“n t¨Õ~ˆG” The Buddhist Content - rf§p Page

Rp[£ùY oMvr£zlªv£ c£ÜY þy»xà - Ylª{¥Ãx - r±o£p ~¹~‰Y£yY 01 ñƒ‹¼ã ƒ‹ñ»x¤ ~¹] |£~px ~‰m£r‹l Y…ƒ - R£a£Mx ~‹ùr£z v£ã{»[‰ 02 ~‹z‰{lªp‰f »nýxp‰»[‰n pv~‰Y£yx z¥»J - [z»[ny ylp {¹| ƒ‹ñ 05 »r£»~£p‰ »r£»ƒ¤ n˜p ñƒ‹¼ã v£ƒ‹ñ »n~§ a§z‰z ƒl‰Þ r»àrv ~«l²x - R£M.W~‰. cxyl‰p 07 »t°n‰o r§y¥}£Mm r‹…‹t½n ýv~§vY‰ - R£a£Mx {£N»N oKvyY‰Ål ƒ‹ñ 11 r~‰{[ vƒj§p‰»[‰ oMväl »~ˆ{£{ - »t¤n£[v ~Ÿzývz ƒ‹ñ 14 »Y£…w ly¥j »t°n‰o ~¹[v»xˆ r±{¯l‰Ü 16 Rp§tnŠo ly¥j »t°nŠo ~¹[K r§{l‰ RÜ»MYx 18 Editorial - Editor-in-Chief 19 The mind - Dharma Kaviraj 20 Conservation and Restoration of Anuradhapura Jaya Sri Maha Bodhi Shrine - Deshamanaya K.H.J. Wijayadasa 21 MOMENTS - Chandra Wickramasinghe 24 ADVENT OF ARAHAT MAHINDA - Florence Wijemana 25 BUDDHIST SOCIAL PHILOSOPHY 26 Rabindranath Tagore - Anagarika Dharmapala 27 Events of the YMBA 28 India as Source and Inspiration:Dharmapala’s Vision of India - Emeritus Professor K.N.O. Dharmadasa 30 YMBA News 32

President - Deshabandhu Tilak de Zoysa Vice Presidents - Mr. Maddumage Ariyaratne, Mr. Kusumabandu Samarawickrama , Mr. Nalin J Abeyesekere, Mr. Anura Serasingha, Major W. M. Weerasooriya Hony. Gen.Secretary - Mr. Mahendra Jayasekera Hony.Treasurer - Mr. Prasantha Abeykoon

Address - Colombo YMBA, No 70 , D.S. Senanayake Y¹a§Y ëMv£jx : Yª~¨vtp‰ã ~vyýY²v Mawatha, Colombo 8, Srilanka. »Y£…w ly¥j »t°n‰o ~¹[v»xˆ Ur ~u£rÜ ƒ£ n t¨Õ~ˆG ~`y£»N ~ƒY£y ~¹~ˆY£yY Phone +9411-2695598 +9411-2682397 Cover Design : Kusumabandu Samarawickrama +9411-2695786 +9411-2682398 +9411-2698083 Vice President & Assistant Editor, e Buddhist Magazine, Fax +9411-2682397 YMBA Colombo Website www.ymba-colombo.org Email [email protected] Design & Layout by ANCL Publication Dept. Facebook www.facebook.com/ymba.org Printed by ANCL, No.35, Lakehouse, Colombo 10. n t¨Õ~ˆG / The Buddhist 1 2018 - R»[¤~ˆlª “n t¨Õ~ˆG”

The Buddhist R£yKux 1888 r±o£p ~¹~ˆY£yY - ~¨ëzˆ W~ˆ. ~‹ù»~ˆp ~¹~ˆY£yY - r‹xà~ {l‰»l‰[v ~ƒY£y ~¹~ˆY£yY - Yª~¨vtp‰ã ~vyýY²v

Yz£rx - CXXXVIII t¨nŠo {M} 2562 R»[¤~ˆlª ò.{ - 2018 R¹Y - 02

Ylª{¥Ãx Rp[£ùY oMvr£zlªv£ c£ÜY þy»xÃ

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W»~ˆ pv§ã A {p ýf |²Ÿ »nYY‰ [¥p ~‹x R{o£px »x£v§ r‹»z¤ÜY£ rùt²£cYx£ c£p§~‰»~¤ë z¹Y£»N r£zYx£ {«»xˆ v§f~Ÿ{ Y… »~ˆY. r±mv»xp‰v Up‰{ƒp‰»~ˆ t²£ƒvjx£ »{l Urv£{Y‰ »[p yc§ {p Rly Xƒ§»[‰ {»x¤{¯n‰o oMv£{»t¤ox ~½nƒ£ »nŠ{£pK ƒ¥y n¥Y‰þx. Wv Urv£{ pK ~‰{u£{x ë~£, t§ã nƒv R{»t¤o r‹xÜ~‰~ yc§»[‰ R{»t¤o |Y‰Üx lv£ t§ãp‰ {ƒp‰»~ˆ»[‰ ý|‹}‰f »Y£f [¥ìvf Xƒ§ lª… r¥{Ü r‹ùY‰~p zn‰»nŠ Rw [~‰ [¥p ýýo r‹x ~zYªj§ ƒlyY‰ n¥Y vƒl‰ |Y‰Üx [¥pl‰ t§ã nƒv |²Ÿ r±|‰p vlª Yyñp‰ t{ ~½nƒp‰x. r±~£nxf rl‰{« t{x. Wv r‹x z¹Y£{ lª… r±az‹l Ãúv ~½nƒ£ yclªvp‰»[‰ t§n‰éx [¥p ~lªff ~zYªj§ ƒly {|»xp‰ r‹»z¤ÜY£ Xƒ§»[p‰ zn ƒ¥Ã ~ƒ£x [¥pl‰ rl‰ Up‰{ƒp‰»~ˆ»[‰ »n{¥ë rùt²£cYx£ n¥Y‰ {«»xˆ, WYz ~¥Y rƒ… {« »ƒõp‰ ñƒ‹¼ã vƒ R{o£px »x£v§ {«»xˆ ~‰{Äx ~v£c»xˆ Sl£ t§n‰évl‰, lMY»xƒ‹ yƒlp‰ {ƒp‰»~ˆ ~‹x z¹Y£ [vpx r±mv oMv »nŠ|pxf »x£n£ [l ër§j, Rp³xp‰»[‰ vlxp‰ ë|‰r±u£ Yz‰ ltp zn t{ ~½nƒp‰x. x§lª ~«l² oMvx »Y»yƒ‹x. t§ãp‰ Ãú»vƒ‹ ~vl‰ r‹ù~‰ ƒlyY‰, WpK »W܃£~‹Y [²p‰mxp‰f Rp§{ {ƒp‰»~ˆ ý~‹p‰ {n£yp zn ~«l² Y‰}ܲx, t²£ƒ‰vj, [¯ƒrÜ ~ƒ ycYvf rl‰þvf r±mv R{n˜»xˆ oMvxp‰ y£|‹xY‰ ܲr‹fY»xƒ‹ |²vj rj‰Õl r‹ù~‰ ƒlyY‰ WY‰ rfp‰v »nŠ{£pK r‹xÜ~‰~ yc§ ~ƒ Rh¹[ª{ r¥{Üx n »vv »W܃£~‹Y WY‰ {£yx t¥[‹p‰ t§ãp‰ ƒv§{ {£n oMv£»|¤Y Réy£cx£ X{§»p£{§p‰ R{~‰m£»N nš y»G vƒyc§ r±o£p Ãú»K Ré}‰g£p»xp‰ r¥ñÚ pv§l‰, ƒv§ »p£{«{ n, X{§p‰ Rly n¥Õ ý|£z r‹ù~Y‰ ~½nƒ£ »nŠ|p£ Ãúvf ñl²l‰{xY‰ r¥{Ü t{ lƒ{§y¥ »{õ. ñƒ‹¼ã v£ƒ‹ñxp‰ ý~‹p‰ »x£n£ [p‰p£ ~‹x r‹xlªvp‰ {« v§f~‹{ yc§»[‰ zn‰»nŠ vFév ëY£»xˆ Rh¹[ª a§z‰z R¥{¦»{p‰ »nŠ{£pK r‹xÜ~‰~ yc§ ƒl‰Þ r»àrv ~«l²x »{õ. »vt¼ã y£c³l‰{xf rl‰þ»vp‰ r~§ Xƒ§ UlªK R{~‰m£{Y Wv ~«l² oMvxv ~‹x ñl² oMv£»|¤Y Réy£cx£ Wlªvp‰ ý~‹p‰ Ur»x¤[Ÿ »Y£f »{l {Ñp£ l³£[ u£j‰h y£|‹xY‰ [¥ìvf r£nY {« ý»|‰} »ƒ‰l®p‰ ~v` ~‹x r§»y¤ƒ‹l {« Rùfg ýv~£ t¥zŸv UÇlxõ ƒ¥»`‰. a§z‰z t²£ƒ‰vjx£»[‰ r±o£pl‰{»xp‰ äl ƒl‰Þ r»àrv ~«l²x t§ãp‰ {ƒp‰»~ˆ r‹ù~Y‰ x¥{« t{n, Wõp‰ vƒl‰ ý~‹p‰ ~¥{¥l‰ p§{y nš »nŠ|p£ Yyp r±šÜxf rl‰ oMv£»|¤Y yc§ ý»|‰} zn‰»nŠ Wp§{y {£~Ÿ c£ë~‰»~¤ë l³£[ y£|‹xY‰ n ~v` r«Mj pK {« op{l‰ t²£ƒ‰vj»xYª y£c£u‹»}ˆYxYf Rn£… {p ~‹xûv Rvlñë. UrÜp‰v tv§j§ nƒv R£uyj n Wv äl r‹ù~ v[‹p‰ R¥nƒ« Xƒ§ t§ãp‰ {ƒp‰»~ˆ t¥ƒ¥ ~‹x ñl² »nŠ{£pK r‹xÜ~‰~ yc§ n¥Ävf r¥ñÚ»xˆ lv ñl²xYª {« »{l W{p zn t{n »W܃£~‹Y r‹»z¤ÜY£ pK {« rùt²£cYx£ ý~‹p‰ [²p‰mxp‰ƒ‹ ~½nƒp‰ »{õ. Wv t§ãp‰ {ƒp‰»~ˆ [¥p Xƒ§f r¥{~« l³£[xp‰ ~v` oMv£»|¤Y yc§ RÜ|x {Mjp£l‰vY ý~‰lyxY‰ ý»|‰} ~¹»nŠ|xY‰ v[‹p‰ Xƒ§f »ƒ‰lª»{ë. t§ãyc£jp‰ {ƒp‰»~ˆ»[‰ np‰{£ ~‹Ñ»xˆ lvp‰ t§n‰o, oKv Rp§r»vx »|²‰}‰gl‰{x ~ƒ ~¹] xp »ly¥{p‰ ~yj ý~‰ly Ãúv ~½nƒ£ »[£~‰ UlªK |£Y³ r§l²x£jp‰ {ƒp‰»~ˆ»[‰ [‹ƒ‹ U{~§{Yª t{f rl‰ {« t{l‰, Wlªvp‰ n »ly¥{p‰ ~yj xp‰»p‰ pK v¥pý xp§»{ë. »vv R£y£opx »nŠ{£pK r‹xÜ~‰~ yc§ ý~‹p‰ Sl£ Y¥v¥l‰»lp‰ r‹…‹ [l‰ t{ ~p£m {p‰»p‰ Sp‰ r~§ W…w§j§ »r£»~£p‰ »r£»ƒ¤ n˜»pY, ñƒ‹¼ã v£ƒ‹ñxp‰ ~‹x r‹ù{yn ~v` ñƒ‹p‰lz£ rN{f {¥hv Y… R{~‰m£»N nš Wlªvp‰ »{Üp‰ rz{« RÜ»[°y{ìx ƒ£ uY‰Ü r«M{Y r±Üa£y»xë. |²Ÿ z¹Y£n‰þr»xƒ‹ t§ã nƒv ~‰m£r‹l Ãúv ~½nƒ£ ~§ã~§lv Y£zx ë|‰ax Ãù»vp‰ r~§{ »vƒ‹ {¥hv Y… ñƒ‹¼ã vƒ yƒlp‰ {ƒp‰»~ˆ ~‹x v¹[z oMv»nŠ|px r¥{¥l‰þvf r±mv r±o£p Yy¥j§ n t¨Õ~ˆG / The Buddhist 9 2018 - R»[¤~ˆlª

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xKÃ~‹ {p{£~Ÿ r§n‰[z»xYª A pK vƒ£ ƒ~‰Üy£cx£v {p‰»p‰ rvjY‰ lm£[lxp‰ {ƒp‰»~ˆ»[‰ {p»xˆ n˜[ª ƒ£ r§†z‰ R¥l‰ r‹x xõ v¥pýp‰ R{»t¤o »Y£f»[p UlªK r‹x ~fƒp x¥õ ~¥zÃx ~zYªjY‰ nÃp‰»p‰ n, Xƒ§ Wx R{f tzp§»xˆ, [~Y‰ v§z »ƒ¤ ƒ¥Ã t{x. W»~ˆv r‹…‹»{z‹p‰ ý|£zlv ƒ~‰Ü y£cxYª»[‰ xõ W…‹vƒ»pƒ‹ R¥ýn˜p‰p£ {« »ƒ¤ »n{¥ë o³£pxfn, lªp‰{¥ë ƒ£ ë[vpx »p£Yyp‰»p‰ ý|£z r£n {¥Üy ~‹Ñ vƒ£ ƒ~‰Üy£cx£ n¥Y A ~‹N{¥ë o³£p ~v£rl‰Ýp‰f R¥Ü Yªy¥ñÑ R¥Üp‰pp‰ {p»xƒ‹ »l»K vƒ£ ƒ~‰Üy£cx£ {|»xp‰ ~v{¥nš R{~£p»xƒ‹ alªy£Mx ~l³ [¥{»~p t{ Xƒ§ »ƒ£¼n™p‰ np‰p£ ƒ¼ãp£ [p‰»p‰x xp§»{ë. R{»t¤o»xp‰ ~‹xûv R£|²{xp‰»[p‰ ë~£x. l{l‰ l¥pY ý|£z r£n »vv Urv£{l‰ ~v`v t§ãp‰ ñnš ýv§Y‰Ü Ðp R{»t¤ox zt£ ~zYªjY‰ n R{f [~‰{z R¥Üz‰ûj§ {ƒp‰»~ˆ c£p§~‰»~¤ë t²£ƒ‰vjx£f [ëñp‰ ~¹~£y aY²x »Y…{y ~fƒpY‰n nÃp pv§l‰ Wxn r±Y£| Yyp‰»p‰, Sƒl Ä »Y£f [ëñp‰ ëM{£j ~§{x ý|£zlv ƒ~‰Ü y£cxYª»[‰ xõ rùn‰»np‰v xKÃ~‹ r§n‰[zxYª t§ãp‰ zt£[l ƒ¥Ã t{ n t§ãp‰ {ƒp‰»~ˆ »p£~‹lp‰»p‰ [~‰{z R¥` Uzp {ƒp‰»~ˆ »{Üp‰ t§ãnƒv |²{jx c£p§~‰»~¤ë t²£ƒ‰vjx£f ý~‰ly R¥Üp‰pp‰ n {p»xƒ‹ ~‹Ñp t{ »Y£f vƒl‰ |²n‰o£»{p‰ r¥ýn˜ ïvf Yyñp‰, Wv v£M[£{»t¤ox Xƒ§ np‰p£ »ƒõë. l{l‰ l¥»pY r¥ñj, ~‹xû RYª~zxp‰»[p‰ lª…‹p‰ t§ãp‰ {ƒp‰»~ˆ»[‰ ~Kv£ ý|£z r£n ~fƒpY‰n, [~‰{z R¥` {¥…Ä xƒrl‰ Ì{p aMx£{Yf ~Kt§n‰ol‰{xl‰, oMv»xˆ ~‰{£Z³£l Sû zYªj§n [~‰{z n… ~zYªj§n R{ÝMj{, Rz‰»rDb£»{p‰, Sl£ t{l‰ xƒv[f r‹…‹rp‰ vƒ£ ~¹] nÃp pv§l‰ Xƒ§ Wx n vƒl‰ ~¥ƒ¥z‰û ~‹Üp‰, ~Ÿz{p‰l{, x£l‰ [¥p ~£Y‰}£l‰ »Y£f n¥p ƒ~‰Üy£cxYª»[‰ x¥õ »p£~‹lp‰»p‰ Ro³£l‰ñY ~§{x ztñp‰ lvp‰»[‰ [l‰ Yz‰ƒ‹ ëxv vƒ£ ƒ~‰Ü y£cxYª Wt¼ã U~ R¥Üp‰ëxp‰ {p»xˆ ~‹Ñp ~x {¥ây¥K Sp‰çxxp‰ ~¹{y ãf§ {p{£~‹x£ r‹…‹t½n{« ƒ~‰Ür£n t{ np‰p£ ë~£x. vƒ ƒ~‰Ü‹y£cx£ Yy [ëñp‰, R£Mx |Ÿz»xp‰ n Urv£{ vp£{ rùr«Mj {p t{n »~£xñp‰ Wv {p{£~‹x£ l{l‰ ãy R£Mx Sp‰çx ~¹{y»xp‰ n, R£Mx {n£… »~ˆY. Wv »nŠ|px R¥~« xp Rly n˜[ª ƒ£ r§†z‰ {« R¥l‰ r‹x ~Ü ~Krc£p»xp‰n rùr«Mj{, c£p‰~‰»~¤ë t²£ƒ‰vjx£ t§ãp‰ ~fƒp‰ n [~‰{z r‹f Sü l¥p‰ R£yj³ y¥Y‰}v«z R£nš ý»{Y ƒv§»N t§ãnƒv {¥…½n[l‰ t{ n, n…{z‹p‰ ~‹ãy¥ Y… l¥p‰ n, »~ˆp£~pxp‰ƒ‹ u£{p£p§»x¤[Ÿ{, n a§z‰zƒl‰Þ r»àrv ~«l²»xƒ‹ U~‰ [~‰{z‹p‰ Yh£ n¥v§j§ Rlª n, r¹a ë{yjxp‰ rƒ »Y£f, ~½nƒp‰x. ñƒ‹¼ã v£ƒ‹ñxp‰ ý~‹p‰ nÃp Rly, ~v£é[l{, o³£pxf »vv ~«l² »nŠ|p£{ v[‹p‰ ~Yz ~v{n˜p Rly Wv zY‰{¥~‹ cpl£{f r¥ƒn˜z‹ »Y£f ~Krl‰Üx R¥l‰»l‰, ýýo ñm³£ å}‰Ôp‰»[p‰ t¥ƒ¥y{ c£Ü, cy£, vyj ãY‰Z, rù»nŠ{ R£nš ãY‰ rŸh£{p‰»[p‰ ñnš ryv |£p‰Ü ~§{x zn ƒ¥Ã WYv v£M[x t§ãyc£jp‰ {ƒp‰»~ˆ ý~‹p‰ »nŠ|‹l |²Ÿ ~n‰oMvx rvjY‰ t{x. »W܃£~‹Y »r£»~£p‰ »r£»ƒ¤ n˜p »nŠ{£pK r‹xÜ~‰~ vƒyc§ r±o£p |²Ÿ z¹Y£{£~Ÿp‰ »{l ~‹ã Yyp zn r±mv oMv »nŠ|px ~½nƒ£ ñƒ‹¼ã v£ƒ‹ñxp‰ ý~‹p‰ a§z‰zƒl‰Þ r»n¤rv ~«l²x Ur»x¤[Ÿ »Y£f [p‰p£ zn‰»nŠ WYz |²Ÿ z¹Y£»N r¥{Ü ll‰Y£zŸp ñm³£å}‰Ñp‰ rƒ Ãúvfl‰, ~¹~£y[l ãY‰Z ~v§n£x »Yz{y »Y£f ~n£Y£z‹Y ~§{x »[p »np ëM{£j v£M[x R{»t¤o Yyþv ~½nƒ£ WYv v£M[x {p‰»p‰ t§n‰o oMvx rvjY‰ t{ ~Yz z¹Y£{£~Ÿp‰f lƒ{§y¥ Ãùvf t{ v¥p¥ýp‰ r¥ƒ¥n˜z‹ »{õ. n t¨Õ~ˆG / The Buddhist 11 2018 - R»[¤~ˆlª

p{ |‹}‰f£a£yxp‰ƒ‹, R{|³l£ ~Kr«Mj Ãúvn? »K oMv r§y¥}£Mm»xp‰ t²ƒ‰va£ù v£R£o³£l‰ñY »r¤}jx ~½nƒ£ r±|‰pxf r‹…‹lªy¥ ƒ‹p‰ã ~vx R{éxl‰, RMm, Y£v »nY [¯ƒ~‰m »t»ƒýp‰ UrY£ú {«»xˆ R£[K x. Ro³xpx Ãú»vp‰ ~rx£[l Ìýlxfl‰, {£pr±~‰m ƒ£ ~p³£~Ÿ Wt¥ýp‰ R£[v ñë~£»[‰ Ìýlx ƒ¥Ãõ. R£o³£l‰ñY |‹Y‰}jx R¹[ »nYv »v¤Y‰} R{éxl‰, ƒ£ tn‰o {«{Ã. A A R£[ñY ~M{£Mm ~‹n‰éxf »ƒ‰lª »N. ƒ‹p‰ã R£»nŠ| Yy R¥l. Sp‰ t²ƒ‰va£ù, r±Ürn£{p‰ƒ‹, r‹…‹[l‰ ayj oMv nM|pxf Rp§{ oMv, RMm, Y£v, {£pr±~‰m ƒ£ ~p³£~Ÿ R{~‰m£ ~v«ƒxY‰ R¥l. A{£ r§n‰[zx£»[‰ »v£Y‰} xp ~ly Rp§[vpx lªpv R£o³£l‰ñY |‹Y‰}jx r‹Ú~ »n»z£{ ƒ‹l {¥h r‹Ú~ S{ƒz‰ Ãú»K nš Ìýlx R{~‰m£ ƒlyYf »ƒ‰lª »N. Y£v, RMm {|»xp‰ »{l¥õ ý|‰{£~ »Yy¥Ú. Wt¼ã »tnp§ ztõ. A t²ƒ‰va£ú, [¯ƒ~‰m, n¥Y‰»{p »u°ÜY R{|³l£ [¯ƒ~‰m »nŠ r§y¥}£Mm »z~‹p‰ {³{ƒ£yxf {£pr±~‰m, ~p³£~Ÿ {|»xë. »vƒ‹ Ìýlxf rvjY‰ ~Ÿv£Yy R¥l. r¥ñÚ t{ »r»põ. u£yÝx »K Rp§{ ~¦v R£[vY‰v ƒ‹p‰ã ~vx lª… oMv, RMm, ~v£c[l »vp‰v ~p‰l£p[l Y£v, »v¤Y‰} »z~‹p‰ r£ù|ªn‰ol‰{x ~½nƒ£ S{ƒz‰ r§y¥}£Mm ƒlyY‰ R¥l. »t°n‰o {p "oMv" r§y¥}£Mm r§y¥} RMm n‰ý|Jnx {|»xp‰ R[x Yy R¥l. ~p‰é þ»vp‰ r§y¥}£Mm »u°ÜY R{|³l£ ~Kr«Mj xp rnx ~Y~‰ »{õ. {« rvÚp‰ r§n‰[z Ìýlx r§y¥} xp‰»pp‰ vp§~‰~x£, r§y¥}£Mm RMm{l‰ »p£»N. ñë~£f ~l‰l‰{x£ xp Rnƒ~ [v³ »vp‰v Üù~p‰[l ~l‰l‰{x£f »N. RMm xp‰p ýýo£Mm{l‰ n »u°ÜY R{|³l£{p‰ rnxÃ. ƒ‹l {¥h, opx, R¥l. A RMm»xp‰ ñë~£ t§n‰éx, |Y‰Üx, ë{¯l‰Üx, r‹…‹t½n ƒ£ Üù~p‰[l ~l‰l‰{xp‰ {¥…¥Y‰v {|»xp‰ Tf Rly ~v£pl‰{xY‰ r{Ý, RMm n¥Y‰ýx ƒ¥Ãõ. W»ƒl‰ X{§p‰ Rly r{l‰p£ r§y¥}£Mm xp‰pf »t°n‰o ýv~§vY‰ »{p~ pK ñë~£ »ƒ£½n RMmx »~þ»K nš, {h£l‰ pyY R{»t¤o »Y£f »x¤[³ ëM{apx {p‰»p‰ »[p [ªjoMv R£yY‰}£ "ƒ‹l{¥Y‰}" xp‰põ. A Rp§{  Yyñp‰ Ì{l‰þv ƒ£ ñë~£»[‰ Ìýl»xˆ ƒ‹l{¥h R£a£Mx {£N»N oKvyY‰Ål ƒ‹ñ Üù~p‰[l ~l‰l‰{x£ W»~ˆ r‹Ú~ Ur~‰mKuY {p »nŠ »p£þvõ. xK »ƒxÃp‰ p¥l»ƒ£l‰ ÌýlxY U~~‰  ñë~£ [ªjoMv rY‰}»xp‰ »nŠ »z~ ~zYp ~‹xz‰z r‹ù»ƒp‰»p‰ n »ƒ»lv »t°n‰o r§y¥}£Mm »z~‹p‰ Üù~pYª ƒ£ ~v£p »N. ~¥zÃx ƒ¥Ã x. vp§}³l‰{x ýë|‰axf Ì{ ~p‰lÜ»xˆ U~~‰v u£cpx {p‰»p‰ ~l‰l‰{x£ ñë~£x. Xƒ§ ~n£a£y£l‰vY ñj§Knk¨ R»pY‰ ~l‰l‰{ r±c£»{p‰ v[‹ë. A lª…‹p‰ r§y¥}£Mm »{p‰»Y£f ƒ¼ãp£ R¥[x§KYypxf zY‰ »Y»M. [¥ì»K zY‰}j {p‰»p‰ ýn³£{, lr~, n£px, Ðpx, r§y¥}£Mmxp‰x. "r§y¥}£Mm ~Ÿzx, [ªjx ƒ£ oMvx ~£opx rùr«Mj ñë~Yª r§n‰[zx£ lª…‹p‰ RMm{l‰ Yyõ" xp‰p RÝl»xˆ »p£{p Yz‰ƒ‹ »ƒ»lv ~‹fv r‹…‹[l‰ Yy¥jÃ. Üù~p‰[l ~l‰l‰{xYª ƒ£ ñë~£»[‰ »u°ÜY ~v£p »N. r§n‰[zx£»[‰ R{|³l£ ~r§y£ [¥ì»vp‰ Ìýlx rùr«Mj þvf pK rvjY‰ ýv§Y‰Üx z¥ïx ýn³£{ ƒ£ a£yjx ~v[£ò{ ƒ¥Ã xõ r‹…‹[l‰ »z¤Y£xl Xƒ§ lª… r‹ƒ‹Ñx x§lª t{ {£nšƒ§ vyj£~p‰p Wv[‹p‰ R{o£yjx »N. »v£»ƒ£l »lY‰ ~¥r »t°n‰o Çp‰lpx lª… Rp§{u{ Yyñp‰ r±šÜvl‰{ ñë~£»[‰ »|²‰}‰gl‰{x R¥[x§K ý~‹x x§lª t{ r±Y£| Y…ƒ. Yyp‰»p‰, ~n£a£yx, v£p~‹Y ýv§Y‰Üx ~£opx r‹Ú~ |‹Y‰}jx ƒ£ R{»t¤ox xp S{ƒz‰ {p‰»p‰ »u°ÜY Yy¥j§ vl ñ~ opx, tzx, R{|³l£ ~Kr«Mj Ãúvn Yªzx xp ëMj£xY vl p¥l»ƒ£l‰ R£o³£l‰ñY »p£»N. 12 n t¨Õ~ˆG / The Buddhist 2018 - R»[¤~ˆlª

~Kv£ n˜GÓx r~Y‰ YyzŸv r‹Ú~ x. t§n‰oY£zŸp u£yl»xƒ‹ R£[ñY n£M|ëY Çp‰lp o£y£{p‰ƒ‹ ý~§n‰é r±Üz£ux r‹Ú~ ýýo r±Ürn£{p‰ ëM»nŠ| Yy R¥l. RÃùx{£nx, R»ƒ‰lª{£nx, R»p‰Y£p‰l{£nx, ël³rn£Mm {£nx ƒ£ »u°ÜY{£nx A{£ Rly r±o£p x. »K ~‹xz‰z t§ãnƒv r±ÜY‰»}ˆr Yyõ. t§ãnƒv Rp§{ Çl‰l ý~§n‰éx R£o³£l‰ñY r£ù|ªn‰ol‰{»xˆ R[²szxõ. Wx UnY |ªn‰é»xp‰ »ƒ¤ Rå|³v£p tz»N[xY r‹ƒ‹f£o£y»xp‰ »ƒ¤ Un£Yy[l »p£ƒ¥Y. r§n‰[zx£»[‰ ýv§Y‰Üx Xƒ§ lª…v R¥l. Wx »{pl‰ R»xYª lª… r{l‰p£ |Y‰ÜxY‰ »p£»N. t§n‰o£nš Ulª»v¤ ~l³»xˆ v£M[x »z£{f »rp‰{£ »np‰p£ƒ. Wv v£M[»xƒ‹ [vp‰ »Y£f xm£Mm£{»t¤ox lª…‹p‰ ~l³x r~Y‰ Ãúv ƒ§nš cpx£»[‰ Y£Mxõ. r§n‰[zx£ ~‰{u£{»xp‰v ~p‰l£p[l »vp‰v ~v£c[l t§ãnƒv r§y¥}£Mm tp‰op ~ƒ‹l{ {£~x Yyõ. Sp‰ ñnšv ~½nƒ£ ܲýo£Y£y r±Ürn£{Y‰ »vv Yy¥j§ [¥w§ùp‰ »z~‹p‰ ~zYp â r§n‰[z t§ã ~v»xp‰ ëM»nŠ|‹l x. ~n£a£y ý|‰»zˆ}jx Ãú»vp‰ r±Yf ýv§Y‰Üxf r£nY {p‰p£ ~¹{Mopx r…v§ {¥p‰põ. A lª…‹p‰ {p‰»p‰ t§ãnƒv r§y¥}£Mm »z~‹p‰ Y²v£p§Y®z{ Çl‰l ~v£éxf r‹ý~Ÿv ~zYp â r§n‰[z ýv§Y‰Üxf r£nY {« »nŠ t{õ. A Rp§{ »n{p r‹x{yõ. R{~p‰ r‹x{y {p‰p£ {« »nŠ t{õ. A Rp§{ t§ã t§ã nƒ»K Ul‰lúly {p‰»p‰ Çl‰l ~v£éx Urùv nƒ»K Ul‰lúly r§y¥}£Mmx {|»xp‰ r±[ªj »Y£f r±Ð{»t¤ox {p‰»p‰ ý|ªn‰é r±Üz£uxõ. r§y¥}£Mmx {p‰»p‰ ý|ªn‰é z¥ðvõ. ~p‰l£p [l »vp‰v A ~½nƒ£ [‹ƒ‹ r¥ýn˜, ƒŸp r±ƒŸp r±Üz£uxõ. A ~½nƒ£ [‹ƒ‹ ~v£c[l ~‹xû [¥fû ëy£Yyjx {|»xp‰ »u‰nxY‰ »p£v¥l. WY‰ Yy[l ƒ¥Ã Y²v»Nnx »vxõ. WY‰ r§n‰[zx£f |Y‰Ü rvÚp‰ Íj r¥ýn˜, ƒŸp r±ƒŸp {|»xp‰ »t°n‰o r§y¥}£Mmxp‰ƒ‹ rnpv rvÚp‰ Ul‰~£ƒ{l‰ {p r±v£jxf »u‰nxY‰ »p£v¥l. WY‰ WY‰ ~‰{£Mmx lª…‹p‰ ry£Mmx ~¥z~Ÿvõ. r±Üsz Rl‰rl‰Yy [l ƒ¥Ãõ. p¥l»ƒ£l‰ R£l‰v ýv§Y‰Üx ~p‰l£px lª… ñz‹p{ r{l‰p£ r§n‰[zx£f |Y‰Ü rvÚp‰ lª…‹p‰ ~v£c ýv§Y‰Üx ~¥z~Ÿvõ. r‹ýlªy¥ t{ ƒ£ |Y³l£ lv£ Íj rvÚp‰ Ul‰~£ƒ{l‰ »K r§y¥}£Mm ~£opx ~½nƒ£ ý~‹p‰v r§t§ã{£ [l x§lª»N. t£ƒ‹y Ul‰~£ƒ{p‰l {p r§n‰[zx£ ~‹x tz»N[ ý|‰{£~ ÃúvY‰ »ƒ¤ {p r±v£jxf r±Üsz Çp‰lpx »vp‰v òx£{ r±Yf A{£»xƒ‹ r‹ƒ‹f£o£yxY‰ R»rˆY‰}£ Rl‰rl‰Yy [l ƒ¥Ãõ. Yyp R£Y£yx vFv ëY£»xˆ Ãúv t§ã nƒvf WY` p¥l. a«z ~DaY ~«l²»xp‰ r¥ƒ¥n˜z‹ »N. r£rY£ú òx£{p‰ ƒ‹ »x»np‰p£ Wx r§n‰[zx£ R{|³»xp‰v r±[ªj Wõp‰ v »Y»z~Ÿvf rl‰»N. x»vY‰ r¥ñj þv ~½nƒ£õ. Rýn³£»{p‰ Y…x§lª Yy¥j§ rƒÃ. Sp‰ {¥…»Yp‰»p‰ »N n »ƒ»lv »{zŸ »v¤ƒ£p‰oY£y»xƒ‹ ëv[‰p{ t§n‰»o£ »~£ u[{£ »t£o£x r£ù|ªn‰ol‰{xf rl‰ »N. r‹ù~‹ã þv »{»~p r§n‰[zx£ Sp‰ v§n{£zŸv oKv¹ »nŠ»~ˆÜ »vp‰v Rr‹ù~‹ã þv r§n‰[zx£ lª…v »t°n‰o r§y¥}£Mmxp‰ ƒ‹ ryv£Mmx n»pl£‰ »~£ u[{£ nvl£x cël »N. »{p »YpYªf l{»YYª õ. t§ã ƒ‹ñxp‰ r±o£p |²£{Y oKv¹ »nŠ»~ˆÜ r£ù|ªn‰ol‰{xf rl‰ Y… »p£ƒ¥Y. ~¹]x£ U»n³¤[»xp‰ ~»pl£ »~£ u[{£ ~vl£x t§n‰o£nš Ulªvp‰ »z¤Y»xƒ‹ rƒ… oMva£ùY£»{ƒ‹ »xã»j‰ oKv¹ »nŠ»~ˆÜ {p‰»p‰ ãÃp‰ rŸÕl{ »{»~p Rýn³£»{p‰ »{zŸ ñm³£ n˜GÓ»xp‰ Ü»j‰j£ »~£ u[{£ lyj£x ~l‰l‰{x£ ãY‰Z ë~‰~yjxf x§lª{ ãÃp‰ rŸÕl{ ý~« cpx£f oKv¹ »nŠ»~ˆÜ n t¨Õ~ˆG / The Buddhist 13 2018 - R»[¤~ˆlª

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The Buddhist Founded 1888 Editor in chief - Mr. Sunil S. Sirisena Editor - Mr. Piyadasa Wattegama Asst: Editor - Mr. Kusumabandu Samarawickrama

Vol. CXXXVIII BE2562 No. 02 August CE 2018 Editorial Anagarika Dharamapala as a National Hero

We are presenting this Editoral at a time The British Colonial Government at the the historical Buddhist shrines located in the when Colombo Young Men’s Buddhist time taking advantage of the Sinhala- Muslim Northern and Eastern regions of Sri Lanka Association and its Affi liated Associations Communal Riots that erupted in 1915 decreed are facing ruination due to neglect and lack of are already engaged in organizing a variety of that, together with local Sinhala National protection. Neither the Government nor the preliminary arrangements in anticipation of leaders, Dharmapala too who was at this time Department of Archaeology has the requisite celebrating in a fi tting manner the 154th Birth engaged in Buddhist missionary activities in machinery to preserve them. We notice only a Anniversary of Anagarika Dharmapala who India be arrested. But the British Offi cial who preferring of excuses for failure by the relevant was born on 17th September 1864 and named at was assigned the task of arresting Dharmapala authorities. The need for leaders of the caliber birth as David Hewavitarne. being convinced regarding his innocence of Anagarika Dharmapala is being felt today While being a youth of the age of 14 instead of formally arresting him placed him more acutely than ever before due to this years, David Hewavitarne took the initiative under house arrest which eventually lasted parlons situation. through his close association with Venerable from 1915 to 1922.Dharmapala who was an From the time of the Portuguese rule the Migettuwatte Gunananda Thera to build up active and devoted member of the Temprance new born children of the families resident in a close rapport with Col Olcott and Madame Movement denounced the practice of the coastal areas that were under Portuguese Blavatsky and through such rapport his slaughtering cattle and consuming their fl esh as control were subjected to forcible baptism dispositions, perceptions and religious fervour a despicable, mean act. while this practice had been enforced as a legal progressively matured. Subsequently having In place of the high fl own scholarly provision the names for the new- born children become an active member of the Buddhist language employed by the prominent leaders were recommended by the Christian church. Theosophical Society, he sought permission who participated in the Buddhist propaganda Although there is no such scandalous from his parents to depart from home and lead activities initiated by Dharmapala the practice today how many Buddhist families a life of celibacy (brahmacarya) residing at the language that Dharmapala selected for his take the initiative to inculcate into the minds Buddhist Theosophical Society Head Quarters communication with his audiences was simple of their progeny Buddhist Social values and Building. His father Mr. Carolis Hewavitarana, but meaningful Sinhala and occasionally to suit educate them in a Buddhist Social environment. having consulted Venerable Hikkaduwe Sri a particular audience popular simple English. It is a relevant and cogent question whether Sumangala Maha Thera consented to his It must be this character of his language that there exists an organized Buddhist public or request. made his address appealing and impressive to powerful Buddhist Organisations that can raise Although Colonel Henry Steel Olcott his audiences. It will not be an overstatement to a voice when questions concerning Buddhists who arrived in Sri Lanka by steamer in 1886 rate his address at the Parliament of Religious prevail or emerge from time to time. Buddhists accompanied by Mr. Lead Beater inaugurated a held in Chicago, America in 1893 as a turning of today face more problems than those during campaign to go on circuit throughout the island point in the ethos of the International Buddhist the period of Dharmapala. But individuals or soliciting funds by way of donations from the Community. organizations that have the potency to raise public in order to fi nance the establishment of Dharmapala’s struggle to redeem Buddha these issues are few and far between. The Buddhist Schools, the response he received Gaya was not merely a religious crusade. It reason for such lackadaisical attitude is the was poor and hence young David Hewavitarne was an inspiring force that stimulated national apprehension of possible state antagonism. volunteered to undertake the task. It was fervour. His clarion call “Sinhalese Awake- Alternatively it could be the fear of being patently a formidable task. But Hewavitarne Redeem Buddha Gaya” that was voiced through labelled as racialist and socially ostracized. had the requisite stamina and energy resource to the columns of Buddhist weekly newspaper Dharamapala who passed away on 29th engage in the task. “Sinhala Bauddhaya” developed into a slogan April 1933 as Venerable Siri Devamitta Dharmapala who visited Buddha Gaya in that penetrated the national conscience of the Dharmmapala having been ordained as a 1891 accopmpanied by a Japanese Bhikku who entire Sinhala population. His campaign that Bhikkhu in 1931 passes into history as a unique was, at the time, studying at Vidyodaya Pirivena was launched in a foreign country which even and incomparable National Hero. had the opportunity to witness the pathetic state assumed the character of a challenge even to At this juncture when we are of this Sacred Shrine.Noticing the Lamentable the mighty British Judiciary can rightly be commemorating the 154th Birth Anniversary condition of Buddha Gaya Shrine which had described as a rewarding lesson for the local of Anagarika Dharamapala at the same time since been converted to a Sivan Temple and Buddhist Community. reviewing the situation into which our country placed under the chaplaincy of a Saivite Priest At the present juncture the Buddhist has fallen today let us resonate his clarion call by the name of Giri Mahanta. Dharmapala Community in Sri Lanka is facing a multitude thus. returned to Colombo on 31st March 1891 and of daunting challenges. The Buddhists who “Arise, awake, Unite and join the Army of reported the matter to Venerable Hikkaduwe Sri have failed to comprehend the problems facing Holiness and Peace and defeat the hosts of evil. Sumangala Maha Thera. However due to his them clearly are distancing themselves from indefatigable energy and unfl inching dedication Buddhist values and thereby heading towards he succeeded in redeeming the Shrine from the an economic decline and a progressively Sunil S. Sirisena control of Hindu Mahanta. proportionately declining population. At present Editor-in-Chief 20 n t¨Õ~ˆG / The Buddhist August - 2018 The mind of possibilities from very refi ned The Buddha's teachings are  state of blissful happiness and merely helpful means ways of Dharma Kaviraj ecstasies to very coarse painful looking at sensory experiences miseries from Heaven to Hell and that helps us to understand no permanent Heaven in fact and life very easily., They are not  no permanent state that can be commandments, they are not ccording to Buddhism, the perceived or conceived. religious dogmas either, that we A human beings and all other In one Meditation, once we have to accept or believe in . living creatures in short all animate begin to realize the limitations the They’re merely guides to the point and inanimate objects belong to unsatisfactoriness, the changing to the way things are. So we’re not nature. No other living element is nature of all sensory experience, using the Buddhas teachings to more powerful than nature. This is we also begin to realize it is not grasp them as an end in themselves our gospel truth. If the nature gives ‘me’ or ‘mine’ it is anatta not self so but only to remind ourselves to be life to all living creatures, they need realizing this concept. awake alert and aware that all that to be sustained by the things that We begin to free ourselves from arises passes away. They are only come out of the earth. When the identifi cation with the sensory momentary gleams, body dies, it goes back to the earth, conditions. Now, this is done not it rots and decays and becomes through aversion (strong - dislike) one with the earth again. It follows to them but through understanding the laws of nature, of creation and them as they truely are. So it is destruction, of being born and then truth to be realized not a dying. Anything that is born doesn’t belief, ‘anatte’ is not stay permanently in one state. It a buddhist belief grows-up gets old and then dies. All but an actual things in nature, even the universe realization itself, have their birth spans of now if you existence and death, beginning and don’t spend ending. All that we perceive of is anytime in your change, it is impermanent. So it can life trying to never permanently satisfy you. investigate and In this human body, mind plays a understand it vital role. It can make you to think. you’ll probably There is no organic system that live your whole can be named as Mind inside your life on the ancestral body. It is an invisible and assumption that invincible power that is engendered you’re your body. out of all the organic systems inside Through the your body including cells and every practice of meditation, minute vein. All senses in this through the investigation wonderful body can be controlled and understanding of the by this unseen pressure known as way things are, we tend to the Mind. being to free ourselves from The mind can think in attachment. abstractions, it can create all kinds of ideas and images, it can make things very refi ned or very coarse (having a rough texture). There is a whole gamut (scope) n t¨Õ~ˆG / The Buddhist 21 August - 2018

Conservation and Restoration of Anuradhapura Jaya Sri Maha Bodhi Shrine  world being the southern branch Theri Sangamitta to Sri Lanka Deshamanaya K.H.J. Wijayadasa of the original Jaya Sri Maha to establish the Bhikkuni Sasana Bodhi at Buddha Gaya in India and to bring along with her the under which Lord Buddha attained Jaya Sri Maha Bodhi sapling. The  Enlightenment. The Mahavamsa or Mahavamsa (5th century A.C.), The Sacred Jaya Sri Maha the great chronicle of the Sinhalese the Samanthapasadikã (5th century Bodhi provides an elaborate account of the A.C.) and the Maha Bodhivamsa The sacred Jaya Sri Maha establishment of the Jaya Sri Maha (12th century A.C.) describe the Bodhi in Anuradhapura is reck- Bodhi in the island. Bodhi means miracles that were said to have oned as the oldest surviving wisdom that understands the Four occurred at the time the Maha historical tree in the world. It was Noble Truths. Thus the tree which Bodhi Sapling was obtained brought to Sri Lanka by Theri assisted Lord Buddha to achieve from the parent Bodhi Tree as Sangamitta, daughter of Emperor wisdom or enlightenment is called well as on arrival in Sri Lanka. It Asoka of India and was planted Bodhi. was conveyed ceremonially and in the Mahameghavana Park in Historical and literary established at Anurdhapura amidst Anuradhapura in 307 B.C. by King records indicate that King great pomp and pageantry. The Devanampiyatissa of Sri Lanka. Devanampiyatissa sent his nephew dispatching 95 of the Maha Bodhi It is one of the most hollowed Arittha to India on the impor- sapling to Sri Lanka had been objects of Buddhist worship in the tant mission of accompanying associated with great celebrations. 22 n t¨Õ~ˆG / The Buddhist August - 2018

Emperor Asoka himself approach road from the New Town had been present at the port of Eighteen different and the Sanghawasa (residence for Tamalitta when the ship carrying classes of artisans Bhikkus). the Maha Bodhi Sapling left The Establishment of the the shores of India. The Maha who were required to Ranveta Fund Heralds the Dawn of Bodhi was welcomed with great perform various services a New Era honour and respect at the Port of to the Maha Bodhi had The present day renaissance at Jambukolapattana in Sri Lanka. the Maha Bodhi dates back April King Devanampiyatissa himself accompanied the sapling. 2002 when at the request of the was present at the port to receive After the establishment of Atamasthanadhipathy Venerable the Maha Bodhi. According to Dr. Pallegama Sirnivasa Nayake the Mahavamsa Emperor Asoka the Jaya Sri Maha Bodhi Thero, Prime Minister Ranil had said at the port that “I have it was accorded the same Wickramasinghe appointed the honoured the Maha Bodhi by veneration as for the living Anuradhapura Jaya Sri Maha bestowing my kingdom thrice Bodhi Ranveta Fund consisting to the Bodhi; let my friend King Buddha because there was of several eminent persons drawn Devanampiyatissa too honour the a belief the Sacred Bodhi from both public and private Bodhi by bestowing his kingdom” sectors to construct the sec- ond was directly connected to Eighteen different classes of Ranveta (golden railing) in place artisans who were required to Kingship. of the dilapidated iron rail- ing perform various services to the at the lower level of the Uda Maha Bodhi had accompanied the Maluwa with public subscrip- tions. sapling. After the establishment depopulated. Courageous Sinhala This magnifi cent golden railing of the Jaya Sri Maha Bodhi it was Buddhists who continued to live constructed at a cost of Rs.35 accorded the same veneration as in isolated pockets around small million was declared open in May for the living Buddha because village tanks battling against 2003. there was a belief the Sacred malaria, drought and wild animals Thereafter the Ranveta Fund Bodhi was directly connected to looked after the numerous sacred directed its energies to the planning Kingship. The ancient chronicles places especially the Jaya Sri Maha and coordination of the construction have recorded various steps taken Bodhi to the best of their ability. of the Perahera Mawatha by numerous Kings down the ages For several centuries thereafter, (Procession Route) at a cost of for the protection of the Maha the management of the Atamasthana Rs.25 million and the Mahavihara Bodhi and the enhancement of the (eight sacred places of worship Dharmasalawa (Preaching Hall) at aesthetic beauty and the serenity in Anuradhapura including the a cost of Rs.130 million which were of the precincts. Also, the royalty Maha Bodhi) as well as the funded by the State on the direction considered it their duty to attend appointment and dis- missal of of Prime Minister Mahinda to improvements and restorations the Atamasthanadhipathi have Rajapaksa and President Chandrika as and when neces- sary. Around been vested in the Atamasthana Kumaratunga respectively. the middle of the 12th century A.C. Committee. The Chief of the Simultaneously the Ranveta as a consequence of a series of Nuwarawewa family hereditarily Fund directed its attention to South Indian invasions the glorious enjoyed the privilege for being the resolving the recurring problem Rajarata civi- lization which had lay custodian of the Atamasthana as of inundation of the Weli Maluwa lasted nearly 1500 years collapsed well as Chairman of the Atmasthana (Lower Terrace) during the rainy and sacred places in Anuradhapura Committee. However till the dawn season and the clearing of scrub were encroached by jungle. It is of the 21st century the Jaya Sri jungle, landscaping and regular on record that King Vijayabahu Maha Bodhi Shrine remained maintenance of the Mahamewna 1 (1070-1111 AC) and King in a neglected state without any Uyana (Garden) around the Jaya Sri Parakramabahu the Great (1153- sig- nifi cant conservation or Maha Bodhi Maluwa (Courtyard). 1186) were among the last of the restoration work. The only visible All these improvements have Sinhala royalty who ruled from improvements which had been transformed this premier Buddhist Plonnaruwa to have renovated once effected in the latter part of the place of worship from a state of magnifi cent Jaya Sri Maha Bodhi 20th century were the addition neglect and decadence to a well temple complex. of the golden railing at the upper maintained and serene shrine However, Anuradhapura was level of the Uda Maluwa, the of aesthetic and environmental not completely abandoned nor construction of the ceremonial harmony. n t¨Õ~ˆG / The Buddhist 23 August - 2018

Establishment of the this opportunity to turn adversity Prakaraya too was designed in Anuradhapura Jaya Sri Maha Bodhi to advantage and embarked on conformity with the art, architecture Development Fund the construction of a new Bodhi and sculpure of the Anuradhapura In January 2004 a Bill was Prakaraya hewn in granite at a cost Period by the Central Cultural tabled in Parliament for the of Rs.30 mil- lion in conformity Fund. The masterly crafted granite incorporation of the Ranveta Fund with the art, architecture and components were sculptured by Star as a body corporate with per- sculpture of the Anuradhapura Granite Industries of Minuwangoda. petual succession and a common period. Design and construction The project was executed under seal under the name and style of was entrusted to the Central the supervision of the Department Anuradhapura Jaya Sri Maha Bodhi Cultural Fund under the supervision of Archeology. All conservation Development Fund as the successor of the Department Archeology. The and development work in the 5 to the Ranveta Fund. The Jaya Sri intricately sculptured granite com- Maluwa’s (5 terraces) comprising Maha Bodhi Development Fund ponents, some weighing as much the inner courtyard of the Jaya Sri (Incorporation) Act No. 41 of 2006 as ten tons were manufactured Maha Bodhi has been completed became law on the 06th November 98 by Star Granite Industries, on schedule to last a thou- sand 2006. Minuwangada. The layout of years and dedicated for the “serene In the meantime on Sunday the the new Bodhi Prakaraya which joy and emotion of the pious” 12th December 2004 at 9.30 a.m. provided for the doubling of the congregating at the Maha Bodhi the Bodhi Prakaraya (Retaining space available for pilgrims at the from all four directions far and Wall) which stood as a sen- tinel Devala Maluwa (Devala terrace ) wide. of protection of the Jaya Sri Maha was declared open in April 2007. The Legal, Institutional and Bodhi for several cen- turies Thereafter, the Development Administrative Framework collapsed due to incessant rain and Fund embarked on the renova- The Anuradhapura Jaya Sri Maha structural aging. It emphatically tion of the Vihara Mandiraya Bodhi Development Fund is a body signaled the onset of a great (Main Shrine Room) and the corporate with perpetual succession calamity, which even- tually struck Bana Maduwa (Preaching Hall) and a commom seal incorporated Sri Lanka by way of the tsunami at a cost of nearly Rs.10 million. by Act of Parliament No. 41 of on Sunday the 26th December Concurrently, the Development 2006. Among its objectives are the 2004. It brought in it wake death Fund undertook the construction of construction and maintenance of a and destruction of disastrous the new Vihara Prakaraya (Parapet ranveta (golden fence) around the proportions and untold mystery and Wall) at a cost of Rs. 40 million Jaya Sri Maha Bodhi, conservation hardship to mil- lions of people. and the Sath Sathi Mandira at a and development of the various The Ranveta Fund made use of cost of Rs. 15 million. The Vihara structures, 24 n t¨Õ~ˆG / The Buddhist August - 2018

buildings etc. of the Maha the Chairman and Treasurer or Mahavihara Sanghavasa (Residence Maluwa as well as the area outside Secretary of the Fund. of Bhikkus of the Mahavihara) the Maha Maluwa with the approval The fi nancial year of the fund at a cost of Rs.250 million in of the Archeological Department is the calendar year from 01st order to ensure that the glory that with a view to facili- tating the January to 31st December. The was the Mahavihara during the performance of traditional Buddhist Treasurer prepares a statement Anuradhapura period with the Jaya and cultural rites. of expenditure in respect of each Sri Maha Bodhi at its apex is fully The members of the governing month and presents same to the preserved and restored. body are appointed by the Prime meeting of the Board of Governors The Maha Gal Prakaraya Minister on the advice and of the ensuing month for scruti- ny which is quadrangular in shape recommendation of the Ven. and approval. The annual statement had been constructed by the Ven. Atmasthanadhipathy Nayake Thero of accounts for each cal- endar year IIupendeniye Aththadassi Thero who functions as the Chief 99 is presented to the meeting of the with the permission of King Kirthi Patron of the Fund. Of the twenty Board of Governors before 31st Sri Rajasinghe of Kandy in the 18th members of the Board of Governors January of the ensuing year for century to prevent wild elephants fi ve are ex offi cio members namely approval. Thereafter, the statement from gaining entry to the Jaya Sri Director General of Archeology, of accounts is presented to the Maha Bodhi premises to eat the Director General of Central Auditors M / s B.R. de Silva & tender leaves of the Bo Trees which Cultural Fund, Director General Company, Chartered Accountants they relished. This granite wall is of the Department of Buddhist for audit. Upon receipt of the report approximately 330 ft. in lenght and Affairs, Director General of the of the Auditors it is presented to the 274 ft. in breath, 10 feet in height Department of National Physical Board of Governors for information 6 feet in width and made of granite Planning and the District Secretary and necessary follow up action. pillars, slabs etc. collected from the of Anuradhapura. The Head Offi ce Future Plans ruins of Lovamahapaya, Mayura of the Fund is situated at No. 22/3, There are two more projects Pirivena, Buddhagosha Pirivena Old Kesbewa Road, Nugegoda. in the pipeline to be undertak- en and other Mahavihara Monasteries Telephone / Fax 011 2854465, E by the Anuradhapura Jaya Sri in the vicinity of the Jaya Sri Maha mail [email protected]. The offi ce Maha Bodhi Development Fund Bodhi. The dismantling of the Maha is usual- ly kept open during normal 100 namely the conservation of Gal Prakaraya for conservation and working hours and the Chairman of Maha Gal Prakaraya (outer granite restoration would reveal invaluable the Fund and/or the Administrative wall) and the construction of the historical information hidden and Offi cer will be in attendance. buried among these colossal ancient All moneys received by way granite columns, pillars etc. The of gifts, donations, grants etc. are approximate cost of this project is credited to the Development Rs.50 million. Fund through Current Account The Mahavihara Sanghavasaya No. 204100140085125 had been constructed in 1940’s maintained at the MOMENTS - or 1950’s as a residence Headquarters Branch Chandra Wickramasinghe for the Bhikkus of the Bo of the Peoples Bank, Maluwa Temple and is in a Colombo - 02. Payments Time annuls time, The line strung moments dilapidated state today. It from the Fund as and has been decided to replace when approved by the Are mind made, Cloud like Evanascent. it keeping with the present Board of Governors Illogical sequences Of heavy tragedy, day requirements of the are effected by account Burlesque, joyless living, Keen death - Atamasthana, The Maha payee only cheques. Bodhi and the resident Except the money Experiential dimensions, Bhikkus of the Bo Maluwa required for day today Mind Blown; Hugely occupying - Individual Temple at a cost of around expenses and to meet life-space, Mind space! Rs.200 million. The architec- authorized expenditure, tural designs and drawings are Mind moments Smothered and all other bal- ance funds are currently on the drawing boards. invested through State Banks expunged In time, by time. in Fixed Deposits, Treasury Bills, Treasury Securities etc. All cheques issued are signed by n t¨Õ~ˆG / The Buddhist 25 August - 2018 ADVENT OF ARAHAT MAHINDA Florence Wijemana

At the foot of the hill With his men, beside a rill This is no rule of Brahma - no Brahma’s Breathless for a kill project The king stood still But law of Karma - cause and effect. A sleeping stag and cried Indestructible “soul” there is none “No coward am I Karma is this “soul”: of everyone To make a sleeping creature die” Impermanence is the nature of everything His bow-string he quivered So fades the rose to which we cling And the stag it shivered Who reigns a king “Tissa! Tissa! Hold! May be born again to beg “Who dare calls my name so bold?” For ills done and said

Atop Missaka Hill, a monk serene Life is suffering life is pain With followers six stood like a dream But there is a cause so not in vain “Down your bow O King! There is a path for one’s release A message from Bharete I bring And Nirvana for eternal peace We who follow Him the Compassionate What wrong has that creature done? Neither kill nor hate Or is it for sport and fun? Noble King! You’ve riches untold Desire, ignorance, hatred, sloth, doubt, worry And a crown of sparkling gold These chains that bind us to Samsara’s sea But uneasy lies your head Are broken and we are free From dawn to bed Angels that soar above know not of such So in sport and fun liberty Seeking pleasure, you run” We own not a thing But happier than a king “Yellow rober! who be you to command? Homeless with only a begging bowl Pray! Your name I demand We seek our goal - Nirvana And how come?” The land of no birth, no death “Neither by land nor sea O king” Realm of eternal peace Then by air like birds on the wing” Where earthly pain and woe “Good king! I be king Asoka’s only son Evermore shall cease Neither crown nor royal robe will don Virtue, wisdom concentration I care not for empty fame The paths that lead to this final emancipation Mahinda is my humble name” O King! But mind! Condemned in belief blind Then the king being put to test As the elephant foot print is to the wise To hear the Dhamma proved best No gauge of the creature’s size “Wise king! Out of compassion So O king! Gauge correct We’ve come on a mission (Cullahattipadopama Sutta) With a priceless possession Nothing must you accept The message of the Buddha Without a thorough test” who lived ten score years ago “Excellent! Excellent! Is your message holy Sir! His message shall endure: My isle shall embrace it and ever revere This one fathom body of mine Sadhu! Sadhu! Sadhu! Who made this to suffer - surely no God divine 26 n t¨Õ~ˆG / The Buddhist August - 2018

ocial Philosophy is the Concept identifi es two ideal personages a variety of devices such as myths, Sof Society viewed from the in Society, one representing the legends, allegories and parables. stand - point of Social, Economic Priesthood and the other the Their factuality is not determined and Political Science. It is enriched Laity. The Ideal personage of the by history alone. Anthropologists by Anthropology, Cultural Priesthood is the Enlightened assert that the aim of the legends Anthropology, Social Psychology, Buddha while the corresponding is to highlight a norm and hence Ethnology and Law. Ideal Personage representing the subjecting them to further scrutiny Buddhist Social Psychology is Laity was the Universal Monarch. is meaningless. not a pure Science but one with a Both are treated with equal honour Buddhism does not offer a value system which presents its after their demise in respect of their scientifi c proposition regarding the norms for peaceful living. When funeral Formalities and Practices. origin of man and animal and offers Buddhist Social Psychology speaks Every individual is a unit of no theory of origin of the Universe. of guaranteeing security of life, it the Society. No one can survive Buddha expressly sets aside these includes not only human beings solo by himself unless he retires issues because they offer no support but also animals and birds. King from society to solitude. Human to man’s quest for deliverance Ashoka of India initiated facilities explaining which His primary of health for animals being guided aim was. Buddhism emphasizes by the infl uence of Buddhist that man’s primary aim and effort Social Psychology. Worlds’ fi rst should be to fi nd permanent system of Veterinary Medicine was BUDDHIST release from the mass of suffering initiated by King Ashoka of India, he is in, as early as possible. A being guided by the principle of clear understanding of the Four equal rights for human beings and Noble Truths is suffi cient to fi nd a animals. SOCIAL solution. Buddhism regards Buddhism aims at pure ideological problems as establishing a Society free unexplored problems. from confl icts. Confl icts The question can arise Originate from a multiplicity PHILOSOPHY why Buddhism attempts of factors. One factor to explain social evolution identifi ed by the Buddha is the personality becomes meaningful by resort to myths and legends if failure of the individuals to fulfi l when enriched by qualities such that Knowledge lends no support their obligations to whom they as morality, Spiritual eminence to man’s deliverance. Buddhism owe. Buddha presented in Sigala and sociability. Social norms aims at man’s inner deliverance Sutta a full paradigm of mutual should promote the growth and as well as social emancipation. duties and obligations between development of these attributes Hence Buddhism offers a solution six pairs of individuals. Buddha amongst the individuals. to confl icts arising from social ignored or undervalued individual’s Buddhism accepts every inequalities such as race, caste, rights altogether. This attitude was individual as a segment of the poverty or injustice. Myths and another recipe for Social harmony. society and enjoins that he leads a legends have been provided Buddha’s ideal of the Sanctity of successful life displaying a strong with this objective and not for life pervaded to all living beings personality. Every individual entertainment. including all fauna. This is the excluding those in solitary seclusion It is a common occurrence in germinal beginning of modern has to interact with the society in history that a social Institution humanitarianism. which he lives. Every individual is a which is fostered to achieve Buddha made no distinction member of some group starting with a positive object outlives its between Social groups, be the family in which he is bound by a usefulness and generates a negative they classes or castes. Buddha set of obligations. Buddhism places infl uence. The caste system which recognized only social strata graded on the individual the responsibility served a useful function at the on levels of moral rectitude and of making his role in society start later becomes a pernicious superiority. Buddha compared the meaningful. Sigalovada Sutta is a Institution. This is one example of Bhikkhus and Bhikkunis to high supreme example of the manner this phenomenon. fertile fi elds, lay devotees to median Buddhism employs to promote (An extract from Y.M.B.A. Text fertile and the infi dels to non-fertile mutual relations in society. Every Book - 6 Guide to the Study of fi elds. Social Psychology employs the Theravada Buddhism). The Buddhist Social concept strategy of implanting its norms by n t¨Õ~ˆG / The Buddhist 27 August - 2018 Rabindranath Tagore

This is a message written by Anagarika Dharmapala to the Septuagenary Celebrations held at Kolkata in December 1931.

Sprinkle the world with the water of Everlasting life, Those who art the fountain of Peace, of Welfare, of Holiness, of Love.

ith this solemn hymn cause of World Peace, is one, of as a spinner of the golden Wto Lord Buddha, sung his greatest titles to immortality. dream of Maitri, fellowship, in the Waisakha Celebration, Poets will come and poets will making the whole world kin, Rabindranath Tagore sends go, but very few of the creative silently removing the apparently all over the world the eternal artists of the world would show irremovable barriers between message of India. Peace is the this unique record of Tagore, nation and nation. Through his keynote of Hindu prophetic messages history and Peace and passionate poems and Fraternity are the men and women all greatest contributions over the world have of India to humanity. felt that they belong Naturally the poet to one family, and that Laureate of Asia, is the greatest miracle amidst the sunset glow which Rabindranath of his genius, is harping has worked in this on that eternal theme to age darkened by reclaim the benighted selfi shness and human beings from savagery. May the hatred and cruelty to blessings of all beings sacrifi ce and love. The be on his noble life world had deservedly and may victory crowned him as the attend on his dreams, greatest living poet of illumining the Future the present age and of Mankind! one of the greatest Mahabodhi Journal for any age, but very Vol. 40, February, few realize as yet that 1932 his silent and often unnoticed labour in the 28 n t¨Õ~ˆG / The Buddhist August - 2018

Events of the YMBA

2018 {~»M r¥{¥l‰ {« »t°nŠo »YÑ p£f³ ly`»xˆ r…v¨ {¥ë ~ˆm£px ƒŒñYy[l‰»l‰ “Wnl‰ W»ƒvõ” p£f³x Sn™ùrl‰ Y… c£ R¥z »t¤évû{ nƒK r£~zõ. Wv p£f³»xˆ R{~ˆm£{Y‰.

A scene from Drama titled ‘Edath Ehemai’ staged by Bodhimaluwa Dhamma School and won the fi rst place at the Buddhist Short Drama Competition 2018.

»t°nŠo »YÑ p£f³ ly[»xˆ »ƒ£qv Ro³Y‰}jxf r‹ùp¥»vp l³£[x ‘’Wnl‰ W»ƒvõ” p£f³x Ro³Y‰}jx Y… Rp§z£ ƒ¼ã{z vƒl‰ñxf r±o£p Rv¨l‰l£ {« a£p‰nì »~»pýyl‰p vƒl‰ñx RÜp‰ zt£[l‰ Rx¨y¥. ~¹[v»xˆ ƒŒfr§ ~u£rÜ{yxYª ƒ£ r£zY vj‰hz ~£v£ËY (Governor) r±~p‰p [ªjÜzY vƒl£ ~ƒ p£f³ Yñf¨ »zˆYK ƒ£ Y¯l³£éY£ú vj‰hz ~uŒY nx£ þy»~ˆYy vƒl£ n b£x£y¦r»xp‰ áY‰ »N.

Mrs. Anula Handuwela, receiving the Best Director’s Trophy from the Chief Guest Miss.Chandani Seneviratne for her Drama titled ‘Edath Ehemai’. Mr. Prasanna Goonetilake, former President and Governor of the Association and Mr. Daya Weerasekara, Secretary of the Drama Committee and member of the Board of Management are also seen in the picture.

Yªy¥j¦[z ly¥j »t°nŠo ~¹[vx ƒ£ WY£tnŠo{ 2018-06-24 {p n™p Yªy¥j¦[z nŸ r¥{¥l‰{« {³{~£xYl‰{ r§ƒ¨j© {¥h~fƒpf ~ƒu£[› {« {³£r£ùYxp‰.

A section of the gathering at the entrepreneurship work- shop held on 24.06.2018. at Kurunegala YMBA.

»Y£…w ly¥j »t°nŠo ~¹[vx ý~‹p‰ 2018-06-27 »{ë »r£»~£p‰ »r£»ƒ¤ n™p r¥{¥l‰{« [{õp‰ 08 »n»pYª ënƒ~ˆ Ãú»K r‹¹Y»K nŸ ~¹[v»xˆ [y¥ Ur~u£rÜ vnŠãv»[‰ R£ùxyl‰p vƒl£ ënƒ~ˆ Y… [{xYª R¥Ü Ãúv ~qƒ£ u£y »np Rx¨y¥.

Mr. Maddumage Ariyaratne, Vice President of the Association is seen handing over a milch cow rescued from slaughter house to a farmer, on Poson Poya Day of 27.06.2018. n t¨Õ~ˆG / The Buddhist 29 August - 2018

2018-06-27 »{ë »r£»~£p‰ »r£»ƒ¤ n™p rùl³£[|›zš r‹¹{lYª {p z£zˆ »r»My£ vƒl£ ~ƒ vƒl‰ñx ý~‹p‰ ënƒ~ˆ Y… Ãù [{xYª ~‹x r¥Ñx£ ~v` ƒà [¥ëv ~qƒ£ u£y nŸv.

Mr & Mrs. Lal Perera who sponsored to relase, of a milch cow and a calf is seen handing over the animals to a selected livestock farmer on Poson Full Moon Day at the YMBA premises.

Yªy¥j¦[z ly¥j »t°nŠo ~¹[vx ƒ£ AY£tnŠo{ 2018-06- 24 {p n™p Yªy¥j¦[z nŸ r¥{¥l‰ {« {³{~£xYl‰{ r§ƒ¨j© {¥hv¨†»N nŸ Y¯l³£éY£ú vj‰hz ~uŒY ~ƒ {¥hv¨†{ u£y »zˆYK ý»|‰}e »»{n³ z~p‰l vzý»[‰ vƒl£ ~u£{ R¥vl® Rx¨y¥.

Dr. Lasantha Malavige, Secretary of the Entrepreneurs workshop, and member of the Board of Management addressing the meeting of entrepreneurship held on 24.06.2018. at the Main Hall of Kurunegala YMBA.

2018-05-06 n™p {…£p …v£ ~¹{Mop vo³~ˆm£p»xˆ r¥{¥Ü Rûl‰ R{§y¥ã Ul‰~{x ~qƒ£ ë{£~ u£y »zˆYK »KcM hJz‹N. WK. þy~¬ùx vƒl‰ñx R¥lª† R£y£él r‹ù~ ë{£~»xˆ ny¥{p‰ ý~‹p‰ »ryƒ¥yÃp‰ Y¥q{£»[p Wp Rx¨y¥

Major W.M. Weerasooriya, Vice President and Secretary of the Children’s Development Centre, Mrs. Weerasooriya and invitees to the Sinhala New Year Festival are seen conducted in procession on arrival by children of the Centre.

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An event of the Avurudhu Kreeda of children. 30 n t¨Õ~ˆG / The Buddhist August - 2018 India as Source and Inspiration: Dharmapala’s Vision of India which so far had been having almost fact the Sarasavi Sandaresa, the a monopoly in modern educational newspaper published by the Buddhist Emeritus Professor activity. Theosophical Society published in K.N.O. Dharmadasa Olcott started touring the 1889 a book titled Arya Sinhala Nam countryside taking the revivalist Potha to help people to select good  message to the people. He enlisted Sinhala names. nagarika Dharmapala (1864- young David as his interpreter and The Arya Sinhala concept A 1933) Sinhala patriot and he would have noted the energy which has been a key feature of Buddhist worker was born into a and intelligence of the young man. Dharmapala’s thinking on national family of businessmen in Colombo The close association thus formed identity owes its origin to Indian who were great patrons of Buddhist prompted Olcott to take David inspiration. We must remember that causes in the burgeoning urban on his visit to India in 1887 and to begin with “Arya” in a concept landscape. He was inspired in his this visit was to be a key factor in near and dear to all Buddhists. The youth by the great Buddhist activist moulding the future career of David Noble Eightfold Path — the way monks of the time like Migettuwatte Hewavitharana. to the end of suffering and attain Gunananda Thero (1824-1891) and Young David saw the vast Nibbana is Araya Astangika Margaya Hikkaduwe Sumangala Thero (1826- destruction Islamic invaders had as every Buddhist is aware. And there 1911). Dharmapala, whose original brought upon Bihar, particularly were many concepts in Buddhist name was David came under the the Buddhist shrines like Buddha parlance such as Chathurarya Sathya infl uence of these monks as his family Gaya and centres of learning such (The Four Noble Truths). Ariya was closely associated with them. as Nalanda. David writes with great Puggala (The Aryah person) referring His father Carolis Hewavitharana feelings about the impact this sight to one who has attained Arahantship and his maternal grandfather Carolis made on him. Buddha Gaya, the holy — the highest spiritual attainment in Dharmagunawardhana who were both place where the Buddha had attained Buddhism. Thus “Arya” denotes the wealthy businessmen in Colombo enlightenment had fallen with the most sacred of concepts in Buddhism. were great patrons of the Buddhist hands of Hindu priestly landlord In the case of the Arya Sinhala revival which was taking place at the called Mahanta and the whole site identity which Dharmapala sought to time in which the two monks were was more a Hindu place of worship promote, however, the Aryan concept leading fi gures. than a Buddhist one. This state of had religious as well as secular The other great infl uence on affairs of the holy place seems to connotations. I quote here a passage young David was that of Col. H. S. have made a deep impression on from one of Dharmapala’s writings Olcott an American who was attracted the young man and he would have in a series he wrote to Sinhala by the anti-Christian movement led made the resolve to win back Buddha Bauddhaya, the weekly newspaper he by Gunananda Thero and others and Gaya for its rightful owners — The funded in the early years of the 20th arrived in the island in 1880. Buddhists. century: He had formed a society named The visit to India also goaded This Thambapanni and the Sinhala the Theosophical Society in New him to think of his identity. He Dipa which became the place of York and coming to Sri Lanka found that the Indians who retained origin for valorous and Sinhalas established a branch which he termed their own cultural identity retained who have been living here setting the Buddhist Theosophical Society. their indigenous names. It was only forth the lion’s roar for over seventy Olcott became a key fi gure in the a Christian convert who adopted generations descending from a Buddhist revival by teaching the Sri European names such as David. Sinhala populance who had come Lankan Buddhists how to utilize He made a resolve to change his forth from a country of Aryan lineage modern forms of organization to name and did so after he returned belonging to the noble Aryan race combat Christian expansionism. He to Sri Lanka. Thus he started using with pure Sinhala blood. This is the initiated a system of Buddhist schools the name Dharmapala and started a unparalleled, one and only country which eventually became an effective campaign urging fellow Buddhists where Buddhism exists. This noble combater to the Christian school to discard European names and religion is declining day by day. system run by the missionaries, adopt “Arya Sinhala” names. In Our noble nation is declining day n t¨Õ~ˆG / The Buddhist 31 August - 2018

by day... The noble Sinhala nation land of the Aryans. Dharmapala originated with roots in Sanskrit and started declining the day it started would have been aware of that too. In Pali (op. cit.). associating with barbaric non Aryan the quotation given below he gives a Dharmapala thus gives the Sinhala Dravidian, Arabic false believer specifi c identifi cation of the location Language a very special place nations who came here from foreign from which Sinhala people came. among the Indic languages. While countries (Sinhala Bauddhaya, Jan 6, “The Sinhalese came to this land other Indic languages seem to owe 1912). (My Translation). from Bengal and the Bengalese their origin to Sanskrit alone it is In this long-winded paragraph were superior in their intelligence to only the Sinhala which is connected what Dharmapala attempts to other communities in India” (Sinhala to both Sanskrit and Pali origins. convey to his readers is that they Bauddhaya, 13 January 1912). The Pali (Magadhi) connection is as the Sinhalas have a noble decent In his later visits to India given particular emphasis because a “pure blooded”Aryan ancestry. Dharmapala formed close friendships it is identifi ed as originating in the The original Sinhalas who settled with many Indians. He stayed for a epicenter of Aryaness. It is now clear in the country have come from a long time in Kolkata, the main city in why Dharmapala saw the Sinhala land or human settlement of “pure Bengal and even established there a people as belonging to the purest Arya Sinhala” people. As the island branch of the Maha Bodhi Society he stock of the Aryan race. He saw in was settled by them it came to be formed to “free Buddhagaya” from particular the link between language known as Sinhaladipa — The island the hands of “false believers” such and identity. In his view, of Sinhalas. They had retained their as Mahanta. The reference to the The only way to learn about the noble qualities for generations. But superior intelligence of the Bengalis ancient Sinhalas who maintained eventually became of associating is obviously a myth current in Bengal noble customs is through the Sinhala with non-Aryan barbaric people. and Dharmapala connects it with language. For a person who has The Sinhala people were going into what he saw as the greatness of the studied well the Sinhala and Pali decline and their cherished religion Sinhala people in ancient times, in languages the way is open for too is at risk. his view “The Sinhala nation has developing a love for the Sinhala Dharmapala next brings in survived for 2450 years because nation (Ibid). the ethical values that have to be of their pure ways and customs” Dharrnapala thus saw the preserved by the Aryan Sinhalese: (Sinhala Bauddhaya, 7 May 1906). importance of studying the ancestral All the customs of Buddhists are He proceeded to state: “The only race language is the foundation of a strong different from European and Muslim with noble ethics handed down from feeling for one’s national identity. false believers.... Racially too the generation to generation in the Aryan In this case it was not only Sinhala Aryan Sinhalese are different from race” (Sinhala Bauddhaya, 2 March but Pali also had to be studied if one people of other races... Hence is it 1912). And to couple with that he were to develop a strong nationalist proper for Aryans to act as killers of brings a linguistic concept, perhaps to feelings. It was through the classical cows? Is it proper for the Aryans to indicate that similarity an unbroken language Pali which was also the commit adultery? It is the bounden linguistic heritage too had survived: language of the Buddhist scriptures duty of Aryan Sinhalese Buddhists It is only the Aryan language that that the Aryan connection was to refrain from lying, slandering, possesses a complete set of character established. malicious speech and frivolous talk (aksara) having specifi c sound References and from drinking intoxicant drinks (sabasvara aeti). Tamil, Telengu, Anagarika Dharmapala, Denagata (Sinhala Bauddhaya, 13th Jan 1913). Arabic, English and Latin can be Yutu Karunu: A collection of the Very dexterously the Aryan, understood as barbaric (milechcha) newspaper articles to Sinhala Sinhala and Buddhist strands are languages (Sinhala Bauddhaya, op Bauddhaya, Colombo, Maha Bodhi woven together into one single cit). Press. identity. Most importantly, the It is to arrive at this point that K.N.O. Dharmadasa, Language, ethnical basis of the identity is given Dharmapala prepares the ground. Religion and Ethnic Assertiveness: emphasis. We note that the Buddhist The Magadhi language was the the Growth of Sinhalese Nationalism vision of then “Arya” (noble) is the language spoken by those who were in Sri Lanka, Ann Arbor: The basis of this ethical characterization. born in the central circle (madhaya University Of Michigan Press, 1992. It was noted above that mandalaye) of the Aryan race. It A.W.P. Guruge, ed. Return to Dharmapala saw the origin of the is the belief of some people that Righteousness: The Collected “Arya Sinhala Race” in India. Magadhi, Sauraseni, Maharastri, Writings of Anagarika Dharmapala, Incidentally in the Indian tradition the Vanga etc. are being spoken in Colombo: Department of Cultural land is identifi ed, among other names, different regions originated from Affairs, 1965. as Ariavartha, roughly meaning the Sanskrit. The Sinhala language 32 n t¨Õ~ˆG / The Buddhist August - 2018 YMBA News

THE SINHALA NEW YEAR CELEBRATION AT LAKSHMI CHILDREN’S DEVELOPMENT CENTER – WALANA

The Sinhala and Hindu New Year Celebrations of the Lakshmi Children’s Development Centre for the year 2018 was held at the Centre with a full day programme on 06.05.2018. While a programme of ‘Avrudhu Kreeda was worked out in the forenoon a musical programme was performed in the afternoon. Prizes were awarded to winners of the ‘Avurudhu Kreeda ‘and a new set of clothes were gifted to each of the children. The afternoon programme was conducted with the participation of Branch Secretary Major. W.M. Weerasooriya and Vice Presidents, Messers Maddumage Ariyaratne and Anura Serasingha. The programme was well organized by the manageress of the Centre, while Staff of the Head Offi ce lent assistance in organizing the ancillary activities.

ALL ISLAND BUDDHIST SHORT DRAMA COMPETITION The 37th All Island Buddhist Drama Ghnawimala Dhamma Vidyalaya at Horethuduwa Competition of the YMBA was held on 19th May for its Short Drama titled ‘Bhawa Ghnana’ selected 2018 at the Association’s Main Auditorium at from ‘Kukkura’ Jatakaya . Borella. The Chief Guest on the Occasion was Best performance award as male character was Miss.Chandani Seneviratne, prominent Drama won by Shehara Osha Rashmika of Horana Sripali Artiste. Vidyalaya. While around 40 Drama Troupes representing The outstanding Director’s prize was awarded schools from the whole island participated in to Mrs. Anula Handuwela of the above Dhamma the competition, Bodhimaluwa Dhamma School School. carried the First Place with their production of Additionally consolation prizes were awarded short drama titled ‘Edath Ehemai’ . to competing schools that reached the levels from The Second prize was won by Horana Sripali the Fifth to the Tenth in order of merit. Cash prizes Vidyalaya for its Drama titled “Maru Kathara” were awarded as incentive to outstation schools selected from ‘Apannaka Jatakaya’ . that failed to enter the fi nal round. Third prize was awarded to Good Shepherd Appreciation awards and certifi cates of merit Convent in Kotahena for its short Drama were awarded to 8 best performers of the 8 dramas titled “Senpathiyo” selected from ‘Ganda that entered to the fi nal round. Theendu’ Jatakaya.The Fourth prize was won by ENTERPRENEURSHIP TRAINING WORK SHOP

Another Workshop for Buddhist Entrepreneurs Commerce, Former Chaiman of National to overcome the challenges that confront them, Savings Bank and Former Director General and equip them with a broad understanding of the Telecommunications Regulatory principals of business management which they Commision) explained the objectives of the utilize in their business enterprises to increase workshop as a preliminary introduction. productivity was conducted by the Association The other lecturers were Messers Dr. Lasantha incorporated with Young Men’s Buddhist Association Malavige (Secretary of the Entreprenership of Kurunegala at their Assembly Hall on 24.06.2018. Programmes, member of the Board of Management About 225 entrepreneurs of the area participated at and Chairman of the Lassana Flora), Padmasiri the event. Ranawakaarachchi (Director Employees Trust An opportunity was provided to the participants Fund and Human Recources Advisor), Prasantha to gain broad understanding in the areas of Business Abeykoon (Chartered Accountant,Chairman of Accounts,Taxation,Banking,Personnel Management, Management Frontiers (pvt) Ltd and Hony Treasurer Domestic and Foreign Markets and Maintenance of the Association), Kulatunga Rajapakse (Managing Health amongst – the Business work Force. Director DSI Business conglomerate and member of Following the welcome address delivered by the Board of Management of the Association) they Mr.Nimal Ekanayake President of Kurunegala delivered lectures on wide range of topics dealing YMBA, Mr. Sunil S.Sirisena (Former Secretary with subjects relevent to the success of Business Ministry of Education, Ministry of Trade and Enterprises and productive staff Management.

VESAK PROGRMME OF DHAMMA SERMONS AND THE POSON FESTIVAL

Sil Observance Programmes were conducted at YMBA Head Quarters, Gamini Matha Elders’ Home and Lakshmi Childern’s Development Centre at Walana in commemorating with the Vesak Pohoya Religious Programmes of the year 2562 Buddhist Era. In addition to the Sil Programme a series of Dhamma Sermons too was conducted on 23rd, 24th, 25th,26th and 27th May 2018.The Dhamma Sermons were delivered by Venerable Mederipitiye Chandrewansa, Venerable, Pandit Dr.Pitigala Vijitha, Venerable Borelle Kovida, Venerable, Pandit Bodagama Sumanajothi and Venerable, Pandit Panawala Dhammadaja. Additionally to the above Dhamma Sermons during the Vesak week, the Association conducted an Art Competition for students of Day Schools and Dhamma Schools on themes based on Buddhist Concepts in collaboration with the Associated Newspapers of Sri Lanka (Lake House). In addition to the Sil Programme on Poson Pohoya day eight milch cows rescued from slaughter, with financial contributions of donors as in the previous years. The Anusasana was delivered by Venerable Pelane Mahinda Thero. “Registered in the Department of posts of Sri Lanka under N0. QD/38/News/2018”