Sunday
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
Once upon a time!
A review even before the movie release is unethical – cards on the table, I agree. Well this is not a review exactly, because I am not going to analyse anything deep on cast or filming – that part can be handled later on when the movie is released. I just need to say that this is one of the few Sinhala movies that struck my heart.
Sanath Gunathilaka’s Ekamath Eka Rataka<$> - dubbed as ‘Once Upon a Time’ in English based on Emile Zola’s ‘For a night of love’ - is not an intelligent movie. Nor is it a standard movie. It doesn’t have a specific story line (so don’t worry I have nothing to lose your appetite on the film). It has neither start nor end. It just flows out.
An ageing man with a crooked back totters down to his office everyday. A cheesy looking young lawyer walks down the streets attracting girls. An aphrodisiac girl lives in a deluxe mansion getting dressed every evening for her suitor. Rest of the characters float along propping up this ‘threesome’. Ageing man plays the lead role whose routine pervades the movie. He has a soft companion at home to hear everything he has to say. Goodgirl is an understanding Labrador Retriever.
Not only that, it is adorned with a few you-know-what scenes. Wow, you can’t wait to watch the movie, eh? For me those scenes are well woven and nicely matched, a rare feature in Sinhala movies. Believe me it is not porn, as some would definitely jump the gun to label; they are very aesthetic and eye-pleasing scenes.
I naturally went back to Sanath Gunathilaka’s performance in Viragaya. I was at a loss. He performed an unrivalled role in Viragaya, but ‘Once upon a time’ man beats Viragaya’s Aravinda at times. In Viragaya he had to work mainly on his body and movement. But here he has to breathe in a complete oddball who can never beckon love but only sympathy. Speech, body movements and facial expressions have to keep on playing out that. And above all Sanath has to do the job of director as well as this lead role. No cakewalk in spades.
Zola’s creativity on the other hand is not so easy to handle on reel; it easily makes the audience yawn. Sanath somehow surprisingly handles that. He makes every scene tell us something. It doesn’t have a specific story, I repeat, but you have to read every scene, for they have untold stories.
The way the girl enters the scene is really impressive. The man was fast asleep with Goodgirl, and suddenly a light is flashed on both of them. They locate the source of the light to the mansion where the girl lives. They spot a girl with stunning beauty who closes the window at length leaving them again in usual darkness.
It also talks about feminine craving for strength and power. Their ability to win over men. Their influence over men. It is about two men and a girl, and how the fair sex has influence over them. Apparently girl falls in love with the younger one. She continues mocking the ageing man, but starts caring for him when she needs his assistance for a matter of life and death. But I don’t like to think the girl chose to care for him because she needed his help badly. I like to think it, their love, is complicated, rather.
The girl is constantly obsessed with her strength and influence over the boy she falls in love with. Her pride is often hurt and the boy even has to sacrifice his most precious thing just for the sake of girl’s pique.
These three are interlinked to each other, and so to say they are afraid of each other. The boy persuades girls in street to mock the man, but he doesn’t face him straight away. The girl doesn’t like the man’s face but loves listening to his flute for hours.
So this is about a love among three. Does the love triumph? What will happen at the end? Watch it. It is really funny! When I say really, count on me for that!
Tell me your dreams
Moon is up above the sky
Deep blue still sky
You are fast asleep
With your hair strewn
Far and wide
Your face is calm and peaceful
You have nothing to worry
You smile in sleep
Tell me,
My love,
Tell me your dreams.
Deep blue still sky
You are fast asleep
With your hair strewn
Far and wide
Your face is calm and peaceful
You have nothing to worry
You smile in sleep
Tell me,
My love,
Tell me your dreams.
Rediscovering Edith Holland
Edith Holland does not seem much a household name for the world audience, let alone Sri Lanka. She is put to the backbenches of the history even on the Internet, since Google hardly produces effective results. Holland may still be cornered in an over-the-hill library.
I discovered Holland first in my father’s bookshelf. I was mesmerised by her writing as a teenager. For today’s reader however, the language may seem old world. At a later stage I thought it better to preserve this valuable book for younger generation. Her archaic language is left as it is, since it deals with a particular era.
Studying Edith Holland, though resources are quite inadequate, is important, since it reflects the Western viewpoint of the Buddhism. The Western interest in Buddhism can be traced as far back as the 16th century when the Europeans first occupied the Asian region, especially Sri Lanka.
The European opinion on Sri Lanka was quite negative that they took the country for a land of primitives. They tried the maximum to implant their culture and religion which is Christianity. Luckily the theory fighters on Buddhism were – though not abundantly present – were sharply witted. Ven Migettuwatte Gunanda pioneered this clan. What is famously known to have taken place at Panadura is the reconnaissance of Buddhism in the face of Christianity’s challenge. Colonel Henry Steel Olcott’s arrived in Sri Lanka. Sir Edwin Arnold authored ‘The Light of Asia’. So to say, the Buddha was born in India, and paradoxically his teachings were expanded in the neighbouring country, Sri Lanka.
It is common belief that the European monks enter priesthood out of genuine interest on the religion, whereas in Sri Lanka most of the priesthoods are a result of ‘force’, as some interpret. Most of the British monasteries are headed by White monks. This also resulted in Allan Bennett who arrived in Sri Lanka in 1898 and to return as Ananda Metteyya, the first English monk.
Of all the English scholars Rhys Davids deserves a special appreciative mention, since they translated the whole Thripitaka into English. Davids’ version is a little ancient and the three canons are again translated into modern English by several monks. However the full translation still comes under the authorship of Davids.
When we look at Holland’s we see an alienated outlook on Buddhism. It is quite visible in the way Holland starts Chapter 2.
“The people in India have always been religious, their religion is very real to them, and has a great influence over their lives.”
These lines indicate Holland’s attempt to introduce the background of Buddhism to the Western world. This is partly because Asian countries such as India and Sri Lanka much lesser known to the Western audience.
Holland elucidates her interpretation in the Christian perspective:
“Though they never had the opportunity of coming to a full knowledge of God, enough light was given them to enable them to lead noble lives and to guide them into the paths of truth and self denial.”
A closer look at Sidney Stanley’s illustration show the influence of Christian arts. The king and the people are always drawn in the way most of the Christian stories are illustrated.
What is most admirable in Holland’s work is that she rarely interprets what took place in antiquity except for in the first three chapters. She lets the events flow like a novel, which makes a reader unfamiliar with the Buddhism interesting on the religions.
What most of us know about Buddhism is confined to certain events and are in dark over most of the teachings save fundamental ones such as five precepts. Holland gives out the teachings by building up situations. Some have a close relation to Christianity though not equal. Best example is the situation where Ajatasatta admits he has sinned and the Buddha says what he has to suffer will be a little less but would not be totally absent. Holland sometimes has a tendency to use Christian related words like ‘sinned’ which is unavoidable since she must have been brought up in a non-Buddhist environment.
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?
Tuesday
Our heritage to the world!
Who wants to be the authority on culture and heritage in our land? For those interested, Hema Nalin Karunaratne is set to floor the gas pedal with his Heritage TV channel on Dialog TV - available free of charge 24/7.
Following his trails along the hallways of Rupavahini and Swarnavahini for quarter of a century, Nalin now heads a satellite channel, a meeting place for culture and nature. Heritage TV has been broadcast on Sri TV since September, 2008 two hours a day.
“I believe we have a robust heritage that the world should learn, study and research. So my foremost aim was to build up a channel thoroughly focused on our heritage. We are now in the process of creating a world audience for Sri Lankan programmes by using more and more foreign languages.
We should tell specifically the Western world what Sri Lanka is.” started off Nalin in a voice thickened with firm resolution.
The channel was officially launched on May 31 at the BMICH with the distinguished participation of Speaker W J M Lokubandara, Culture Minister Mahinda Yapa Abeywardena, Media Minister Lakshman Yapa Abeywardena, Western Provincial Council Minister Udaya Prabath Gammanpila, Youth affairs Minister Pavithra Wanniarachchi, former Sri Lanka Rupavahini Corporation Chairman Professor Tissa Kariyawasam and Dialog TV Chief Nushard Perera.
Speaker Lokubandara went back to the times when our ancestors worshipped natural elements such as sun and tree: “We had such respects to natural elements. That became part and parcel of our culture. Even today, we are the archetype of our own past.”
Nalin was a lad full of spirit when he left Royal College in 1980. He headed many a college functions such as debating team, Sinhala Association and Health Club.
Nalin chose science stream for A/Ls, but still his heart went for Arts. He was still occupied with the college’s arts scene for the next two years, until he stepped into Rupavahini as an Assistant Producer when legendary M J Perera held the Chairman’s office. Rupavahini molded the monumental design of Hema Nalin’s career.
“It so happened when I had to read out a bomb awareness announcement. That was in 1983, when that ‘famous’ catastrophe took place. That was enough for the management to gauge my language and announcing skills. Since then I have been known as a presenter, though producing is still my teacup.”
Nalin introduced the way of the art to announcing, which was quick, witty and original. When the way the many elders passed down the knowledge bored the younger generation, Nalin made it animated. Rupavahini’s education service was a milepost in his life. He was only to see his future with 9.05 fame and the variety of others tagging along him in both Rupavahini and Swarnavahini.
Ever since his childhood, Nalin has been fond of travelling. Today he is a much travelled man both at home and abroad. Even for university dissertations, he used to present the documentary programmes he produced.
“My first overseas visit was to Germany and UK both for three months respectively. I obtained a scholarship for USA for an year when I was in Swarnavahini. I travelled in many countries when I was doing magazine programme Dutu Nudutu.”
Why a special channel for documentaries, when the normal channels have allocated a particular airtime?
“Obviously they can’t spare a prime time for documentaries. They have to divide the time for everything ranging from entertainment.”
Nalin’s channel is not for SMS addicts - this is completely for those who love serious stuff. “But,” adds Nalin, “I don’t look down on teledrama or anything like that. What I wanted is a channel completely focused on documentaries. That’s it.”
Nalin is determined to make his Heritage TV the local Discovery model one day. But he has other issues too. Marketability is such one.
“I buy documentaries - in fact fifty-percent of our programmes. But I ask producers to have the lowest possible budget. We are not teledrama producers, so we don’t enjoy such a lavish market.”
He however has realised the lack of documentary producers, which made him think up of a training institute too.
“We have set up one, and the work will start towards the middle of June. There is an exam for interested ones, and we buy what they produce. It’s completely pointless when I have to go to Kandy to do a documentary on Kandy perahera. There are enough provincial producers who are capable, though they need training. My aim is to generate more documentary producers.”
What else have you got in your mind? No, that’s not at all. Still more to go.
“I need to take these programmes out of Colombo to hold creative workshops. If someone in Anuradhapura has more to say after watching a programme, rather than ‘it’s excellent’, then I think our meaning of education is fulfilled. There are knowledge tanks outside the Colombo waiting to be shared. We have to go find them. For instance Jaffna will be open for us in the near future, meaning we are going to have more to unearth.”
Following all these, Nalin sets sights on a monthly - or perhaps a tri-monthly - magazine containing what was telecast on the channel. When he left his last workplace Swarnavahini, Nalin had no specific idea on what is in store for him.
“I wanted more freedom to do what I am trained in - the documentaries.
I worked at Rupavahini for 16 years and then at Swarnavahini till March, 2008.
You have to leave them when the moment comes in, however much you may love. Whatever happened, I am indebted to my previous workplaces, for they made me who I am today.”
Hema Nalin Karunaratne was more known as a presenter.
However in future he will be the backseat man of many documentaries we watch on Dialog TV. Nalin lives with his wife Dr Iresha Karunaratne and daughter Nalini.
http://www.dailynews.lk/2009/06/09/fea23.asp
Following his trails along the hallways of Rupavahini and Swarnavahini for quarter of a century, Nalin now heads a satellite channel, a meeting place for culture and nature. Heritage TV has been broadcast on Sri TV since September, 2008 two hours a day.
“I believe we have a robust heritage that the world should learn, study and research. So my foremost aim was to build up a channel thoroughly focused on our heritage. We are now in the process of creating a world audience for Sri Lankan programmes by using more and more foreign languages.
We should tell specifically the Western world what Sri Lanka is.” started off Nalin in a voice thickened with firm resolution.
The channel was officially launched on May 31 at the BMICH with the distinguished participation of Speaker W J M Lokubandara, Culture Minister Mahinda Yapa Abeywardena, Media Minister Lakshman Yapa Abeywardena, Western Provincial Council Minister Udaya Prabath Gammanpila, Youth affairs Minister Pavithra Wanniarachchi, former Sri Lanka Rupavahini Corporation Chairman Professor Tissa Kariyawasam and Dialog TV Chief Nushard Perera.
Speaker Lokubandara went back to the times when our ancestors worshipped natural elements such as sun and tree: “We had such respects to natural elements. That became part and parcel of our culture. Even today, we are the archetype of our own past.”
Nalin was a lad full of spirit when he left Royal College in 1980. He headed many a college functions such as debating team, Sinhala Association and Health Club.
Nalin chose science stream for A/Ls, but still his heart went for Arts. He was still occupied with the college’s arts scene for the next two years, until he stepped into Rupavahini as an Assistant Producer when legendary M J Perera held the Chairman’s office. Rupavahini molded the monumental design of Hema Nalin’s career.
“It so happened when I had to read out a bomb awareness announcement. That was in 1983, when that ‘famous’ catastrophe took place. That was enough for the management to gauge my language and announcing skills. Since then I have been known as a presenter, though producing is still my teacup.”
Nalin introduced the way of the art to announcing, which was quick, witty and original. When the way the many elders passed down the knowledge bored the younger generation, Nalin made it animated. Rupavahini’s education service was a milepost in his life. He was only to see his future with 9.05 fame and the variety of others tagging along him in both Rupavahini and Swarnavahini.
Ever since his childhood, Nalin has been fond of travelling. Today he is a much travelled man both at home and abroad. Even for university dissertations, he used to present the documentary programmes he produced.
“My first overseas visit was to Germany and UK both for three months respectively. I obtained a scholarship for USA for an year when I was in Swarnavahini. I travelled in many countries when I was doing magazine programme Dutu Nudutu.”
Why a special channel for documentaries, when the normal channels have allocated a particular airtime?
“Obviously they can’t spare a prime time for documentaries. They have to divide the time for everything ranging from entertainment.”
Nalin’s channel is not for SMS addicts - this is completely for those who love serious stuff. “But,” adds Nalin, “I don’t look down on teledrama or anything like that. What I wanted is a channel completely focused on documentaries. That’s it.”
Nalin is determined to make his Heritage TV the local Discovery model one day. But he has other issues too. Marketability is such one.
“I buy documentaries - in fact fifty-percent of our programmes. But I ask producers to have the lowest possible budget. We are not teledrama producers, so we don’t enjoy such a lavish market.”
He however has realised the lack of documentary producers, which made him think up of a training institute too.
“We have set up one, and the work will start towards the middle of June. There is an exam for interested ones, and we buy what they produce. It’s completely pointless when I have to go to Kandy to do a documentary on Kandy perahera. There are enough provincial producers who are capable, though they need training. My aim is to generate more documentary producers.”
What else have you got in your mind? No, that’s not at all. Still more to go.
“I need to take these programmes out of Colombo to hold creative workshops. If someone in Anuradhapura has more to say after watching a programme, rather than ‘it’s excellent’, then I think our meaning of education is fulfilled. There are knowledge tanks outside the Colombo waiting to be shared. We have to go find them. For instance Jaffna will be open for us in the near future, meaning we are going to have more to unearth.”
Following all these, Nalin sets sights on a monthly - or perhaps a tri-monthly - magazine containing what was telecast on the channel. When he left his last workplace Swarnavahini, Nalin had no specific idea on what is in store for him.
“I wanted more freedom to do what I am trained in - the documentaries.
I worked at Rupavahini for 16 years and then at Swarnavahini till March, 2008.
You have to leave them when the moment comes in, however much you may love. Whatever happened, I am indebted to my previous workplaces, for they made me who I am today.”
Hema Nalin Karunaratne was more known as a presenter.
However in future he will be the backseat man of many documentaries we watch on Dialog TV. Nalin lives with his wife Dr Iresha Karunaratne and daughter Nalini.
http://www.dailynews.lk/2009/06/09/fea23.asp
Thursday
Battling for ensuring rights
We often think it is virtuous to give alms to them. We entertain pitiful feelings for them. We take them in as a different kind of species. People with disabilities – creatures dwindled down before us ‘with abilities’. Have we ever cared to accept them as normal human beings? Have we, actually? For most of us the answer is apparently negative.
Fortunately it stirred the roundtable talk held at Waters Edge, the other day. Artistes, both government and non-government organizations and many others both with abilities and disabilities, both foreign and local, had something to say.
AKASA – literally refers to the unlimited sky – Association of Women with Disabilities, had obvious grounds to organize this roundtable. Of all those with disabilities, AKASA has identified, woman is in a grave position for being poor, illiterate or semi literate and being the vulnerable sex.
One lady with a physical difficulty shared her experience of being mistreated ever since the childhood.
“I learned the alphabet only at 16. Nobody wanted me to do anything. They had just left me behind.”
Thanuja Nawaratne, a lawyer born with a physical disability, however wanted to give the lie.
“True, it is worse to be born as a woman with a disability in a remote area, but still if you have the right kind of gumption, you can tear across every hurdle. I was born with physical disabilities, and today I am a lawyer despite everything that stood in my way.”
AKASA’s founder president N G Kamalawathi, being herself physically disabled, shared Thanuja’s voice.
“Luckily my parents and siblings never treated me as a disabled child. Like any child I schooled and did a job too. But every woman with disabilities doesn’t enjoy that privilege. They suffer because of others’ attitudes.”
Filmmaker Jackson Anthony toyed with the idea that people with disabilities should be recognized as ‘differently abled people’, though some did not agree with him.
“We are not differently abled. We have no reason to pass up that we are disabled. But it does not mean that we cannot contribute to the society. I may be someone with a disability and you may not have that disability, yet we all can think and we may have same talents. I may require a supporting device to write and you may not. And yet people talk about what we have written, not how we have written!”
Anthony called up the need for a change in attitude too. A number of other artistes such as Bandara Eheliyagoda, Lucien Bulathsinhala and Kularatne Ariyawansa opined that many creative works should come out for the sake of people with disabilities.
“We must create more songs and other creative media to ensure the equal position of people with disabilies.” Lucien Bulathsinhala said.
At AKASA headquarters based in Anuradhapura, a city where the poorest are settled in, donours with pitiful hearts are a rare scene. Kamalawathi makes sure every woman with physical disabilities is occupied in their own capacity. Unlike many organizations for disabled, Kamalawathi’s organization uses funds mostly to create more income-generating programmes.
“Once when I conducted an awareness programme, one particular group of people with disabilities asked for money to come to the venue. I rejected it flat out. If I gave them money, then I naturally accept the fact that they are dependent. No they can stand on their own. But most of them always think of banking on others. This has made people with abilities pity them.”
Kamalawathi works hard to wash off this attitude. It yields results, but slowly. In Sri Lanka, she went on to say, not only the attitude but the facilities for people with disabilities should be changed too.
If you have an issue with transport, you are still directed to social services ministry and not the transport ministry. They go through this kind of encounters in any sector.
Another delegate tabled the question on non-issuance of driver’s license to people with hearing disabilities.
“You drive with all the shutters closed with earphones in both ears. You drive only with signs outside. So do you make use of your hearing ability? In rural areas so many people with hearing disabilities drive without license but not a single accident has been reported.”
“It is no wonder”, one delegate stood up to say, “that people with one physical disability enjoy improved ability on other faculties. If you are blind, your hearing faculty is very much improved more than others. It is not a miracle, but they naturally learn to make the best use of their remaining faculties.”
Kamalawathi shared one of her experiences with foreign volunteers working in Sri Lanka.
“One Swiss volunteer told me that what we have in Sri Lanka is what they had 200 years ago. I felt the same thing when I visited some foreign countries like UK and Switzerland. Even in trains and buses, their foothold is as same as the platform. Here we can’t use the transport properly. Some places do not provide access for people with disabilities. Transport minister has given a pledge that they will provide mobility-friendly service in the near future. I am happy to hear that.”
Towards the end of the roundtable talk, everybody agreed on one thing: people with disabilities are neither differently abled nor less abled. But still they have a difference. They need props to carry out what a normal individual do without hassle. Some need specs to see, and some need not; some need hearing aids to hear, and some need not; some need crutches to walk, and some need not - yet their contribution to the society remains equal.
Monday
Fear not tumour!
Dr Anselm Lee is Consultant Paediatric Haematologist-Oncologist at Children’s Haematology and Cancer Centre, ParkwayHealth, Singapore. He recently shared his views on this three-fold subject area at a seminar organised by ParkwayHealth.
His expertise is Bone Marrow Transplantation (BMT). This is also known as Hematopoietic stem cell transplantation (HSCT). It is a medical process in haematology and oncology often treated on people with disorders of blood, bone marrow and mostly cancer.
Dr Lee helped established the paediatric BMT program in Queen Mary Hospital and started the first paediatric BMT in the hospital that year. He performed the first BMT for thalassaemia, a severe form of congenital anaemia that is common in Southeast Asia, India and Lee performed the first case of umbilical cord blood transplantation in Hong Kong. In 1995 in response to the needs for a growing population in another part of Hong Kong, Dr Lee moved Tuen Mun Hospital where he restructured a paediatric haematology and oncology service, establishing a successful team and providing a quality and world class service to a population of 1 million.
HSCT is required mainly for three diseases: Acute Leukaemia, Neuroblastoma and Thalassaemia. This process includes both mature and immature forms. And also stem cells. Stem cells or Bone Marrow when infused can repopulate damaged bone marrow.
He treats cancers in children including leukaemia, brain cancers, lymphomas, neuroblastomas (cancers of the adrenal gland), Wilms tumour (cancers of the kidney) rhabdomyosaromas (cancers of the skeletal muscles) and other sarcomas, germ cell tumours (cancers of the testis, ovaries and related organs, bone, liver, retinoblastomas (eye cancer) and other tumours.
HSCT is an answer to malignancies such as Leukaemia, Neuroblastomas, Advanced Solid tumours and recurrent cancers, but has negative features too. First you have the complications of chemotherapy and radiotherapy. Infections. Graft rejection and drug toxicities are some of them.
Dr Anselm Lee had his initial training in London 19 years ago. He first graduated from the University of Hong Kong and underwent his postgraduate training in the Department of Paediatrics, Queen Mary Hospital, the university of Hong Kong. His subspecialisation in paediatric haematoloy and oncology started in 1990. As a Croucher Foundation Fellow, he underwent training in paediatric oncology and bone marrow transplantation (BMT) in the Institute of Child Health Department of Haematology and Oncology, the Great Ormon Street Children’s Hospital in London.
Lots of students select all these three subjects basically because they have lost interest in the reduced number of patients.
And on the other hand local health does not have enough facilities. It needs looking after patients and then it becomes more of a family thing. Lots of students do not like to delve in family affairs.
In Singapore the specialists are less than 10. But in London you get quite a number of specialists. Dr Lee has been to Sri Lanka twice.
“I think Sri Lanka has many qualified doctors. But technology wise to be honest they are quite lagging behind. They need a little more training as well for that reason,” he said.
http://www.dailynews.lk/2009/05/11/fea25.asp
His expertise is Bone Marrow Transplantation (BMT). This is also known as Hematopoietic stem cell transplantation (HSCT). It is a medical process in haematology and oncology often treated on people with disorders of blood, bone marrow and mostly cancer.
Dr Lee helped established the paediatric BMT program in Queen Mary Hospital and started the first paediatric BMT in the hospital that year. He performed the first BMT for thalassaemia, a severe form of congenital anaemia that is common in Southeast Asia, India and Lee performed the first case of umbilical cord blood transplantation in Hong Kong. In 1995 in response to the needs for a growing population in another part of Hong Kong, Dr Lee moved Tuen Mun Hospital where he restructured a paediatric haematology and oncology service, establishing a successful team and providing a quality and world class service to a population of 1 million.
HSCT is required mainly for three diseases: Acute Leukaemia, Neuroblastoma and Thalassaemia. This process includes both mature and immature forms. And also stem cells. Stem cells or Bone Marrow when infused can repopulate damaged bone marrow.
He treats cancers in children including leukaemia, brain cancers, lymphomas, neuroblastomas (cancers of the adrenal gland), Wilms tumour (cancers of the kidney) rhabdomyosaromas (cancers of the skeletal muscles) and other sarcomas, germ cell tumours (cancers of the testis, ovaries and related organs, bone, liver, retinoblastomas (eye cancer) and other tumours.
HSCT is an answer to malignancies such as Leukaemia, Neuroblastomas, Advanced Solid tumours and recurrent cancers, but has negative features too. First you have the complications of chemotherapy and radiotherapy. Infections. Graft rejection and drug toxicities are some of them.
Dr Anselm Lee had his initial training in London 19 years ago. He first graduated from the University of Hong Kong and underwent his postgraduate training in the Department of Paediatrics, Queen Mary Hospital, the university of Hong Kong. His subspecialisation in paediatric haematoloy and oncology started in 1990. As a Croucher Foundation Fellow, he underwent training in paediatric oncology and bone marrow transplantation (BMT) in the Institute of Child Health Department of Haematology and Oncology, the Great Ormon Street Children’s Hospital in London.
Lots of students select all these three subjects basically because they have lost interest in the reduced number of patients.
And on the other hand local health does not have enough facilities. It needs looking after patients and then it becomes more of a family thing. Lots of students do not like to delve in family affairs.
In Singapore the specialists are less than 10. But in London you get quite a number of specialists. Dr Lee has been to Sri Lanka twice.
“I think Sri Lanka has many qualified doctors. But technology wise to be honest they are quite lagging behind. They need a little more training as well for that reason,” he said.
http://www.dailynews.lk/2009/05/11/fea25.asp
Wednesday
Nigantha Nataputta
For the average Buddhist, Nigantha Nataputta sounds just another fake self-claimed Buddha who lived during the Gothama Buddha’s period. An actual scrutiny of some scriptures proves this is not so.
The Buddha had seven self-claimed contemporaries - arch rivals, to phrase it correctly - and Nigantha Nataputta should have been the most intelligent and scholarly sage apart from his self-claimed Buddhahood. Some scripts look down on this Indian sage, while other scripts suggest that the Buddha and Nigantha Nataputta had respect to each other.
Some scripts indicate the Buddha had many visits from Nataputta stalwarts and had interesting conversations, mostly debates. The Buddha seemed to have taken a good deal of time to disprove some Jainist theories, which indirectly signals that this philosophy was somewhat more scholarly than others.
As the Buddha means Awakened One, Nataputta is also called Maha Veer, the Great Hero (or soul). Jainism is much older than Buddhism and have both similarities and dissimilarities. Jainism had 23 prophets - they are called Thirthankara, the builder of bridges - before Nataputta, who is the last one to emerge as some scripts say.
Whereas the Buddhism waits for another Buddha within this eon. Thirthankaras are also called by ‘Jina’ meaning ‘One who have won [defilements]’. Historically Niganta Nataputta’s philosophy, Jainism, is much older than Buddhism with some similarities. All seven counterparts of the Buddha believed that they overcame defilements, but all of them except for Nataputta, could hardly explain the way they overcame defilements.
Nataputta’s family records have a close resemblance with Siddharth Gothama. He was born in Kshatriyastan in Bihar to King Siddhartha and Queen Trishala. He was called Vardhaman meaning ‘ever growing’ because he is believed to have brought in prosperity to the kingdom even while he was still in mother’s womb.
Many flowers are said to have bloomed within the moments after his conception. Queen Trishala had seen 14 dreams before the birth of Vardhaman: elephant, bull, lion, Goddess Lakshmi, garland of flowers, Full Moon, Sun, large flag, silver urn, Lotus-Lake, milk sea, celestial aircraft, heap of gems and fire without smoke.
Quite resembling the incidents that took place along with Siddharth Gotama’s birth, soothsayers had a firm prediction that the Queen Trishala’s son will be a noble one who would triumph over all spiritual realms, making his mother universal. Vardhaman was later married to a girl called Yasodha - some believe he did not get married. Even in his royal comforts, the young man developed an interest for meditation which he practised so often, much to his father’s dismay. He gave up all the comforts and became the 24th and last Tirthankara of Jainism.
As Jainist scripts indicate Maha Veer could see previous births over the time, and was frustrated over the birth cycle and entered sainthood. He got rid of all elements of cravings, and he opined that nothing can be owned by anybody, which is similar with Buddhist philosophy. He gradually gave up the clothing. His preaching had earned Maha Veer 400,000 followers from all walks of life, offering stimulus to spread one of India’s oldest faiths. The age of his death still remains a controversy; some say 72 and some 84. Whatever the age, he is recorded to have attained Nibbana in Pawapuri on the modern Deepavali day. Jains consider this as the day of Maha Veer’s spiritual perfection. The Buddha rejected the fact that Nigantha Nataputta had attained Buddhahood, hence no Nibbana.
If there is a religion that seems the closest to Buddhism, that should be Jainism for its promotion of non-violence and riddance of craving. It is the first religion to rule out the dependence on gods, and braved being atheist. Both philosophies bank on the cause-and-effect rather than god-created earth.
Nigantha Nataputta did not take the path his counterparts took. He did not encourage freedom of will and materialism denying sin like Ajita Kesakambalin. He had a firm faith on self-discipline getting rid of clothing and using boiled water. He once influenced a Buddhist custom as well.
The Buddhist monks used to go on alms even during rainy seasons. Nigantha Nataputta’s followers did not for the fear that they would kill living beings that come out because of the rain. The Buddha, though did not accept all the extremist non-violent ways of his counterpart, respected this tradition and made monks remain inside during rainy seasons. Although Buddhism teaches impermanence, the Jainism indulges a liking for the theory of a permanent soul. One may argue it’s the Jainist version of Buddhist Nibbana, for its similar explanation of the soul. But it is quite different.
As long as the soul is covered up by Kamma, the soul does not reach the expected target. The jainist Kamma has 158 parts, and should be overcome only by following rituals ruled in the philosophy, which the Buddha often referred to sarcastically.
Another major conflict was on which is the forerunner of actions, mind or body. Buddhism takes up mind as the forerunner whereas Jainism accepts the other. Many arguments have taken place, and the Buddha could disprove them all.
Many Jainist followers attempted to talk the Buddha round, but none of them succeeded. Only the vice versa took place. Many stalwarts included Abhaya Raja, Sachchaka, Upali and Asibandhakaputta. The Buddha was calm handling many Jainist followers filled with rage. Suttas glorify how Jainists had to eat their humble pie before the Buddha.
Importantly what the Buddha really wanted was to shatter false beliefs of Jainists, and not to have them in his fold. He never encouraged conversion. For instance when Upali tried to embrace the Buddhism, the Buddha did not accept ruling that it would disgrace Jainism. He requested Upali to continue alms to the Jain saints, even though he was disheartened with his original faith.
The sutta on families boxed alongside this story offers a further explanation on the way the Buddha handled the Jainists.
http://www.dailynews.lk/2009/03/18/fea10.asp
The Buddha had seven self-claimed contemporaries - arch rivals, to phrase it correctly - and Nigantha Nataputta should have been the most intelligent and scholarly sage apart from his self-claimed Buddhahood. Some scripts look down on this Indian sage, while other scripts suggest that the Buddha and Nigantha Nataputta had respect to each other.
Some scripts indicate the Buddha had many visits from Nataputta stalwarts and had interesting conversations, mostly debates. The Buddha seemed to have taken a good deal of time to disprove some Jainist theories, which indirectly signals that this philosophy was somewhat more scholarly than others.
As the Buddha means Awakened One, Nataputta is also called Maha Veer, the Great Hero (or soul). Jainism is much older than Buddhism and have both similarities and dissimilarities. Jainism had 23 prophets - they are called Thirthankara, the builder of bridges - before Nataputta, who is the last one to emerge as some scripts say.
Whereas the Buddhism waits for another Buddha within this eon. Thirthankaras are also called by ‘Jina’ meaning ‘One who have won [defilements]’. Historically Niganta Nataputta’s philosophy, Jainism, is much older than Buddhism with some similarities. All seven counterparts of the Buddha believed that they overcame defilements, but all of them except for Nataputta, could hardly explain the way they overcame defilements.
Nataputta’s family records have a close resemblance with Siddharth Gothama. He was born in Kshatriyastan in Bihar to King Siddhartha and Queen Trishala. He was called Vardhaman meaning ‘ever growing’ because he is believed to have brought in prosperity to the kingdom even while he was still in mother’s womb.
Many flowers are said to have bloomed within the moments after his conception. Queen Trishala had seen 14 dreams before the birth of Vardhaman: elephant, bull, lion, Goddess Lakshmi, garland of flowers, Full Moon, Sun, large flag, silver urn, Lotus-Lake, milk sea, celestial aircraft, heap of gems and fire without smoke.
Quite resembling the incidents that took place along with Siddharth Gotama’s birth, soothsayers had a firm prediction that the Queen Trishala’s son will be a noble one who would triumph over all spiritual realms, making his mother universal. Vardhaman was later married to a girl called Yasodha - some believe he did not get married. Even in his royal comforts, the young man developed an interest for meditation which he practised so often, much to his father’s dismay. He gave up all the comforts and became the 24th and last Tirthankara of Jainism.
As Jainist scripts indicate Maha Veer could see previous births over the time, and was frustrated over the birth cycle and entered sainthood. He got rid of all elements of cravings, and he opined that nothing can be owned by anybody, which is similar with Buddhist philosophy. He gradually gave up the clothing. His preaching had earned Maha Veer 400,000 followers from all walks of life, offering stimulus to spread one of India’s oldest faiths. The age of his death still remains a controversy; some say 72 and some 84. Whatever the age, he is recorded to have attained Nibbana in Pawapuri on the modern Deepavali day. Jains consider this as the day of Maha Veer’s spiritual perfection. The Buddha rejected the fact that Nigantha Nataputta had attained Buddhahood, hence no Nibbana.
If there is a religion that seems the closest to Buddhism, that should be Jainism for its promotion of non-violence and riddance of craving. It is the first religion to rule out the dependence on gods, and braved being atheist. Both philosophies bank on the cause-and-effect rather than god-created earth.
Nigantha Nataputta did not take the path his counterparts took. He did not encourage freedom of will and materialism denying sin like Ajita Kesakambalin. He had a firm faith on self-discipline getting rid of clothing and using boiled water. He once influenced a Buddhist custom as well.
The Buddhist monks used to go on alms even during rainy seasons. Nigantha Nataputta’s followers did not for the fear that they would kill living beings that come out because of the rain. The Buddha, though did not accept all the extremist non-violent ways of his counterpart, respected this tradition and made monks remain inside during rainy seasons. Although Buddhism teaches impermanence, the Jainism indulges a liking for the theory of a permanent soul. One may argue it’s the Jainist version of Buddhist Nibbana, for its similar explanation of the soul. But it is quite different.
As long as the soul is covered up by Kamma, the soul does not reach the expected target. The jainist Kamma has 158 parts, and should be overcome only by following rituals ruled in the philosophy, which the Buddha often referred to sarcastically.
Another major conflict was on which is the forerunner of actions, mind or body. Buddhism takes up mind as the forerunner whereas Jainism accepts the other. Many arguments have taken place, and the Buddha could disprove them all.
Many Jainist followers attempted to talk the Buddha round, but none of them succeeded. Only the vice versa took place. Many stalwarts included Abhaya Raja, Sachchaka, Upali and Asibandhakaputta. The Buddha was calm handling many Jainist followers filled with rage. Suttas glorify how Jainists had to eat their humble pie before the Buddha.
Importantly what the Buddha really wanted was to shatter false beliefs of Jainists, and not to have them in his fold. He never encouraged conversion. For instance when Upali tried to embrace the Buddhism, the Buddha did not accept ruling that it would disgrace Jainism. He requested Upali to continue alms to the Jain saints, even though he was disheartened with his original faith.
The sutta on families boxed alongside this story offers a further explanation on the way the Buddha handled the Jainists.
http://www.dailynews.lk/2009/03/18/fea10.asp
Sunday
Cruising Singapore's colonial history
The Singapore river flows with a rich story of her journey from colonial times to a much visited entertainment site. It was earlier only a fishing site, and with the advent of the British colonial rule, it became a commercial post. And now that the British gone, it has become a historical treasure.
This island city state is constantly on the ball to keep ahead of technological advances especially in the Asia Pacific region. The Parkway Health Country Manager for Sri Lanka Suvo H said that this is an essential milepost in Singapore's journey of technological development.
"This played a major role in the country's health. That's why Singapore is one of the best South Asian countries to achieve development in health sector," Suvo said.
Colonial rulers saw the commercial significance of the river and made arrangements to use it for trading purposes since 1819. At first it was a place for barge lighters to transport goods to warehouses.
The boat floats on the river with no plunge in the least. The motor sound does not hiss. This was not what I expected. I was bracing myself for some hectic bumps and jolts, but was pleasantly disappointed. Perhaps it was due to the heaviness of the boat. The boat's radio synchronises what we see outside. We passed across the colonial Governor's mansion and other historically important colonial government offices. It gives you a good picture of colonial Singapore. With the well-lit tall buildings the moon seems to be yet another man-made light. The night scenery is glistening though you can have a close look at the outline of the buildings in daytime. Although it's little in the size, the Singapore River has a historical weight. This is one of the 90 rivers in Singapore.
The boatman who speaks to us through an interpreter, for some reason doesn't need his picture or name to go in the paper. But he volunteers for any information.
"We have been cruising along for a long time. As this river was used even during the colonial times, it has become so polluted," he said.
The Singapore Government has replaced cargo services with a new modern facility in Pasir Panjang. The transport has left for their new home and Clarke Quay fell silent. This took place because the Clarke Quay has a colonial value, and the environment was made much better from 1977 to 1987 and made arrangements for entertainment purposes.
The plans were afoot in a serious mode, as it was made compulsory not to change the historical facades of the neighbouring buildings. Some of the buildings are being restored as well.
The quay of the river is popularly known as Clarke Quay named after Singapore's second Governor Sir Andrew Clarke. He is famous for his role in development of Singapore.
The Forbidden City is a luxury you cannot simply afford to pass over.
It gives you a good dining environment open till 6 in the following morning.
It's the Chinese version of Madame Tassauds' Chamber of Horrors, with vernacular music with bali dancers. Although the restaurants do not have many vegetarian dishes, the available ones are quite mouthwatering. Once a colonial area is now refurbished for restaurants and nightclubs.
http://www.dailynews.lk/2009/03/28/fea11.asp
This island city state is constantly on the ball to keep ahead of technological advances especially in the Asia Pacific region. The Parkway Health Country Manager for Sri Lanka Suvo H said that this is an essential milepost in Singapore's journey of technological development.
"This played a major role in the country's health. That's why Singapore is one of the best South Asian countries to achieve development in health sector," Suvo said.
Colonial rulers saw the commercial significance of the river and made arrangements to use it for trading purposes since 1819. At first it was a place for barge lighters to transport goods to warehouses.
The boat floats on the river with no plunge in the least. The motor sound does not hiss. This was not what I expected. I was bracing myself for some hectic bumps and jolts, but was pleasantly disappointed. Perhaps it was due to the heaviness of the boat. The boat's radio synchronises what we see outside. We passed across the colonial Governor's mansion and other historically important colonial government offices. It gives you a good picture of colonial Singapore. With the well-lit tall buildings the moon seems to be yet another man-made light. The night scenery is glistening though you can have a close look at the outline of the buildings in daytime. Although it's little in the size, the Singapore River has a historical weight. This is one of the 90 rivers in Singapore.
The boatman who speaks to us through an interpreter, for some reason doesn't need his picture or name to go in the paper. But he volunteers for any information.
"We have been cruising along for a long time. As this river was used even during the colonial times, it has become so polluted," he said.
The Singapore Government has replaced cargo services with a new modern facility in Pasir Panjang. The transport has left for their new home and Clarke Quay fell silent. This took place because the Clarke Quay has a colonial value, and the environment was made much better from 1977 to 1987 and made arrangements for entertainment purposes.
The plans were afoot in a serious mode, as it was made compulsory not to change the historical facades of the neighbouring buildings. Some of the buildings are being restored as well.
The quay of the river is popularly known as Clarke Quay named after Singapore's second Governor Sir Andrew Clarke. He is famous for his role in development of Singapore.
The Forbidden City is a luxury you cannot simply afford to pass over.
It gives you a good dining environment open till 6 in the following morning.
It's the Chinese version of Madame Tassauds' Chamber of Horrors, with vernacular music with bali dancers. Although the restaurants do not have many vegetarian dishes, the available ones are quite mouthwatering. Once a colonial area is now refurbished for restaurants and nightclubs.
http://www.dailynews.lk/2009/03/28/fea11.asp
Monday
Sinhala cinema 62 years young!
National Film Corporation’s freshly built theatre was swarming with movie enthusiasts on January 21 to give ear to Satischandra Edirisinghe’s thoughts on Sinhala Cinema. With Sinhala cinema turning 62, Edirisinghe is able to sit back with the industry’s seasoned generation.
The evening stirred exotic memories of a classic era with both Satischandra’s filmic thoughts and Tissa Nagodavithana’s lengthy documentary that scanned the local reel from 1947 to 1968.
Satis, as he is fondly nicknamed in the art circle, was Judas in Christu Charitaya, ‘The Christ’, co-starring Vijaya Kumaratunga. His superb performance as the legendary character epitomizes the biblical betrayal. Tissa Nagodavithana’s initials intrude on the beauty of old hits. This is however a drop in the ocean thinking of Nagodavithana’s unsurpassed contribution by preserving the old classics.
Satis likened the cinema history to Mahawamsa account of Lanka. Mahawamsa does not traverse beyond Kuveni’s era. What Kuveni was occupied with when Vijaya landed in, gives a hint on an uncharted rich history.
The Sinhala cinema, in the same track, would not have had Kadavunu Poronduwa, the Broken Promise, just fallen from the skies. Satis took the grandstand back to 1930s, that era when the Leftist hardliner Dr N M Perera performed in Rajakeeya Vikramaya, the ‘Royal Adventure’. It is the bygone tale of a conspiracy of film burned to ashes in India.
“Wouldn’t it have been better to have the cinema inaugurated with ‘Royal Adventure’ rather than ‘Broken Promise’? But we had to face the inevitable.”
Broken Promise, positively or negatively, stepped into Sinhala cinema for record’s sake. It created history, which should be studied before kicking around future. When Dudley Senanayake ruled the country, those were Satis’ young days. Some movie magnates had seen Senanayake to have a talk on cinema developments.
The Premier had the nerve to say that he had more important things to think of than cinema, and of course he paid the price for being that blunt: his opponent Mrs. B. had the blessings of the country’s arts scene. Satis’ stage whispers are all this and then some.
Satis then started on a school for performance. “I remember how the late Professor Sarachchandra kept on penning and speaking about a school for performance. We are a decade ahead of his death, and still we talk about a school.”
Satis had something for Transport Minister Dullas Alahapperuma as well: mini-theatres. “I have seen many foreign stations having mini-theatres with a large wall clock for people keep watch on train schedules. You can take left-behind cabins for this purpose. You can show old movies too. In a way it ensures passenger safety.”
The documentary on cinema history should have been a better production, while Chairman Jayantha Dharmadasa, Consultant T M Sanghadasa and Tissa Nagodavithana should have a pat on back for the effort.
The documentary kicked off with a fascinating scene from the 62-year old Kadavunu Poronduwa, and was on for well over two hours with film chunks up to 1968. Documentary should have easily covered the movie timeline up to 2008; only if the number of films a year were cut down and some episodes were shortened. So much the better if a few minutes were offered to Dr. Lester James Peries’ Rekhava as well.
The souvenir issued by the corporation to commemorate the anniversary is a resourceful guide with rare information provided by Nuwan Nayanajith. The back cover brings in the new era’s symbol for 2009 with its portrayal of Sanath Gunathilake’s latest movie Ekamath Eka Rataka, ‘Once upon a country’.
Corporation’s Consultant T M Sanghadasa made a few references to Mahinda Chinthana’s cinema policies. Businessmen burdened with annual tax over Rs. 2-lakhs will be relieved when they invest on a film production, is one option.
http://www.dailynews.lk/2009/01/26/fea20.asp
The evening stirred exotic memories of a classic era with both Satischandra’s filmic thoughts and Tissa Nagodavithana’s lengthy documentary that scanned the local reel from 1947 to 1968.
Satis, as he is fondly nicknamed in the art circle, was Judas in Christu Charitaya, ‘The Christ’, co-starring Vijaya Kumaratunga. His superb performance as the legendary character epitomizes the biblical betrayal. Tissa Nagodavithana’s initials intrude on the beauty of old hits. This is however a drop in the ocean thinking of Nagodavithana’s unsurpassed contribution by preserving the old classics.
Satis likened the cinema history to Mahawamsa account of Lanka. Mahawamsa does not traverse beyond Kuveni’s era. What Kuveni was occupied with when Vijaya landed in, gives a hint on an uncharted rich history.
The Sinhala cinema, in the same track, would not have had Kadavunu Poronduwa, the Broken Promise, just fallen from the skies. Satis took the grandstand back to 1930s, that era when the Leftist hardliner Dr N M Perera performed in Rajakeeya Vikramaya, the ‘Royal Adventure’. It is the bygone tale of a conspiracy of film burned to ashes in India.
“Wouldn’t it have been better to have the cinema inaugurated with ‘Royal Adventure’ rather than ‘Broken Promise’? But we had to face the inevitable.”
Broken Promise, positively or negatively, stepped into Sinhala cinema for record’s sake. It created history, which should be studied before kicking around future. When Dudley Senanayake ruled the country, those were Satis’ young days. Some movie magnates had seen Senanayake to have a talk on cinema developments.
The Premier had the nerve to say that he had more important things to think of than cinema, and of course he paid the price for being that blunt: his opponent Mrs. B. had the blessings of the country’s arts scene. Satis’ stage whispers are all this and then some.
Satis then started on a school for performance. “I remember how the late Professor Sarachchandra kept on penning and speaking about a school for performance. We are a decade ahead of his death, and still we talk about a school.”
Satis had something for Transport Minister Dullas Alahapperuma as well: mini-theatres. “I have seen many foreign stations having mini-theatres with a large wall clock for people keep watch on train schedules. You can take left-behind cabins for this purpose. You can show old movies too. In a way it ensures passenger safety.”
The documentary on cinema history should have been a better production, while Chairman Jayantha Dharmadasa, Consultant T M Sanghadasa and Tissa Nagodavithana should have a pat on back for the effort.
The documentary kicked off with a fascinating scene from the 62-year old Kadavunu Poronduwa, and was on for well over two hours with film chunks up to 1968. Documentary should have easily covered the movie timeline up to 2008; only if the number of films a year were cut down and some episodes were shortened. So much the better if a few minutes were offered to Dr. Lester James Peries’ Rekhava as well.
The souvenir issued by the corporation to commemorate the anniversary is a resourceful guide with rare information provided by Nuwan Nayanajith. The back cover brings in the new era’s symbol for 2009 with its portrayal of Sanath Gunathilake’s latest movie Ekamath Eka Rataka, ‘Once upon a country’.
Corporation’s Consultant T M Sanghadasa made a few references to Mahinda Chinthana’s cinema policies. Businessmen burdened with annual tax over Rs. 2-lakhs will be relieved when they invest on a film production, is one option.
http://www.dailynews.lk/2009/01/26/fea20.asp
Cuba’s golden jubilee of independence
Film was the bread for the revolutionaries against the old order in Cuba. Ultimately it turned out the reveille for a new era that dawned exactly 50 years ago on January 1. Enthusiastic diplomatic relations with Sri Lanka were hot on the heels.
A film festival heads off from today at 4.30 till January 17 at 5pm everyday for the two nations to toast the golden jubilee. The Cuban Embassy and Sri Lanka – Cuba Friendship have made the festival arrangements at Russian Cultural centre to screen the films free of charge with Sinhala subtitles. As Cuban Ambassador Nirsia Castro Guevara weighs up, a good deal of the six films featured in the festival echo the nation’s everlasting revolutionary themes.
The first film ‘Fidel’ is a documentary about Fidel Castro with the coverage of Cuban revolution’s 40 years. It has a rare footage of the ex-Cuban leader’s life such as live moments with the Spanish legend Gabriel García Marquez. ‘Benny More’ narrates a musician’s life wedged between his own ideologies and the real life needs.
The third film ‘The Revolution’, aka ‘Revolucion’, is an hour-long documentary conveying the legacy of people and culture in Cuba. ‘Viva Cuba’, a story about two childhood friends, has clinched accolades in numbers. ‘Scent of Oak’ features an encounter between a beautiful black woman and a romantic German merchant filled with intolerance, incomprehension and love. ‘Che Guevara’ is the biopic titled after one of the key figures in the Cuban revolution.
Brothers Louis Jean and Auguste Marie Lumiere fuelled the celebrated cinema in Cuba. The Cuban cinema journeyed throughout American capitals before stepping into Havana in 1897. ‘Panorama Soler’ and ‘Salon de variedades o ilusiones opticas’ are two major locations set up for the Cuban films. The first in a long list of movie theatres in Havana was set by José A. Casasús, actor, producer and entrepreneur, under the name of ‘Floradora’; it was later renamed ‘Alaska’.
The Cuban cinema marked its position in the show business within the first six year before the World War I. However that memory has a twinge of sympathy as the cinema banked heavily on Hollywood in its initial days of instituting the position.
The infant era of the full length cinema shows a tendency to adapt literary works for movies. This followed the imitation of Chaplin, French comedies and cowboy adventure. With the revolution coming to a halt in a triumphant note in 1959, the newly formed Castro Government founded a cinematography department to take care of productions and documentaries. Critics take in this period as the golden era of the Cuban cinema. Humberto Solas’ ‘Lucia’ and Tomas Gutierrez Alea’s ‘Memorias del Subdesarrollo’ stimulated the mass conscience, and they are considered the best in the country, out of question.
‘Fresa y Chocolate’ is the most recent insightful film directed in 1993. The plot goes about intolerance and friendship between a gay and a unionist. It was the first ever Cuban film to attract a nomination in Oscars.
Documentaries and short films have been the bread and butter in Cuban cinema for the last 40 years. The first documentary ‘Now’ combines a song with an uninterrupted sequence of images digging in the prejudice in US animation. Juan Padron’s formation of Elpidio Valdes, a mambi fighter, became well-liked among Cuban children. Padron’s next movie called ‘Vampiros en La Habana’ also appealed the young crowd.
Cuba also provides accommodation for International School of Cinema, Television and Video. International Festival of the New Latin-American Cinema is celebrated every year in Havana since 1979.
http://www.dailynews.lk/2009/01/12/fea10.asp
A film festival heads off from today at 4.30 till January 17 at 5pm everyday for the two nations to toast the golden jubilee. The Cuban Embassy and Sri Lanka – Cuba Friendship have made the festival arrangements at Russian Cultural centre to screen the films free of charge with Sinhala subtitles. As Cuban Ambassador Nirsia Castro Guevara weighs up, a good deal of the six films featured in the festival echo the nation’s everlasting revolutionary themes.
The first film ‘Fidel’ is a documentary about Fidel Castro with the coverage of Cuban revolution’s 40 years. It has a rare footage of the ex-Cuban leader’s life such as live moments with the Spanish legend Gabriel García Marquez. ‘Benny More’ narrates a musician’s life wedged between his own ideologies and the real life needs.
The third film ‘The Revolution’, aka ‘Revolucion’, is an hour-long documentary conveying the legacy of people and culture in Cuba. ‘Viva Cuba’, a story about two childhood friends, has clinched accolades in numbers. ‘Scent of Oak’ features an encounter between a beautiful black woman and a romantic German merchant filled with intolerance, incomprehension and love. ‘Che Guevara’ is the biopic titled after one of the key figures in the Cuban revolution.
Brothers Louis Jean and Auguste Marie Lumiere fuelled the celebrated cinema in Cuba. The Cuban cinema journeyed throughout American capitals before stepping into Havana in 1897. ‘Panorama Soler’ and ‘Salon de variedades o ilusiones opticas’ are two major locations set up for the Cuban films. The first in a long list of movie theatres in Havana was set by José A. Casasús, actor, producer and entrepreneur, under the name of ‘Floradora’; it was later renamed ‘Alaska’.
The Cuban cinema marked its position in the show business within the first six year before the World War I. However that memory has a twinge of sympathy as the cinema banked heavily on Hollywood in its initial days of instituting the position.
The infant era of the full length cinema shows a tendency to adapt literary works for movies. This followed the imitation of Chaplin, French comedies and cowboy adventure. With the revolution coming to a halt in a triumphant note in 1959, the newly formed Castro Government founded a cinematography department to take care of productions and documentaries. Critics take in this period as the golden era of the Cuban cinema. Humberto Solas’ ‘Lucia’ and Tomas Gutierrez Alea’s ‘Memorias del Subdesarrollo’ stimulated the mass conscience, and they are considered the best in the country, out of question.
‘Fresa y Chocolate’ is the most recent insightful film directed in 1993. The plot goes about intolerance and friendship between a gay and a unionist. It was the first ever Cuban film to attract a nomination in Oscars.
Documentaries and short films have been the bread and butter in Cuban cinema for the last 40 years. The first documentary ‘Now’ combines a song with an uninterrupted sequence of images digging in the prejudice in US animation. Juan Padron’s formation of Elpidio Valdes, a mambi fighter, became well-liked among Cuban children. Padron’s next movie called ‘Vampiros en La Habana’ also appealed the young crowd.
Cuba also provides accommodation for International School of Cinema, Television and Video. International Festival of the New Latin-American Cinema is celebrated every year in Havana since 1979.
http://www.dailynews.lk/2009/01/12/fea10.asp
Thursday
Medicos take up the brush
Their abode rests inside de Zoysa maternity hospital. The union room of Colombo University Medical Faculty Arts Society is a total mess-up but you will love it for its atmosphere with their paintings on various themes.
The budding painters and future healers invite us to grace the opening ceremony of their paintings on February 8th at 5.30. It will be blessed by the guest speech of Prof. Dulitha Fernando, Medical Faculty Dean and the presence of veterans of the field: Chandragupta Thenuwara, W A Ariyasena and Stanley Kirinde. The exhibition will be open till February 10th from 10 a.m. to 7 p.m.
Continue reading.
Wednesday
Dazzling dwellings of the unknown past
If you say Colombo is just a city full of hustle and bustle, I don't believe you. There are not only high security zones but there are zones of serenity too.
Walk down Gower Street, Colombo 05, and if you are a close observer, you should locate No. 28, an entrance bringing you down to the past unknown. Walk through the doors to be welcomed by two good-natured ladies: Safiya and Yasmin. Once inside, you will get lost among art, antiquated prints, ornamental decorative objects, collectibles, silver, weaves, furniture and accent pieces. I love this place - Hermitage - a serenity zone in Colombo.
Saturday
Thursday
Destined to build an educated generation
Walking down Flower Road in Colombo, with ancient king-size gate bearing No. 17 open, you enter the palatial house - home for the muscle bearded writer. He is Ashok Ferrey claiming to be living with high cholesterol besides his wife and kids. I can't just recall how many dogs galloped through the lush greenery to salute us - must be at least two. The sweeties did not dare bite us waiting for the owner of the house. We listened to the footsteps coming down stairs. And here our all-smiling host Ashok Ferrey welcome Palitha and me 'good morning' with his latest book 'The Good Little Ceylonese Girl' in hand.
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Wednesday
Yahaluwo (Best Friends)
Cast: Sujeewa Senasinghe, Pooja Umashankar, Himasal Liyanage, Iranganie Serasinghe, Anarkali Akarsha,
Summary: Rajiv, a boy from the upper middle class, has a mixed parentage: mother, a Tamil doctor and the father, a Sinhalese businessman. He spends the day in the company of servants of various ethnic origins, and home-tutors.
The recent series of Sinhala war films gives me a strange feeling: no filmmaking is likely without the battlefield-chores. I see people step into the cinema hall seeking either entertainment or serenity and no day-to-day chores. But when you experience what you don't want, you got to have second thoughts about your next visit to the cinema hall.
A festival of literature in Galle
Literature is not just writing. It's more. Cookery, history, architecture, photography, travelling, murals, religion, publishing, cricket and theatre, it's all within literature. If all these blended into a single entity - that's what you are yet to experience - the Galle Literary Festival 2008 from January 16 to 20. The Literary Festival is to be experienced in magnificent historic UN World Heritage Fort - Galle, with writing workshops and competitions, panel discussions, topical debates on issues such as climate change, poetry readings, theatre and children's activities.
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Sir Ivor Jennings: The multifaceted educationist
The 42nd death anniversary of Sir Ivor Jennings, an author of Ceylon constitution and the first Vice Chancellor of Peradeniya University, falls today.History presents Ceylon under the British yoke as a somewhat gloomy period. The same history, however, shows us the accounts of good-hearted Englishmen who had a great respect towards Ceylon's culture; the likes of John D'Oyly await an academic to go down into their souls.
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