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| Sunday, 23 June 2002 |
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On Poson Poya Day: Regenerating spiritual and moral values by W.T.A. Leslie Fernando On Poson Poya day which falls on June 24 this year we commemorate a great event in the history of our country the introduction of Buddhism to Sri Lanka. Buddhism was officially introduced to this lovely island of ours by Arahath Mahinda, the son of that illustrious emperor, Asoka of India on Poson Poya day in the year 247 BC.
King Devanampiya Tissa and all his household embraced Buddhism after listening to a discourse by Arahath Mahinda. The King also provided all the facilities to Arahath Mahinda to spread the message of Dhamma. In due course Buddhism spread throughout the length and breadth of Sri Lanka. According to the chronicles of Sri Lanka, when Vijaya landed in this country, the island was inhabited by people called Yakkas and Nagas. It appears that they had a royalty, some sort of government, shrines, cults and a worship. Vijaya is said to have overpowered them and established his rule in Sri Lanka. Vijaya and his followers obtained wives from Madura in South India and with them also came craftsmen and a thousand Pandyan families. King Panduwasdeva who ruled Sri Lanka after Vijaya is also said to have got his queen and some more families from South India. There is indication that Yakkas and Nagas who were suppressed by Vijaya regained some power during the reign of King Pandukabhaya. The worship of cults and shrines of Yakkas and Nagas were found in Anuradhapura before the arrival of Buddhism. Thus it appears that the early Sinhala society was a compound of three elements, the North Indian Ariyan, South Indian Dravidian and natives Yakkas and Nagas who would have been the majority. The Sinhala nation was only two and half centuries old when Buddhism was established in this country. Buddhism became a strong factor for the unification of the island. The common religion brought together the scattered agricultural communities and laid the foundation for a centralised state. The close link between Buddhism and the King who always patronised the Sangha and religious institutions strengthened royal authority over the people. Religion is a powerful force in the formation and development of culture and Buddhism became the basis of the culture of the Sinhalese. Recent discoveries reveal that there could have been Brahmi script even before the arrival of Buddhism. However, it was Buddhism that facilitated and familiarised the use of Brhami script. It was out of the Brahmi script that the Sinhala alphabet grew. Buddhism brought Pali language and its literature. Buddhist Sinhala literature came into existence in the form of commentaries to the Pali canon. Pali the language of the Buddhist world became the language of the Sangha and through it Sri Lanka was able to have contacts with Buddhist countries as far as China and South East Asia. Buddhist literature became the fountain of religious and cultural activity. The Jathaka Kathas or birth stories of Lord Buddha became the laymens' mirror of moral conduct. The numerous wall paintings in vihares and dagoba show the healthy impact of Jathaka Katha on people. The Sangha was the moral guide to the nation. Bhikkus instructed laymen a code of moral principles. The Buddhist monk in the temple was not only a teacher of Dhamma but a guide, philosopher and friend. The people sought his counsel not only on religious aspects but often on civic, social and domestic matters as well. The monastery became the centre of learning and instruction. Buddhist vihares came into existence in every important village and served as centres of spiritual life, education and culture. Maha Vihare and Abhayagiri Vihare in the capital Anuradhapura were equivalent to Universities where both princes and commoners read. They attracted even foreign students as seats of learning. The faith created by Dhamma revealed itself in literature, art and architecture. Temples and dagoba, sculptural forms, narrative art, decorative designs and paintings were all created for the glorification of Buddhism and are interwoven with Dhamma. Almost all our ancient literature is Buddhistic in inspiration. Calmness and serenity is a characteristic feature of the Buddhist works of art. The Samadhi Pilime at Mahameuna gardens, the colossal Buddha at Awukana and Moonstones and guardstones at Anuradhapura are masterpieces of art, sober and refined in comparison with flamboyant and stodgy works of contemporary India. The Sinhala artist has always been restrained and moderated by the puritanic and philosophical outlook of Theravada Buddhism. The chief occupation of the Sinhalese was agriculture. Buddhism forbids killing in any form and a great impetus was given to cultivation. The Sinhala Kings took a keen interest to provide water for the people to cultivate lands. The result was a network of gigantic tanks and interconnected canals unrivalled anywhere in the ancient world. Any nation could be proud of this unique system of irrigation works. Buddhism had a great impact on the way of life of the people in Sri Lanka. The guiding force behind their ideas and ideals, thoughts and impulses and their habits and customs was Dhamma. It instilled into them the noble ideals of kindness (metththa) compassion (karuna) and wisdom (pragna). The liberal attitude of Buddhism that seeks no compulsion from those who practise it made the Sinhalese tolerant and considerate. Instances are not rare in Sri Lanka where they safeguarded other religions and provided them shelter in times of danger. The Sinhala Kings often tolerated Hindus and even provided amenities to build their kovils. Sinhalese have helped Muslims to build mosques out of revenue they got from temple lands. Some kings of Kandy protected and safeguarded Catholics who fled for safety from Dutch persecution in lowlands. The benign outlook of Buddhism made the Sinhalese serene, calm and frugal. He was unassuming and unpretentious. Food was simple. His needs were few. He never believed in a flamboyant way of life although there were strife for power among the princes the life in the village was somewhat peaceful. The Sinhala peasant had enough time, means and energy for the development of the religion, country and the nation. The historical cities in Rajarata and Ruhuna, marvellous tanks and interconnecting canals, broad acres of paddy and voluminous works of art and literature all bear testimony to the glory and prosperity that had flowered during the time of the Sinhala Kings. Since the fall of the Sinhala regime and with foreign domination Buddhism received a set back. The traditional way of life to which people were accustomed for centuries gave way to material ideals. Some of our much cherished spiritual, social and cultural values were sacrificed at the altar of false gods of money and worldly possession. Many of the higher strata in society took pride in slavishly imitating the West. However, the Maha Sangha, the patriotic Sinhalese and the peasant in the village adhered to the traditional ways and the life in the village was less affected by the vicissitudes of centuries. They have withstood and safeguarded our society from the influx of moral degradation found in most part of the Western world. The people in Sri Lanka have in general earned the regard and respect of the world community because they have lived according to the Buddhist concepts of kindness, compassion, generosity, hospitality and tolerance. Many intellectuals from far and wide come to Sri Lanka in search of Buddhism in its pristine purity. Recent research has shown that among the third world economically developing countries, people in Sri Lanka enjoy the longest life span with a low income. It could be said that this is because they live a simple and contended life in accordance with Buddhist teachings. Of late there are erosions on our spiritual and cultural values. Materialism, commercialisation and consumerism found in the West are making fast inroads to our society. Terrorism, gun culture, scant respect for life, drug addiction, sex abuse and rampant dishonesty in public life, which are a global phenomenon have invaded the shores of our country. A nation which hither to lived in perfect ethnic and religious harmony had been plunged into a civil war. It is true that we have to move forward with the fast changing world. For this purpose we have to make use of scientific and technological advancement found in the West. But that does not mean that we should sacrifice our much cherished spiritual and cultural values in the name of development. We Sri Lankans should be proud of our heritage and magnificent civilisation. We should live up to the noble ideals of our refined culture guided and moulded by Buddhism and other world religions. And we should make an endeavour to lead lives in keeping with our esteemed civilisation to usher a spiritual and moral regeneration in our country. |
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It was in the form of an esteemed offer from Asoka the Great to his
royal friend Devanampiya Tissa, that Buddhism was brought to Sri Lanka.
