Founder of Amarapura Nikaya Gnanavimala Maha Nayaka
Thera:
A devout defender of Buddhism
Reproduced below is an article by Justice of the Supreme Court K.D.
de Silva in 1973
There passed away 140 years ago to be precise on July 8, 1833, a
Buddhist prelate whose services to his religion were inestimable and his
contribution to national culture was outstanding. He was Mahaddama
Rajadhi Rajaguru Gnanavimala Tissa, the founder of the Amarapura Nikaya.
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Sri
Gnanavimala Tissa Mahanayaka Thera |
He was born in the year 1766 in Mahakarawa a hamlet of Velitota (Balapitiya).
He was the eldest son of Carlo de Silva Veda Arachchi and Madalena
Hamine. He had his early education under his father’s brother, Piriappu
Gainnanse of the Ambagahapitiya Temple.
Background
This temple was originally “Walauwa” which was donated by its owner
to Appu Ganinnanse, a brother of Piriappu Ganninnanse. During this
period Velitota Kosgoda area was studded with Walauwas belonging mostly
to Mudaliyars of the Mahabadde which was the chief source of revenue.
Some of these Mudaliyars were stationed at distant places like Colombo,
Negombo, Dadalle and Matara in connection with their official duties in
the Mahabadde service.
The absentee owners sometimes donated their vacant Walauwas to
Ganinnanses to be used for religious and educational purposes. In Sri
Lanka, particularly in the maritime provinces, Buddhism reached its
nadir in the 17th and 18th Centuries, the decline having really
commenced in the latter half of the 16th Century. Dharmapala the last
Sinhala King who held sway over the coastal belt renounced his ancestral
faith and bequeathed his kingdom by his last will to the King of
Portugal in the year 1597. It was by deceitful means that the Portuguese
obtained this donation. The unfortunate monarch lived in Colombo to
protect himself against the onslaughts of his uncle Mayadunna and his
son Rajasingha I.
The Portuguese in their zeal to convert heathers to their religion
perpetrated excesses and cruelties without limits on the helpless
Sinhala Buddhists. Their ancient temples were razed to the ground and
the practice of their ancestral religion was made an offence and
punished with utmost severity. Under such repression the Buddhists were
cowed down and left helpless.
But this sombre picture was relieved by some bright spots where the
people fiercely resisted this religious persecution and continued to
practise their ancestral faith, though not too openly. Such places were
Matara, Dadalla, Velitota and Kosgoda. Under the Dutch the position of
the Buddhists improved considerably, till, among other disabilities the
rank of Mudaliyars was not conferred on a person unless he was baptised.
That deprivation prevailed even during the early British period.
During the last two decades of the 18th Century the Chief Sangha
Nayaka was the Venerable Bowala Dhammananda of Matara. He was a pious
and erudite monk. His influence over the people of the Matara District
was unrivalled. It was the power of this liberal minded monk that the
Governor, Maitland, sought to break by devious methods-his attempts
signally failed.
A loyal adherent
Bowala Nayaka Thera was a loyal adherent of the Ven. Veliwita
Saranankara Sangharaja of Kandy. He was also a supporter of the
Sinhalese King. He paid annual visits to Kandy to pay his obeisance to
the Sangharaja. When he was returning to Matara after one such visit he
went to the Ambagahapitiya temple to obtain rest and shelter for the
night. Piriappu Ganinnanse who was a stranger to the Nayaka Thera
entertained him with great respect and hospitality.
At this time the Nayaka Thera was suffering from a persistent and
painful skin disease. Piriappu Ganinnanse, who was a proficient skin
specialist, on noticing the condition of the Nayaka Thera offered to
cure the ailment within two weeks. The Nayaka Thera accepted the offer
with alacrity and commenced to take the treatment.
Within a matter of a few days the painful disease disappeared. The
Nayaka Thera was greatly thrilled by the cure and offered to render any
assistance to the benefactor required. The Ganinnanse informed the
Nayaka Thera that if he was prepared to take his nephew, who was later
to become the illustrious Gnanawimala, to Malwatte and got him admitted
to the Sangha there, he would be very happy.
Bowala Nayaka Thera readily agreed to comply with his wish. On his
next visit to Kandy the Nayaka Thera took the boy there and entrusted
him to the Sangharaja for a number of years. Later the Sangharaja
admitted the boy as his pupil and being impressed by his great
intelligence gave him the significant name of Gnanawimala.
The new Samanera continued to receive his education at the Malwatte
Temple. The Sangharaja was greatly pleased with his progress and caused
several Ola books to be written for his studies. Those books which state
that they were caused to be written by the Sangharaja for the use of the
young Samanera are still available in the Ambagahapitiya Temple Library.
When Gnanawimala reached his 20th year and asked for Upasampada, the
higher ordination, his tutor, the Sangharaja had passed away and the
authorities then in power at Malwatte turned down his request on the
plea that the then King Rajadhi Rajasinghe had made an order restricting
the right of obtaining higher ordination to the members of a particular
caste. However, they expressed their willingness to grant him a
truncated form of ordination.
Malwatte Hamuduruwo
This offer he firmly rejected and returned to Ambagahapitiya Temple.
There he gathered a number of Samanera pupils to whom he imparted
religious instruction. He became very popular there and came to be known
as “Malwatte Hamuduruwo”. All the prominent people in the district
gathered around him and treated him with veneration.
These dayakas included two powerful Madaliyars, namely, the Sahabandu
brothers. Gnanawimala Samanera impressed on his dayakas that without the
presence of monks who had obtained the higher ordination their religious
activities could not be fully realised. Therefore he communicated to
them his desire to proceed to Siam with a number of his pupils for the
purpose of obtaining higher ordination.
The two Sahabandu Mudaliyars and the other prominent dayakayas
undertook to bear the expenses of the mission and make the necessary
arrangements for the journey.
At this stage, when all the necessary arrangements were almost
complete, a message was received by Gnanawimala Samanera from the
Malwatte authorities informing him of their willingness to confer on him
the full higher ordination according to tradition. This he was not
prepared to accept.
The journey
In the year 1798 Gnanawimala with five other Samaneras and three
laymen left Galle in a Dutch sailing ship to proceed to Siam via the
South Indian Port of Nagapatnam. To go to Siam they had first to
disembark at Hansawathy (Pegu) in Burma. At Nagapatam the ship’s
officers took in all the provisions and water sufficient to last the
journey up to Hansawathy.
The ship then set sail and after a number of days it suddenly
stopped. The vessel was calm and would not move for want of winds. It
remained so for over ten days. The provisions and the water were running
out. The sailors were alarmed because a such a situation they had never
experienced before.
When there was no improvement in the situation the ship’s officers
and the men who were baffled by this strange experience began to gossip
among themselves that the cause of their misfortune was due to the
presence of the heathen priests. Gnanawimala who had a knowledge of the
Dutch language understood what was being discussed. He then approached
the Captain and told him that it was not due to his and his companions
presence but that the ship was not moving. He who had a profound
knowledge of astrology studied the position of the stars in the
firmament.
He, however, predicted that a few days later, at a particular hour, a
favourable wind would develop from the South which would enable them to
continue the voyage. He further told him that he was at liberty to deal
with them in anyway he wished if the prediction did not come to pass.
At the same time Gnanawimala Samanera fortified his prediction by
reciting the following ‘Seth kavi invoking the Blessings of God
Kataragama.
The fateful day dawned. Minutes were ticking away bringing nearer and
nearer the hour of destine. Everyone on board had their eyes glued to
the South realising that if the monk’s prediction proved to be correct
the safety of the ship was assured. At the crucial hour a gentle breeze
wafted from the South developing into a strong wind. The sails bellowed,
the ship began to move slowly but steadily in the direction of its
destination, Hansawathy.
Everyone was delirious with joy. Thereafter the monk received high
acclaim from all the officers and men. The Captain inquired of him in
detail the purpose of his visit to Siam. When he was told that he was
going there in order to obtain the high ordination for himself and his
pupils, the Captain informed the monk that at that time Buddhism was a
more flourishing condition in Amarapura than Siam. He also assured the
monk that through the Dutch Consul at Hansawathy he would be able to
make all necessary arrangements to reach the Burmese capital.
The monk agreed to the suggestion of the Captain and the latter,
through the Consul, obtained the necessary introductions to the
religious and administrative authorities in Amarapura.
The mission reached Amarapura and was received by the Emperor who
gave the necessary instructions to the Venerable Gnanathiwansa, the
Sangharaja, he grant the wishes of Gnanawimala Samanera. The members of
the mission studied under the Sangharaja for two years. The Samaneras
were ordained in the year 1801 with all pomp and ceremony. Gnanawimala
Samanera was taken to the Emperor’s Palace in the Royal Palanquin. The
other Samaneras followed him in ordinary palanquins.
The Emperor and Empress presented a beautiful silken brocade robe to
Gnanawimala Samanera which is still preserved in Ambagahapitiya. The
same night the six Samaneras were conferred the higher ordination by the
Sangharaja in “Suvani Guha” Seemawa. The members of the mission, except
the Ven. Dhammadare, returned to Sri Lanka in the year 1802 with three
Burmese monks and founded the Amarapura Nikaya the same year. The Ven.
Dhammadara who stayed behind in Burma with the permission of his teacher
was later crowned as the King of Assam.
Conferred title
Ven. Gnanawimala Thera visited Amarapura again in the year 1807 in
the company of his pupil Ratnapala Samanera and went through a further
course of studies under the Sangharaja for two years. On that occasion
he was conferred the title Mahadhamma Rajadi Rajaguru by the Emperor.
Ratnapala disrobed himself in Burma and became a great industrialist
in Calcutta. He died a millionaire in the year 1856. He also
collaborated with Jam Princep in deciphering the Asoka inscriptions.
Ven. Rajaguru Thera and his pupils worked with the greatest zeal in
propagating the religion in all parts of the country. It is noteworthy
that all the older Buddhist temples in Colombo were set up by his
pupillary successors.
But for his efforts the majority of the Sinhalese would not have been
Buddhists today.
Reprinted from the booklet published by Mrs K.D. de Silva |