Buddhist Spectrum

Custodians of the Dalada Maligawa

H A W Hewawasam

There is a team of Maligawa custodians for the protection of the Sacred Tooth Relic. The two Mahanayake theras of Malwatta and Asgiri Chapters are among them. On the advice of the Mahanayake Theras they have to work. The documentary of ‘Dalada Siritha’ gives a comprehensive description of the manner and the responsibility involved in the Mahanayaka Theras and other officials concerned. It was Mahanayaka Theras who advise on the procedure of ‘thewawa’ and other daily tasks. Diyawadana Nilame is the chief lay guardian of the Maligawa or the chief administrator who controls the administrative work of the Maligawa.

Temple of Sacred Tooth Relic

King of Udarata dedicatedly followed the instructions and advices of the Nayake Theras. Among those kings – Kirthi Sri Rajasingha stands unique. He had shown a great devotion when making offerings. Since then the custodianship of the Sacred Relic was placed with the Mahanayake Theras of Kandy. This was continued even after the control of Ceylon – under the British rule.

There are various sources from which important historical information of the Maligawa could be obtained, besides Dalada Siritha and Datu Wanshaya. There are a cluster of temples. They are closely associated with the activities of the Maligawa. Information regarding the cultural traditions, official practices, service officials – and their work designation, and types of royal attire – could be well studied from the information gathered from these satellite temples.

One who ascends to the kingship, had to have the guardianship of the Sacred Tooth Relic that used to be the official insignia. Otherwise people would not have confidence in the kingship. The British, who later conquered our land knew this very well. They took every care to have the guardianship of the Tooth Relic and finally handed over to the Mahanayake Theras of Malwatta and Asgiriya.

The Dalada Maligawa is unique in the context of its administration. There is no other place of worship other than the Maligawa which has a special team of officials for the maintenance of the activities of the Maligawa. There are 17 officials, such as 1. Maha Nayake Theras, Diyawadana Nilame, Karia Korale, Wattarurala, Gopa-rala, Kalhiya rala, Palle-male rala, Arachchci rala, Mulutenge rala, Alathi Esthra, Nakathi, Kavikaraya, Panikki, Kavikarayo, Pandam, Murakaraya.

Each had an assigned task which had to be done at auspicious time.

Everyday their offerings are to be made. They are to be accompanied with the sounds of five instruments known as Pancha Thurya Nadaya. Ringing of bells too followed.

‘Thewawa’ is the most predominant activity in the agenda of the Maligawa. The Nayake Theras of the Malwatta and Asgiriya Chapters conduct the ‘thewawe’ an annual alternative basis.

The untensils used for ‘thewawa’ are either gold or silver. Services are held in the upper and the lower chambers of the Maligawa.

Kavikara Maduwa is held on Mondays. This is a devotional singing – evoking the blessings of the Sacred Tooth Relic.

Diyawadana Nilame – the chief administrator has to schedule many other functions. Among them the most important one is the fixing the date for the annual pageant or the Esala Perahera.

Exposition of the Tooth Relic and having special exposition for foreign dignitaries also have to decide by the DN, on the advice of the Mahanayake Theras. Receiving the State head, when coming to the Maligawa, and other foreign distinguished guests, too have become a part of the duties of the Diyawadana Nilame. A few years back, over some unpleasant incidents, the Government took special measures for the protection of the Maligawa.

Dalada Maligawa was brought under a special security zone and the road by the Maligawa was closed for traffic.

Buddhism in pre-independence Sri Lanka

Rupa Banduwardana

Sakyamuni Siddhartha Gautma the Buddha gave the world the universal truth. This sublime message He proclaimed in Jambudweepa was brought to Sri Lanka making it Dharmmadweepa in 247 BC by Thera Mahinda, shaping the destiny and future of the people and the country creating a golden era in the annals of Sasanik history.

The island is also said to be sanctified by the Buddha himself three centuries before his advent.

The Lankan soil has been blessed by the Buddha, is very clearly supported by historical as well as archaeological evidence.

Each visit of the great Master occupies a unique place in history as one that brought about peace and harmony among the inhabitants. Still later 236 years after the Parinibbana, the introduction of Buddhism by Thera Mahinda with its vast array of benefits one could call it, the greatest civilizing force in the history of the island.

Early history

To begin with, Buddhism flourished with great splendour. The active pursuit of Dhamma by the royalty helped Buddhism to make great headway. The kings became benefactors of Buddhism. They donated land, erected religious buildings, vehera, viharas and died their best for Buddhism. But unstable political conditions due to warfare between two leading clans, civil wars, invasions by South Indian kingdoms, Chola, Pandya, Pallava etc, made Buddhism suffer at various times.

The most outstanding was king Duttagamini of the Anuradhapura period, who unified Sri Lanka and made the greatest contribution to Buddhism.

In 1017 with the Chola conquest when Polonnaruwa was made the capital, the Chola rulers certainly did not support Buddhism as Buddhist kings had done in the past. It was influenced by developments in Hinduism as the Chola rulers were Hindus. During this period it was Parakramabahu (whom some have ranked with Dutugamunu), Vijayabahu and Nissankamalla were the only 3 kings, who could restore Buddhism to its former position. In 1213 AD with Magha invasion and consequent drift to the South West, Buddhism deprived of royal patronage, received a set back as never before.

History records that “At no time in the early history of the island political conditions so bad as they were during the drift to the South West.” Hence Buddhism suffered immensely. In the course of this drift, capitals of the kingdoms were changed till Kotte was made the capital in 1415 AD. A century later came the 4 Portuguese and with their arrival, began a new epoch in the history of Buddhism.

Western rule

Now for the first time in the history of the island it is a struggle by the people, to drive away the foreigners from the West, who not only settled permanently in the island but also, gradually established their superiority completely alien, in race, language, religion and culture.

The first Western power to set in was the Portuguese, with the drifting of their vessel in 1505. Next came the Dutch who stepped into their shoes in 1658 expelling them completely. Being aliens totally, it was no surprise, that they confiscated the lands, persecuted Buddhism by destroying Viharas, robbing their wealth, being cruel to Monks thus ruthlessly crushing all opposition.

The British in 1796 captured the maritime provinces. Their main interests were spices and Christians. All three powers were after trade and commerce. The British in addition were more keen in naval supremacy. Deterioration of discipline and the philosophy amidst the wars with the Portuguese and the Dutch during the period of eight kings, lasting 153 years, was the main cause for the political instability which directly affected the position of Buddhism.

This was remedied and saved by Welivita Saranankara Sangharaja Thera to whom the credit goes for the revival effected and the preservation of Buddha, Dhamma and the Sangha. Events in Kandy was the best example for the state of Buddhism during the British regime. 1818 is a red letter day in the history of Buddhism in then Ceylon. The royalty that supported was no more.

The people were alienated from their religion and culture. The dark age of Buddhism still continued. To this dormant society with hardly any respect for the Blessed One by the Imperialists emerged, Anagarika Dharmapala, with his clarion call ‘Awake Sinhala people, save Buddhagaya’. By this time, following and imitating the West was the order of the day. Dharmapala knew that it was Buddhism that shaped the life of the people and the destiny of the country for the last so many years.

He ruthlessly attacked the Western habits. In addition, there were patriots like Walisinghe Harischandra, John de Silva, well-known novelist Piyadasa Sirisena, Tibetan Monk S Mahinda Thera whose writings, inspired and stirred nationalism among the people. Consequently Buddhism began to gain ground so much so that it was gaining popularity in many countries of the West too. The publication of Sir Edwin Arnold’s ‘Light of Asia’ in 1879 was another landmark among these events.

New trend and the timely union

A novel feature of this period was the pride of national heritage which had a deep and far reaching influence on the events of the day. They were reminiscing their glorious past which gave rise to a series of debates among the learned and the educated. These debates were centered on the injustice of the colonial rulers on Buddhism. Imperial Christian missionaries, through their sermons and printed matter had aroused antagonism among the Buddhist public.

It is well on record that at the Panadura debate Ven Mohottiwatte Gunananda Thera refuted the missionaries and defended Buddhism before an audience of ten thousand. The event re-awakened the interests of the Buddhist public regarding the rich potential of their own tradition. The media of the day contributed a great deal towards the Buddhist revival. A report of the Panadura debate reached the hands of Colonel Henry Steel Olcott, in America, who developed a keen interest and enthusiasm in Buddhist philosophy as a true religion, arrived in May 1880 along with Madam Blavetsky as a timely saviour of Buddhism.

The establishment of the Buddhist Theosophical Society opened a new chapter in Buddhist education as well as the struggle for Independence. He succeeded in persuading the Government to acknowledge the rights of the Buddhists. He started the campaign for Buddhist schools.

The Buddhist Sunday School system also owes its origin to him. Together with Hikkaduwe Sumangala Thera and Anagarika Dharmapala (mentioned earlier) they became a massive force in the Reform Movement creating a new generation of leaders, providing leadership to the Revivalist Movement.

This was the most significant timely union needed at the time to the cause of Buddhism. They linked Buddhism with nationalism, worked and fought hard to regain the lost Buddhistic identity of the island.

Buddhist organization

Yet another important aspect of the combined Buddhist freedom struggle was the Temperance Movement which had emerged during this time. It was a protest against the Imperial and missionary values.

Another alarming event was the riots of 1915 – a Buddhist-Muslim confrontation which led to the jailing of the Buddhist leaders of the day. Among them were FR and DS Senanayake, Sir D B Jayatilleka, D R Wijewardena and Arthur V Dias. Immediately after their release, they resumed their fight with greater enthusiasm. Consequently several Buddhist organizations emerged.

These in addition to the earlier BTS and Mahabodhi were Colombo YMBA, ACBC and the Ceylon National Congress. Their main aim was to rebuild Lanka on Buddhist national values and revive the Buddhist tradition undoing the menace caused by Imperialism.

Concept of friendship in Buddhism

Dr Ven Naimbala Dhammadassi Thera

Man is considered a social being who seeks happiness and contentment through mutual assistance and help at each and every moment, of his life. Friendship can be considered a bond that invites two or more persons, and it implies intimacy and mutual benevolence independently of sexual or family relations. In a materialistic society such as ours where individuals with different aspirations strive to achieve their goals, friendship serves as a catalyst when frustration comes into prominence.

Certain references to friendship can be seen in Ciero’s De Amictia, Homer’s Iliad and Euripides Fragments. A fragment of Euripides says: “A friend united in spirit is better than ten thousand relations, if he were unrelated by blood’.

It is stated in the Hitopadesha, the famous Sanskrit text that ‘no other person is meritorious and fortunate than that of the one who receives an opportunity to talk, associate and discuss with an intimate friend (Yasaya mitrena sambhasho-yasya mitrena sansthitih-yasya mitrena samlapas-tato nastiha punyavan).

Confucius, the most renowned Chinese philosopher, too, has exalted friendship in his Analects: ‘How pleasant it is to have friends come to visit you from distance’. Furthermore, a reference is made to six kinds of friendship, three of which being harmful, and the other three being beneficial.

Accordingly, the friendship with those who flatter, those who are meek, and those who uncompromised with principles are treated as harmful.

The friendship with those who are upright, truthful, and well-informed is considered beneficial. Plato, the great Greek philosopher, too, has exalted friendship in his dialogues such as the Lysis, the Symposium, and the Phaedrus. Aristotle who stated that ‘If people are friends, they have no need for justice’, too, has classified friends into three categories in accordance with three motivational factors.

* The friendship of pleasure (friendship derived from the association of those we call friends).

* The friendship of utility (friendship based on a temporary alliance and profit).

* The friendship of goodness (friendship based on the motive of virtues, lofty ideals, and mutual respect).

Regarding the Indian thought, it is obvious that the concept of friendship had its roots in the Rig Veda itself. The terms such as Mitra, Sakha (lit: one who eats together), and Suhrd (lit: good or kind-hearted) can be taken as the classic examples. The term Mitra is used to denote the god of intimate friendship, closely linked with Varuna. Both Varuna and Mitra are considered the guardians of moral law. Hence, friendship appears to have direct reference to ethics and natural law.

It is stated in the Rig Veda that Mitra, who is the friend par excellence, speaks to people and stirs’ them to labour (mitro Janan Yatayati Bruvano - Rg. 3.59.2).

The term Mitra also has a direct reference to the Zoroastrian concept of Mithu who is considered the guardian deity of faithfulness, benevolence, intimacy and altruism etc.

Regarding the misfortune that brings to a person due to a loss of a friend endowed with learning and scholarship is stated in the hymn which speaks of the goddess Vac or sacred word as follows: ‘A man who abandons a learned friend no longer receives share in speech. What he does hear he hears in vain, for he does not know the path of good action’ (Rig. X. 71).

Buddhism, being a unique religion that spreads its tentacles to reveal man’s revival engulfed in enmity, anger, hypocrisy and so forth, which elements would erode into a long lasting friendship, inspires us on a harmonious life. Broadly speaking, friendship languish influence after personal gain or benefit in which case it becomes con-sided.

However, the Western scholarship has often held the erroneous view that early Buddhism is originally a movement of renunciants, and the worldly matters related to lay life have not been properly addressed.

A careful study of the early discourses, however, would reveal that the laity have never been disregarded or relegated. It is obvious that a wide variety of teachings are focused on issues related to both the mundane and the spiritual life of the laity.

Among such teachings friendship is not only extolled as one of the major factors conducive to happiness and well-being of the laity but also an essential driving force promoting the spirit of morality and spirituality (Cattaro me Vyaghapajja dhamma dittha dhamma hitaya dittha dhamma sukhaya sanvattanti. Katamani cattari? Utthana sampada,arakkha sampada, kalyana mittata, samajivikata).

The friend is defined by the Buddha in the renowned discourse called the Sigalovada-sutta of the Digha-nikaya as follows:

‘As a real friend, a warm-hearted companion, one ought to count him who is helpful, is the same in prosperity and in adversity, tells and what we ought to know, and has pity on us, is sympathetic’.

The perfectly good friend is termed in Buddhism as ‘Suhada’( good- hearted), Kalyana- mitta (the virtuous friend, and the noble friendship as Kalyana-mittata). The Buddha is known as the Kalyana-mitta par excellence.

At the end of the advices given in the Sigalovada sutta regarding friends, the Lord Buddha requests the householder Sigala to associate with the Kalyana- mitta with affection just as a mother would associate her only child (mata puttamva orasam).

The prime importance given in Buddhism towards friendship is obvious from the statement made by the Buddha when the Thera Ananda uttered that ‘Lord, to my mind, the half of the holy spiritual life is based on friendship’.

Correcting his view the Buddha then twice said that: ‘Do not say so Ananda, Do not say so Ananda, and concluded that the entire holy life, indeed, O Ananda, is based on the noble companionship, noble association of a monk’. Then the Buddha proceeded to explain the benefits of friendship, most probably not found in any other religio-philosophical tradition.

“By making a good friend, man can become free from ageing, while he is destined to gain ageing. He can be free from illness while remaining in the same body. He can free from death, while his death is inescapable. Ananda, ponder on this, and you will understand that to have good friend is the totality of the way (Mamamhi Ananda, kalyanamittam agamma, jati dhamma satta jatiya parimuccati, jara dhamma satta jaraya parimuccati, marana dhamma satta maranena parimuccati - S.N. 45, 2).