Bellanvila: From out of the forest

By Kalakeerthi Dr. Edwin Ariyadasa

Even in this ultra-sophisticated age of digital links, Facebook and smartphones that connect you to any place with a mere swipe and other forms of super-media, there are some who still believe in miracles. When I say ‘some’, I may be in error, because there are many in this day and time, to whom ‘miracles’ are real.

For immediate proof of the validity of this observation, we could delve into the history of our current theme – The Royal Monastery at Bellanvila (Bellanvila Raja Maha Vehera).

A whole complex of miraculous occurrences is wrapped around the recent reincarnation of this sacred shrine – Bellanvila Raja Maha Viharaya.

To trace this series of events, we have to turn to the austere and fervent Buddhist monk who long years ago ushered in this new era of the Bellanvila shrine.

Fascinated by the folk-history relating to the fate of the magnificent palace built by King Parakramabahu the sixth at Attidiya in the neighbourhood of Bellavila, this legendary monk Thengodagedara Hamuduruvo, (monk from Thengodagedara) put up a simple residence at the site, thought to be the location of that Royal Palace.

Prolific writer and historian, Ranjith Palihapitiya who is an assiduous researcher, says that one can get only a modicum of information about this legendary Buddhist monk.

But, the folk history that recounts this monk’s major discovery is avidly narrated and widely remembered.

The tale has a thrilling touch of the miraculous, to it. The story, firmly entrenched in folk history, is fairly simple in content and structure.

In about 1850, this adventurous monk was travelling in a boat towards Pepiliyana. In those days, streams, canals and rivers were used for public transport of our time.

Some tend to identify that canal (the waterway) as the stream Katu Ela, which flows past Bellanvila at present.

As the folk-story has it, the monk was alerted by a drum-tatoo, that issued from the jungle. Keen to trace the origin of the mysterious drum sounds, the monk stepped off the boat and trekked through the thick forest. All of a sudden the drums fell silent. The monk to his utter surprise and profound joy, discovered an aged, majestic Bodhi Tree surrounded by the jungle tide.

Summoning the devoted villagers in the neighbourhood, the monk had the jungle cleared.

Fully convinced that this was the descendant of the sacred Bodhi Tree at Anuradhapura with a chronicled age spanning more than 20 centuries, the monk established a sacred shrine to protect, honour and adore it.

The shrine evolved over a period of more than 180 years, and is currently reputed as a prestigious spiritual centre.

In terms of a long tutelary tradition, the erudite Prelate, Ven. Prof. Bellanvila Wimalaratana Maha Nayaka Thera, Chancellor, University of Sri Jayawardenepura, is the present Incumbent of Bellanvila Raja MahaVihara.

Comprehensively aware of the need to be mindful of the spiritual attitudes of both the traditionalists and the moderns, this Ven. Prelate provides guidance to all devotees.

Ven. Prelate Prof. Bellanvila Wimalaratana Nayaka Thera presents his vision in very clear terms: “If spiritual Institutions of our day are to be socially functional, there should be a pragmatic link between lay society and religious establishments. I have launched ‘The Bellanvila Community Development Foundation’ to organise the services rendered by religious institutions to be ultra-sensitive to the spiritual needs of the society at large.

Among the multiplicity of religious centres, where devotees assemble in vast throngs, Bellanvila is one of the foremost. Those who adore God Vishnu also foregather at this shrine, seeking favours from this deity.

Esala Perahera at Bellanvila

The Esala Pageant (Perahera) at Bellanvila Raja MahaVihara is a spectacular annual event that is widely patronised by an extensive range of spectators.

What currently takes place is the 66th Perahera in this annual series. The tradition began way back in 1950. Over the years the annual event has evolved in a variety of modes, as is natural.

In the first instance this pageant originated with the Kandy Perahera as its model. Structuring temple processions, taking the Kandy Perahera as the ideal, has been the favoured practice over a long period of time.

A special noteworthy feature of the Bellanvila Pageant stands out as an original initiative. There is an age-old practice that should be followed when institutions and individuals are honoured. The worshipper walks round the sacred object on the Holy Personality, with one’s right side towards the honoured phenomenon.

If, for instance, you go round a stupa worshipping that sacred edifice, you always turn your right side to the object you adore – this ritual is described as pradakshine - keeping the worshipped object on your right.

Most pageants do not follow this practice. But, the spectacular annual pageant at Bellanvila keeps the sacred shrine on the right.

The Chief Incumbent of Bellanvila temple gets his devotees to adhere to these traditional rites and rituals scrupulously.

The ritual recital of pirith – will continue uninterrupted throughout the days and nights of the pageant. The performance of the Donakada Asna and the conducting of the Devadutha in a procession, are central to Bellanvila pageant. (Devaduta – is the emissary of God).

The nomenclature of the Bellanvila pageant deviates slightly from other well-known pageants and parades. At Bellanvila, there are two performance items named Mal Perahera and Pavada Perahera.The rites and rituals associated with Bellanvila Esala Perahera end with the water-cutting ceremony, conducted at the Boralasgamuwa ferry.

These spiritual pageants perform a highly important service to their communities and to the society at large. From ancient days on, these pageants and peraheras were held with the participation of the whole community. As a result, these represent instances of communal harmony and group unity.

In a sociological perspective, these spectacular pageants perform a highly valuable service. They enable the survival of some important cultural and ritual elements. This is quite effectively brought out by the Kandy Perahera. For centuries some families and villagers, perform rites and rituals assigned to their ancestors centuries ago.

Over and above all that, the ordinary folk experience a moment of spiritual ecstasy when they view these spectacles. They are highly significant communal moments too. Families view the pageants together. Young couples have moments of shared joy. In a way they eliminate, at least for a while, those anti-social preoccupations that lead to violence.

The Bellanvila Esala Pageant is one of the most prominent processions in Sri Lanka.The continued performance of such wholesome pageants forms a very positive development in the country’s communal culture. The Annual Pageant at Gangarama, which is fairly recent in origin, has quite effectively demonstrated the capacity of such spiritual events to unify society with no thought whatsoever of those differences that breed division and conflict.

Those positive values are communicated by the Bellanvila Pageant as well.

May such elevating social moments proliferate.