NIKINI POYA

Moral posers for the Buddhist layman

Robert Bogoda

Buddhism should not be thought to be a teaching for monks only, as it is sometimes wrongly conceived. In a large number of his discourses, the Buddha has given practical guidance for the lay life and sound advice to cope with life’s difficulties. Many of our problems and difficulties for which some people blame circumstances and chance, are, if correctly viewed, the result of ignorance or negligence. They could be well avoided or overcome by knowledge and diligence yet of course, worldly happiness and security are never perfect; they are always a matter of degree, for in the fleeting there is nothing truly firm.

The central problem of a lay Buddhist is how to combine personal progress in worldly matters with moral principles. He strives to achieve this by building his life on the foundation of the Fourth Noble Truth, the Noble Eightfold Path, and to shape his activities in accordance with it. The first step of this Path is Right Understanding; by developing a life style in accordance with it, the other factors of the Path result from it, namely: Right Thoughts, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. The eight steps of the Path fall into the three divisions of Wisdom (the first two), Morality (the second three), and Mental Culture (the last three). The order of development is, however, Morality (sila), Mental Culture (samadhi), and Wisdom (pañña). The Path outlines the practice of Buddhism, leading to its ultimate goal - Nibbana.

As a householder, the Buddhist is particularly concerned with Morality. Right Understanding, however, is the prerequisite. Right Effort is the training of the will, and Right Mindfulness, the all-round helper. Progress to a lay Buddhist means the development of the whole man in society. It is, therefore, an advance on many fronts - the economic, the moral, and the spiritual, the first not as an end in itself but as a means to an end: the full flowing of the human being in the onward-carrying stream of Buddhist ideas and ideals.

Right Understanding is the beginning and the end of Buddhism, without which one’s vision is dimmed and the way is lost, all effort misguided and misdirected. Right Understanding, in the context of the layman’s Dhamma, provides a sound philosophy of life.

Right Understanding, the first step of the Path, is seeing life as it really is: the objective understanding of the nature of things as it truly is (yatha bhuta ñana dassana). All things that have arisen, including the so-called being, are nothing but incessant change (anicca), therefore unsatisfactory (dukkha) and productive of suffering. It follows then that what is both impermanent and pain-laden cannot conceal within it anything that is solid, substantial, or unchanging - an eternal soul or an immanent abiding principle (anatta).

Right Understanding implies further a knowledge of the working of kamma- the moral law of cause and effect. We reap what we sow, in proportion to the sowing. Good begets good and evil, evil. Kamma operates objectively, and the results show themselves here or in the hereafter. That is to say, consequences follow causes whether one believes in kamma or not, even as a fall from a height will result in injury or even death, irrespective of one’s personal belief or disbelief in the force of gravity.

Kamma is intentional or volitional action; vipaka is the fruit or result, and every action affects character for good or bad. We know that actions consciously performed again and again tend to become unconscious or automatic habits. They, in turn, whether good or bad, become second nature.

They more or less shape or mold the character of a person. Likewise, the unconscious or latent tendencies in us, including inborn human instincts, are merely the results of actions done repeatedly in innumerable past lives extending far beyond childhood and the formative years of the present life. Kamma includes both past and present action. It is neither fate nor predestination.

A Buddhist views life in terms of cause and effect, his own birth included. Existence (life) was not thrust on him by an unseen Deity to whose will he must blindly bend nor by parents, for the mere fusing of two cells from mother and father does not by itself produce life. It was of his own causing of his own choice: the kammic energy generated from the past birth produced life - made real the potential, in the appropriate sperm and ovum of his human parents at the moment of conception, endowing the new life with initial consciousness (patisandhi viññana), using the mechanism of heredity, duly modified, if necessary.

The arising of a being here then means the passing away of another elsewhere. This changing personality that constitutes “me” - the physical and mental make-up that is “I” - the very environment into which I was born, in which I acted and reacted is more of my own doing, of my own choice, of my own kamma, of one’s past actions and thoughts. It is just, it is fair, it is right; what is, is the sum of what was; effects exactly balance causes. One gets precisely what one deserves, even as the sum of two plus two is four, never more nor less.

Enough of the past that is dead. What remains is the ever-present now, not even the future that’s still unborn. The past is dead, yet influences the present, but does not determine it. The past and the present, in turn, influence the future that is yet to be. Only the present is real. The responsibility of using the present for good or bad lies with each individual. And the future, still unborn, is one’s to shape. The so-called being which, in fact, is merely a conflux of mind and matter, is, therefore, born of, supported by, and heir to, his kamma.

One is driven to produce kamma by tanha or desire which itself is threefold. Where there is tanha, there is ignorance (avijja) - blindness to the real nature of life; and where there is ignorance, there is tanha or craving. They coexist, just as the heat and light of a flame are inseparable. And the beginning of ignorance (avijja) cannot be known.

Because of this lack of understanding of things as they truly are, we, often unmindful of the rights of others, desire for, grasp at, cling to, the wrong sorts of things: the pleasures that money can buy, power over others, fame and name, wishing to go on living forever. We hope that pleasures will be permanent, satisfying and solid, but find them to be passing, unsatisfying, and empty - as hollow as a bamboo when split. The result is frustration and disappointment, dis-ease and an irritating sense of inadequacy and insufficiency. If we don’t get all our wishes, we react with hate or take shelter in a world of delusive unreality or phantasy.

To remedy this, we must correct our understanding and thinking, and see in our own experiences, so near to us, things as they truly are, and first reduce, and finally remove all shades of craving or desire that are the causes of this restlessness and discontent. This is not easy, but when one does so by treading the noble Eightfold path, one reaches a state of perfection and calm (Nibbana) thereby bringing to an end the pain-laden cycle of birth and death.

As long as there is desire, birth leads to death, and death to birth, even as an exit is also an entrance. Each subsequent individual born is not the same as the preceding one, nor is it entirely different (naca so naca añño) but only a continuity; that is to say, each succeeding birth depends upon, or emerges from, the preceding one.

And both, birth and death, are but the two sides of the same coin, life. The opposite of life is not death, as some fondly believe, but rest - the rest and peace of Nibbana, in contrast to the restlessness and turmoil that is life.

Kamma, as we have seen, is volitional action. It implies making choices or decisions between, broadly speaking, skillful (kusala) and unskillful (akusala) actions. The former are rooted in generosity, loving-kindness, and wisdom leading to happiness and progress, and therefore, to be cultivated again and again in one’s life.

The good actions are Generosity, Morality, Meditation, Reverence, Service, Transference of merit, Rejoicing in other’s good actions, Hearing the Doctrine, Expounding the Doctrine, and Straightening one’s views.

The unskilled actions are rooted in greed, hate and delusion, leading to pain, grief and decline, and therefore, to be avoided. There are ten such actions: killing, stealing, sexual misconduct, lying, slandering, harsh speech, gossip, covetousness, ill-will and false views. This division of actions is a natural outcome of the Universal Law of Kamma; Kamma is one of the fixed orders of existence.

Life is like a ladder. The human being occupies the middle steps. Above are the celestial worlds of bliss; below, the woeful states of sorrow. With every choice, one moves upward or downward, ascends or descends, for each one is evolved according to one’s own actions. Beings are not only owners of kamma but also their heirs. Actions fashion not only one’s fortune, how one shall be born, dividing beings into inferior or superior, in health, wealth, wisdom, and the like, but also shapes one’s future, where one shall be born, whether in the human, heavenly or animal world. In short, one can progress or regress from the human state.

A proper understanding of the Buddhist doctrine of kamma and rebirth can, therefore, improve and elevate the character of a person. Buddhism teaches, above all, moral responsibility - to be mindful of one’s actions, because of the inevitability of action being followed by reaction. One therefore strives one’s best to avoid evil and to do good for one’s own welfare as well as for the benefit of others.

This conduct leads to peace within and without. It promotes soberness of mind and habit together with self-respect and self-reliance. Finally, this teaching fosters in us a feeling of all-embracing kindness and tolerance toward all living beings and keeps us away from cruelty, hate, and conflict.

Man, as a whole, has not made a steady progress toward moral and spiritual perfection. But the individual can pursue the ideal of a perfect man - the Arahant - free from greed, hate, and delusion by treading the Noble Eightfold Path comprising Sublime Conduct, Mental Culture and Intuitive Insight (or wisdom). It is the perfection of human living by perfecting one’s understanding and purifying one’s mind.

It is to know the Truth, do the Truth and become the Truth. Such a one has gone beyond the force of all rebirth-producing kamma, skillful and unskillful. He has attained the highest - Nibbana.

www.accesstoinsight.org

Dharma Vijaya, a Buddhist Vihara for everyone in Los Angeles

Dr Stephen Long, Los Angeles

When Ven Walpola Piyananda founded Dharma Vijaya in 1980 he envisioned it as a busy centre for disseminating the Buddha Dhamma - not just to Sri Lankans, but to the greater community of Americans as well - all races and ethnic origins included. After all, this is the purpose of dhammaduta.

This past weekend saw such a flurry of activity at the temple that it occurred to me that others might like to know of the usefulness of this establishment, and the wide range of people who use it. By the way, Ven. Piyananda is in Bodh Gaya conducting a Vas rainy season retreat; you can only imagine what the activity level is like when he is home in Los Angeles.

We are very fortunate that Ven Howpe Somananda Nayake Thera, the abbot of Sri Mahaviharaya in Pamankada, Dehiwala, Colombo chose to spend the Vas season here in LA with us. His presence adds so much to the temple, and he is dearly loved by everyone.

Starting off the weekend on Friday evening I led the bi-weekly meditation service from 7 to 8 pm. As usual, we had a mixture of Caucasian and African, Americans, Sri Lankans, a Thai man, and an Indian woman. I am lucky to be a Bodhicari, an ordained Buddhist minister at Dharma Vijaya. As such, I get to participate closely with the monks in temple activities in a host of ways that serve the greater community.

On Saturday morning at 10 am, another of our Bodhicaris, Cynthia Shimazu, conducted a wedding ceremony for a young Thai lady and an American man. They chose Dharma Vijaya because they don’t speak English at the Thai temples, and the bride wanted her groom to be able to understand what was going on. Afterwards, the 30-or-so guests served dana to the venerable monks.

Visitors

Saturday afternoon saw the arrival of visitors from time to time, and then one of the monks led a Bodhi Puja ceremony for a Sri Lankan family at 7 pm.

Sunday morning at 7 am there was a large breakfast Dana ceremony attended by approximately 30 to 40 Sri Lankan family members. When they finished at 9.30 am, the monks had just enough time to prepare for another Dana ceremony, this time for a large Vietnamese family from Orange County that arrived at 10 am.

From 9 am to 11 am a group of Korean friends used the temple’s meditation hall for their weekly Korean Buddhist services: and from 11.00 am to 1.30 pm approximately 50 Korean Buddhists showed up for their weekly programme at the Jungto Society. Dharmm Vijaya rents the ground floor of the building it owns next door to the temple to this meditation and social service society.

At 12.30 pm our friend Kamil, a Polish-American black-belt karate instructor, taught his usual Sunday class at the temple. His half-dozen students are white and Hispanic Americans.

Buddha Pooja

After karate came Sunday Dhamma School at 2.30 pm it usually lasts until 4.30 pm or 5.00 pm Ven Gajanayakagama Kassapa leads the combined group in a traditional Buddha pooja. Ven Kalabululande Dhammajothi teaches the youngest children; Ven. Bambarawane Kalyanawansa teaches the middles; and I have the privilege and pleasure of teaching the oldest ones. While Dhamma School is going on Ven. Udagama Sumangala teaches the parents, who need to be acknowledged for bringing their children every Sunday - sometimes from great distances.

I must say that the children are amazingly gifted, and extremely receptive to our instruction. Try to imagine the Sri Lankan children (most were either born in the US, or they immigrated when they were toddlers) in their daily life at school where their fellow students are usually either Christian or Jewish: Hispanic, Korean, white, African-American - you name it. Every week the kids give me reports on how they practised Metta at school, and tell about how effective loving-kindness is in dealing with their friends and families. I teach the kids in my class from Ven Piyananda’s and my new book, “Thus We Heard: Recollections of the Life of the Buddha,” and this Sunday we were on Chapter 13. After our weekly lesson the conversation invariably wanders off into unpredictable territory, which is the result of questions the kids have about life and spirituality; I do my best to answer. Back to Sunday.

Two of the monks, Ven Sumangala and Ven Dhammajothi, had to leave right after class so they could attend a funeral service at the Pasadena temple. Afterwards, Ven. Sumangala had been asked to give the weekly Dhamma talk to members of the dayake there.

After the kids and their parents cleared out, the remaining three monks got the temple ready to hold a funeral service at 6 pm. The service was for a middle-aged Hispanic man. A friend of his wife’s had attended meditation classes in Monterey Park that Ven Piyananda occasionally holds.

About 60 or 70 family members and friends attended, and Ven alyanawansa and I conducted the service with the assistance of Ven Somananda and Ven. Kassapa. It was a combination of traditional Buddhist chanting, Dhamma messages, and an American Buddhist’s take on the Buddha’s views on death and kamma.

The Buddhist - special Vesak issue, May 2011:

Instructive, stimulating reading

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T B Ratnayake
Editor in Chief - Rajah Kuruppu
Editor Sinhala - Piyadasa Wattegama
Asst. Editor - Kusumabandu Samarawickrama
Published by Colombo YMBA

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The Buddhist, the journal of the Colombo YMBA has been regularly published since 1888. Continuing to publish this journal for over a century is, in itself, a laudable record. In addition to its special Vesak issue, the quarterly issues of recent origin have become popular reading material.

In the editorial of the current, Sambuddhatva Vesak issue, Rajah Kuruppu discusses prince Siddhatta Gotama’s renunciation of his lay life, striving for six years to discover the path to end all suffering and finally realising the Truth and attaining full Enlightenment, on a Vesak full moon day. He also explains the difference between the Buddha Jayanthi and the Sambuddhatva Jayanthi.

Ajahn Chah, the internationally known-meditation master in the forest tradition, considers meditation as the key to liberation. He emphasizes the importance of both Samatha (calm) and Vipassana (insight) forms of meditation giving many similes and shows how Samatha Bhavana forms the basis for the practice of Vipassana Bhavana and the contemplation of the truth. This article will serve as a practical lesson in meditation for beginners.

Important discourses

Dr Ananda W P Guruge, the well-known Sri Lankan Buddhist scholar of international repute, has chosen a topical theme, ‘the Buddha on Reconciliation for his highly instructive, lengthy article. Citing many Buddhist scriptures and important discourses such as Kutadanta, Agganna, Cakkavattisihanada and Mahadukkhandha Suttas and many Jataka stories, he presents the Buddhist perspective in resolving conflicts and bringing about reconciliation. This article, showing among other things, the essential ingredients for effective reconciliation and how the relevant injunctions of the Buddha could be successfully applied for this purpose must be read, re-read and assimilated especially by our rulers, politicians of all hues and their advisers.

Sayadaw U Panditha explains in detail the importance of Satipatthana, the steadfast establishment of mindfulness or observing power, as he prefers to term it. He shows how mindfulness could be cultivated and the many benefits that can be derived, culminating in attaining Nibbana.

The Sir Baron Jayatilaka memorial lecture entitled “Review of education from a Buddhist perspective”, delivered by U Mapa is reproduced here. He shows that the modern system of education is directed mostly towards economic gain, whereas the system of education envisaged by Buddhism is the development of a balance between studies and conduct, Vijja and Carana. The Buddha has pointed out on many occasions that learning bereft of discipline is worthless. At the outset, he points out the tremendous effort Sir Baron displayed in reviving Buddhism in Sri Lanka. As a retired Public Trustee, Yapa says how fortunate he was to be associated with the Trust Fund set up by Sir Baron with the Public Trustee and the other donations and endowments he made in his last will.

Bogoda Premaratne, the well-known educationist, begins his article “Nibbana” with an interesting question, “How can be appreciate or aspire to gain something of which we have no knowledge whatsoever?” He then goes on to explain the various obstacles that confront us in trying to understand this seemingly incomprehensible state known as Nibbana, and the steps that should be followed to realize it.

Plausible arguments

Ajahn Brahmawamso Maha Thera, in his article, “Buddhism, the only real Science”, uses plausible arguments and humorous anecdotes to prove that Buddhism is not a belief system, but a science founded on objective observation, and that the timeless law of the Dhamma, known as Buddhism, is the only real science.

Olcott Gunasekera’s “Bhikkhu Sangha” is another important article that gives a historical account of the oldest surviving institution in the world. His main thrust is on the organizational design of the Bhikkhu Sangha, and its special features.

Although there are many other important articles by well-known writers such as Ven M Mahinda Thera, Bhikkhu Nanasampanno, Susunaga Weeraperuma, Lalitha Karalliyadde Vitanachchi, Asoka Devendra, D C Ranatunga and Anil Goonewardena, the constrains of space restrain me from commenting on each of them.

Chandra Wickramasinghe, Erica Dias, Rajinie Chandraratne, Claudia Weeraperuma, Kamal H Premadasa and Bernard W Dissanayake by their contributions in verse on Buddhist themes give lustre to the journal.

“The Bhikkhuni Order in Sri Lanka” by Dr Siri Nissanka Perera is a well researched article in the Sinhala section of the journal. He traces the history of the Bhikkhuni Sasana in Sri Lanka stressing on the dedicated service rendered by the Sri Lankan Bhikkhunis in the spread of Buddhism and establishing Bhikkhuni Orders in far away countries such as China. He also explains the causes leading to the decline and the resurgence of the Bhikkhuni Sasana in Sri Lanka from time to time.

Siripala Maduwage, Bandula Attanayake, Dr Dharmasena Hettiarachchi, Late Ven Professor Dhammavihari and Daya Anhettigama have made contributions to the Sinhala section. Nuwanthi Chaturani and Nandasiri Mutukumarana have made contributions in verse.

A poem copied from “Budu Siritha”, written by pioneer ‘Colombo-era’ Sinhala poet, U A S Perera, popular among children as ‘Siri Aiya’, shows the truth of anicca and the unending cycle of births and deaths known as Samsara. For this purpose, he uses the imagery of an animated dialogue between Prince Siddharta and his teacher. The Editorial Board comprising Rajah Kuruppu, Piyadasa Wattegama and Kusumabandu Samarawickrama deserves our thanks and congratulations for their dedicated effort in culling these valuable articles and presenting them to the discerning readership.

Significance of rain retreat

Premasara EPASINGHE

Discipline is the bedrock of Buddhist philosophy. There are set of Rules and Regulations, that governed the Buddhist order, which were laid down to maintain discipline among the Buddhist monks. It is a two-way process between the monk and lay devotees. The link between these two parties can be considered as the golden thread that binds the two of them.

The rainy season - Vas period dawns in the month of Esala. The Nikini Poya can be divided into two: Pera Vas and Pasu Vas.

The Buddhist monks are assigned to be stationed indoors and Nikini Poya is connected with the beginning of the rainy retreat. According to the rules laid down to the Sangha - Buddhist Order, by Gautama Buddha there are two days for observing the rainy retreat (Vas). They are known as pre-retreat (Pera Vas) and post retreat (Pasu Vas). Buddha instructed the monks, not to live outdoors, under trees, forests or open air, cemeteries in performing meditations.

After delivering the first sermon Dhammacakkappavattana Sutta - The Discourse on the inauguration of the reign of righteousness, literary meaning the setting in motion the wheel of Dhamma or Righteousness, to the Panchavaggiya Ascetics - Vappa, Bhaddhiya, Mahanama, Assaji and Kondanna. The last lines in the Dhammachakkapavattana Sutta states as follows:

Ata Ko Bhaghava Udanam Udanesi Annasi Vata Bho Kondanno, Annasi Vain Bho Kondannoti. Itihidam Ayasmanto Kodannassa Anna Kondannovena Ahoshi"

Then the Buddha uttered an exclamation of Joy: "Indeed, my Dear Kondanna has gained knowledge (Annasi) indeed my dear Kondanna has gained knowledge - on account of this reason, Annakundanna, became the name of the Venerable Kondanna.

The Blessed One, himself set an example in observing Vas with the first Five disciples and stayed at the Deer Park (Migadhaya), Isipatanaramaya this wonderful place is located just 12 km from the city of Varanasi (Baranasi). The place where Buddha met them is now called Sammukha Cetiya (Meeting Pagoda).

Thereafter, the Buddha had delivered another sermon titled 'Anattalakkhana Sutta' meaning the characteristics of soullessness. It was after this sermon, the Buddha spent the rainy season in this place at Mullagandhakuti Viharaya or Monastry. This happened on a Nikini Poya Day. Day by day, the Sangha grew unexpectedly and when the group of Sangha totalled 60, the Enlightened One dispatched them for dissemination of the Dhamma.

Tracing the history of Vas - Rainy Retreat even in Pre-Buddhist Era, the Ascetics Niganta Natha Putta or Mahavira, who followed Jainism, Alara Kalama, Uddkaramputta, these renowned religious leaders or ascetics of India, during the rainy seasons, stayed indoors, performing their rituals. Therefore, living in indoors, during the rainy season was not a standard rule laid down strictly by the Buddhist Order.

Buddha too followed a principle followed by the earlier ascetics. The Buddhist monks were involved in various missionary activities during the rainy season. The other leading religious dignitaries mentioned above, criticised the Buddhist monks. Considering the pros and cons of the questions, the Buddha as a great listener to other (A quality of a great leader), Buddha too declared the Bhikkhus to remain indoors during the rainy season (Vas season), and indulge in meditation and other religious activities: Buddha addressed the monks thus:

"Anujanami Bhikkave, Vassane, Vasan Udaganju"

(Monks, I advise you to observe the rainy season, under one roof)

According to the Buddhist literature, King Bimbisara, King of Magadha, at the time of Buddha, built the city of Rajagrha (Bihar - India). He became a follower of Buddha, and donated the Bamboo Grove, to the Buddha for the use of the Sangha. He was murdered by his son Ajasatta. King Bimbisara informed with reverence that monks should observe Peravas - Pro-Retreat on Esala Full Moon Poya Day.

During the end of the rainy season, lay devotees offered Katina Chivara, the leading female devotee and benefactress Vishaka, who attained the first of the four stages towards the realisation of the Bliss of Nibbana, or Arahatship. (They are no longer subject to Re-Birth in Samsara). Vishaka Maha Upasikawa with the permission of the Blessed One, provided robes to the monks during the Vas season. This took place in the month of Nikini. Further, the great male benefactor Anathapindika provided all requisites to the monks, during the month of Nikini. Certain rules were laid down to the monks. If devotees invite them, a group of seven monks were allowed to leave their abodes.

The monks were given strict instructions to return to the place of their rainy retreat within seven days. This is known as Satthakaraniya. they are free to visit a Bhikkhu, a Bhikkuni (Nun), Sikshamanera - a student monk, Novice Bhikkhuni, Novice Monk, and parents in this Order. The monks are allowed to visit sick parents, relations. If they have to report back to the place, they have to observe Vas within seven (7) days.

The first Vas in Sri Lanka was observed at Mihintale, Anuradhapura district. Buddhism was officially introduced to Sri Lanka, during Devanampiyatissa reign. The great Indian Emperor, the second greatest son of the Indian soil, Emperor Asoka sent his beloved son Mahinda in introducing Buddhism to the resplendent island - Sri Lanka. Kahne Puja is a highly meritorious act. In Sri Lanka with August the real Vassana season begins and at the end of October or month of Vap, with Katina Anusasana ceremony and sermons, the Vas season comes to an end.

The first ever Dhammasangayanawa, the Buddhist Council of Sanghayanawa was held at Sattapanni rock cave, under the patronage of Maha Kassapa Maha Thera most senior monk. He presided over the first Buddhist Council, held immediately after the demise of Gautama Buddha.

Before the commencement of the First Council, they prepared 499 seats in the Assembly and kept one seat vacant for 'Dharmabendagarika' - Buddha's chief attendant, or secretary - Ananda Thera. Only the Arahat Bhikkus attended the Assembly. The Venerable Ananda Thera attained Arahatship on the eve of the First Council, enabling him to be an important participant in the First Council.

Importance of Esala procession

Francis KEENAWINNA

It is on record that the historic Devundara Esala Procession (Esala Perahera) had its origins in the Esala month of Shaka Year 612 (the Shaka-based solar year). This August procession was started by King Parakramabahu. Esala month is generally the period when the Perahera is conducted ceremonially in the temples of Southern Sri Lanka.( The Perahera ceremonies which start with the ritual of Kap Planting, continues for three weeks. After the Randoli Perahera, which is the last of the seven Ella Peraheras, there takes place a grand alms-giving followed by a ceremonial pleading to the gods to protect Sri Lanka's Buddha Sasana.

The Sun and Moon flag the vanguard of the Devundara Esala Perahera carries the Avariya torch which is kept unextinguished in the entire duration of the Perahera. Then follows the whip-crackers and the flag-bearers. It is believed that in recognition of the honor bestowed by King Sri Parakramabahu upon Devundara, and also the high position of the Suriya Wansa or Kaurava clan of Sri Lanka, the ancient Sun and Moon flag is carried prominently in the Perahera.

Royal clans

The Sun and Moon flag is one of the most important of Kaurava flags, and the sun and moon emblems therein are reckoned to represent the Solar and the Lunar races, the two royal clans, from which, according to tradition, the Kauravas descend. This is perhaps the reason for the presence of the Solar and Lunar emblems in most of the Kaurava flags and banners.

After the flag-bearers in the Perahera, follow the drummers, Davul players, Hevisi players, Horane blowers or trumpeters. The traditional dance troupes in their colourful attires proceed in the Perahera, performing their skills to the tune of traditional music. Behind them walk solemnly the chief priests of the seven Devale, chanting divine cantos.

Spectacular event

Elephants, Kavadi dancers, Kandyan dance troupes and so many other features make the Perahera a most spectacular event in the region. The present administrator of the Devundara Vihara, Ven Susila Thera, who is a multi-talented scholar, works tireless to make the Perahera ceremony a success in developing the religious fervor of the Devundara people.

Dondra is the English adaptation of 'Devundara' derived from its old name 'Devi Nuwara' which translates to 'City of Gods'. Devundara is important for many reasons, first for its historical importance, second for its religious importance, and third for its geographical importance. While some of the ruins in this area give evidence to prove its historical importance, Devalaya or the Temple stands as a monument to prove its religious importance, and the Light House which stands about a quarter kilometre by the sea coast shows its geographical importance.

Devundara is located at the most southern edge of the country, about 6.5kms south-east of Matara, which is known as the southern most point in the naval route of Indian Ocean. Beginning of this city can be traced back to around 660 AD. According to many historical evidences, it had been a city respected and worshipped by Buddhist for its power of gods.

Renowned place

At the height of its splendor, in the 13th-15th centuries, Devundara has been a busy seaport and a most renowned place of pilgrimage and worship. It had been a landmark with its magnificent temple with a roof of gilded copper flashing far into the sea, and undoubtedly must have been an aid to those who sailed the vast Indian Ocean. The many stone pillars variously sculptured in designs and shapes are evidence of the magnificent shrines and temples in this town that overlooked the ocean up to the latter half of the 16th century.

According to legend Devundara was a flourishing city in the time is King Rawana and is connected to the Indian Epic of Ramayana.

The 15th century Paravi Sandeshaya, a poetical work, describes the deity at Devundara as a destroyer of Asura.