Buddhist Spectrum

BUDDHIST VIEWPOINT on adverse prophecy - 2012

Lionel Gulawita

We have heard and read many a prophesy, prediction on sudden events supposed to be taking place on or immediately after December 21. The earth and its inhabitants are supposedly to get a new spiritual experience or out of the ordinary-physical sensation of unknown kind. Some predict that post December 2012 period would be a fresh beginning for worldly inhabitants. Crash of a celestial object too is in the list.

But Mesoamerican Long Count calendar (Maya peoples’) which they claim as has existed with them during the whole length of their history is believable. Maya spokesmen confirm that on 21 December, the 3rd world will come to an end with the close of their 5125 year long ‘Calendar’.

Local astros are mimicking Mayanists.

In the meantime some local predictors are making it a quite a day with entertaining attempts confirming that Mayanists’ predictions would not only come true but would result in the beginning of a series of disasters taking place in the West and Europe and floods in England and New York already heralded the oncoming catastrophe.

They contend that in the past astrology has proved its mettle here and abroad and NASA has simply ignored the widely publicized reports of UFO (Unidentified Flying Objects) from many locations in the world over.

These gentlemen apparently knew nothing of the NASA’s investigations on 2000 odd reported cases together with concocted, make-believe photographs and the fact the so called UFOs and strange UFO inmates, the inventors supposed to have seen and even human like figures walking out of from the alien crafts and walking on the round were all counterfeit work for which they (inventors) apologized.

Mayanists’ predictions of doom have not proved anything in the past. But they are famous for energetically going ahead with their pretentious science. At the same time they simply ignore the contradictions by NASA and statement like ‘distractions from more important science concerns such as ‘global warming and biological diversity’.

The astronomy rejects the possibility of any calamity of the ‘prophesies’ before or after 21st December 2012.

Buddhist view: According to the Pariyaya (the relevant and incidental dhamma, the Gotama Buddha’s dispensation is without any specific limit. So far as the disciples progress persistently on the Path, the Bhikkus engaged in unfolding Dhamma to adherents, and the devotees hold themselves to the Panchaseela, the five precepts, Sasana (Dispensation) would ensure that long.

This would mean that there could be according to ‘Cause and Effect’ zonal disasters due to cyclical changes of weather but none of the type of total catastrophe, substantially involving the people in the world!

Considering the current grandeur and splendour of Buddhist activities taking place especially in religious places of major significance (namely Sri Maha Bodhi, Ruwanweli Maha Seya, Temples of Tooth, (all of 16 places of interest, all principal places of worship in India and other countries) and inspiration that the Buddhist thought has created deep within the devotees in the world over, dispensation of Gotama Buddha will endure.

The Buddha’s earnest exhortation is clear on this matter. On the other hand, if the disciples cease to tread the Path of Emancipation, the devotees leave aside the Fundamental Precepts Patimokka) as a routine adherence to promulgated discipline and the Bhikkus preach no authentic Dhamma, that would be the beginning of degeneration of Dhamma Vinaya and with that in the course of time Gothama Buddha’s dispensation would come to be vanished.

The Buddhist theory of Cause And Effect is true at the end as well, as at the beginning of Dhamma-Vinaya, the term Gothama Buddha used to refer to the current term Buddhism.

End of the living world: Buddha explained how all beings and the total earth crust would go through many thousands of years of cataclysmic events and under 7 suns with vast time lapses in between and evaporating water in ponds, streams, lakes, rivers and the sea and earth spewing red hot larva with volcanic eruptions.

The scorching planet earth in its last stage blows up itself into rubble and dust. This is the truth pointed out by every Buddha in the past and having similarity to the current scientific opinion as well. All this points out that the end of the world is yet eons’ away from 21 December 2012.

May all humans be with religious fervour, dedication and exemplary good conduct and not misled by diverse opinions of doom and irrational disasters.

Buddhist Riddle poems of the Kotte Period

Sandadas Coperahewa

Some monks and teachers who had gone through the elucidation that I have supplied to the Doctrinal Cryptic poem of the erudite scholar Ven Veedagama Maha Thera, asked me whether it is possible to give an exposition to two verses composed by Ven Veedagama Maha Thera, and Siri Rahula Maha Thera. Consequently, the exposition supplied by me appeared in ‘Lak Mini Pahana’ published by the Literary Association Vavurukannala Vihara in June 14, 1997. Exposition is given pertaining to the cryptomatic aspects as well. This type of Cryptic verses were specially popular in the intellectually alert and active Kotte period.

However the riddle poems disappeared as a result of neglect, and gradual lack of usage over the years. As far back as 1954, during a discussion about the doctrinal riddle poems, and specially ‘Daham Gata Malawa’ composed by the Ven Veedagama Maha Maitreya Thera, the Most Ven Siri Vajiranana Maha Nayaka Thera told me that there are many other cryptic poems composed by Veedagama Thera, and that most of these were handed down from generation to generation, and that scholars must be careful and vigilant in the elucidation of these cryptic verses as far as possible.

Monks and scholars

During the ‘Revival Movement’ in (1747-1780) Ven. Sitinamaluwe Dhammajothi Thera who took the initiative to bring about the development of the Sinhalese Language, Literature and Buddhism, with his close associate Ven Valivita Saranankara Thera, resurgence appeared among the monks and the scholars. As a result monks and poets came into prominence. Ven Karathota Dhammarama Thera, composing the reputed cryptic poem called ‘Bara-nama-gaba-saka’, astonished the King Rajadhirajasingha (1780-1798), the Thera received a receptive-gift of a village called ‘Pallebadda’, and spread his helio of glory throughout the island. The sure-footed poet Samarajeeva, the reputed Astrologer Barana the poet, and the Ven Madihe Siri Sumitta Thera, composed diverse cryptic verses and directed the attention of the people.

As a result, during the Colonial rule, cryptic poems of ‘Daham Gata Malava’, and the riddle poems attributed to the well-known folk poet Andare and Kakirigama, appeared in most of the school texts prescribed for the lower forms, which attracted the children, in the lower and the upper forms as well.

‘Daham Gata Mala Vivaranaya’ was published by the Cultural Department in 1995. Out of 2,000 copies published not a single copy is available now.

When the education of the country was entrusted to the Sinhalese Directors most of the cryptic verses, and the popular riddles, and the Buddhist Ethical poems based on higher values started to disappear owing to the indifference, indolence and utter neglect of the so-called Director.

Let us now direct our attention to the cryptic verse which the Ven Veedagama Maitreya Thera, sent to Siri Rahula Thera:-

“Mamath duve eka deegeka nuhunnemi
Hatah pirena thuru dituvan valandemi
Diyaniya vage adu koduth noma kelemi
Eka da rayata thun siya hata kata hinimi.”

Egoistic tendency

To get at the correct meanings we must examine the particular usage. The word ‘Mamath’ (mama+ath) referring to the egoistic tendency of the self (towards) ‘Duve’ (Du+ve) referring to the wrong path, namely the ‘Sanyojanas’ or the fetters. ‘Eka Deegeka’ refers to the Kandyan marriage, where the wife goes to reside in the husband’s house.

This is an indirect reference made to the Corporeality group depending on Namas Khandha. In the second line ‘Hatath’ (hata+ath) the modes of the self, referring to the setting up of the Corporeality group. ‘Dituvan’ (Drushti+gaththavun) implies the worldlings deluded by craving. In the third line, ‘Adu-Koduth’ – to deficiency and the refactory attitude on the part of young one (or daughter). In the last line the words ‘Eka, ‘Da’ ‘rayata’ bring out the following meanings. ‘Eka’ (Gocara) objects, ‘Da’ gift or present and ‘Rayata’ (Night) implying darkness or ignorance (Avijja) ‘Thun’ (the three-eyed one Siva), ‘siya’ the consort of Siva Parvati, ‘kata’ referring to a multitude. This is the general meaning:

Bind by the fetters I was not in one corporeality group. As the groups the corporeality, feeling, perception, (mental) formations and consciousness developed I started to embrace the beings deluded by craving. In doing so, I never showed any sort of deficiency or unruly manner.

As a gift awarded for the persuasion of the objectives of ignorance, the ‘Mother of Craving’ set with the variegated form of the Kammic force, appeared in a mould hundred eight–fold, captivated the worldlings, like Parvati who captivated Siva by her innate charms.

Here the readers must note the symbolic presentation of the Mother of Craving that has been presented in both the cryptic verses. Note also the number of fetters given in the first verse.

The ten fetters tying the beings to the wheeled of existence viz 1. Personality – belief (Sakkayaditthi) 2. Sceptical doubt, (Vicikiccha) 3. Clinging to mere rules and ritual (Seelabbhata paramasa) 4. Sensous Craving, (Kama Raga) 5. Ill-will, (Vyapada) 6. Craving for fine material existence, (rupa raga) 7. Craving for immaterial existence, (arupa raga), 8. Conceit (Mana) 10. Ignorance. Note that the first five of these are called (Orambagiya Samyojana) as they tie the beings to the sensuous world. The latter five are called higher fetters (Uddhambhagiya Samyojana) as they tie to the higher worlds. The fine material and immaterial.

Grosser form

Please note that who is free from 1-3 is a Sotapanna, or stream winner, one who has entered the stream of Nibbana. The one who besides these three fetters has overcome 4 and 5 in their grosser form is called a Sakadagami a once returner. (to this sensuous world). The one who has fully freed from 1-5 is an Anagami or non-returner. (to the sensuous world). The one who is free from all the 10 fetters is called an Arahat, a perfectly holy one.

This is the English translation:

“I was not in one combination bounded by the fetters.

As the five groups began to gather.

I started to embrace beings deluded by craving better.

In doing so, I have not shown any deficiency, unruly manner

As a gift awarded to the mind-objects of ignorance.

The ‘mother of craving’ set with the variegated, diversified kammic force hundred eight-fold,

Appearing in the pretty appearance of Parvathi

Captivated the Worldlings in a manner quite bold.”

Now direct the attention to the reply given by Siri Rahula Maha Thera to Veedagama Maha Thera in cryptic verse.

“Chee, chee amme mata nokiyan evani katha
Bale patan dale denna thora natha.
Gale harak men aluyama nagita yatha
Kanun-korun men thunsiya hatak vetha,”

In this cryptic verse, in an exclamation of disgust or dismay asking the ‘Mother of Craving’ not to come out with the tales of dismay. Here he stresses the fact that from the very inception that both Avijja and Thanha coming from the two sides are unceasing and continual, Avijja from one side and Thanha from the other side, here Avijja is the primary root of evil and suffering in this world.

Avijja veils man’s mental eyes preventing him from seeing the true nature of things. It is delusion misguiding beings by making life appear permanent, happy, beautiful, and substantial, and preventing them from seeing that everything in reality throughly impermanent, liable to suffering, and devoid of I and Mine and basically impure. As ignorance is the foundation of all life – affirming actions, of all evil and suffering – it stands first in the formula of Dependent Origination (Paticca-Samuppada).

On the other hand Tanha (Craving) depicted as the Mother of Craving is the chief root of suffering and of the ever continuing cycle of births, and bound up pleasure and lust, now here now there finds ever fresh delight. This is the 3 fold craving-namely, sensual craving, (Kama-Tanha) the craving for existence (Bhava Tanha) the craving for Non-existence (Vibhava-tanha) the 8th link in the formula of the Dependent Origination (Paticca Samuppada).

(Refer page 177 Buddhist Dictionary by Nyanatiloka Thera)

Note the third line – ‘Ga-Le-Harak’ ‘Ga’ implies the sick, the incapacitated ones dragged by illness ‘Le’ refers to a ‘row’ ‘Harak’ (Hara+ak) ‘Hara’ solid having some rigidity ‘Ak’ refers to a mark or symbol like unto a row of rigid forms, got up go ahead together – ‘Kanun and Korun’ referring to the Leper and the Blind (Siri Rahula Maha Thera refers here to a verse in the 14th canto of ‘Kavyasekara’ verse No. 34 “Da anda – Pilu dedena

Kisi ya no hethi vena-vena
Yethi samangi vu thana
Me se Nam ru dekada pavatina.”

The English translation:
The Leper and the Blind
Unable to go when separate.

They go once combined.

Thus, mind and body operate.” This is the general meaning of the cryptic verse:

Appearing in the form of sick persons – the incapacitated ones dragged by illness, appearing in a rigid form, like the ‘Leper and the Blind’, the mother of craving set up with the variegated Kammic-force, 108 fold, captivates the worldians in the charming form of Parvathi, Siva’s consort.

The English translation of the verse:
“Oh, fie-fie mother of craving
Don’t come out with tales rather disgusting.”
From the very inception, both of them,
Ignorance and craving are going ahead incessantly.
Resembling ones incapacitated by disease -
Appearing in a row, like the ‘Leper and the Blind’,
In a rigid form, variegated by the Kammic-force,
The mother of craving, captivates the deluded in a manner bold
Like Parvathi assuming her charming hold.”
Both the cryptic verses depict figuratively the captivating activity of the ‘mother of craving’.

‘Dhammapada-Pakinnaka vagga’. (Miscellaneous) stanza 6 gives the following.

“Mataran pitaran hantva – rajano dve ca khattiye, ratthan sanucaran hantva – Anigo yati brahmano.”

Double meaning:

Having slain mother, father, two warrior kings, and having destroyed a country together with its revenue officer, ungrieving goes the Brahman.

The figurative or symbolic meaning:

Having destroyed craving, conceit, two views of Eternalism, Nihilism, sense-avenues and the sense-objects, together with attachment, the Arahat goes without any grief.

These two cryptic verses bear unmistakable testimony to the erudite scholarship consummate mastery of language and literature, and the profound knowledge of Ven Veedagama Maitreya Thera, and Ven Siri Rahula Thera.

A discriminative intelligent reader will be able to note in the first cryptic verse of Veedagama Thera, how the following words, ‘Mamath duve’ ‘hatah’ ‘Dutuvan’ ‘Adu-koduth’ ‘Eka’ ‘da’ ‘rayata’ ‘Thun-Siya-hata-kata etc have been made use of to bring out the figurative and emblematic or symbolic meanings.

In the second cryptic verse of Sir Rahula Thera, the following words – ‘bale, patan, ‘dale denna’ ‘gale’ ‘harak’ ‘kanun’ ‘korun’ ‘men’ thun-siya hatak’ etc have been used to bring out the subtle facts of ‘Dependent Origination’ (Paticcasamuppada).

Especially the leading monks, and the educationists who are aware of the remarkable capacity, and the driving force of language and literature, must make arrangements to make good use of these in school texts for the benefit of children, in the lower and higher forms as well.

Practical lesson of reconciliation

Priyanka Kurugala

Nandarama is the first Tamil Dhamma school, which is located in Jaffna. The school started its functions on October 30 under the patronage of North Chief Commander Mahinda Hathurusinghe.

Ravi Kumar teaches chess to his pupils

Dhamma School students Pictures by Ruwan de Silva

Around 52 students of the area learn Dhamma in this school. It has been able to attract students of other areas as well. The school’s mission is to create a new world of peace and reconciliation. Parents of the students hold that the Dhamma School opens a path for new peaceful world.

Meditation is one major practice in this Dhamma School.

Although it was heavily raining, most students had come to the Dhamma School early in the morning. They were clearing their desks and benches, while some were sweeping the mud floor. The floor was muddy because of rainwater. But it did not discourage the students.

The Dhamma School is operated under Ven Siriwimala Thera’s supervision. Ven Siriwimala Thera is also the chief incumbent of Naga Vihara in Jaffna. Tamil Buddhist Association President A Ravi Kumar has also offered help in sustaining the school. What attracted the student, I wondered as I was observing the students. They had many responses.

“Meditation and five precepts,” Puhalani Arunagirinayagam said, “Our teachers advise us to build ethnic harmony, but they do not try to convert us.”

“This is a good chance to study Sinhala,” Divindini Arunagirinayagam.

“We are happier than our friends, because of meditation,” Kajeevan Jagadeeshwaran.

“We like to study the story of the Buddha,” Thilakshana Asikthambi.

“This is a good opportunity to learn both Buddhism and Hinduism,” Madurjan Thawaraasa.

The Dhamma School however lacks sufficient facilities to maintain the programme in a proper manner. Tamil Buddhist Association President stressed the need of encouraging the teachers with a monetary allowance.

“We need more desks and benches. And also, we need a computer to install pupils’ data.”

Ravi Kumar gratefully mentioned World Hindu Buddhist Association President L Logeswaran who had donated funds for children’s bank accounts. All Ceylon Buddhist Congress Vice President Sudath Madugalle had also provided funds to erect the building of the Dhamma School. Sri Lanka Army had offered human resources for the building.

The Dhamma school functions twice a week, with the funds of Naga Vihara Chief Incumbent Ven Siriwimala Thera and Ravi Kumar. Anyone willing to offer funds, may contact Ravi Kumar on 0711277373.