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by Lt Col A. S. Amarasekera

A magnificent history of over 2500 years is recorded in the great chronicles such as the Dipavamsa, the Mahavamsa and the Culavamsa.

Reading through these historical records, it is evident that the island of Sinhela, now called Sri Lanka, has had long years of relative tranquility followed by short periods of foreign domination during which invading forces had occupied parts of the country.

During the periods of tranquility, the Sinhala Buddhist civilization reached dizzy heights, perhaps not second to any other great civilization in the world.

The ancient Sinhala Buddhist civilization in Anuradhapura, which reached its peak during the reign of king Mahasena (334 A.D. to 362 A.D), was followed by the Sinhala Buddhist civilization in Polonnaruwa that reached its peak during the reign of king Maha Parakkamabahu (1153 A.D to 1186 A.D).

These were periods in which the nation of Sinhela was truly a paradise on earth.

During these short periods of invasion, the enemy tried to subjugate the Sinhala Buddhist natives of this island by crippling their economy and by attacking their religious beliefs.

Destroying a unique irrigation system that was the lifeblood of the nation crippled the economy. The destruction of magnificent archeological monuments that were the pride of their civilization destroyed their native religious beliefs.

When the tank civilization in the dry zone began to be constantly subjected to invasions from India, the Sinhalese for security reasons gradually shifted to the interior parts of the island that were difficult to access, due to its jungle and hilly terrain.

However the rulers of this country were able to protect and preserve the Sinhala Buddhist way of life in the interior regions, with little or no opposition, until the advent of the European colonial powers.

The first serious threat to the Sinhala Buddhist way of life since the Tamil invasions from India commenced with the arrival of the Portuguese. Their policy was governed by territorial ambition, commercial greed and the desire for religious proselytism.

Every Sinhala Buddhist who was designated as a pagan was considered an enemy of Portugal and of Jesus. They therefore conquered the Maritime Provinces by burning down houses, killing noble families, and by destroying paddy fields and home gardens in villages.

They looted relic shrines and monasteries. They killed Buddhist monks and destroyed image houses, Bodhi trees and Buddha statues in temples. They removed the stone slabs in these temples to construct forts to wage war against the native Sinhala Buddhists.

Robert Percival referring to Portuguese barbarity in page 11 of his book "An account of the Island of Ceylon" comments, "Not only was any little wealth that the Sinhalese possessed seized by the rapacious grasp of avarice.

Their manners and customs were trampled upon, their religious opinions, which they could still less give up, were not only insulted, but even persecuted by the most wanton cruelty."

The historian Paul E. Pieris in page 143 of his book "Ceylon and the Portuguese", has this to say about Jeronymo de Azavedo, the Portuguese Captain of Colombo " By his orders little babies were pitted on his soldier' pikes, or mashed to pulp between mill-stones, while their mothers were compelled to witness the pitiful sight before they themselves were put to death.

Men were thrown into the water to feed the crocodiles, which at length grew so tame that they came at a signal for the welcome feast."

Portuguese were able to inflict such destruction to the Sinhala Buddhist way of life and such cruelty to the Sinhala Buddhists, as there were traitors who were willing to join the Portuguese for personal gain or for their own protection.

After the demise of king Bhuvanekabahu VII, his feeble successor Dharmapala (1550A.D to 1597 A.D) became a Christian in 1557 A.D in order to maintain himself with Portuguese support.

The inhabitants of Sinhela considered him as a puppet king and he had little or no support from his subjects. He died after reigning nominally in Kotte for forty-seven years. In his last will he left his kingdom to the King of Portugal.

This is how the king of Portugal was able to stake a legal claim to at least a part of the Maritime Provinces.

Hieronymus Gomez a Portuguese writing on the 29th of December 1609 gives the following account of one of the expeditions sent by Azavedo to Sinhalese held territory.

"Two hundred men, women and children were taken. Gathering them all into a field, Simon Corea, a Sinhalese Captain (a Catholic convert) gave orders to beat them to death.

The poor people all kept together like sheep, without a sigh or a groan. A Portuguese Captain noticed that there were among them some innocent children in the arms of their mothers, and since he could do nothing to save their temporal lives, he wished to give them spiritual life, and hence he baptized them all.

They were afterwards beheaded to give them a more lenient death." (Ceylon Antiquary 11, 22 from Paul E. Pieris, Ceylon and the Portuguese Page 173.)

Such were the actions of the Roman Catholic Church in its endeavour at religious proselytism in this country. Around 1658 the Dutch defeated the Roman Catholic Portuguese, who had tried through their rule of terror to spread their faith among the Sinhala Buddhists for over one hundred and fifty years.

When the Dutch commenced persecuting the Roman Catholics, it was the Sinhela Buddhist kings who provided the Roman Catholics with protection.

While the Dutch even supplied ships to the Sinhala Buddhist king Vimaladhammasuriya II in 1697 to bring bhikkhus from Burma for an Upasampada (higher ordination) ceremony at Getamba in Kandy, the Dutch Reform Church worked relentlessly in the Maritime Provinces to proselytize Sinhala Buddhists, by granting government jobs to those who were willing to become followers of their faith.

The efforts of the Dutch Reform Church to proselytize the Sinhala Buddhist continued for nearly one hundred and forty years until 1796.

The British who took over the Maritime Provinces from the Dutch in 1796, introduced the Anglican Church to these areas and subsequently to the rest of the country, after it was ceded to the British at Kandy on the 2nd of March 1815.

The Buddhist Monks who were always suspicious of foreign invaders, were not willing to accept British rule, and therefore to win their confidence Governor Brownrigg was compelled to introduce the Kandyan Convention which reads thus, "The Religion of Boodhoo professed by the Chiefs and inhabitants of these Provinces, is declared inviolable and its rites, Ministers, and Places of Worship are to be maintained and protected."

The text of this treaty was proclaimed as the legislative enactment of the Kandyan Provinces. English constitutional law has no application in determining rights and obligations under the treaty, as the Kandyan Convention that is international law takes precedence.

The opposition from the Christian missionaries to the Kandyan Convention and Governor Brownrigg's explanations to such objections, the freedom struggles of the Sinhala people in 1817 and 1848.

Which the British refer to as rebellions, how the Governor abrogated the Kandyan Convention and how from there onwards during their colonial rule the British continued to do extensive missionary work to convert many Sinhala Buddhist to Christians, conveniently disregarding the 5th Article of the Kandyan Convention was explained in my article "Challenges to Buddhism in Sinhela."

It also deals with the establishment of high prestige missionary schools to disrupt the Buddhist temple education system. It was from these schools that the British were able to educate a new generation of leaders who were to become more British then the British themselves.

The efforts of Venerable Migettuwatte Gunananda, Venerable Hikkaduwe Sri Sumangala, Colonel Olcott and his pupil Venerable Anagarika Dharmapala to revive Buddhism were also explained clearly in " Challenges to Buddhism in Sinhela" and needs no repetition.

The Westminster form of government introduced by the British during their colonial rule resulted in the division of the Sinhalese majority into two political parties after independence.

The formation of a government by either of these parties at subsequent elections depended on minority support, due to this division in the Sinhala majority. Such support was always obtained from the minorities, by offering them privileges that eroded the rights of the indigenous Sinhala Buddhist majority.

The Tamil minority who had lost after independence the privileged position they held during British rule, used their political bargaining power after each election to adopted a policy of getting a little now and asking for more later.

However the militant youth organizations that were created by these Tamil politicians, were not contended with the policy of their elder leaders. They therefore resorted to terrorist methods, in an effort to establish a separate state for the Tamils, by a division of the country.

The security situation in the country began to deteriorate with each passing day, as terrorist activities by discontented Tamil youth began to intensify. The state was compelled to spend large sums of money, to enlarge and modernize its security forces, for counter terrorist operations.

As a result the country began to slide towards bankruptcy. More and more NGO's were encouraged by the government to get involved in poverty alleviation work, for which the government lacked funds, due to increase expenditure on defence.

This was an ideal situation for the fundamentalist Christian evangelists to fish in trouble waters. Therefore many of them volunteered willingly to implement poverty alleviation work in this country. Their ulterior aim however was religious proselytism in the name of poverty alleviation. Let us now consider their modus operandi.

The Ceylon Pentecostal Mission to evangelize the so called unreached people, selects a remote Sinhala Buddhist village where there is no Buddhist temple or where the Buddhist temple has fallen into disrepute among the villagers, due to unbecoming behaviour of a resident Buddhist Monk.

They then commence a small cell of activity in such a village by winning over a family with a sick person through faith healing, or by helping to educate a child in that family. It is in this manner that they chose the family of R.P.Simon, living at No. 2014 Track 10 of the Padaviya scheme in Padavi Sri Tissapura, over ten years ago.

A prayer house was first commenced in this property, and when over twenty families began to frequent this prayer house, it was enlarged and developed for the purpose of declaring it open as a church building on the 30th of March 2003.

The Buddhist monks together with the majority Sinhala Buddhist population organized a massive public protest on 7th of February 2003, against the establishment of this church, with over three thousand people in attendance, despite obstacles imposed by the Police.

To be continued

Counselling Course with Buddhist Insights and Logical Framework Analysis Workshop from Damrivi Foundation

Recently a Group of reputed Academics and Professionals organized themselves as 'Damrivi Foundation' with a commitment to realizing the spiritual, social and economic aspirations of the people of Sri Lanka, using Buddhist Insights.

The Foundation is committed to setting up a professionally managed Organization with modernity and to facilitate uniting and strengthening the Buddhists by creating a well-coordinated network of Organizations and individuals having similar interests.

The need for this Organization has derived from two major considerations namely; the Conviction of its members that Buddhism provides a philosophy and a way of life for promoting welfare of mankind and all beings, the greater potential of which still remains to be explored articulated and actualized and the far from satisfactory situation of Buddhism in Sri Lanka although Buddhism is the foremost religion of the Country.

Further he stressed that Damrivi Foundation springs from the need for Buddhist Organizations capable of coping with the problems arising from modernity and the need for Buddhists to have Organizations with a Professional and modern Outlook and with transparency and accountability for public funds.

Although the Foundation is in its formative stages, it has already completed a substantial volume of work.

Two of its major projects will commence in January 2004 which will be a Certificate Course in Psychotherapy with Buddhist Insights and a residential workshop for identifying development processes and development needs and for preparation of related Project Proposals through Logical Framework Analysis.

The Foundation together with assistance from Experts in the field of Psychology has developed an 8 month study course with Buddhist Insights and will conduct professional training for counselling. Its Consultants and lecturers will include some of the most eminent professionals in their respective fields.

The Consultants of this Course will include Dr. D.V.J. Harischandra - Head of Department of Psychiatry, Faculty of Medicine, Ruhuna University, Dr. Padmal De Silva, Kings College, University of London, UK, Professor Asanga Tilakaratne, Director, Postgraduate Institute of Pali and Buddhist Studies of the University of Kelaniya, Dr. Gameela Samarasingha and Dr. Varuni Ganepola both of the University of Colombo.

The Course will include field placements and will also include meditation by professional meditation teachers. The course will be conducted both in English and Sinhala. There will be a limited number of Sponsorships available specially for Buddhist monks and nuns so that they can play a more meaningful role in today's conflict ridden society, its Chairman Prof. Asanga Tilakaratne said.

Further taking in to consideration the fact that the development funds which are available in our Country does not reach the Buddhist Organizations partly due to lack of Knowledge in Buddhist Organizations in Project formulation and preparation of Project Reports the Foundation is conducting a 4 day Residential Training Programme on identifying and formulating Projects and preparation of Project Reports through Logical Framework Analysis free of charge to the selected candidates from throughout the Country who will then be ready to go back to their villages to participate in the development process of their respective areas.

The Course will be conducted in Sinhala medium from the 30th January to 2nd February 2004 in Kandy. This will be conducted by Internationally reputed consultants in this field.

The course will be available free of charge to the right candidates who could be monks, nuns laymen or laywomen. Mr. Asoka Sirimane and Mr. Mangala Boyagoda two of its Trustees from the financial sector stated that Often the development processes end up meaningless as the expectations of the beneficiaries have not met that of their benefactors or the donors.

This workshop will help temples and other Buddhist Organizations to identify the needs and expectations of their community and cater accordingly.

All Buddhist Organizations can nominate a candidate for this course by forwarding their Curriculum Vitae on or before 15th January 2004 with two non related referees to the Damrivi Foundation, C/O No. 36, Quinlan Avenue, Mirihane, Kotte.

Other Projects of Damrivi Foundation include reconstruction of ancient Irrigation Tanks, relocation and rehabilitation of terrorist victims, developing and conducting leadership training programmes for the Youth based on Buddhist insights.

To provide a forum for the emergence of a powerful body of intellectuals, to study and express a Buddhist point of view on social, legal, human rights, environmental, and justice issues, to train tour guides with knowledge of Buddhism and history of the Country and to organize tours around the sacred and historical sites.

To provide scholarships for the education of needy children based on a foster parent scheme, to conduct Samatha and Vipassana Meditation retreats for foreign and local groups.

Foundation is a duly constituted Trust with Most Venerable Nauyane Ariyadhamma Maha Thera as its Chief Patron and other patrons include Ven. Dr. Bhikkuni Kusuma.

The Web Site of Damrivi can be accessed at 'http://www.damrivi.net' for further details of the projects. The web site also serves as a valuable dhamma dane from Damrivi to the world through which you can listen to or download sermons in English and Sinhala of a number of eminent monks and lay Buddhist teachers.

Damrivi Foundation can be reached at '[email protected]' or at No.36, Quinlan Avenue, Mirihana, Kotte.

The Tranquillising Power of Pirith

by Premasara Epasinghe

Buddhism is not only a Philosophy or a Psychology for people.

Devotional aspect of Buddhism is also important for one to gain spiritual comfort or relief. It is interesting to observe the prevalence in Buddhist lands of practice of listening to the Recital of the Dhamma for the Protection and Deliverance from Evil, as well as promoting welfare and well-being.

The selected discourses for recital are known as Paritta Suttas in Pali. In Sanskrit it is called Paritrana and in Sinhala Pirith. Principally, they all mean Protection.

The practice of reciting and listening to Paritta Suttas began very early in the history of Buddhism. They believe, these recitals produce mental well-being and inner tranquillity to those who listen to them. People believe, such chantings have a therapeutic value as well.

The vibratory sounds of Pirith are soothing to nerves. They produce peace of mind and harmony to the system. According to Dhamma, the Mind is so closely linked with the Body's Health, because, the man, is both body and mind.

Soothing balm to mind

I quote my own example. For nearly three decades, early morning, after a bath, I recite Pirith, daily, in our shrine room for at least 45 minutes. I recite, Mangala, Ratana, Karaniya, Dhajagga, Jaya Piritha, Seevali, Jinapanjaraya and Atavisi Pirita.

It is a soothing balm to my mind physically and mentally. I have so much of faith, I feel the blessings have always protected me and my family.

I firmly believe those who worship Buddha daily and recite Pirith will receive blessings for protection and will gain self confidence in their day-to-day activities in leading a peaceful life.

If you are familiar with the meaning of Paritta, tranquillising effect is more powerful. The mind get concentrated. It helps to see things as they really are.

Many of our problems are mind centered. The mind alone is able to solve them through proper understanding. When the mind is properly settled by constantly contemplating the virtues of the Buddha, Dhamma and Sangha, it can help us to overcome our sense of helplessness, fear of evil spirits and loneliness. Taking refuge in the Triple Gem, self confidence is also restored.

Parivanapoth Vahanse

The most sacred Parivanapoth Vahanse "The sacred book of Protective Chants" is divided into four sections, namely -

Bhanavara

The chanting of pirith generally takes on two formats to a Dual Recital and Group Recital. In some instances, the chanting is performed all-night long. Mostly the recitals are group performance. But, the leading members initiate the recitals.

The first Bhanavara ends with Dhajjagga Parittha. The second with Isigili Suttham. The third with the First Part of Atanatiya Sutta and the fourth with second part of Atanatiya Sutta.

Twenty Nine Suttas

There are 29 suttas in the Catubhanavara-pali. They are extracted from the five Nikayas.

Khuddaka Nikaya is in the lead with 13. They are (1) Saranagamana, (2) Dasasikkhapada, (3) Samanerapanha, (4) Dvattimsakara, (5) Mahamangala, (6) Karaniya (7) Ratana, (8) Mittanisamsa Stanzas, (9) Moraparitta, (10) Alavakasutta, (11) Kasibharadvaja sutta, (12) Vasalasutta and Parabhavasutta.

The (14) Chandaparitta, (15) Suriyaparitta, (16) Dhajjaggaparitta, (17) Mahakassapattherabojjahanga, (18) Mahamoggallanatherabojjhanga, (19) Mahacundattherabojjahanga, (20) Dhammacakkappavattanasutta, (21) Kasibharadvajasutta, are extracted from Samyutta Nikaya.

The suttas extracted from Anguttara Nikaya are (22) Paccavekkhana, (23) Dasadhammasutta, (24) Khadhaparitta, (25) Mettanisamsasutta, (26) Girimanandasutta.

There are two suttas extracted from Majjima Nikaya. They are (27) Isigilisutta and (28) Saccavibhangasutta.

(29) Atanatiya Sutta first part and second part consists of 48 and 60 stanzas. They are derived from Digha Nikaya.

If you take a count, there are 116 stanzas or Gathas from Dasadhammasutta to Dhajjagga. From Dhajjagga to Isigilisutta there are 96 stanzas.

From Isigilisutta to Atanatiya Phatamaka Bhanavara, there are 180 stanzas. Atanatiya Phatamaka Bhanavara and Atanatiya Dhutiyaka Bhanavara consists of 48 and 60 stanzas respectively. Altogether, the above suttas consists of five hundred (500) stanzas or Gathas.

The Namaskara or paying homage to Buddha, Dhamma and Sangha is found in all Buddhist ceremonies. The Saranagamana Taking the Refuges, is part and parcel of Buddhist way of life.

Major protective chants

Out of all Suttas, Mangala, Ratana and Karaniyametta Suttas are very popular. These three, together are considered as Maha Pirith - The major protective chants.

The Mangala Sutta mentions what are auspicious to anyone. It deals more about the life of a householder, and how to live a good life.

It is the popular belief, that Ratana Sutta was recited by the Buddha, when the city of Vesali of the Licchavis was afflicted with illness. Famine and non-humans.

Through Karaniyametta Suttha, happiness is wished for all beings.

The eleven profits of loving kindness are mentioned in the Mettanisamsa Sutta.

An individual who practices loving kindness sleeps well and gets up well, does not see bad dreams, is a lovable person.

Banners of the Buddha, Dhamma and Sangha are superior

The Dhajaggaparitta centres round, a clash between Gods (suras) and the Demons (Asuras). The Suras consider the Banner of the Gods are all important.

Buddha says, it is not the Gods Banner, that is superior, but the "Banners of the Triple Gem".

Usually, Pirith is chanted from a Mandapa a Tabernacle, a pavilion specially constructed for a pirith ceremony.

Arranging of a Paritta thread (Pirith Noola) and the placing of the Holy Water (Pirith pan) are done as Rituals.

The Pirith ceremony begins with Aradhana Invitation to chant Pirith, by a layman who offers a sheaf of betel to the monks. The Pirith chanting begins with Namaskara (Homage to Buddha) blessings (Etena Saccha Vajjena Patutam Ratanam Hayam), Buddha words (Anekajathi Samsaram) and Paticcasampuppada (happening by way of course).

Early history of paritta ceremonies in Sri Lanka

The chronicle Mahavamsa records, during the reign of King Upatissa I , end of 4th century, Ratana Sutta was recited, as the island was faced with drought famine and disease.

The city was gaily decorated and the monks chanted Ratana Sutta, throughout the night sprinkling "Pirith pan" along the streets.

It is recorded, rains came and various types of deadly infectious diseases that spreads quickly through large number of people, esp, bubonic plaque disappeared.

During Sena II (851-885 AD) reign it is recorded that Ratana Sutta was recited.

The first reference to the chanting of Pirith as a ceremony was mentioned during Aggabodhi IV regime, spanning from 658-674 A.D.

It is believed that Pirith ceremonies were also held during Kassapa V (913-923 AD) Era.

A great expounder of Pirith Mawittara Sri Rewata Nayaka Thera

If you analyse, there are outstanding erudite monks who became famous and popular as Expounders of Pirith in Sri Lanka.

Former Chief Incumbent of Walukaramaya Temple, Colpetty, scholar monk "Pravachanakirthisri" venerable Mawittara Sri Rewata Nayaka Thera, who compiled the Buddhist Encyclopedia "Jinavachanakoshya", was a leading "Expounder of Pirith" in the recent history of Buddhism in Sri Lanka.

Ven Rewata who was reputed for "Anusasana" too, held sway from 1930 to 1957 as a leading light. He was a great preacher of Bana.

Some of the other outstanding "Chanters of Pirith" are Venerable Monks Palatota Indajothi, Borelesgamuwa Upali, Basnagala Wimalaratana, Wattala Seelaratana, Mapalagama Buddhisiri, Puhulwelle Dhammananda, Gananinda and Kusulagana. They are some of the names that come to my mind.

Ven. Weragoda Saradha Maha Thera of Singapore Buddhist Meditation Centre

Venerable Weragoda Saradha Maha Thera, Chief Monk of Singapore Buddhist Meditation Centre, is reputed as the "Silver tongue of Malaysia and Singapore," because of his enchanting recital of Pirith.

In the practice of Buddhism in Sri Lanka, Pirith chanting has become an indispensable segment in most rituals.

May the people be blessed with the soothing power of Pirith chanting in the New Year 2004, ushering in peace, harmony and well being among all.

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