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| Wednesday, 18 August 2004 |
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Bellanwila Sri Somaratana Nayake Thera remembered : The architectural pioneer of the modern Bellanwila temple by Sisira Wijesinghe
As the popular saying goes, "if worshipped once at Kelaniya all demerits would disappear," every time you tread on the Bellanwila Vihara sacred premises, memories of the late Bellanwila Sri Somaratana Nayake Thera, the architectural pioneer of the modern Bellanwila temple complex tend to recur among devotees who know about the history of this place. There did not exist a socially recognized hamlet as Bellanwila, nor was there a Bellanwila temple of this magnitude, though its history runs to the times of King Devanam Piyatissa. This great personage, born in 1905, entered into priesthood in 1920 and ordained in 1927 shifted to Bellanwila temple to take reins of the temple in 1946 from the nearby Attidiya temple. Endowed with enormous spirits of courage and determination amidst hordes of hardships and constraints in his times, nobody would have ever dreamt at that stage that this new entrant, Ven. Somaratana Thera would be remembered as an epoch making incumbent of this temple after so many years. To such an extent, his incumbency during the second half of the last century remained distinctively visible. Late Ven. Bellanwila Sri Somaratana Nayake Thera, born to a well-known and ancient lineage, the Omattage family of the area saw himself how the community life in poverty-stricken Bellanwila and its immediate environs struggled to keep their heads above water since it was the times of the farmers, chena cultivators and cattle breeders. Increasingly sensitive to their modes of life and related challenges, this late Nayake Thera had an extraordinary habit of joining peasants either in their paddy fields or chena cultivations as an active observer from the outside. Ven. Somaratana Thera raising his own umbrella in the hot sun sat on a stool taken with him beside the bank (Niyara) and eagerly watched how farmers at work are engaged in ploughing, sowing their paddy-fields or cultivating. No doubt, that practice was both a hobby and a service he cherished very much as he was so dear to the heart of the common-folk. His distinctive style of satire to amuse working farmers or subordinates inside the temple premises was of high standards, mixed with a blend of plainness and joviality. Our outspoken Nayake Thera, by all standards, led a very simple life and was used to meet with all segments of the folk as well as whatever the problems that emerged in lighter vein, sometimes, even going to the extent of adding a blend of laughter at the end. His love and affinity with the common-folk came to the fore once back in early 1960s when he was appointed the patron of the Farmers' Federation of the then Kotte-Mount Lavinia Village Council. In effect, he was an ardent supporter of the rights of the oppressed. His result-oriented healing treatments to the sick who came in their thousands to the temple in want of his herbal and oily medication therapy, made a niche for himself among millions as physician cum monk. One of his most popular oil decoctions, Neeladiya Thailaya which served as a panacea oil for all head related ailments brought fame to him, cure to thousands of patients but he earned nothing out of that for himself. He was of the firm view that medication should not be a selling product. Our Nayake Thera was in the habit of collecting medicinal herbs from wherever he went, be it for a ceremony or elsewhere and brought them to the temple in his own vehicle. In one way, our Thera was a miraculous character par excellence, because his role as time advanced, gradually transformed to be that of a village healer and a man of unbeatable strength. To trace my own experiences, my own mother and the great aunt were regular users of our Nayake Thera produced native oils for all types of ailments because they were certain that those decoctions were meticulously organised and finally prepared in his own presence at the rear side of the temple kitchen. It was our monk's own hands that decided every portion of medicinal herbs that went into the boiling pots in the backyard. Interestingly enough, our Thera would not be complacent until his medicinal recipe was well done with the help of his assistants. Such were the characteristics of our Nayaka Thera whose untiring efforts also saw the birth of the renowned Bellanwila Esala pageant, an annual event now recognized as a festival of national importance. Our Nayake Thera, the archetype of Buddhist priesthood was a Guru to many monks of the times as a voracious orator cum proponent of the message of Dhamma. His forthrightness and magnificence scared politicians who selected the wrong paths of governance for their own petty political advantages and power hunger. My recollections go back in years when a former Government wanted to introduce a certain Bill across the country. Our Thera, working closely with giant contemporaries like Ven. Malewana Gnanissara Thera, Ven. Matara Wimalatissa Thera, Ven. Dr. Kotagama Vachissara Thera and the such like got together and staged a vehement protest to the Bill at an open meeting at Attidiya Thorana grounds. The same night, the proposed Bill was dropped indefinitely by that Government. In view of the monks' opposition, one of the ministerial stalwarts rushed to Ven Somaratana Thera late at night and apologized to him on behalf of that Government for its attempted introduction of that Bill. Ven. Somaratana Nayake Thera, admired much for his straightforwardness possessed remarkable talents for planning construction works on his own. Sky-high and architecturally unique Bellanwila Image House (Shrine), Devale precincts, spacious Dharma Sala, Monks' Residence (Legumge), Relics Chamber, etc, are a few monuments that stand witness to our Nayake Thera's far-sighted vision and artistic ability. Even some modern engineers have expressed surprise at the way some of those buildings had been constructed by our Thera without consulting anyone of them for professional expertise. His untiring efforts, no doubt made the Bellanwila internationally known and much-venerated as one of the holiest sacred places in our country. It is happy to note here that his talented followers, like Ven. Bellanwila Dhammaratana Nayake Thera, Chief Incumbent, Bellanwila Raja Maha Vihara and Head, Buddhist Library in Singapore and Ven. Prof. Bellanwila Wimalaratana Thera, Viharadhikari are equally dedicated to carry on with the point our late Thera has lift behind. Commemorative ceremonies to mark his 20th death anniversary, who was also the former Chief Sangha Nayake of the Ratmalana Chapter of Kotte Sri Kalyani Samagri Dharma Maha Sangha Sabha will get under way on Wednesday (18) at the bellanwila Raja Maha Vihara premises. Release of the new edition of the book 'Ayithihasika Bellanwila (Historic Bellanwila) and a compendium of selected articles on Bellanwila temple, Bellanwila Raja Maha Vehera Wagatuga plus the release of a new Compact Disc and a cassette containing songs written on Bellanwila Vihara, donation of scholarships and computers to students and temples, are among a few highlights during this inaugural ceremony on Wednesday to be chaired by Ven. Bellana Sri Gnanawimala Thera, Maha Nayake of Kotte Sri Kalyani Samagri Dharma Maha Sangha Sabha. Prime Minister Mahinda Rajapakse and Member of Parliament Karu Jayasuriya, are expected to grace the occasion as special invitees. Prof. J. B. Dissanayake has been tipped to deliver the commemorative lecture on this venerated personage who had rendered a yeoman service to both Sasana and the community alike during his life spanning over seventy years until he passed away in 1984. The commemorative Dhamma sermons at the Vihara premises during August 19, 20 and 21 at 7.00 p.m. are to be delivered by Ven. Bandarawela Amithananda Thera, Ven. Beragama Amitha Thera and Ven. Padalangala Dhammadeva Thera respectively after three separate Gilanpasa Puja processions from Attidiya, Bellanwila and Divulpitiya areas reached the temple. On Sunday (15) alms to over 150 members of Maha Sangha were offered at the temple premises to mark the event. May our prelate attain supreme bliss of Nibbana! *********************** Buddhist mirror by A.G.S.Kariyawasam 'Property of humans is their children'- the Buddha (Putta vatthu manussanam)
Once a deity visited the Buddha at Jetavana and questioned him as to what constitutes the real property for humans in general. In other words, he wanted to know what is the thing that people in general regard on their true property, prime wealth: kimsu vatthu manussanam? (Samyutta, I, P37, PTS). In answering this question the Buddha said that it is their children that people regard as their true wealth at the basic level: (putta vatthu manussaanam). The close relationship that exists between man and his progeny as implied by the Buddha here is a condition created by mother Nature herself as her strategy for the perpetuation of the human species and accordingly, it is a biological mechanism innate to man. In this sense one's offspring is an extension of oneself into the future. This biological connection, which is a blood-relationship constituting an inalienable relationship from father to son, continues ad infinitum in an unbroken relationship in the human species. This terminates only with one party realizing the ultimate freedom of Nirvana when further life-death continuity ceases. Therefore, in the mundane sphere, this blood relationship is a significant condition based on which humans have built up many social relationships in their day-to-day lives. Accordingly, when a man marries a woman and begets children these latter become the property of their parents of whom they are an extension. It is this unbroken continuity of one's progeny that is expressed by the term genealogy or the commonplace term generation in human existence. When considered against this background a person's children become his or her 'property' not only in the biological sense but in the sociological sense as well because a particular genealogy identifies itself as belonging to that group personal to themselves. Hence an elder in such a group considering the progeny as his or her "property" becomes justified in that sense. Once this "property concept" becomes established it follows that the progenitor of this progeny becomes bound with certain duties and obligations towards his or her future issues. It is this personal responsibility for one's progeny that provides the civilizing agency in this geneological continuity. Thus the parents at all times, barring rare exceptional cases, wish to do their best for the welfare of their children, which fact necessitates bringing them up with care, educating them and doing whatever else is necessary in making them useful citizens of the country. Performing this duty towards their children is a natural duty of the parents and when it is successfully discharged such a parent can satisfy himself or herself that he or she has performed her duty by society. Thus the personal responsibility of family lie makes this world move forward in some organized manner. In this manner, as an integral element in human civilization, this communal responsibility for one's children's welfare gradually acquired extended horizons both in the orient and the occident. And quite significantly, this development invariably has had a major civilizing effect on man's forward march down the ages. The sense of achievement a parent earns by fulfilling one's bounden duties in such a manner is a worthy reward without which man can hardly justify his existence on this earth unless one can boast of sufficient achievements in other fields. A parent who neglects or illtreats his or her own children has to be treated as an anti-social and anti-religious individual, who fails in his duty by his religion as well as by society, both at individual and communal levels. The value of the family in such a set-up cannot be overemphasized because it is the ultimate natural as well as fundamental group unit of society and is therefore entitled to protection by the society at large as well as by the State. At the basic level the family unit has to function properly for the rest to follow correctly along the prescribed path. Thus in the ultimate sense, it is the unsullied unity of man and woman as the family unit that prepares the groundwork for the successful progress of society. Once this requirement is fulfilled the parental duo are in the correct position to make their valuable contribution to society by bringing up their children as worthy human beings useful to themselves as well as to society. This is what is expected from parents for whom children become their priceless property along with this onerous responsibility. Successful performance of this obligation becomes a noble sense of achievement any parent can have in this world. It is in this pregnant sense that the Buddha has made the statement putta vatthu manussanam. It is the bounden duty of parents that they should neither ill-treat nor neglect their children. When prince Rahula, the Buddhas only lay-time son was ordained by the Buddha without prior permission from the child's grandfather king Suddhodana, who was the former's guardian the latter gave vent to his feelings which words clearly illustrate the strong bond that the parents have towards their offspring. Said he to the Buddha, "When you renounced the world it was no small pain to me: So was when Nanda did so: and now specially so in the case of Rahula: the love of a son cuts through the skin, having cut through the skin it cuts through the hide, the flesh, the sinew, the bone, the marrow:" (Tr. E. J. Thomas, The Life of the Buddha, p. 102). This love for one's offspring, as a biological urge leading to emotional, sentimental and social dimensions, as one of the strongest of bonds in this world, is also expressed in Buddhist literature by the simile of the female cuckoo (kikee). Which lies on her eggs with her legs towards the sky with the intention of kicking off the sky if it were to fall on her eggs. This simile is cited to convey the degree of care people should observe in safeguarding the precepts they have promised to observe. When the Buddha laid down the rule that no child should be admitted into the order without the prior consent of the parents on the request of king Suddhodana, it is the same theme that becomes highlighted. Hence there is no wonder that for humans children remain their main property as a general rule promulgated by Mother Nature herself! This property-right can at times become mishandled in the hands of bad parents who are liable to commit the grave error of "taking possession" of their children as a personal property with which they can have their own way by controlling and utilizing them thereby violating all norms of correct parenthood. This ownership right should not be one of rigid possessiveness permitting the parents to have their own way in handling their children. This can happen in two ways. First, if the parents were to overdo their love for children by over-fondling them such children will get spoilt in the sense that they would be far removed from the harsh realities of life and hence unable to face life's adverse situations correctly. On the other hand a parent can also spoil a child by harsh treatment. Either way it would result in a mal-adjusted personality somewhat bewildered in the battlefield of life. These facts would show that child-rearing is a highly complex responsibility which need be carefully navigated by the dutiful parent as a mandatory requirement of social living. This is well-explained in the off-quoted Sigala Sutta wherein the parental duties towards the children are summarily enumerated, as restraining them from evil, encouraging them to do good, training them for a profession as a means of livelihood, arranging suitable marriages and handing over the family property when the time comes for it. These human relationships as taught in Buddhism really follow the natural way in which humans generally behave. However, with the advance of materialistic sciences and modern technology such values gradually become relegated to the background along with the corresponding dehumanization process that follows these new trends. As a result man is learning to live only with the head sans his heart. |
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