|
|
|
  |
| Sunday, 24 April 2005 |
 |
|
 |
Features |  |
| News Business Features Editorial
|
Buddha's visit prevents battle for a throne by Sumana Saparamadu Yesterday was Buk Poya day, the first full moon day in the Sinhala year which commenced less than two weeks ago. Buk full-moon day is of special significance to Buddhists in Sri Lanka as legend says that the Buddha visited Lanka for the second time on a Buk poya day.
His first visit was to Mahiyangana, on the bank of the Mahaveli, on the Duruthu full moon day, in the 9th month after his Enlightenment. This second visit was 5 years later to Nagadeepa, to settle a fight between two Naga Kings Mahodara (Big Belly) and Chulodara (Small Belly). These two, an uncle and a nephew, were fighting not for the crown as the Lion and the Unicorn did in England; they for fighting over a gem-set throne. Nagas were one of three tribes inhabiting the island before the coming of Vijaya; the other two were Yakka and Raaksha. Kuveni whom Vijaya married was of the Yakkha tribe and Ravana was a Raaksha. The northern peninsular was the home of the Naga tribe and the whole peninsular was known as Naga Deepa, although the name is now confined to one island off the mainland - Nainativa or Naga Deepa, which is where the ancient vihara was and I believe still is, unscathed by 20 years of war. The Mahavamsa (Chapter 1) records the three visits of the Buddha to the island and as stated there, this second visit was not on a Buk full moon day as popularly believed but "On the uposhatha in the dark half of the month" - that is the Buk Ava Atavaka which this year is on 1st of May. The Mahavamsa account is as follows: Mahodara was a king in a Naga Kingdom of 500 yojanas by the ocean. His younger sister Kanha was married to the Naga King of Vaddamaana mountain. Her son was a Chulodara. Chulodara's maternal grandfather gave his mother a splendid a gem-set throne and he died shortly after. It was over this throne that the nephew and uncle were fighting. The Buddha was residing at that time in Jetavana and with his psychic powers, saw that a war between the two Naga tribes, was imminent. This was in the early morning of the Uposhatha day in the dark half of the month of Citta. (In the Indian lunar calendar this month was Citta) Seeing the imminent catastrophe he took his bowl and robe and came to Naga Deepa. He came alone. Only a tree deity who lived in the garden of Jetavana accompanied him. The deity up rooted the tree which was his abode and with the Buddha's permission, held it over his head like a parasol, as he made his came over to Naga Deepa. Seated in mid-air above the two tribes readying for battle, the Buddha struck terror into them creating a thick darkness. The nagas were bewildered and terrified. Then speaking a few words to allay their fears, the Buddha called forth light and revealed himself. The Nagas seeing the Buddha were relieved, and setting their minds at ease knelt in obeisance. Still in mid-air the Buddha spoke to them on living in harmony, co-existence and when the Buddha finished speaking both contending kings offered the throne to him. (This scene is one of the murals by Solius Mendis in the new wing of he Kelani Vihara). Then, descending to earth the Buddha sat on the throne, refreshed himself with the food and drink served by the two kings, and made "all the Nagas of the sea and land" gathered there that day, take refuge in the Buddha, Dhamma and Sangha, and take upon themselves the observance of the five precepts, -pancha seela. (Sea Nagas were Mahodara's people, while Chulodara's people were the mountain Nagas). The Buddha gave back the throne to them and the Rajayatana tree which the tree deity had used as a parasol, and told them to "worship this spot made sacred by my preserve. It shall be for your benefit and happiness." This is what Mahanama thera the compiler of the Mahavamsa has recorded of the Buddha's 2nd visit to Lanka. What happened to the gem-set throne if indeed there was one? Many Nagas from other parts of the island must have come to Naga Deeepa to witness the fight or take sides. Among them was Maniakkhitha the Naga King of Kalyani/Kelani, and uncle of Mahodera. He went up to the Buddha to make a special request. "You have shown us great compassion. But for your coming here today, we would all have been reduced to ashes. May you have compassion on me and come to my place of residence". The Buddha consented by his silence as was his custom. Another three years were to lapse before he paid that visit - the third and final visit to Lanka - on the full-moon day of the month of Wesak in the 8th year of his Buddhahood. And it was on that visit that the Buddha is said to have left the impression of his foot on a rock at the top of the Samanala mountain. The Naga tribes seem to have been concentrated in the north and west coast of the island and the immediate hinterland. Are place names like Nainamadama in the Puttalam district evidence of Naga settlements? The Nagas were a separate and distinct community - ethnic group - living in Kelaniya as late as the 15th century, when Parakrama Bahu IV was reigning at Jayawardanapura and Sri Rahula wrote his 'Selalihini Sandesaya'. The courier bird taking the message to God Vibhishana at Kelaniya is asked by the poet to tarry a while to listen to the Naga damsels singing Budu Guna Gee - (Songs of Praise of the Buddha) on the sandy bank of the Kelani river. This as far as I know is the last mention in any literary work, of the Naga as a separate ethnic group. |
|
| News | Business | Features
| Editorial | Security
| Produced by Lake House |
