Buddhist Spectrum

The Sinhala culture and Buddhism

T B Ekanayake MP-Culture and Arts Minister

Maha Megha Vana in Anuradhapura can be called the cradle of the Sinhalese culture. The archaeologists such as Dr Siran Deraniyagala and Gamini Adikari have revealed that this island have already been inhabited before the Aryan came here. The story of King Pandukabhaya, related in the Mahawamsa indicates that the Ariyans who came from northern India were able to establish a somewhat advanced civilization in this country.

Buddhism united the people under one banner. Picture by Lakshan Maduranga

However the development of a great civilization in the country, with Anuradhapura and Magama as its main centres took place only after the introduction of Buddhism, by the great monk Mahinda during the reign of Devanampiyatissa, in the third century BC. Although Mahinda Mahathera stayed temporarily at Mihintale, the place where he met the king of Sri Lanka when he came to the country, propagation of the Dharma or doctrine, his main object was carried out from the Maha Mega groove in Anuradhapura. King Devanampiyatissa donated it to the Maha Sangha and since then it was known as Thissaramaya. The king and the royal officials became the followers of Buddhism. Accordingly the people were also quick to accept the new religion and it spread all over the country. This fact is amply illustrated by the early dwelling places of the Buddhist monks, the caves with donatory inscriptions engraved in Brahmi scripts, found in every part of the country.

Buddhism became the foundation of almost all the aspects of the Sinhalese culture. As a result of the building activities of stupas, temples and various other religious edifices the architecture was developed. To decorate those buildings the art of painting and sculpture were evolved. For the glorification of religious ceremonies, dancing and music were used. To propergate the Dharma books were written. It improved the art of writing and literature. It can be stated in short that Buddhism became the spirit of the Sinhalese culture.

Buddhism united the people under its banner giving them common ideals and aims. Rulers regarded the Buddhist sanga as their advisors. Due to the influence of Buddhism kings were enjoined to practise the dasaraja dharma or tenfold royal virtues. It must be said that some of the countries that talk much about the human rights were living as uncivilized communities when Sri Lankans were enjoying the benefits of a just rule. In ancient Sri Lanka there was an elaborate judicial system which excited throughout the country. The system of courts from village to the higher level was well organized. The punishments for every offence was precisely laid down. The inscriptions reveal that the people had the right to appeal against the judgements given by the judges. There are several other inscriptions which refer to the visit of officials of the government to investigate and take action regarding the administrative and judiciary matters. The inscription found at Hopitigama is one of the examples of these inscriptions.

How the kings created an environment for a peaceful and pious day-to-day life is well described not only in the local literature but also in the records of the foreign visitors such as Chinese traveller-monk Fahian. One of the important features of the Royal palace complex was the Dalada Maligawa or the edifice for the Tooth Relic of the Buddha, which was always located very close to the Royal palace. This arrangements provided the king an easy access to the Tooth Relic temple. The king worshipped the Tooth Relic and made offerings daily. From ancient times it has been the custom of the rulers of this country to observe Sil.

The preaching of Dharma to the President and others on every Full Moon Poya Day at the Temple Trees at present may be regarded as a reminiscence of this ancient tradition. After expelling the Cholas, who captured and crushed the country and people, King Vijayabahu I did not harm the Tamil community or their religion. This fact is very well illustrated by the well preserved Siva Devales in the city of Polonnaruwa.

Sri Lankan kings have given protection and security to the Arab merchants who came to this country for trade. The Portuguese, who came to this island at the beginning of the 16th century, started to expel the Muslims from Colombo. It was the King of Sitawaka that helped those Muslim people to get settled at places such as Awissawella, Sitawaka and Batticaloa.

In the Archaeological Museum at Anuradhapura there is a stone slab depicting a Nestorian cross dated to the Anuradhapura period. This is an important archaeological object which reveals how the Buddhist rulers of this country showed religious tolerance towards the Christian community during the Anuradhapura period. This cross indicates the permission and protection provided by Sri Lankan rulers for the religious activities of the Greek and Roman traders who reached this country during one monsoon season and stayed till the next monsoon season.

There is an inscription of King Parakramabahu the Great at the island of Nainathivu. This inscription describes the arrangements made to protect sailors, traders, and their wives, children and belongings in case of any accident of a ship that came to the island of Nainathivu. These are only a very few examples, which shows the attitude of the ancient Sri Lankans towards ethnic harmony and religious tolerance.

The literature of this country must be given a special attention when we discuss Sri Lankan culture. Our literature has originated as a result of the Buddhist religion. The religious texts maintained orally from generation to generation since the third century BC were written and made into palm leaf manuscripts during the 1st century AC.

The subject matters and themes of the literary works were always religious. They dealt with Buddhist doctrine or Buddhist stories. Books were also written to narrate the history of some sacred objects such as the Tooth Relic of the Buddha, the Stupa or the Bodhi tree. It was the custom of the Sinhalese villagers to recite aloud poems when they went on pilgrimages to sacred places including Sri Pada, the mountain peak where the Lord Buddha is supposed to have placed the mark of his footprint. Most popular poems of these pilgrims were those compiled in the Thun Sarana (Triple Gems). It is because of Dharma spread out from Maha Mega Vana in Anuradhapura since the third century BC that the qualities such as kindness, forgiveness, tolerance, austerity and many others became essential elements of the Sinhalese culture.

Practical lessons from Buddhism

Lakmal Welabada

“Moulding of character should begin from one’s childhood. Refined religious background plays a great role,’’ says Sitha Padmini Liyanage, who triumphed the woe of destiny. One may wonder how to call her: laywoman or nun? She is certainly a nun donned in lay attire.

Sitha Liyanage was a cashier clerk first and rose to the positions of showroom assistant manager and store manager in a well known private company.

Sitha Padmini Liyanage

She is a modern Patachara who lost three sons: first her twins some while after their birth and the 10-year old son.

“My twins suffered from diarrhea because of a mishap on the part of a government nursing home I chose for the delivery. More than 13 babies, along with them, died of the same ailment within the two weeks of their birth. This was in 1975.’’ Recalled Sitha.

She dreamt to carry her twin bundles in her both arms but returned home with empty heart. However she had a large heart to bear it up unlike her husband G S D Sirisena, a successful businessman. Sirisena, a kindhearted and sensitive man, could not believe how and why a generous couple like them had to have this suffering. After retiring from his eminent business at World Trade Centre, Colombo, he joined his relative in business in Kandy, while Sitha continued with her work at the private company.

Time consoled them, and after six years they were blessed with their third son, Chamal Wathsala. Flowers bloomed in their garden again. Next Sitha gave birth to her daughter, Kishani Chamanthi. The happy little family had no worries, but laughter and benevolence. However things did not last forever.

“We were residing at Panagoda. Since we wanted to get a better school for our son, we sold that property and bought a plot of land in Homagama (where they live now), and moved to a rented place in 1991. Our plan was to lay foundation to our new house in the following January,” recalled Sitha. But, after four days they moved to the new place, the most horrifying incident took place. That morning, Sitha set off to work as usual. Sirisena had come from Kandy for a few days to spend with the family. He caressed the head of his ten-year-old son who was kicking and running after a ball enjoying his school holidays not knowing it was the last glimpse he was having of his gorgeous mischievous little prince.

When both Sitha and Sirisena saw him next, the little prince was a lifeless cold bundle floating in the abandoned well in the adjoining land. The ball he was playing was floating beside him.

“He had tried to get the ball from the well. My mother and sister were also living nearby. He had vanished unnoticeably. Everything had happened within a few minutes,” says Sitha blankly. With Sitha and Sirisena the whole Homagama area wept over the tragic death of the boy.

“Sirisena wanted to die. After the incident, liquor was the remedy he trusted to console himself. He was found beside the grave of our son even at midnights at the Homagama cemetery,” Sitha said.

Some three-wheeler drivers who dropped him off at the cemetery, mistook Sirisena to be a ghost.

“I was lost too. But somehow there was some strength in me. I think it was what I’ve learnt from Buddhism since I was a child. I somehow gathered myself as had no other option left. I had to live for our daughter who was just eight years old and was in great distress over the loss of her brother cum best friend. Hence after third-month alms giving of our son, I laid the foundation to the house disregarding the anguished obstructions of my husband.”

“I was memorising the Buddha’s teachings that we have been passing many lives, and we might have shed tears over the deaths of our loved ones more than the water of the sea. It’s uncountable. And when compared, the sorrow I was going through was just another unnoticeable instance,” she explains.

Every grey cloud has a silver line. But for Sitha only dark clouds were passing on her way, and no silver lines. Sirisena was found with a heart ailment, and had to be rushed for a bypass operation. On top of everything, Sitha was interdicted by her employer over a alleged fraud. For the first time in her life, Sitha was dismayed. She had done no wrong.

Everybody believed her except her employer. However a former boss offered her a better job opportunity. Sitha accepted it as a temporary solution as she had to run her family, but went to courts seeking justice to clear her good name.

“I fought for four years and won the case. I didn’t accept the compensation, but got my job back at the same company and worked until I retired last year,” she smiles. “If we are correct no evil can harm us. That’s the Buddha’s word,’’ she stresses.

After many years, today with a well settled family unit with her husband who gave up drinking and returned to his good old modest life, and with her daughter and son-in-law who have lit up her life with love and care Sitha sighs with ease sometimes recalling her victory.

The second chapter of her life which she follows at present has no woes as she has engraved the Dhamma in her spirit. “Meditation taught in Buddhism is the only remedy, the light and the path to eradicate the sorrow. The best companion I’ve ever had in my life is the Dhamma. The Dhamma has given me the wisdom for everything in life,” she believes. Discussing the Dhamma through a few questions thrown to her, Sitha came out with key advice.

Having to face misery one after the other people usually become insane and would get lost. How did you get courage to put up with all that?

I believe in Kamma. We reap what we sow. My children, my husband and I might have done a strong injurious deed in our past lives and we reaped the bad harvest. While my sons were committing the sin my husband, my daughter and I might have helped or would have been happy about it.

So as a result in this life, my sons didn’t have opportunity to live long while we who assisted them had to weep over their loss. With this thought I suppressed my agony with Upekkha (equanimity). Also I thought I was not the only person who went through such sorrow but many. I have experienced incidents taking place during the two insurgency periods (1971 and 1988-1990) in Sri Lanka and seen many parents losing their children. People cannot bear up losing their loved ones because they are bonded strongly with each other. We should have bonds, but must try to make up our minds to accept the reality. Our past Kamma designs and decides our present. Everything in this world lasts only a short while. This is called Anicca (Anithya).

Secondly we cannot have control over anything. We cannot stop falling sick, becoming old, sorrow, angry, lonely, lust, poverty, ugly or unattractive, unfair, unfair, powerlessness and all the other miserable feelings and situations we might have to face in life. This uncontrollable situation or non-existence is called Anathma. When misery strikes us, we suffer. That’s what we called Dukkha.

So can you understand what we live on with? Anicca, Anathma and Dukkha. People commit suicide when they lose. We must be able to satisfy with what we get and try to climb up the ladder in life without harming anybody so that even when we lose something or someone we could conquer feelings of retreat, sorrow, or shame. According to Buddhism, we acquire a human life with great difficulty.

To be continued