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| Saturday, 27 March 2004 |
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Sadhu Kiyanna - Ama Bhante by Nemsiri Mutukumara Every Pasalosvaka Poya day, Buddhists who observe Ata-sil respectively appreciate the rare privilege of being able to join the live program broadcast from sacred centres of worship. Electronic media transmits the program from 5.30 in the morning. Specially trained program officers like Astrika Chandrasoma conducts the proceedings with devotion and commitment. Some Upasaka and Upasika are thoroughly handicapped due to the absence of Radio sets with them. During the past few Pasalosvaka Poya days many devout Buddhists observed Ata-sil as if they were sitting in the sacred precincts of the Kelaniya Raja Maha Vihara, Mutiyangana Dagaba; Nagadipa Cetiya; at the Bodhimaluva of the Jayasiri Maha Bodhiya Anuradhapura, Mihintalava and such most hallowed centres of peoples homage sanctified by the visit of the Sakyamuni Buddha. Since our village Vihara Ata-sil program begins somewhere between 6 and 6.30 in the morning, we take the higher precepts from the live transmission. How eagerly we await with clasped hands for the announcer to switch on to the transmission centre hundreds of miles away from the Broadcasting Centre in Colombo is known only to the Upasaka and Upasika. But when the Sil program is completed we feel awfully sad the way the hamuduruvo conducted the proceedings. A series of thoughts arose in our minds. Firstly, true enough, the Buddha-putra who administered ata-sil to millions of disciplined Buddhists on this morning, think they should not pay homage to the Buddha along with the devotees? Why does the Buddha-putra ask the devotees "Sadhu Kiyanna" without himself worshipping the Great Teacher saying Sadhu? In most cases, the poya day program conducted by a Podi Hamuduruvo. He may not be a high ranking bhikkhu but does not seem to be a samanera who is appointed to the position by the Viharadhipati Mahathera. Many Upasakas and Upasikas keen to spend the Pasalovaka Poya day religiously and spiritually profitable organise themselves well in advance, with their sil-clothes, a small bag to carry a religious textbook for reading at the leisure time following the forenoon dana. They also take a notebook and a pen to write down questions and answers at Dhamma discussions - a salutary addition in the poya day programs from recent times. This category of devotees recite their request for sila in Pali language. Okasa Aham Bhante Tisaranena Saddhim Atthamgha Silan Dhamman yacami Anuggaham Kathva silam detha me bhante This request is repeated twice more as Dutiyampi and Tatiyampi. Venerable Sir, please give me Tisarana (The three Refuges Buddha-Dhamma-Sangha) and Ata-sila (the Eight Precepts) with compassion to me. Thereafter the Venerable Buddha-putra says: Yamaham Vadani Tam Vadeta - I will give you the Tisarana and Ata Sila, please recite and administer the Tisarana. At the end of the Tisarana, before giving the Ata-Sila, the Buddha-putra says Sarana gamanam Sampunnam - taking the Three Refuges is completed. Then the devout say. Ama-bhante meaning yes, Venerable Sir. Alas!, now what is happening, the Buddha-putra himself says Ama-bhante (Yes Venerable Sir), and the Upasakas and Upasikas are looking up the sky or at each others face in utter sadness.This unhealthy situation is fast becoming the order of the day. Going further at Ata-Sila or the Dasa-sila, the same situation is prevailing. Perhaps no one seems to be bothered about it. This presentation is made with the highest hope that erudite and learned bhikkhus like the Venerable Kollupitiye Mahinda Sangharakkhita Nayaka Maha Thera, Viharadhipati of the Kelaniya Raja Maha Viharaya will read this and take remedial measures to correct the situation. He will also hopefully, I feel, will invite the high ranking Bhikkhu Sangha and the Buddha Sasana Ministry to organise a program to train the Bhikkhu Sangha, at least for the near future. Another, glaring defect that need be remedied is to make available Vandana Gatha for all Buddhists to recite together whenever they live without having the drop out feeling. Today, those living in Galla are unable to join their fellow Buddhists in Kurunegala or in Ratnapura reciting the same gathas due to the absence of uniformity. Sri Lanka is the only Buddhist country where this situation is prevailing. In all Mahayana countries the position is totally different. For instance in Japan, the Japanese Mahayana chanting is the same in Tokyo, Osaka or Kyoto or in any other part of the country where any Japanese Buddhist go to the Vihara, the books and booklets are available to help those in need. So is in Korea. Any Korean Buddhist pay homage to the Sakyamuni Buddha in the same prayer throughout the country. In the Tibetan Vajrayana countries, the disciples of His Holiness the Dalai Lama are at home with the same prayers. His Holiness every year visit the Lamas in many a Datsan - Vihara in several states of India including the Southern States of Kerala, Karnataka, Tamilnadu and Andhra Pradesh every November to deliver desana to thousands of Lamas living in those areas. In other parts of the world the adherents of the Muslim faith are at home in Macca as well as in Maggona. The prayer is the same. A fine spectacle is witnessed every year on the Galle Face Green where Memons associate by the thousands for their annual prayer. So are the Roman Catholics and the Anglicans. Their prayer books give them the similar prayer either in English or in Latin. Hindus, chant the same Sanskrit Sloka by the Pusari or the Kurukkal at the Nagapushani Amman Kovil in the North and the Kathiresan Temple in Bambalapitiya with equal devotion. It is high time all those interested in getting together to look after the religious and spiritual advancement as well so that today's generation will benefit immensely by the thoughtful interest of the elders. |
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