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| Sunday, 11 May 2003 |
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Promoting Vesak as a tourist attraction by Jayanthi Liyanage Digha jagarato ratti (Long is the night to the wakeful; long is the league to the weary; long is samsara to the foolish who know not the Sublime Truth. - Dhammapada) The dawn of discernment to end the darkness of living was born to human kind when the Indian sage, Siddartha Gautama, rediscovered the lost path to spiritual emancipation on a Vesak Full Moon day in fifth century B.C.
In this historic year of 2003, the government of Sri Lanka prepares for a mass revival of ancient Vesak festivity, with the intention of restoring its spiritual idealism and exploring the occasion's tourism potential in a carnival of light and colour, as the prime Vesak pilgrim destination of the world. the revival of celebration also calls for a renewed spirit of inquiry. How would local traditional Buddhists, used to perceiving Vesak as an earthy, grassroot festival, absorb a heavier influx of pilgrim tourists and increased festivity, with its unavoidable commercial element? The Maha Vamsa records that the ancient kings of Lanka celebrated Vesak on a massive and richly decorative style and that each year, King Dutugemunu conducted 24 Vesak festivals, King Bhatiya 28 and King Vasabha 24. The modern Sri Lanka needs to employ the right strategy and infrastructure to master massive scale festivals and to constrain backlashes. Would the five sub-committees of the National Committee of Vesak Celebrations achieve the right balance of projecting Vesak's spiritual value and fulfilling international tourist expectations of a festival holiday?
"For we must make sure that we project the right message of Buddhism in our festivities prior to inviting the overseas visitors," cautions Ven. Dr. Thumbulle Seelakkanda Nayaka Thera, Vice Chancellor, University of Pali and Buddhist Studies of Sri Lanka. "Celebrations unduly gratifying the senses will make them underrate the quality of Buddhism in Sri Lanka which is the only country in the world to celebrate Vesak on exactly the Vesak Poya day." Our country, considered as the purest receptacle of Theravada Buddhism in the world, is also the only one conducting in-depth research on Dhamma and Buddhist philosophy, remarks Ven. Dr. Seelakkanda Nayaka Thera, indicating our potential to attract the increasing numbers of the spiritually-hungry, specially from the West, seeking fulfilment. "Only here that the word of the Buddha and the Tripitaka is clearly preserved. Our Buddhist scholars are internationally renowned. Therefore, we must be sure that in all our festivities, we project the correct spiritual meanings of Asarana Sarana (helping the helpless) and Prathipatthi (adherence to Buddhist principles or social ideals of amity, good will to all races, castes and creeds and moral conduct, service and wisdom)." In reply, a spokesman from the Ministry of Buddha Sasana assures that Vesak Festival 2003 will be a ritualistic celebration, harking back to the days of ancient kingships, yet retaining the fundamental precepts and principles taught by the Buddha. "We will not allow citizens to be obstructed by Vesak activities on the route to the Katunayake Airport and other roads. "Olu Bakko" dancing and similar types of irreverent festivities will not be permitted." Ven. Prof. Devalegama Medananda Nayaka Thera, Head, Department of Pali and Buddhist Studies, University of Kelaniya, speaks of the need to inform the foreign Vesak tourists to fit within the local Buddhist culture frame and entertain themselves within such constraints. "They should be made aware to refrain from scanty clothing or overtly free conduct and co-operate with the local codes of celebrating Vesak, or else our young will follow their example," he warns.
"The tree needs a bark to protect its sap," Ven. Prof. Medananda Nayaka Thera uses a metaphor to elaborate how our magnificent culture's exterior can be a ruse prodding the Vesak tourist to taste deeper spiritual nourishment of Dhamma. "Though spiritual values are important to humans, if they are not attired in attractive clothing, they have no acceptance. Similarly, arts nourish religion and religious sites such as Ruwanveli Seya which combines religion, arts and science could be another magnetism to draw Vesak tourists to Buddhism." Though business and profit making has always been a low-key in modern Vesak celebrations, the mention of tourism with Buddhism conjures up an instant picture of much-demonised (often justifiably) 'commercialism'. Tackling it head on, Prof. Sumanapala Galmangoda, Prof. of Pali and Buddhist Studies, Kelaniya University, and Acting Director, Wickramarachchi Ayurveda Institute, Gampaha, says, "The Buddha said, do not do business with Buddhism. Yet, the history shows that in sixth century B.C., Buddhism spread from India through the Silk Route of trading to China, Korea and Japan." "If we have no wound in the palm, we can take poison in our hand, reads the Dhammapada," Prof. Galmangoda points out. "If we truly comprehend Buddhism, we can use trade and commerce to develop Buddhism without letting each adversely affect the other. Politics, Buddhism and commerce can progress together but we should know how not to mix the three. Without such integration, we cannot develop Buddhism in society." In complement, Gamini Senanayake, Manager, Hotel Suisse, Kandy, sees Vesak as an ideal venue to boost tourism. "The Temple of the Sacred Tooth Relic and the Vesak lantern competition round the lake are going to be prime tourist attractions," he estimates. "SARS did not affect Kandy hotel occupancy much. I foresee Kandy hotels to be full-up when VIPs and Government officials come here for Vesak." And what of the aftermath of celebrations which will open a new segment of the local travel market and alternate employment venue for the grass root locals? Though polythene is prohibited in celebrations, would the organisers employ speedy methods to clear the garbage debris and human waste, an inevitable remnant on streets, Vesak locations and heritage sites after a heavy influx of local and foreign visitors? "I fervently hope so," says V. Sarlis, a vendor in Kandy which will host the main festivities of the 250th commemoration of the revival of Upasampada ritual from Thailand. "But we are eager to see this religious event in which both our Prime Minister and the Thai Prime Minister will visit Kandy." Dr. A. T. Ariyaratne, founding leader of Sarvodaya, looking introspectively at the planned celebrations, is not satisfied. "Whatever the social, economic or political system we have in society is influenced by an invisible player, which is our conscience. Any religious or spiritual activity should be aimed at transforming the human conscience." He says that a superficial manner of celebrating Vesak will not benefit the Buddha Sasana unless a collective conscience for change is created in society as a whole through a spiritual awakening. Many Buddhists will hope the enhanced religious activity of this Vesak to shed a ray of hope for the Sri Lankan society, which has its daily dose of crime, vice and other social-ills. In the Government attempts to inject renewed spiritual vigour to Vesak, they would ask whether it could possibly usher back the fast disappearing moral discipline and honour for human life in its citizenry. The challenge is to carefully define the routes of commerce and the spiritual pilgrimage. For, amidst the joy of celebrations, if ever the need to generate finances drowns out the cry of the spiritually-hungry, the purpose of Vesak could disappear in the process. |
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