu ritual over the requirements of Buddhist priests.
Senasinghe has an interesting attempt to provide historical evidence for the significance of Vesak as a New Year Festival.
Many kings, including Dutugemunu, had celebrated Vesak with such a glamour. With this Senasinghe raises the apparent question: why can't we have Vesak as our Sinhala New Year?
Vesak bears the highest spiritual emblem in Buddhist history, out of the question. However Poson played a vital role in the establishment of Buddhism in Sri Lanka.
No country in the world practises charity the way Buddhists do. They have dansela or alms halls to celebrate on both Vesak, Poson, and sometimes Esala. Although we have our arguments about the way the danselas are being held, still the concept beckons other nations to a fresh spiritual path.
However glamorous people may celebrate these poyas, Vesak and Poson do not inspire use of liquor and animal flesh as in New Year Festival.
More importantly Poson signifies a period when we had fresh and rich diplomatic relations with our immediate neighbour. Buddhism was not instilled in Sri Lanka by force. It is, in fact, a result of friendly negotiations between two noble politicians.
Shouldn't this itself be a fact that should make Poson our New Year Festival?
Ven. Gangodawila Soma Thera -'forthright' one
He was truly a disciple of the Buddha, who had that ability to be 'ujupatipanno' forthright. He was admired even by non-Buddhists for that quality alone. He was posthumously respected with a yellow flag raised in almost every household both Buddhist and non-Buddhist. Venerable Gangodavila Soma thus became a household name in every corner of the society.
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